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           Title: Commentary on the Whole Bible Volume V (Matthew to John)
      Creator(s): Henry, Matthew
     Print Basis: 1706-1721
          Rights: Public domain. May be copied and distributed freely.
   CCEL Subjects: All; Bible; Classic; Proofed
      LC Call no: BS490.H4
     LC Subjects:

                  The Bible

                  Works about the Bible
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Matthew Henry's

                         Commentary on the Whole Bible

    Unabridged


  Volume V

Matthew to John
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P R E F A C E.

Matthew to John
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   The one half of our undertaking upon the New Testament [30] is now, by
   the assistance of divine grace, finished, and presented to the reader,
   who, it is hoped, the Lord working with it, may hereby be somewhat
   helped in understanding and improving the sacred history of Christ and
   his apostles, and in making it, as it certainly is, the best exposition
   of our creed, in which these inspired writers are summed up, as is
   intimated by that evangelist who calls his gospel A Declaration of
   those things which are most surely believed among us, Luke i. 1. And,
   as there is no part of scripture in the belief of which it concerns
   more to be established, so there is none with which the generality of
   Christians are more conversant, or which they speak of more frequently.
   It is therefore our duty, by constant pains in meditation and prayer,
   to come to an intimate acquaintance with the true intent and meaning of
   these narratives, what our concern is in them, and what we are to build
   upon them and draw from them; that we may not rest in such a knowledge
   of them as that which we had when in our childhood we were taught to
   read English out of the translation and Greek out of the originals of
   these books. We ought to know them as the physician does his
   dispensatory, the lawyer his books of reports, and the sailor his chart
   and compass; that is, to know how to make use of them in that to which
   we apply ourselves as our business in this world, which is to serve God
   here and enjoy him hereafter, and both in Christ the Mediator.

   The great designs of the Christian institutes (of which these books are
   the fountains and foundations) were, to reduce the children of men to
   the fear and love of God, as the commanding active principle of their
   observance of him, and obedience to him,--to show them the way of their
   reconciliation to him and acceptance with him, and to bring them under
   obligations to Jesus Christ as Mediator, and thereby to engage them to
   all instances of devotion towards God and justice and charity towards
   all men, in conformity to the example of Christ, in obedience to his
   law, and in pursuance of his great intentions. What therefore I have
   endeavoured here has been with this view, to make these writings
   serviceable to the faith, holiness, and comfort of good Christians.

   Now that these writings, thus made use of to serve these great and
   noble designs, may have their due influence upon us, it concerns us to
   be well established in our belief of their divine origin. And here we
   have to do with two sorts of people. Some embrace the Old Testament,
   but set that up in opposition to the New, pleading that, if that be
   right, this is wrong; and these are the Jews. Others, though they live
   in a Christian nation, and by baptism wear the Christian name, yet,
   under pretence of freedom of thought, despise Christianity, and
   consequently reject the New Testament, and therefore the Old of course.
   I confess it is strange that any now who receive the Old Testament
   should reject the New, since, besides all the particular proofs of the
   divine authority of the New Testament, there is such an admirable
   harmony between it and the Old. It agrees with the Old in all the main
   intentions of it, refers to it, builds upon it, shows the
   accomplishment of its types and prophecies, and thereby is the
   perfection and crown of it. Nay, if it be not true, the Old Testament
   must be false, and all the glorious promises which shine so brightly in
   it, and the performance of which was limited within certain periods of
   time, must be a great delusion, which we are sure they are not, and
   therefore must embrace the New Testament to support the reputation of
   the Old.

   Those things in the Old Testament which the New Testament lays aside
   are the peculiarity of the Jewish nation and the observances of the
   ceremonial law, both which certainly were of divine appointment; and
   yet the New Testament does not at all clash with the Old; for,

   1. They were always designed to be laid aside in the fulness of time.
   No other is to be expected than that the morning-star should disappear
   when the sun rises; and the latter parts of the Old Testament often
   speak of the laying aside of those things, and of the calling in of the
   Gentiles.

   2. They were very honourable laid aside, and rather exchanged for that
   which was more noble and excellent, more divine and heavenly. The
   Jewish church was swallowed up in the Christian, the mosaic ritual in
   evangelical institutions. So that the New Testament is no more the
   undoing of the Old than the sending of a youth to the university is the
   undoing of his education in the grammar-school.

   3. Providence soon determined this controversy (which is the only thing
   that seemed a controversy between the Old Testament and the New) by the
   destruction of Jerusalem, the desolations of the temple, the
   dissolution of the temple-service, and the total dispersion of all the
   remains of the Jewish nation, with a judicial defeat of all the
   attempts to incorporate it again, now for above 1600 years; and this
   according to the express predictions of Christ, a little before his
   death. And, as Christ would not have the doctrine of his being the
   Messiah much insisted on till the great conclusive proof of it was
   given by his resurrection from the dead, so the repeal of the
   ceremonial law, as to the Jews, was not much insisted on, but their
   keeping up the observation of it was connived at, till the great
   conclusive proof of its repeal was given by the destruction of
   Jerusalem, which made the observation of it for ever impracticable. And
   the manifest tokens of divine wrath which the Jews, considered as a
   people, even notwithstanding the prosperity of particular persons among
   them, continue under to this day, is a proof, not only of the truth of
   Christ's predictions concerning them, but that they lie under a greater
   guilt than that of idolatry (for which they lay under a desolation of
   70 years), and this can be no other than crucifying Christ, and
   rejecting his gospel.

   Thus evident it is that, in our expounding of the New Testament, we are
   not undoing what we did in expounding the Old; so far from it that we
   may appeal to the law and the prophets for the confirmation of the
   great truth which the gospels are written to prove--That our Lord Jesus
   is the Messiah promised to the fathers, who should come, and we are to
   look for no other. For though his appearing did not answer the
   expectation of the carnal Jews, who looked for a Messiah in external
   pomp and power, yet it exactly answered all the types, prophecies, and
   promises, of the Old Testament, which all had their accomplishment in
   him; and even his ignominious sufferings, which are the greatest
   stumbling-block to the Jews, were foretold concerning the Messiah; so
   that if he had not submitted to them we had failed in our proof; so far
   it is from being weakened by them. Bishop Kidder's Demonstration of the
   Christian's Messiah has abundantly made out this truth, and answered
   the cavils (for such they are, rather than arguments) of the Jews
   against it, above any in our language.

   But we live in an age when Christianity and the New Testament are more
   virulently and daringly attacked by some within their own bowels than
   by those upon their borders. Never were Moses and his writings so
   arraigned and ridiculed by any Jews, or Mahomet and his Alcoran by any
   Mussulmans, as Christ and his gospel by men that are baptized and
   called Christians; and this, not under colour of any other divine
   revelation, but in contempt and defiance of all divine revelation; and
   not by way of complaint that they meet with that which shocks their
   faith, and which, through their own weakness, they cannot get over, and
   therefore desire to be instructed in, and helped in the understanding
   of, and the reconciling of them to the truth which they have received,
   but by way of resolute opposition, as if they looked upon it as their
   enemy, and were resolved by all means possible to be the ruin of it,
   though they cannot say what evil it has done to the world or to them.
   If the pretence of it has transported many in the church of Rome into
   such corruptions of worship and cruelties of government as are indeed
   the scandal of human nature, yet, instead of being thereby prejudiced
   against pure Christianity, they should the rather appear more
   vigorously in defence of it, when they see so excellent an institution
   as this is in itself so basely abused and misrepresented. They pretend
   to a liberty of thought in their opposition to Christianity, and would
   be distinguished by the name of free-thinkers. I will not here go about
   to produce the arguments which, to all that are not wilfully ignorant
   and prejudiced against the truth, are sufficient to prove the divine
   origin and authority of the doctrine of Christ. The learned find much
   satisfaction in reading the apologies of the ancients for the Christian
   religion, when it was struggling with the polytheism and idolatry of
   the Gentiles. Justin Martyr and Tertullian, Lactantius and Minutius
   Felix, wrote admirable in defence of Christianity, when it was further
   sealed by the blood of the martyrs. But its patrons and advocates in
   the present day have another sort of enemies to deal with. The
   antiquity of the pagan theology, its universal prevalence, the edicts
   of princes, and the traditions and usages of the country, are not now
   objected to Christianity; but I know not what imaginary freedom of
   thought, and an unheard-of privilege of human nature, are assumed, not
   to be bound by any divine revelation whatsoever. Now it is easy to make
   out,

   1. That those who would be thought thus to maintain a liberty of
   thinking as one of the privileges of human nature, and in defence of
   which they will take up arms against God himself, do not themselves
   think freely, nor give others leave to do so. In some of them a
   resolute indulgence of themselves in those vicious courses which they
   know the gospel if they admit it will make very uneasy to them, and a
   secret enmity to a holy heavenly mind and life, forbid them all free
   thought; for so strong a prejudice have their lusts and passions laid
   them under against the laws of Christ that they find themselves under a
   necessity of opposing the truths of Christ, upon which these laws are
   founded. Perit judicium, quando res transit in affectum--The judgment
   is overcome, when the decision is referred to the affections. Right or
   wrong, Christ's bonds must be broken, and his cords cast from them; and
   therefore, how evident soever the premises be, the conclusion must be
   denied, if it tend to fasten these bands and cords upon them; and where
   is the freedom of thought then? While they promise themselves liberty,
   they themselves are the servants of corruption; for of whom a man is
   overcome of the same is he brought into bondage. In others of them, a
   reigning pride and affectation of singularity, and a spirit of
   contradiction, those lusts of the mind, which are as impetuous and
   imperious as any of the lusts of the flesh and of the world, forbid a
   freedom of thinking, and enslave the soul in all its enquiries after
   religion. Those can no more think freely who resolve they will think by
   themselves than those can who resolve to think with their neighbours.
   Nor will they give others liberty to think freely; for it is not by
   reason and argument that they go about to convince us, but by jest and
   banter, and exposing Christianity and its serious professors to
   contempt. Now, considering how natural it is to most men to be jealous
   for their reputation, this is as great an imposition as can possibly
   be; and the unthinking are as much kept from free-thinking by the fear
   of being ridiculed in the club of those who set up for oracles in
   reason as by the fear of being cursed, excommunicated, and
   anathematized, by the counsel of those who set up for oracles in
   religion. And where is the free-thinking then?

   2. That those who will allow themselves a true liberty of thinking, and
   will think seriously, cannot but embrace all Christ's sayings, as
   faithful, and well worthy of all acceptation. Let the corrupt bias of
   the carnal heart towards the world, and the flesh, and self (the most
   presumptuous idol of the three) be taken away, and let the doctrine of
   Christ be proposed first in its true colours, as Christ and his
   apostles have given it to us, and in its true light, with all its
   proper evidence, intrinsic and extrinsic; and then let the capable soul
   freely use its rational powers and faculties, and by the operation of
   the Spirit of grace, who alone works faith in all that believe, even
   the high thought, when once it becomes a free thought, freed from the
   bondage of sin and corruption, will, by a pleasing and happy power, be
   captivated, and brought into obedience to Christ; and, when he thus
   makes it free, it will be free indeed. Let any one who will give
   himself leave to think impartially, and be at the pains to think
   closely, read Mr. Baxter's Reasons for the Christian Religion, and he
   will find both that it goes to the bottom, and lays the foundation deep
   and firm, and also that it brings forth the top-stone in a believer's
   consent to God in Christ, to the satisfaction of any that are truly
   concerned about their souls and another world. The proofs of the truths
   of the gospel have been excellently well methodized, and enforced
   likewise, by bishop Stillingfleet, in his Origines Sacræ; by Grotius,
   in his book of the Truth of the Christian Religion; by Dr. Whitby, in
   his General Preface to his Commentary on the New Testament; and of late
   by Mr. Ditton, very argumentatively, in his discourse concerning the
   Resurrection of Jesus Christ; and many others have herein done
   worthily. And I will not believe any man who rejects the New Testament
   and the Christian religion to have thought freely upon the subject,
   unless he has, with humility, seriousness, and prayer to God for
   direction, deliberately read these or the like books, which, it is
   certain, were written both with liberty and clearness of thought.

   For my own part, if my thoughts were worth any one's notice, I do
   declare I have thought of this great concern with all the liberty that
   a reasonable soul can pretend to, or desire; and the result is that the
   more I think, and the more freely I think, the more fully I am
   satisfied that the Christian religion is the true religion, and that
   which, if I submit my soul sincerely to it, I may venture my soul
   confidently upon. For when I think freely,

   1. I cannot but think that the God who made man a reasonable creature
   by his power has a right to rule him by his law, and to oblige him to
   keep his inferior faculties of appetite and passion, together with the
   capacities of thought and speech, in due subjection to the superior
   powers of reason and conscience. And, when I look into my own heart, I
   cannot but think that it was this which my Maker designed in the order
   and frame of my soul, and that herein he intended to support his own
   dominion in me.

   2. I cannot but think that my happiness is bound up in the favour of
   God, and that his favour will, or will not, be towards me, according as
   I do, or do not, comply with the laws and ends of my creation,--that I
   am accountable to this God, and that from him my judgment proceeds, not
   only for this world, but for my everlasting state.

   3. I cannot but think that my nature is very unlike what the nature of
   man was as it came out of the Creator's hands,--that it is degenerated
   from its primitive purity and rectitude. I find in myself a natural
   aversion to my duty, and to spiritual and divine exercises, and a
   propensity to that which is evil, such an inclination towards the world
   and the flesh as amounts to a propensity to backslide from the living
   God.

   4. I cannot but think that I am therefore, by nature, thrown out of the
   favour of God; for though I think he is a gracious and merciful God,
   yet I think he is also a just and holy God, and that I am become, by
   sin, both odious to his holiness and obnoxious to his justice. I should
   not think freely, but very partially, if I should think otherwise. I
   think I am guilty before God, have sinned, and come short of glorifying
   him, and of being glorified with him.

   5. I cannot but think that, without some special discovery of God's
   will concerning me, and good-will to me, I cannot possibly recover his
   favour, be reconciled to him, or be so far restored to my primitive
   rectitude as to be capable of serving my Creator, and answering the
   ends of my creation, and becoming fit for another world; for the
   bounties of Providence to me, in common with the inferior creatures,
   cannot serve either as assurances that God is reconciled to me or means
   to reconcile me to God.

   6. I cannot but think that the way of salvation, both from the guilt
   and from the power of sin, by Jesus Christ, and his mediation between
   God and man, as it is revealed by the New Testament, is admirable well
   fitted to all the exigencies of my case, to restore me both to the
   favour of God and to the government and enjoyment of myself. Here I see
   a proper method for the removing of the guilt of sin (that I may not
   die by the sentence of the law) by the all-sufficient merit and
   righteousness of the Son of God in our nature, and for the breaking of
   the power of sin (that I may not die by my own disease) by the
   all-sufficient influence and operation of the Spirit of God upon our
   nature. Every malady has herein its remedy, every grievance is hereby
   redressed, and in such a way as advances the honour of all the divine
   attributes and is suited and accommodated to human nature.

   7. I cannot but think that what I find in myself of natural religion
   does evidently bear testimony to the Christian religion; for all that
   truth which is discovered to me by the light of nature is confirmed,
   and more clearly discovered, by the gospel; the very same thing which
   the light of nature gives me a confused sight of (like the sight of men
   as trees walking) the New Testament gives me a clear and distinct sight
   of. All that good which is pressed upon me by the law of nature is more
   fully discovered to me, and I find myself much more strongly bound to
   it by the gospel of Christ, the engagements it lays upon me to my duty,
   and the encouragements and assistances it gives me in my duty. And this
   is further confirming to me that there, just there, where natural light
   leaves me at a loss, and unsatisfied--tells me that hitherto it can
   carry me, but no further--the gospel takes me up, helps me out, and
   gives me all the satisfaction I can desire, and that is especially in
   the great business of the satisfying of God's justice for the sin of
   man. My own conscience asks, Wherewith shall I come before the Lord,
   and bow myself before the most high God? Will he be pleased with
   thousands of rams? But I am still at a loss; I cannot frame a
   righteousness from any thing I am, or have, in myself, or from any
   thing I can do for God or present to God, wherein I dare appear before
   him; but the gospel comes, and tells me that Jesus Christ had made his
   soul an offering for sin, and God has declared himself well-pleased
   with all believers in him; and this makes me easy.

   8. I cannot but think that the proofs by which God has attested the
   truth of the gospel are the most proper that could be given in a case
   of this nature--that the power and authority of the Redeemer in the
   kingdom of grace should be exemplified to the world, not by the highest
   degree of the pomp and authority of the kings of the earth, as the Jews
   expected, but by the evidences of his dominion in the kingdom of
   nature, which is a much greater dignity and authority than any of the
   kings of the earth ever pretended to, and is no less than divine. And
   his miracles being generally wrought upon men, not only upon their
   bodies, as they were mostly when Christ was here upon earth, but, which
   is more, upon their minds, as they were mostly after the pouring out of
   the Spirit in the gift of tongues and other supernatural endowments,
   were the most proper confirmations possible of the truth of the gospel,
   which was designed for the making of men holy and happy.

   9. I cannot but think that the methods taken for the propagation of
   this gospel, and the wonderful success of those methods, which are
   purely spiritual and heavenly, and destitute of all secular advantages
   and supports, plainly show that it was of God, for God was with it; and
   it could never have spread as it did, in the face of so much
   opposition, if it had not been accompanied with a power from on high.
   And the preservation of Christianity in the world to this day,
   notwithstanding the difficulties it has struggles with, is to me a
   standing miracle for the proof of it.

   10. I cannot but think that the gospel of Christ has had some influence
   upon my soul, has had such a command over me, and been such a comfort
   to me, as is a demonstration to myself, though it cannot be so to
   another, that it is of God. I have tasted in it that the Lord is
   gracious; and the most subtle disputant cannot convince one who has
   tasted honey that it is not sweet.

   And now I appeal to him who knows the thoughts and intents of the heart
   that in all this I think freely (if it be possible for a man to know
   that he does so), and not under the power of any bias. Whether we have
   reason to think that those who, without any colour of reason, not only
   usurp, but monopolize, the character of free-thinkers, do so, let those
   judge who easily observe that they do not speak sincerely, but
   industriously dissemble their notions; and one instance I cannot but
   notice of their unfair dealing with their readers--that when, for the
   diminishing of the authority of the New Testament, they urge the
   various readings of the original, and quote an acknowledgment of Mr.
   Gregory of Christ-church, in his preface to his Works, That no profane
   author whatsoever, &c., and yet suppress what immediately follows, as
   the sense of that learned man upon it, That this is an invincible
   reason for the scriptures' part, &c.

   But while we are thus maintaining the divine origin and authority of
   the New Testament, as it has been received through all the ages of the
   church, we find our cause not only attacked by the enemies we speak of,
   but in effect betrayed by one who makes our New Testament almost double
   to what it really is, [31] adding to the Constitutions of the Apostles,
   collected by Clement, together with the Apostolical Canons, and making
   those to be of equal authority with the writings of the evangelists,
   and preferable to the Epistles. By enlarging the lines of defence thus,
   without either cause or precedent, he gives great advantage to the
   invaders. Those Constitutions of the Apostles have many things in them
   very good, and may be of use, as other human compositions; but to
   pretend that they were composed, as they profess to be, by the twelve
   apostles in concert at Jerusalem, I Peter saying this, I Andrew saying
   that, &c., is the greatest imposition that can be practised upon the
   credulity of the simple.

   1. It is certain there were a great many spurious writings which, in
   the early days of the church, went under the names of the apostles and
   apostolical men; so that it has always been complained of as impossible
   to find out any thing but the canon of scripture that could with any
   assurance be attributed to them. Baronius himself acknowledges it, Cum
   apostolorum nomine tam facta quam dicta reperiantur esse supposititia;
   nec sic quid de illis à veris sincerisque spriptoribus narratum sit
   integrum et incorruptum remanserit, in desperationem planè quandam
   animum dejicunt posse unquam assequi quod verum certumque
   subsistat--Since so many of the acts and sayings ascribed to the
   apostles are found to be spurious, and even the narrations of faithful
   writers respecting them are not free from corruption, we must despair
   of ever being able to arrive at any absolute certainty about them.--Ad
   An. Christ. 44, sect. 42, &c. There were Acts under the names of Andrew
   the apostle, Philip, Peter, Thomas; a Gospel under the names of
   Thaddeus, another of Barnabas, another of Bartholomew; a book
   concerning the infancy of our Saviour, another concerning his nativity,
   and many the like, which we all rejected as forgeries.

   2. These Constitutions and Canons, among the rest, were condemned in
   the primitive church as apocryphal, and therefore justly rejected;
   because, though otherwise good, they pretended to be what really they
   were not, dictated by the twelve apostles themselves, as received from
   Christ. If Jesus Christ gave them such instructions, and they gave them
   in such a solemn manner to the church, as is pretended, it is
   unaccountable that there is not the least notice taken of any such
   thing done or designed in the Gospels, the Acts, or any of the
   Epistles.

   Those who have judged the most favourable of these Canons and
   Constitutions have concluded that they were complied by some officious
   persons under the name of Clement, towards the end of the second
   century, above 150 years after Christ's ascension, out of the common
   practice of the churches; that is, that which the compilers were most
   acquainted with, or had respect for; when at the same time we have
   reason to think that the far greater number of Christian churches which
   by that time were planted had Constitutions of their own, which, if
   they had had the happiness to be transmitted to posterity, would have
   recommended themselves as well as these, or better. But, as the
   legislators of old put a reputation upon their laws by pretending to
   have received them from some deity or other, so church-governors
   studied to gain reputation to their sees by placing some apostolical
   man or other at the head of their catalogue of bishops (see bishop
   Stillingfleet's Irenicum, p. 302), and reputation to their Canons and
   Constitutions by fathering them upon the apostles. But how can it be
   imagined that the apostles should be all together at Jerusalem, to
   compose this book of Canons with so much solemnity, when we know that
   their commission was to go into all the world, and to preach the gospel
   to every creature? Accordingly, Eusebius tells us that Thomas went into
   Parthia, Andrew into Scythia, John into the lesser Asia; and we have
   reason to think that after their dispersion they never came together
   again, any more than the planters of the nations did after the Most
   High had separated the sons of Adam.

   I think that any one who will compare these Constitutions with the
   writings which we are sure were given by inspiration of God will easily
   discern a vast difference in the style and spirit. What is the chaff to
   the wheat? "Where are ministers, in the style of the true apostles,
   called priests, high priests? Where do we find in the apostolical age,
   that age of suffering, of the placing of the bishop in his throne? Or
   of readers, singers, and porters, in the church?" [32]

   I fear the collector and compiler of those Constitutions, under the
   name of Clement, was conscious to himself of his honesty in it, in that
   he would not have them published before all, because of the mysteries
   contained in them; nor were they known or published till the middle of
   the fourth century, when the forgery could not be so well disproved. I
   cannot see any mysteries in them, that they should be concealed, if
   they had been genuine; but I am sure that Christ bids his apostles
   publish the mysteries of the kingdom of God upon the house-tops. And
   St. Paul, though there are mysteries in his epistles much more sublime
   than any of these Constitutions, charges that they should be read to
   all the holy brethren. Nay, these Constitutions are so wholly in a
   manner taken up either with moral precepts, or rules of practice in the
   church, that if they had been what they pretend they had been most fit
   to be published before all. And though the Apocalypse is so full of
   mysteries, yet a blessing is pronounced upon the readers and hearers of
   that prophecy. We must therefore conclude that, whenever they were
   written, by declining the light they owned themselves to be apocryphal,
   that is, hidden or concealed; that they durst not mingle themselves
   with what was given by divine inspiration; to allude to what is said of
   the ministers (Acts v. 13), Of the rest durst no man join himself to
   the apostles, for the people magnified them. So that even by their own
   confession they were not delivered to the churches with the other
   writings, when the New-Testament canon was solemnly sealed up with that
   dreadful sentence passed on those that add unto these things.

   And as we have thus had attempts made of late upon the purity and
   sufficiency of our New Testament, by additions to it, so we have
   likewise had from another quarter a great contempt put upon it by the
   papal power. The occasion was this:--One Father Quesnel, a French
   papist, but a Jansenist, nearly thirty years ago, published the New
   Testament in French, in several small volumes, with Moral Reflections
   on every verse, to render the reading of it more profitable, and
   meditation upon it more easy. It was much esteemed in France, for the
   sake of the piety and devotion which appeared in it, and it had several
   impressions. The Jesuits were much disgusted, and solicited the pope
   for the condemnation of it, though the author of it was a papist, and
   many things in it countenanced popish superstition. After much
   struggling about it in the court of Rome a bull was at length obtained,
   at the request of the French king, from the present pope Clement 11
   bearing date September 8, 1713, by which the said book, with what title
   or in what language soever it is printed, is prohibited and condemned;
   both the New Testament itself, because in many things varying from the
   vulgar Latin, and the Annotations, as containing divers propositions
   (above a hundred are enumerated) scandalous and pernicious, injurious
   to the church and its customs, impious, blasphemous, savouring of
   heresy. And the propositions are such as these--"That the grace of our
   Lord Jesus Christ is the effectual principle of all manner of good, is
   necessary for every good action; for without it nothing is done, nay
   nothing can be done"--"That it is a sovereign grace, and is an
   operation of the almighty hand of God"--"That, when God accompanies his
   word with the internal power of his grace, it operates in the soul the
   obedience which it demands"--"That faith is the first grace, and the
   fountain of all others"--"That it is in vain for us to call God our
   Father, if we do not cry to him with a spirit of love"--"That there is
   no God, nor religion, where there is no charity"--"That the catholic
   church comprehends the angels and all the elect and just men of the
   earth of all ages"--"That it had the Word incarnate for its head, and
   all the saints for its members"--"That it is profitable and necessary
   at all times, in all places, and for all sorts of persons, to know the
   holy Scriptures"--"That the holy obscurity of the word of God is no
   reason for the laity not reading it"--"That the Lord's day ought to be
   sanctified by reading books of piety, especially the holy
   scriptures"--And "that to forbid Christians from reading the scriptures
   is to prohibit the use of the light to the children of light." Many
   such positions as these, which the spirit of every good Christian
   cannot but relish as true and good, are condemned by the pope's bull as
   impious and blasphemous. And this bull, though strenuously opposed by a
   great number of the bishops in France, who were well affected to the
   notions of father Quesnel, was yet received and confirmed by the French
   king's letters patent, bearing date at Versailles, February 14, 1714,
   which forbid all manner of persons, upon pain of exemplary punishment,
   so much as to keep any of those books in their houses; and adjudge any
   that should hereafter write in defence of the propositions condemned by
   the pope as disturbers of the peace. It was registered the day
   following, February 15, by the Parliament of Paris, but with divers
   provisos and limitations.

   By this is appears that popery is still the same thing that ever it
   was, an enemy to the knowledge of the scriptures, and to the honour of
   divine grace. What reason have we to bless God that we have liberty to
   read the scriptures, and have helps to understand and improve them,
   which we are concerned diligently to make a good use of, that we may
   not provoke God to give us up into the hands of those powers that would
   use us in like manner!

   I am willing to hope that those to whom the reading of the Exposition
   of the Old Testament was pleasant will find this yet more pleasant; for
   this is that part of scripture which does most plainly testify of
   Christ, and in which that gospel grace which appears unto all men,
   bringing salvation, shines most clearly. This is the New-Testament milk
   for babes, the rest is strong meat for strong men. By these, therefore,
   let us be nourished and strengthened that we my be pressing on towards
   perfection; and that, having laid the foundation in the history of our
   blessed Saviour's life, death, and resurrection, and the first
   preaching of his gospel, we may build upon it by an acquaintance with
   the mysteries of godliness, to which we shall be further introduced in
   the Epistles.

   I desire I may be read with a candid, and not a critical, eye. I
   pretend not to gratify the curious; the summit of my ambition is to
   assist those who are truly serious in searching the scriptures daily. I
   am sure the work is designed, and hope it is calculated, to promote
   piety towards God and charity towards our brethren, and that there is
   not only something in it which may edify, but nothing which may justly
   offend any good Christian.

   If any receive spiritual benefit by my poor endeavours, it will be
   comfort to me, but let God have all the glory, and that free grace of
   his which has employed one that is utterly unworthy of such an honour,
   and enabled one thus far to go on in it who is utterly insufficient for
   such a service.

   Having obtained help of God, I continue hitherto in it, and humbly
   depend upon the same good hand of my God to carry me on it that which
   remains, to gird my loins with needful strength and to make my way
   perfect; and for this I humbly desire the prayers of my friends. One
   volume more, I hope, will include what is yet to be done; and I will
   both go about it, and go on with it, as God shall enable me, with all
   convenient speed; but it is that part of the scripture which, of all
   others, requires the most care and pains in expounding it. But I trust
   that as the day so shall the strength be.

   M. H.
         1721.
     __________________________________________________________________

   [30] It may be proper to apprise the reader that the volume to which
   this preface was originally prefixed included the Acts of the Apostles,
   which in the present edition will commence the second volume, in order
   to secure a more equal division of the New Testament--the commentary on
   the remaining books being less extended than the author
   contemplated.--Ed.

   [31] Whiston--Ed.

   [32] Edit. Joan. Clerici, p. 245.
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     __________________________________________________________________

Matthew
     __________________________________________________________________

   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE GOSPEL ACCORDING TO

S T.   M A T T H E W.
     __________________________________________________________________

   We have now before us, I. The New Testament of our Lord and Savior
   Jesus Christ; so this second part of the holy Bible is entitled: The
   new covenant; so it might as well be rendered; the word signifies both.
   But, when it is (as here) spoken of as Christ's act and deed, it is
   most properly rendered a testament, for he is the testator, and it
   becomes of force by his death (Heb. ix. 16, 17); nor is there, as in
   covenants, a previous treaty between the parties, but what is granted,
   though an estate upon condition, is owing to the will, the free-will,
   the good-will, of the Testator. All the grace contained in this book is
   owing to Jesus Christ as our Lord and Saviour; and, unless we consent
   to him as our Lord, we cannot expect any benefit by him as our Saviour.
   This is called a new testament, to distinguish it from that which was
   given by Moses, and was not antiquated; and to signify that it should
   be always new, and should never wax old, and grow out of date. These
   books contain, not only a full discovery of that grace which has
   appeared to all men, bringing salvation, but a legal instrument by
   which it is conveyed to, and settled upon, all believers. How carefully
   do we preserve, and with what attention and pleasure do we read, the
   last will and testament of a friend, who has therein left us a fair
   estate, and, with it, high expressions of his love to us! How precious
   then should this testament of our blessed Saviour be to us, which
   secures to us all his unsearchable riches! It is his testament; for
   though, as is usual, it was written by others (we have nothing upon
   record that was of Christ's own writing), yet he dictated it; and the
   night before he died, in the institution of his supper, he signed,
   sealed, and published it, in the presence of twelve witnesses. For,
   though these books were not written for some years after, for the
   benefit of posterity, in perpetuam rei memoriam--as a perpetual
   memorial, yet the New Testament of our Lord Jesus was settled,
   confirmed, and declared, from the time of his death, as a nuncupative
   will, with which these records exactly agree. The things which St. Luke
   wrote were things which were most surely believed, and therefore well
   known, before he wrote them; but, when they were written, the oral
   tradition was superseded and set aside, and these writings were the
   repository of that New Testament. This is intimated by the title which
   is prefixed to many Greek Copies, Tes kaines Diathekes Hapanta--The
   whole of the New Testament, or all the things of it. In it is declared
   the whole counsel of God concerning our salvation, Acts xx. 27. As the
   law of the Lord is perfect, so is the gospel of Christ, and nothing is
   to be added to it. We have it all, and are to look for no more.

   II. We have before us The Four Gospels. Gospel signifies good news, or
   glad tidings; and this history of Christ's coming into the world to
   save sinners is, without doubt, the best news that ever came from
   heaven to earth; the angel gave it this title (Luke ii. 10),
   Euangelizomai hymin--I bring you good tidings; I bring the gospel to
   you. And the prophet foretold it, Isa. lii. 7; lxi. 1. It is there
   foretold that in the days of the messiah good tidings should be
   preached. Gospel is an old Saxon word; it is God's spell or word; and
   God is so called because he is good, Deus optimus--God most excellent,
   and therefore it may be a good spell, or word. If we take spell in its
   more proper signification for a charm (carmen), and take that in a good
   sense, for what is moving and affecting, which is apt lenire
   dolorem--to calm the spirits, or to raise them in admiration or love,
   as that which is very amiable we call charming, it is applicable to the
   gospel; for in it the charmer charmeth wisely, though to deaf adders,
   Ps. lviii. 4, 5. Nor (one would think) can any charms be so powerful as
   those of the beauty and love of our Redeemer. The whole New Testament
   is the gospel. St. Paul calls it his gospel, because he was one of the
   preachers of it. Oh that we may each of us make it ours by our cordial
   acceptance of it and subjection to it! But the four books which contain
   the history of the Redeemer we commonly call the four gospels, and the
   inspired penmen of them evangelists, or gospel-writers; not, however,
   very properly, because that title belongs to a particular order of
   ministers, that were assistants to the apostles (Eph. iv. 11): He gave
   some apostles, and some evangelists. It was requisite that the doctrine
   of Christ should be interwoven with, and founded upon, the narrative of
   his birth, life, miracles, death, and resurrection; for then it appears
   in its clearest and strongest light. As in nature, so in grace, the
   most happy discoveries are those which take rise from the certain
   representations of matters of fact. Natural history is the best
   philosophy; and so is the sacred history, both of the Old and New
   Testament, the most proper and grateful vehicle of sacred truth. These
   four gospels were early and constantly received by the primitive
   church, and read in Christian assemblies, as appears by the writings of
   Justin Martyr and Irenæus, who lived little more than a hundred years
   after the ascension of Christ; they declared that neither more nor
   fewer than four were received by the church. A Harmony of these four
   evangelists was compiled by Tatian about that time, which he called, To
   dia tessaron--The Gospel out of the four. In the third and fourth
   centuries there were gospels forged by divers sects, and published, one
   under the name of St. Peter, another of St. Thomas, another of St.
   Philip, &c. But they were never owned by the church, nor was any credit
   given to them, as the learned Dr. Whitby shows. And he gives this good
   reason why we should adhere to these written records, because, whatever
   the pretences of tradition may be, it is not sufficient to preserve
   things with any certainty, as appears by experience. For, whereas
   Christ said and did many memorable things, which were not written (John
   xx. 30; xxi. 25), tradition has not preserved any one of them to us,
   but all is lost except what was written; that therefore is what we must
   abide by; and blessed by God that we have it to abide by; it is the
   sure word of history.

   III. We have before us the Gospel according to St. Matthew. The penman
   was by birth a Jew, by calling a publican, till Christ commanded his
   attendance, and then he left the receipt of custom, to follow him, and
   was one of those that accompanied him all the time that the Lord Jesus
   went in and out, beginning from the baptism of John unto the day that
   he was taken up, Acts i. 21, 22. He was therefore a competent witness
   of what he has here recorded. He is said to have written this history
   about eight years after Christ's ascension. Many of the ancients say
   that he wrote it in the Hebrew or Syriac language; but the tradition is
   sufficiently disproved by Dr. Whitby. Doubtless, it was written in
   Greek, as the other parts of the New Testament were; not in that
   language which was peculiar to the Jews, whose church and state were
   near a period, but in that which was common to the world, and in which
   the knowledge of Christ would be most effectually transmitted to the
   nations of the earth; yet it is probable that there might be an edition
   of it in Hebrew, published by St. Matthew himself, at the same time
   that he wrote it in Greek; the former for the Jews, the latter for the
   Gentiles, when he left Judea, to preach among the Gentiles. Let us
   bless God that we have it, and have it in a language we understand.
     __________________________________________________________________

M A T T H E W.

  CHAP. I.

   This evangelist begins with the account of Christ's parentage and
   birth, the ancestors from whom he descended, and the manner of his
   entry into the world, to make it appear that he was indeed the Messiah
   promised, for it was foretold that he should be the son of David, and
   should be born of a virgin; and that he was so is here plainly shown;
   for here is, I. His pedigree from Abraham in forty-two generations,
   three fourteens, ver. 1-17. II. An account of the circumstances of his
   birth, so far as was requisite to show that he was born of a virgin,
   ver. 18-25. Thus methodically is the life of our blessed Saviour
   written, as lives should be written, for the clearer proposing of the
   example of them.

The Genealogy of Christ.

   1 The book of the generation of Jesus Christ, the son of David, the son
   of Abraham.   2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob
   begat Judas and his brethren;   3 And Judas begat Phares and Zara of
   Thamar; and Phares begat Esrom; and Esrom begat Aram;   4 And Aram
   begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
   5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and
   Obed begat Jesse;   6 And Jesse begat David the king; and David the
   king begat Solomon of her that had been the wife of Urias;   7 And
   Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;   8
   And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat
   Ozias;   9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz
   begat Ezekias;   10 And Ezekias begat Manasses; and Manasses begat
   Amon; and Amon begat Josias;   11 And Josias begat Jechonias and his
   brethren, about the time they were carried away to Babylon:   12 And
   after they were brought to Babylon, Jechonias begat Salathiel; and
   Salathiel begat Zorobabel;   13 And Zorobabel begat Abiud; and Abiud
   begat Eliakim; and Eliakim begat Azor;   14 And Azor begat Sadoc; and
   Sadoc begat Achim; and Achim begat Eliud;   15 And Eliud begat Eleazar;
   and Eleazar begat Matthan; and Matthan begat Jacob;   16 And Jacob
   begat Joseph the husband of Mary, of whom was born Jesus, who is called
   Christ.   17 So all the generations from Abraham to David are fourteen
   generations; and from David until the carrying away into Babylon are
   fourteen generations; and from the carrying away into Babylon unto
   Christ are fourteen generations.

   Concerning this genealogy of our Saviour, observe,

   I. The title of it. It is the book (or the account, as the Hebrew word
   sepher, a book, sometimes signifies) of the generation of Jesus Christ,
   of his ancestors according to the flesh; or, It is the narrative of his
   birth. It is Biblos Geneseos--a book of Genesis. The Old Testament
   begins with the book of the generation of the world, and it is its
   glory that it does so; but the glory of the New Testament herein
   excelleth, that it begins with the book of the generation of him that
   made the world. As God, his outgoings were of old, from everlasting
   (Mic. v. 2), and none can declare that generation; but, as man, he was
   sent forth in the fulness of time, born of a woman, and it is that
   generation which is here declared.

   II. The principal intention of it. It is not an endless or needless
   genealogy; it is not a vain-glorious one, as those of great men
   commonly are. Stemmata, quid faciunt?--Of what avail are ancient
   pedigrees? It is like a pedigree given in evidence, to prove a title,
   and make out a claim; the design is to prove that our Lord Jesus is the
   son of David, and the son of Abraham, and therefore of that nation and
   family out of which the Messiah was to arise. Abraham and David were,
   in their day, the great trustees of the promise relating to the
   Messiah. The promise of the blessing was made to Abraham and his seed,
   of the dominion to David and his seed; and they who would have an
   interest in Christ, as the son of Abraham, in whom all the families of
   the earth are to be blessed, must be faithful, loyal subjects to him as
   the son of David, by whom all the families of the earth are to be
   ruled. It was promised to Abraham that Christ should descend from him
   (Gen. xii. 3; xxii. 18), and to David that he should descend from him
   (2 Sam. vii. 12; Ps. lxxxix. 3, &c.; cxxxii. 11); and therefore, unless
   it can be proved that Jesus is a son of David, and a son of Abraham, we
   cannot admit him to be the Messiah. Now this is here proved from the
   authentic records of the heralds' offices. The Jews were very exact in
   preserving their pedigrees, and there was a providence in it, for the
   clearing up of the descent of the Messiah from the fathers; and since
   his coming that nation is so dispersed and confounded that it is a
   question whether any person in the world can legally prove himself to
   be a son of Abraham; however, it is certain that none can prove himself
   to either a son of Aaron or a son of David, so that the priestly and
   kingly office must either be given up, as lost for ever, or be lodged
   in the hands of our Lord Jesus. Christ is here first called the son of
   David, because under that title he was commonly spoken of, and
   expected, among the Jews. They who owned him to be the Christ, called
   him the son of David, ch. xv. 22; xx. 31; xxi. 15. Thus, therefore, the
   evangelist undertakes to make out, that he is not only a son of David,
   but that son of David on whose shoulders the government was to be; not
   only a son of Abraham, but that son of Abraham who was to be the father
   of many nations.

   In calling Christ the son of David, and the son of Abraham, he shows
   that God is faithful to his promise, and will make good every word that
   he has spoken; and this. 1. Though the performance be long deferred.
   When God promised Abraham a son, who should be the great blessing of
   the world, perhaps he expected it should be his immediate son; but it
   proved to be one at the distance of forty-two generations, and about
   2000 years: so long before can God foretel what shall be done, and so
   long after, sometimes, does God fulfil what has been promised. Note,
   Delays of promised mercies, though they exercise our patience, do not
   weaken God's promise. 2. Though it begin to be despaired of. This son
   of David, and son of Abraham, who was to be the glory of his Father's
   house, was born when the seed of Abraham was a despised people,
   recently become tributary to the Roman yoke, and when the house of
   David was buried in obscurity; for Christ was to be a root out of a dry
   ground. Note, God's time for the performance of his promises is when it
   labours under the greatest improbabilities.

   III. The particular series of it, drawn in the direct line from Abraham
   downward, according to the genealogies recorded in the beginning of the
   books of Chronicles (as far as those go), and which here we see the use
   of.

   Some particulars we may observe in the genealogy.

   1. Among the ancestors of Christ who had brethren, generally he
   descended from a younger brother; such Abraham himself was, and Jacob,
   and Judah, and David, and Nathan, and Rhesa; to show that the
   pre-eminence of Christ came not, as that of earthly princes, from the
   primogeniture of his ancestors, but from the will of God, who,
   according to the method of his providence, exalteth them of low degree,
   and puts more abundant honour upon that part which lacked.

   2. Among the sons of Jacob, besides Judah, from whom Shiloh came,
   notice is here taken of his brethren: Judas and his brethren. No
   mention is made of Ishmael the son of Abraham, or of Esau the son of
   Isaac, because they were shut out of the church; whereas all the
   children of Jacob were taken in, and, though not fathers of Christ,
   were yet patriarchs of the church (Acts vii. 8), and therefore are
   mentioned in the genealogy, for the encouragement of the twelve tribes
   that were scattered abroad, intimating to them that they have an
   interest in Christ, and stand in relation to him as well as Judah.

   3. Phares and Zara, the twin-sons of Judah, are likewise both named,
   though Phares only was Christ's ancestor, for the same reason that the
   brethren of Judah are taken notice of; and some think because the birth
   of Phares and Zara had something of an allegory in it. Zara put out his
   hand first, as the first-born, but, drawing it in, Phares got the
   birth-right. The Jewish church, like Zara, reached first at the
   birthright, but through unbelief, withdrawing the hand, the Gentile
   church, like Phares, broke forth and went away with the birthright; and
   thus blindness is in part happened unto Israel, till the fulness of the
   Gentiles become in, and then Zara shall be born--all Israel shall be
   saved, Rom. xi. 25, 26.

   4. There are four women, and but four, named in this genealogy; two of
   them were originally strangers to the commonwealth of Israel, Rachab a
   Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus
   Christ there is neither Greek, nor Jew; those that are strangers and
   foreigners are welcome, in Christ, to the citizenship of the saints.
   The other two were adulteresses, Tamar and Bathsheba; which was a
   further mark of humiliation put upon our Lord Jesus, that not only he
   descended from such, but that his decent from them is particularly
   remarked in his genealogy, and no veil drawn over it. He took upon him
   the likeness of sinful flesh (Rom. viii. 3), and takes even great
   sinners, upon their repentance, into the nearest relation to himself.
   Note, We ought not to upbraid people with the scandals of their
   ancestors; it is what they cannot help, and has been the lot of the
   best, even of our Master himself. David's begetting Solomon of her that
   had been the wife of Urias is taken notice of (says Dr. Whitby) to show
   that the crime of David, being repented to, was so far from hindering
   the promise made to him, that it pleased God by this very woman to
   fulfil it.

   5. Though divers kings are here named, yet none is expressly called a
   king but David (v. 6), David the king; because with him the covenant of
   royalty was made, and to him the promise of the kingdom of the Messiah
   was given, who is therefore said to inherit the throne of his father
   David, Luke i. 32.

   6. In the pedigree of the kings of Judah, between Joram and Ozias (v.
   8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and
   therefore when it is said, Joram begat Ozias, it is meant, according to
   the usage of the Hebrew tongue, that Ozias was lineally descended from
   him, as it is said to Hezekiah that the sons which he should beget
   should be carried to Babylon, whereas they were removed several
   generations from him. It was not through mistake or forgetfulness that
   these three were omitted, but, probably, they were omitted in the
   genealogical tables that the evangelist consulted, which yet were
   admitted as authentic. Some give this reason for it:--It being
   Matthew's design, for the sake of memory, to reduce the number of
   Christ's ancestors to three fourteens, it was requisite that in this
   period three should be left out, and none more fit than they who were
   the immediate progeny of cursed Athaliah, who introduced the idolatry
   of Ahab into the house of David, for which this brand is set upon the
   family and the iniquity thus visited to the third and fourth
   generation. Two of these three were apostates; and such God commonly
   sets a mark of his displeasure upon in this world: they all three had
   their heads brought to the grave with blood.

   7. Some observe what a mixture there was of good and bad in the
   succession of these kings; as for instance (v. 7, 8), wicked Roboam
   begat wicked Abia; wicked Abia begat good Asa; good Asa begat good
   Josaphat; good Josaphat begat wicked Joram. Grace does not run in the
   blood, neither does reigning sin. God's grace is his own, and he gives
   or withholds it as he pleases.

   8. The captivity of Babylon is mentioned as a remarkable period in this
   line, v. 11, 12. All things considered, it was a wonder that the Jews
   were not lost in that captivity, as other nations have been; but this
   intimates the reason why the streams of that people were kept to run
   pure through that dead sea, because from them, as concerning the flesh,
   Christ was to come. Destroy it not, for a blessing is in it, even that
   blessing of blessings, Christ himself, Isa. lxv. 8, 9. It was with an
   eye to him that they were restored, and the desolations of the
   sanctuary were looked upon with favour for the Lord's sake, Dan. ix.
   17.

   9. Josias is said to beget Jechonias and his brethren (v. 11); by
   Jechonias here is meant Jehoiakim, who was the first-born of Josias;
   but, when it is said (v. 12) that Jechonias begat Salathiel, that
   Jechonias was the son of that Jehoiakim who was carried into Babylon,
   and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias is
   said to have been written childless (Jer. xxii. 30), it is explained
   thus: No man of his seed shall prosper. Salathiel is here said to beget
   Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel (1
   Chron. iii. 19): but, as before, the grandson is often called the son;
   Pedaiah, it is likely, died in his father's lifetime, and so his son
   Zorobabel was called the son of Salathiel.

   10. The line is brought down, not to Mary the mother of our Lord, but
   to Joseph the husband of Mary (v. 16); for the Jews always reckoned
   their genealogies by the males: yet Mary was of the same tribe and
   family with Joseph, so that, both by his mother and by his supposed
   father, he was of the house of David; yet his interest in that dignity
   is derived by Joseph, to whom really according to the flesh he had no
   relation, to show that the kingdom of the Messiah is not founded in a
   natural descent from David.

   11. The centre in whom all these lines meet is Jesus, who is called
   Christ, v. 16. This is he that was so importunately desired, so
   impatiently expected, and to whom the patriarchs had an eye when they
   were so desirous of children, that they might have the honour of coming
   into the sacred line. Blessed be God, we are not now in such a dark and
   cloudy state of expectation as they were then in, but see clearly what
   these prophets and kings saw as through a glass darkly. And we may
   have, if it be not our own fault, a greater honour than that of which
   they were so ambitious: for they who do the will of God are in a more
   honourable relation to Christ than those who were akin to him according
   to the flesh, ch. xii. 50. Jesus is called Christ, that is, the
   Anointed, the same with the Hebrew name Messiah. He is called Messiah
   the Prince (Dan. ix. 25), and often God's Anointed (Ps. ii. 2). Under
   this character he was expected: Art thou the Christ--the anointed one?
   David, the king, was anointed (1 Sam. xvi. 13); so was Aaron, the
   priest (Lev. viii. 12), and Elisha, the prophet (1 Kings xix. 16), and
   Isaiah, the prophet (Isa. lxi. 1). Christ, being appointed to, and
   qualified for, all these offices, is therefore called the
   Anointed--anointed with the oil of gladness above his fellows; and from
   this name of his, which is as ointment poured forth, all his followers
   are called Christians, for they also have received the anointing.

   Lastly. The general summary of all this genealogy we have, v. 17, where
   it is summed up in three fourteens, signalized by remarkable periods.
   In the first fourteen, we have the family of David rising, and looking
   forth as the morning; in the second, we have it flourishing in its
   meridian lustre; in the third, we have it declining and growing less
   and less, dwindling into the family of a poor carpenter, and then
   Christ shines forth out of it, the glory of his people Israel.

The Birth of Christ.

   18 Now the birth of Jesus Christ was on this wise: When as his mother
   Mary was espoused to Joseph, before they came together, she was found
   with child of the Holy Ghost.   19 Then Joseph her husband, being a
   just man, and not willing to make her a public example, was minded to
   put her away privily.   20 But while he thought on these things,
   behold, the angel of the Lord appeared unto him in a dream, saying,
   Joseph, thou son of David, fear not to take unto thee Mary thy wife:
   for that which is conceived in her is of the Holy Ghost.   21 And she
   shall bring forth a son, and thou shalt call his name JESUS: for he
   shall save his people from their sins.   22 Now all this was done, that
   it might be fulfilled which was spoken of the Lord by the prophet,
   saying,   23 Behold, a virgin shall be with child, and shall bring
   forth a son, and they shall call his name Emmanuel, which being
   interpreted is, God with us.   24 Then Joseph being raised from sleep
   did as the angel of the Lord had bidden him, and took unto him his
   wife:   25 And knew her not till she had brought forth her firstborn
   son: and he called his name JESUS.

   The mystery of Christ's incarnation is to be adored, not pried into. If
   we know not the way of the Spirit in the formation of common persons,
   nor how the bones are formed in the womb of any one that is with child
   (Eccles. xi. 5), much less do we know how the blessed Jesus was formed
   in the womb of the blessed virgin. When David admires how he himself
   was made in secret, and curiously wrought (Ps. cxxxix. 13-16), perhaps
   he speaks in the spirit of Christ's incarnation. Some circumstances
   attending the birth of Christ we find here which are not in Luke,
   though it is more largely recorded here. Here we have,

   I. Mary's espousal to Joseph. Mary, the mother of our Lord, was
   espoused to Joseph, not completely married, but contracted; a purpose
   of marriage solemnly declared in words de futuro--that regarding the
   future, and a promise of it made if God permit. We read of a man who
   has betrothed a wife and has not taken her, Deut. xx. 7. Christ was
   born of a virgin, but a betrothed virgin, 1. To put respect upon the
   marriage state, and to recommend it as honourable among all, against
   that doctrine of devils which forbids to marry, and places perfection
   in the single state. Who more highly favoured than Mary was in her
   espousals? 2. To save the credit of the blessed virgin, which otherwise
   would have been exposed. It was fit that her conception should be
   protected by a marriage, and so justified in the eye of the world. One
   of the ancients says, It was better it should be asked, Is not this the
   son of a carpenter? than, Is not this the son of a harlot? 3. That the
   blessed virgin might have one to be the guide of her youth, the
   companion of her solitude and travels, a partner in her cares, and a
   help meet for her. Some think that Joseph was now a widower, and that
   those who are called the brethren of Christ (ch. xiii. 55), were
   Joseph's children by a former wife. This is the conjecture of many of
   the ancients. Joseph was just man, she a virtuous woman. Those who are
   believers should not be unequally yoked with unbelievers: but let those
   who are religious choose to marry with those who are so, as they expect
   the comfort of the relation, and God's blessing upon them in it. We may
   also learn, from this example, that it is good to enter into the
   married state with deliberation, and not hastily--to preface the
   nuptials with a contract. It is better to take time to consider before
   than to find time to repent after.

   II. Her pregnancy of the promised seed; before they came together, she
   was found with child, which really was of the Holy Ghost. The marriage
   was deferred so long after the contract that she appeared to be with
   child before the time came for the solemnizing of the marriage, though
   she was contracted before she conceived. Probably, it was after her
   return from her cousin Elizabeth, with whom she continued three months
   (Luke i. 56), that she was perceived by Joseph to be with child, and
   did not herself deny it. Note, Those in whom Christ is formed will show
   it: it will be found to be a work of God which he will own. Now we may
   well imagine, what a perplexity this might justly occasion to the
   blessed virgin. She herself knew the divine original of this
   conception; but how could she prove it? She would be dealt with as a
   harlot. Note, After great and high advancements, lest we should be
   puffed up with them, we must expect something or other to humble us,
   some reproach, as a thorn in the flesh, nay, as a sword in the bones.
   Never was any daughter of Eve so dignified as the Virgin Mary was, and
   yet in danger of falling under the imputation of one of the worse
   crimes; yet we do not find that she tormented herself about it; but,
   being conscious of her own innocence, she kept her mind calm and easy,
   and committed her cause to him that judgeth righteously. Note, those
   who take care to keep a good conscience may cheerfully trust God with
   the keeping of their good names, and have reason to hope that he will
   clear up, not only their integrity, but their honour, as the sun at
   noon day.

   III. Joseph's perplexity, and his care what to do in this case. We may
   well imagine what a great trouble and disappointment it was to him to
   find one he had such an opinion of, and value for, come under the
   suspicion of such a heinous crime. Is this Mary? He began to think,
   "How may we be deceived in those we think best of! How may we be
   disappointed in what we expect most from!" He is loth to believe so ill
   a thing of one whom he believed to be so good a woman; and yet the
   matter, as it is too bad to be excused, is also too plain to be denied.
   What a struggle does this occasion in his breast between that jealousy
   which is the rage of man, and is cruel as the grave, on the one hand,
   and that affection which he has for Mary on the other!

   Observe, 1. The extremity which he studied to avoid. He was not willing
   to make her a public example. He might have done so; for, by the law, a
   betrothed virgin, if she played the harlot, was to be stoned to death,
   Deut. xxii. 23, 24. But he was not willing to take the advantage of the
   law against her; if she be guilty, yet it is not known, nor shall it be
   known from him. How different was the spirit which Joseph displayed
   from that of Judah, who in a similar case hastily passed that severe
   sentence, Bring her forth and let her be burnt! Gen. xxxviii. 24. How
   good it is to think on things, as Joseph did here! Were there more of
   deliberation in our censures and judgments, there would be more of
   mercy and moderation in them. Bringing her to punishment is here called
   making her a public example; which shows what is the end to be aimed at
   in punishment--the giving of warning to others: it is in terrorem--that
   all about may hear and fear. Smite the scorner, and the simple will
   beware.

   Some persons of a rigorous temper would blame Joseph for his clemency:
   but it is here spoken of to his praise; because he was a just man,
   therefore he was not willing to expose her. He was a religious, good
   man; and therefore inclined to be merciful as God is, and to forgive as
   one that was forgiven. In the case of the betrothed damsel, if she were
   defiled in the field, the law charitably supposed that she cried out
   (Deut. xxii. 26), and she was not to be punished. Some charitable
   construction or other Joseph will put upon this matter; and herein he
   is a just man, tender of the good name of one who never before had done
   anything to blemish it. Note, It becomes us, in many cases, to be
   gentle towards those that come under suspicion of having offended, to
   hope the best concerning them, and make the best of that which at first
   appears bad, in hopes that it may prove better. Summum just summa
   injuria--The rigour of the law is (sometimes) the height of injustice.
   That court of conscience which moderates the rigour of the law we call
   a court of equity. Those who are found faulty were perhaps overtaken in
   the fault, and are therefore to be restored with the spirit of
   meekness; and threatening, even when just, must be moderated.

   2. The expedient he found out for avoiding this extremity. He was
   minded to put her away privily, that is, to give a bill of divorce into
   her hand before two witnesses, and so to hush up the matter among
   themselves. Being a just man, that is, a strict observer of the law, he
   would not proceed to marry her, but resolved to put her away; and yet,
   in tenderness for her, determined to do it as privately as possible.
   Note, The necessary censures of those who have offended ought to be
   managed without noise. The words of the wise are heard in quiet. Christ
   himself shall not strive nor cry. Christian love and Christian prudence
   will hide a multitude of sins, and great ones, as far as may be done
   without having fellowship with them.

   IV. Joseph's discharge from this perplexity by an express sent from
   heaven, v. 20, 21. While he thought on these things and knew not what
   to determine, God graciously directed him what to do, and made him
   easy. Note, Those who would have direction from God must think on
   things themselves, and consult with themselves. It is the thoughtful,
   not the unthinking, whom God will guide. When he was at a loss, and had
   carried the matter as far as he could in his own thoughts, then God
   came in with advice. Note, God's time to come in with instruction to
   his people is when they are nonplussed and at a stand. God's comforts
   most delight the soul in the multitude of its perplexed thoughts. The
   message was sent to Joseph by an angel of the Lord, probably the same
   angel that brought Mary the tidings of the conception--the angel
   Gabriel. Now the intercourse with heaven, by angels, with which the
   patriarchs had been dignified, but which had been long disused, begins
   to be revived; for, when the First-begotten is to be brought into the
   world, the angels are ordered to attend his motions. How far God may
   now, in an invisible way, make use of the ministration of angels, for
   extricating his people out of their straits, we cannot say; but this we
   are sure of, they are all ministering spirits for their good. This
   angel appeared to Joseph in a dream when he was asleep, as God
   sometimes spoke unto the fathers. When we are most quiet and composed
   we are in the best frame to receive the notices of the divine will. The
   Spirit moves on the calm waters. This dream, no doubt, carried its own
   evidence along with it that it was of God, and not the production of a
   vain fancy. Now,

   1. Joseph is here directed to proceed in his intended marriage. The
   angel calls him, Joseph, thou son of David; he puts him in mind of his
   relation to David, that he might be prepared to receive this surprising
   intelligence of his relation to the Messiah, who, every one knew, was
   to be a descendant from David. Sometimes, when great honours devolve
   upon those who have small estates, they care not for accepting them,
   but are willing to drop them; it was therefore requisite to put this
   poor carpenter in mind of his high birth: "Value thyself. Joseph, thou
   art that son of David through whom the line of the Messiah is to be
   drawn." We may thus say to every true believer, "Fear not, thou son of
   Abraham, thou child of God; forget not the dignity of thy birth, thy
   new birth." Fear not to take Mary for thy wife; so it may be read.
   Joseph, suspecting she was with child by whoredom, was afraid of taking
   her, lest he should bring upon himself either guilt or reproach. No,
   saith God, Fear not; the matter is not so. Perhaps Mary had told him
   that she was with child by the Holy Ghost, and he might have heard what
   Elizabeth said to her (Luke i. 43), when she called her the mother of
   her Lord; and, if so, he was afraid of presumption in marrying one so
   much above him. But, from whatever cause his fears arose, they were all
   silenced with this word, Fear not to take unto thee Mary thy wife.
   Note, It is a great mercy to be delivered from our fears, and to have
   our doubts resolved, so as to proceed in our affairs with satisfaction.

   2. He is here informed concerning that holy thing with which his
   espoused wife was now pregnant. That which is conceived in her is of a
   divine original. He is so far from being in danger of sharing in an
   impurity by marrying her, that he will thereby share in the highest
   dignity he is capable of. Two things he is told,

   (1.) That she had conceived by the power of the Holy Ghost; not by the
   power of nature. The Holy Spirit, who produced the world, now produced
   the Saviour of the world, and prepared him a body, as was promised him,
   when he said, Lo, I come, Heb. x. 5. Hence he is said to be made of a
   woman (Gal. iv. 4), and yet to be that second Adam that is the Lord
   from heaven, 1 Cor. xv. 47. He is the Son of God, and yet so far
   partakes of the substance of his mother as to be called the fruit of
   her womb, Luke i. 42. It was requisite that is conception should be
   otherwise than by ordinary generation, that so, so though he partook of
   the human nature, yet he might escape the corruption and pollution of
   it, and not be conceived and shapen in iniquity. Histories tell us of
   some who vainly pretended to have conceived by a divine power, as the
   mother of Alexander; but none ever really did so, except the mother of
   our Lord. His name in this, as in other things, is Wonderful. We do not
   read that the virgin Mary did herself proclaim the honour done to her;
   but she hid it in her heart, and therefore God sent an angel to attest
   it. Those who seek not their own glory shall have the honour that comes
   from God; it is reserved for the humble.

   (2.) That she should bring forth the Saviour of the world (v. 21). She
   shall bring forth a Son; what he shall be is intimated,

   [1.] In the name that should be given to her Son: Thou shalt call his
   name Jesus, a Saviour. Jesus is the same name with Joshua, the
   termination only being changed, for the sake of conforming it to the
   Greek. Joshua is called Jesus (Acts vii. 45; Heb. iv. 8), from the
   Seventy. There were two of that name under the Old Testament, who were
   both illustrious types of Christ, Joshua who was Israel's captain at
   their first settlement in Canaan, and Joshua who was their high priest
   at their second settlement after the captivity, Zech. vi. 11, 12.
   Christ is our Joshua; both the Captain of our salvation, and the High
   Priest of our profession, and, in both, our Saviour--a Joshua who comes
   in the stead of Moses, and does that for us which the law could not do,
   in that it was weak. Joshua had been called Hosea, but Moses prefixed
   the first syllable of the name Jehovah, and so made it Jehoshua (Num.
   xiii. 16), to intimate that the Messiah, who was to bear that name,
   should be Jehovah; he is therefore able to save to the uttermost,
   neither is there salvation in any other.

   [2.] In the reason of that name: For he shall save his people from
   their sins; not the nation of the Jews only (he came to his own, and
   they received him not), but all who were given him by the Father's
   choice, and all who had given themselves to him by their own. He is a
   king who protects his subjects, and, as the judges of Israel of old,
   works salvation for them. Note, those whom Christ saves he saves from
   their sins; from the guilt of sin by the merit of his death, from the
   dominion of sin by the Spirit of his grace. In saving them from sin, he
   saves them from wrath and the curse, and all misery here and hereafter.
   Christ came to save his people, not in their sins, but from their sins;
   to purchase for them, not a liberty to sin, but a liberty from sins, to
   redeem them from all iniquity (Tit. ii. 14); and so to redeem them from
   among men (Rev. xiv. 4) to himself, who is separate from sinners. So
   that those who leave their sins, and give up themselves to Christ as
   his people, are interested in the Saviour, and the great salvation
   which he has wrought out, Rom. xi. 26.

   V. The fulfilling of the scripture in all this. This evangelist,
   writing among the Jews, more frequently observes this than any other of
   the evangelists. Here the Old Testament prophecies had their
   accomplishment in our Lord Jesus, by which it appears that this was he
   that should come, and we are to look for no other; for this was he to
   whom all the prophets bore witness. Now the scripture that was
   fulfilled in the birth of Christ was that promise of a sign which God
   gave to king Ahaz (Isa. vii. 14), Behold a virgin shall conceive; where
   the prophet, encouraging the people of God to hope for the promised
   deliverance from Sennacherib's invasion, directs them to look forward
   to the Messiah, who was to come of the people of the Jews, and the
   house of David; whence it was easy to infer, that though that people
   and that house were afflicted, yet neither the one nor the other could
   be abandoned to ruin, so long as God had such an honour, such a
   blessing, in reserve for them. The deliverances which God wrought for
   the Old-Testament church were types and figures of the great salvation
   by Christ; and, if God will do the greater, he will not fail to do the
   less.

   The prophecy here quoted is justly ushered in with a Behold, which
   commands both attention and admiration; for we have here the mystery of
   godliness, which is, without controversy, great, that God was
   manifested in the flesh.

   1. The sign given is that the Messiah shall be born of a virgin. A
   virgin shall conceive, and, by her, he shall be manifested in the
   flesh. The word Almah signifies a virgin in the strictest sense, such
   as Mary professes herself to be (Luke i. 34), I know not a man; nor had
   it been any such wonderful sign as it was intended for, if it had been
   otherwise. It was intimated from the beginning that the Messiah should
   be born of a virgin, when it was said that he should be the seed of the
   woman; so the seed of the woman as not to be the seed of any man.
   Christ was born of a virgin not only because his birth was to be
   supernatural, and altogether extraordinary, but because it was to be
   spotless, and pure, and without any stain of sin. Christ would be born,
   not of an empress or queen, for he appeared not in outward pomp or
   splendour, but of a virgin, to teach us spiritual purity, to die to all
   the delights of sense, and so to keep ourselves unspotted from the
   world and the flesh that we may be presented chaste virgins to Christ.

   2. The truth proved by this sign is, that he is the Son of God, and the
   Mediator between God and man: for they shall call his name Immanuel;
   that is, he shall be Immanuel; and when it is said, He shall be called,
   it is meant, he shall be, the Lord our righteousness. Immanuel
   signifies God with us; a mysterious name, but very precious; God
   incarnate among us, and so God reconcilable to us, at peace with us,
   and taking us into covenant and communion with himself. The people of
   the Jews had God with them, in types and shadows, dwelling between the
   cherubim; but never so as when the Word was made flesh--that was the
   blessed Shechinah. What a happy step is hereby taken toward the
   settling of a peace and correspondence between God and man, that the
   two natures are thus brought together in the person of the Mediator! by
   this he became an unexceptionable referee, a days-man, fit to lay his
   hand upon them both, since he partakes of the nature of both. Behold,
   in this, the deepest mystery, and the richest mercy, that ever was. By
   the light of nature, we see God as a God above us; by the light of the
   law, we see him as a God against us; but by the light of the gospel, we
   see him as Immanuel, God with us, in our own nature, and (which is
   more) in our interest. Herein the Redeemer commended his love. With
   Christ's name, Immanuel, we may compare the name given to the gospel
   church (Ezek. xlviii. 35). Jehovah Shammah--The Lord is there; the Lord
   of hosts is with us.

   Nor is it improper to say that the prophecy which foretold that he
   should be called Immanuel was fulfilled, in the design and intention of
   it, when he was called Jesus; for if he had not been Immanuel--God with
   us, he could not have been Jesus--a Saviour; and herein consists the
   salvation he wrought out, in the bringing of God and man together; this
   was what he designed, to bring God to be with us, which is our great
   happiness, and to bring us to be with God, which is our great duty.

   VI. Joseph's obedience to the divine precept (v. 24). Being raised from
   sleep by the impression which the dream made upon him, he did as the
   angel of the Lord had bidden him, though it was contrary to his former
   sentiments and intentions; he took unto him his wife; he did is
   speedily, without delay, and cheerfully, without dispute; he was not
   disobedient to the heavenly vision. Extraordinary direction like this
   we are not now to expect; but God has still ways of making known his
   mind in doubtful cases, by hints of providence, debates of conscience,
   and advice of faithful friends; by each of these, applying the general
   rules of the written word, we should, therefore, in all the steps of
   our life, particularly the great turns of it, such as this of Joseph's,
   take direction from God, and we shall find it safe and comfortable to
   do as he bids us.

   VII. The accomplishment of the divine promise (v. 25). She brought
   forth her first-born son. The circumstances of it are more largely
   related, Luke ii. 1, &c. Note, That which is conceived of the Holy
   Ghost never proves abortive, but will certainly be brought forth in its
   season. What is of the will of the flesh, and of the will of man, often
   miscarries; but, if Christ be formed in the soul, God himself has begun
   the good work which he will perform; what is conceived in grace will no
   doubt be brought forth in glory.

   It is here further observed, 1. That Joseph, though he solemnized the
   marriage with Mary, his espoused wife, kept at a distance from her
   while she was with child of this Holy thing; he knew her not till she
   had brought him forth. Much has been said concerning the perpetual
   virginity of our Lord: Jerome was very angry with Helvidius for denying
   it. It is certain that it cannot be proved from scripture. Dr. Whitby
   inclines to think that when it is said, Joseph knew her not till she
   had brought forth her first-born, it is intimated that, afterwards, the
   reason ceasing, he lived with her, according to the law, Exod. xxi. 10.
   2. That Christ was the first-born; and so he might be called though his
   mother had not any other children after him, according to the language
   of scripture. Nor is it without a mystery that Christ is called her
   first-born, for he is the first-born of every creature, that is, the
   Heir of all things; and he is the first-born among many brethren, that
   in all things he may have the pre-eminence. 3. That Joseph called his
   name Jesus, according to the direction given him. God having appointed
   him to be the Saviour, which was intimated in his giving him the name
   Jesus, we must accept of him to be our Saviour, and, in concurrence
   with that appointment, we must call him Jesus, our Saviour.
     __________________________________________________________________

M A T T H E W.

  CHAP. II.

   In this chapter, we have the history of our Saviour's infancy, where we
   find how early he began to suffer, and that in him the word of
   righteousness was fulfilled, before he himself began to fulfil all
   righteousness. Here is, I. The wise men's solicitous enquiry after
   Christ, ver. 1-8. II. Their devout attendance on him, when they found
   out where he was, ver. 9-12. III. Christ's flight into Egypt, to avoid
   the cruelty of Herod, ver. 13-15. IV. The barbarous murder of the
   infants of Bethlehem, ver. 16-18. V. Christ's return out of Egypt into
   the land of Israel again, ver. 19-23.

The Wise Men Come to Jerusalem.

   1 Now when Jesus was born in Bethlehem of Judea in the days of Herod
   the king, behold, there came wise men from the east to Jerusalem,   2
   Saying, Where is he that is born King of the Jews? for we have seen his
   star in the east, and are come to worship him.   3 When Herod the king
   had heard these things, he was troubled, and all Jerusalem with him.
   4 And when he had gathered all the chief priests and scribes of the
   people together, he demanded of them where Christ should be born.   5
   And they said unto him, In Bethlehem of Judea: for thus it is written
   by the prophet,   6 And thou Bethlehem, in the land of Juda, art not
   the least among the princes of Juda: for out of thee shall come a
   Governor, that shall rule my people Israel.   7 Then Herod, when he had
   privily called the wise men, enquired of them diligently what time the
   star appeared.   8 And he sent them to Bethlehem, and said, Go and
   search diligently for the young child; and when ye have found him,
   bring me word again, that I may come and worship him also.

   It was a mark of humiliation put upon the Lord Jesus that, though he
   was the Desire of all nations, yet his coming into the world was little
   observed and taken notice of, his birth was obscure and unregarded:
   herein he emptied himself, and made himself of no reputation. If the
   Son of God must be brought into the world, one might justly expect that
   he should be received with all the ceremony possible, that crowns and
   sceptres should immediately have been laid at his feet, and that the
   high and mighty princes of the world should have been his humble
   servants; such a Messiah as this the Jews expected, but we see none of
   all this; he came into the world, and the world knew him not; nay, he
   came to his own, and his own received him not; for having undertaken to
   make satisfaction to his Father for the wrong done him in his honour by
   the sin of man, he did it by denying himself in, and despoiling himself
   of, the honours undoubtedly due to an incarnate Deity; yet, as
   afterward, so in his birth, some rays of glory darted forth in the
   midst of the greatest instances of his abasement. Though there was the
   hiding of his power, yet he had horns coming out of his hand (Hab. iii.
   4) enough to condemn the world, and the Jews especially, for their
   stupidity.

   The first who took notice of Christ after his birth were the shepherds
   (Luke ii. 15, &c.), who saw and heard glorious things concerning him,
   and made them known abroad, to the amazement of all that heard them, v.
   17, 18. After that, Simeon and Ann a spoke of him, by the Spirit, to
   all that were disposed to heed what they said, Luke ii. 38. Now, one
   would think, these hints should have been taken by the men of Judah and
   the inhabitants of Jerusalem, and they should with both arms have
   embraced the long-looked-for Messiah; but, for aught that appears, he
   continued nearly two years after at Bethlehem, and no further notice
   was taken of him till these wise men came. Note, Nothing will awaken
   those that are resolved to be regardless. Oh the amazing stupidity of
   these Jews! And no less that of many who are called Christians!
   Observe,

   I. When this enquiry was made concerning Christ. It was in the days of
   Herod the king. This Herod was an Edomite, made king of Judea by
   Augustus and Antonius, the then chief rulers of the Roman state, a man
   made up of falsehood and cruelty; yet he was complimented with the
   title of Herod the Great. Christ was born in the 35th year of his
   reign, and notice is taken of this, to show that the sceptre had now
   departed from Judah, and the lawgiver from between his feet; and
   therefore now was the time for Shiloh to come, and to him shall the
   gathering of the people be: witness these wise men, Gen. xlix. 10.

   II. Who and what these wise men were; they are here called
   Magoi--Magicians. Some that it in a good sense; the Magi among the
   Persians were their philosophers and their priests; nor would they
   admit any one for their king who had not first been enrolled among the
   Magi; others think they dealt in unlawful arts; the word is used of
   Simon, the sorcerer (Acts viii. 9, 11), and of Elymas, the sorcerer
   (Acts xiii. 6), nor does the scripture use it in any other sense; and
   then it was an early instance and presage of Christ's victory over the
   devil, when those who had been so much his devotees became the early
   adorers even of the infant Jesus; so soon were trophies of his victory
   over the powers of darkness erected. Well, whatever sort of wise men
   they were before, now they began to be wise men indeed when they set
   themselves to enquire after Christ.

   This we are sure of, 1. That they were Gentiles, and not belonging to
   the commonwealth of Israel. The Jews regarded not Christ, but these
   Gentiles enquired him out. Note, Many times those who are nearest to
   the means, are furthest from the end. See ch. viii. 11, 12. The respect
   paid to Christ by these Gentiles was a happy presage and specimen of
   what would follow when those who were afar off should be made nigh by
   Christ. 2. That they were scholars. They dealt in arts, curious arts;
   good scholars should be good Christians, and then they complete their
   learning when they learn Christ. 3. That they were men of the east, who
   were noted for their soothsaying, Isa. ii. 6. Arabia is called the land
   of the east (Gen. xxv. 6), and the Arabians are called men of the east,
   Judg. vi. 3. The presents they brought were the products of that
   country; the Arabians had done homage to David and Solomon as types of
   Christ. Jethro and Job were of that country. More than this we have not
   to say of them. The traditions of the Romish church are frivolous, that
   they were in number three (though one of the ancients says that they
   were fourteen), that they were kings, and that they lie buried in
   Colen, thence called the three kings of Colen; we covet not to be wise
   above what is written.

   III. What induced them to make this enquiry. They, in their country,
   which was in the east, had seen an extraordinary star, such as they had
   not seen before; which they took to be an indication of an
   extraordinary person born in the land of Judea, over which land this
   star was seen to hover, in the nature of a comet, or a meteor rather,
   in the lowers regions of the air; this differed so much from any thing
   that was common that they concluded it to signify something uncommon.
   Note, Extraordinary appearances of God in the creatures should put us
   upon enquiring after his mind and will therein; Christ foretold signs
   in the heavens. The birth of Christ was notified to the Jewish
   shepherds by an angel, to the Gentile philosophers by a star: to both
   God spoke in their own language, and in the way they were best
   acquainted with. Some think that the light which the shepherds saw
   shining round about them, the night after Christ was born, was the very
   same which to the wise men, who lived at such a distance, appeared as a
   star; but this we cannot easily admit, because the same star which they
   had seen in the east they saw a great while after, leading them to the
   house where Christ lay; it was a candle set up on purpose to guide them
   to Christ. The idolaters worshipped the stars as the host of heaven,
   especially the eastern nations, whence the planets have the names of
   their idol-gods; we read of a particular star they had in veneration,
   Amos v. 26. Thus the stars that had been misused came to be put to the
   right use, to lead men to Christ; the gods of the heathen became his
   servants. Some think this star put them in mind of Balaam's prophecy,
   that a star should come out of Jacob, pointing at a sceptre, that shall
   rise out of Israel; see Num. xxiv. 17. Balaam came from the mountains
   of the east, and was one of their wise men. Others impute their enquiry
   to the general expectation entertained at that time, in those eastern
   parts, of some great prince to appear. Tacitus, in his history (lib.
   5), takes notice of it; Pluribus persuasio inerat, antiquis sacerdotum
   literis contineri, eo ipso tempore fore, ut valesceret oriens,
   profectique Judæa rerum potirentur--A persuasion existed in the minds
   of many that some ancient writings of the priests contained a
   prediction that about that time an eastern power would prevail, and
   that persons proceeding from Judea would obtain dominion. Suetonius
   also, in the life of Vespasian, speaks of it; so that this
   extraordinary phenomenon was construed as pointing to that king; and we
   may suppose a divine impression made upon their minds, enabling them to
   interpret this star as a signal given by Heaven of the birth of Christ.

   IV. How they prosecuted this enquiry. They came from the east to
   Jerusalem, in further quest of this prince. Wither shall they come to
   enquire for the king of the Jews, but to Jerusalem, the mother-city,
   whither the tribes go up, the tribes of the Lord? They might have said,
   "If such a prince be born, we shall hear of him shortly in our own
   country, and it will be time enough then to pay our homage to him." But
   so impatient were they to be better acquainted with him, that they took
   a long journey on purpose to enquire after him. Note, Those who truly
   desire to know Christ, and find him, will not regard pains or perils in
   seeking after him. Then shall we know, if we follow on to know the
   Lord.

   Their question is, Where is he that is born king of the Jews? They do
   not ask, whether there were such a one born? (they are sure of that,
   and speak of it with assurance, so strongly was it set home upon their
   hearts); but, Where is he born? Note, Those who know something of
   Christ cannot but covet to know more of him. They call Christ the King
   of the Jews, for so the Messiah was expected to be: and he is Protector
   and Ruler of all the spiritual Israel, he is born a King.

   To this question they doubted not but to have a ready answer, and to
   find all Jerusalem worshipping at the feet of this new king; but they
   come from door to door with this question, and no man can give them any
   information. Note, There is more gross ignorance in the world, and in
   the church too, than we are aware of. Many that we think should direct
   us to Christ are themselves strangers to him. They ask, as the spouse
   of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they
   are never the wiser. However, like the spouse, they pursue the enquiry,
   Where is he that is born king of the Jews? Are they asked, "Why do ye
   make this enquiry?" It is because they have seen his star in the east.
   Are they asked, "What business have ye with him? What have the men of
   the east to do with the King of the Jews?" They have their answer
   ready, We are come to worship him. They conclude he will, in process of
   time, be their king, and therefore they will betimes ingratiate
   themselves with him and with those about him. Note, Those in whose
   hearts the day-star is risen, to give them any thing of the knowledge
   of Christ, must make it their business to worship him. Have we seen
   Christ's star? Let us study to give him honour.

   V. How this enquiry was treated at Jerusalem. News of it at last came
   to court; and when Herod heard it he was troubled, v. 3. He could not
   be a stranger to the prophecies of the Old Testament, concerning the
   Messiah and his kingdom, and the times fixed for his appearing by
   Daniel's weeks; but, having himself reigned so long and so
   successfully, he began to hope that those promises would for ever fail,
   and that his kingdom would be established and perpetuated in spite of
   them. What a damp therefore must it needs be upon him, to hear talk of
   this King being born, now, when the time fixed for his appearing had
   come! Note, Carnal wicked hearts dread nothing so much as the
   fulfilling of the scriptures.

   But though Herod, an Edomite, was troubled, one would have thought
   Jerusalem should rejoice greatly to hear that her King comes; yet, it
   seems, all Jerusalem, except the few there that waited for the
   consolation of Israel, were troubled with Herod, and were apprehensive
   of I know not what ill consequences of the birth of this new king, that
   it would involve them in war, or restrain their lusts; they, for their
   parts, desired no king but Herod; no, not the Messiah himself. Note,
   The slavery of sin is foolishly preferred by many to the glorious
   liberty of the children of God, only because they apprehend some
   present difficulties attending that necessary revolution of the
   government in the soul. Herod and Jerusalem were thus troubled, from a
   mistaken notion that the kingdom of the Messiah would clash and
   interfere with the secular powers; whereas the star that proclaimed him
   king plainly intimated that his kingdom was heavenly, and not of this
   lower world. Note, The reason why the kings of the earth, and the
   people, oppose the kingdom of Christ, is because they do not know it,
   but err concerning it.

   VI. What assistance they met with in this enquiry from the scribes and
   the priests, v. 4-6. Nobody can pretend to tell where the King of the
   Jews is, but Herod enquires where it was expected he should be born.
   The persons he consults are, the chief priests, who were teachers by
   office; and the scribes, who made it their business to study the law;
   their lips must keep knowledge, but then the people must enquire the
   law at their mouth, Mal. ii. 7. It was generally known that Christ
   should be born at Bethlehem (John vii. 42); but Herod would have
   counsel's opinion upon it, and therefore applies himself to the proper
   persons; and, that he might be the better satisfied, he has them
   altogether, all the chief priests, and all the scribes; and demands of
   them what was the place, according to the scriptures of the Old
   Testament, where Christ should be born? Many a good question is put
   with an ill design, so was this by Herod.

   The priests and scribes need not take any long time to give an answer
   to this query; nor do they differ in their opinion, but all agree that
   the Messiah must be born in Bethlehem, the city of David, here called
   Bethlehem of Judea, to distinguish it from another city of the same
   name in the land of Zebulun, Josh. xix. 15. Bethlehem signifies the
   house of bread; the fittest place for him to be born in who is the true
   manna, the bread which came down from heaven, which was given for the
   life of the world. The proof they produce is taken from Mic. v. 2,
   where it is foretold that though Bethlehem be little among the
   thousands of Judah (so it is in Micah), no very populous place, yet it
   shall be found not the least among the princes of Judah (so it is
   here); for Bethlehem's honour lay not, as that of other cities, in the
   multitude of the people, but in the magnificence of the princes it
   produced. Though, upon some accounts, Bethlehem was little, yet herein
   it had the pre-eminence above all the cities of Israel, that the Lord
   shall count, when he writes up the people, that this man, even the man
   Christ Jesus, was born there, Ps. lxxxvii. 6. Out of thee shall come a
   Governor, the King of the Jews. Note, Christ will be a Saviour to those
   only who are willing to take him for their Governor. Bethlehem was the
   city of David, and David the glory of Bethlehem; there, therefore, must
   David's son and successor be born. There was a famous well at
   Bethlehem, by the gate, which David longed to drink of (2 Sam. xxiii.
   15); in Christ we have not only bread enough and to spare, but may come
   and take also of the water of life freely. Observe here how Jews and
   Gentiles compare notes about Jesus Christ. The Gentiles know the time
   of his birth by a star; the Jews know the place of it by the
   scriptures; and so they are capable of informing one another. Note, It
   would contribute much to the increase of knowledge, if we did thus
   mutually communicate what we know. Men grow rich by bartering and
   exchanging; so, if we have knowledge to communicate to others, they
   will be ready to communicate to us; thus many shall discourse, shall
   run to and fro, and knowledge shall be increased.

   VII. The bloody project and design of Herod, occasioned by this
   enquiry, v. 7, 8. Herod was now an old man, and had reigned thirty-five
   years; this king was but newly born, and not likely to enterprise any
   thing considerable for many years; yet Herod is jealous of him. Crowned
   heads cannot endure to think of successors, much less of rivals; and
   therefore nothing less than the blood of this infant king will satisfy
   him; and he will not give himself liberty to think that, if this
   new-born child should be indeed the Messiah, in opposing him, or making
   any attempts upon him, he would be found fighting against God, than
   which nothing is more vain, nothing more dangerous. Passion has got the
   mastery of reason and conscience.

   Now, 1. See how cunningly he laid the project (v. 7, 8). He privily
   called the wise men, to talk with them about this matter. He would not
   openly own his fears and jealousies; it would be his disgrace to let
   the wise men know them, and dangerous to let the people know them.
   Sinners are often tormented with secret fears, which they keep to
   themselves. Herod learns of the wise men the time when the star
   appeared, that he might take his measures accordingly; and then employs
   them to enquire further, and bids them bring him an account. All this
   might look suspicious, if he had not covered it with a show of
   religion: that I may come and worship him also. Note, The greatest
   wickedness often conceals itself under a mask of piety. Absalom cloaks
   his rebellious project with a vow.

   2. See how strangely he was befooled and infatuated in this, that he
   trusted it with the wise men, and did not choose some other managers,
   that would have been true to his interests. It was but seven miles from
   Jerusalem; how easily might he have sent spies to watch the wise men,
   who might have been as soon there to destroy the child as they to
   worship him! Note, God can hide from the eyes of the church's enemies
   those methods by which they might easily destroy the church; when he
   intends to lead princes away spoiled, his way is to make the judges
   fools.

The Wise Men Worship Christ.

   9 When they had heard the king, they departed; and, lo, the star, which
   they saw in the east, went before them, till it came and stood over
   where the young child was.   10 When they saw the star, they rejoiced
   with exceeding great joy.   11 And when they were come into the house,
   they saw the young child with Mary his mother, and fell down, and
   worshipped him: and when they had opened their treasures, they
   presented unto him gifts; gold, and frankincense, and myrrh.   12 And
   being warned of God in a dream that they should not return to Herod,
   they departed into their own country another way.

   We have here the wise men's humble attendance upon this new-born King
   of the Jews, and the honours they paid him. From Jerusalem they went to
   Bethlehem, resolving to seek till they should find; but it is very
   strange that they went alone; that not one person of the court, church,
   or city, should accompany them, if not in conscience, yet in civility
   to them, or touched with a curiosity to see this young prince. As the
   queen of the south, so the wise men of the east, will rise up in
   judgment against the men of that generation, and of this too, and will
   condemn them; for they came from a far country, to worship Christ;
   while the Jews, his kinsmen, would not stir a step, would not go to the
   next town to bid him welcome. It might have been a discouragement to
   these wise men to find him whom they sought thus neglected at home. Are
   we come so far to honour the King of the Jews, and do the Jews
   themselves put such a slight upon him and us? Yet they persist in their
   resolution. Note, We must continue our attendance upon Christ, though
   we be alone in it; whatever others do, we must serve the Lord; if they
   will not go to heaven with us, yet we must not go to hell with them.
   Now,

   I. See how they found out Christ by the same star that they had seen in
   their own country, v. 9, 10. Observe, 1. How graciously God directed
   them. By the first appearance of the star they were given to understand
   where they might enquire for this King, and then it disappeared, and
   they were left to take the usual methods for such an enquiry. Note,
   Extraordinary helps are not to be expected where ordinary means are to
   be had. Well, they had traced the matter as far as they could; they
   were upon their journey to Bethlehem, but that is a populous town,
   where shall they find him when they come thither? Here they were at a
   loss, at their wit's end, but not at their faith's end; they believed
   that God, who had brought them thither by his word, would not leave
   them there; nor did he; for, behold, the star which they saw in the
   east went before them. Note, If we go on as far as we can in the way of
   duty, God will direct and enable us to do that which of ourselves we
   cannot do; Up, and be doing, and the Lord will be with thee.
   Vigilantibus, non dormientibus, succurit lex--The law affords its aid,
   not to the idle, but to the active. The star had left them a great
   while, yet now returns. They who follow God in the dark shall find that
   light is sown, is reserved, for them. Israel was led by a pillar of
   fire to the promised land, the wise men by a star to the promised Seed,
   who is himself the bright and morning Star, Rev. xxii. 16. God would
   rather create a new thing than leave those at a loss who diligently and
   faithfully sought him. This star was the token of God's presence with
   them; for he is light, and goes before his people as their Guide. Note,
   If we by faith eye God in all our ways, we may see ourselves under his
   conduct; he guides with his eye (Ps. xxxii. 8), and said to them, This
   is the way, walk in it: and there is a day-star that arises in the
   hearts of those that enquire after Christ, 2 Pet. i. 19. 2. Observe how
   joyfully they followed God's direction (v. 10). When they saw the star,
   they rejoiced with exceeding great joy. Now they saw they were not
   deceived, and had not taken this long journey in vain. When the desire
   cometh, it is a tree of life. Now they were sure that God was with
   them, and the tokens of his presence and favour cannot but fill with
   joy unspeakable the souls of those that know how to value them. Now
   they could laugh at the Jews in Jerusalem, who, probably, had laughed
   at them as coming on a fool's errand. The watchmen can give the spouse
   no tidings of her beloved; yet it is but a little that she passes from
   them, and she finds him, Cant. iii. 3, 4. We cannot expect too little
   from man, nor too much from God. What a transport of joy these wise men
   were in upon this sight of the star; none know so well as those who,
   after a long and melancholy night of temptation and desertion, under
   the power of a Spirit of bondage, at length receive the spirit of
   adoption, witnessing with their spirits that they are the children of
   God; this is light out of darkness; it is life from the dead. Now they
   had reason to hope for a sight of the Lord's Christ speedily, of the
   Sun of righteousness, for they see the Morning Star. Note, We should be
   glad of every thing that will show us the way to Christ. This star was
   sent to meet the wise men, and to conduct them into the presence
   chamber of the King; by this master of ceremonies they were introduced,
   to have their audience. Now God fulfills his promise of meeting those
   that are disposed to rejoice and work righteousness (Isa. lxiv. 5), and
   they fulfill his precept. Let the hearts of those rejoice that seek the
   Lord, Ps. cv. 3. Note, God is pleased sometimes to favour young
   converts with such tokens of his love as are very encouraging to them,
   in reference to the difficulties they meet with at their setting out of
   the ways of God.

   II. See how they made their address to him when they had found him, v.
   11. We may well imagine their expectations were raised to find this
   royal babe, though slighted by the nation, yet honourably attended at
   home; and what a disappointment it was to them when they found a
   cottage was his palace, and his own poor mother all the retinue he had!
   Is this the Saviour of the world? Is this the King of the Jews, nay,
   and the Prince of the kings of the earth? Yes, this is he, who, though
   he was rich, yet, for our sakes, became thus poor. However, these wise
   men were so wise as to see through this veil, and in this despised babe
   to discern the glory as of the Only-begotten of the Father; they did
   not think themselves balked or baffled in their enquiry; but, as having
   found the King they sought, they presented themselves first, and then
   their gifts, to him.

   1. They presented themselves to him: they fell down, and worshipped
   him. We do not read that they gave such honour to Herod, though he was
   in the height of his royal grandeur; but to this babe they gave this
   honour, not only as to a king (then they would have done the same to
   Herod), but as to a God. Note, All that have found Christ fall down
   before him; they adore him, and submit themselves to him. He is thy
   Lord, and worship thou him. It will be the wisdom of the wisest of men,
   and by this it will appear they know Christ, and understand themselves
   and their true interests, if they be humble, faithful worshippers of
   the Lord Jesus.

   2. They presented their gifts to him. In the eastern nations, when they
   did homage to their kings, they made them presents; thus the subjection
   of the kings of Sheba to Christ is spoken of (Ps. lxxii. 10), They
   shall bring presents, and offer gifts. See Isa. lx. 6. Note, With
   ourselves, we must give up all that we have to Jesus Christ; and if we
   be sincere in the surrender of ourselves to him, we shall not be
   unwilling to part with what is dearest to us, and most valuable, to him
   and for him; nor are our gifts accepted, unless we first present
   ourselves to him living sacrifices. God had respect to Abel, and then
   to his offering. The gifts they presented were, gold, frankincense, and
   myrrh, money, and money's-worth. Providence sent this for a seasonable
   relief to Joseph and Mary in their present poor condition. These were
   the products of their own country; what God favours us with, we must
   honour him with. Some think there was a significancy in their gifts;
   they offered him gold, as a king, paying him tribute, to Cæsar, the
   things that are Cæsar's; frankincense, as God, for they honoured God
   with the smoke of incense; and myrrh, as a Man that should die, for
   myrrh was used in embalming dead bodies.

   III. See how they left him when they had made their address to him, v.
   12. Herod appointed them to bring him word what discoveries they had
   made, and, it is probable, they would have done so, if they had not
   been countermanded, not suspecting their being thus made his tools in a
   wicked design. Those that mean honestly and well themselves are easily
   made to believe that others do so too, and cannot think the world is as
   bad as it really is; but the Lord knows how to deliver the godly out of
   temptation. We do not find that the wise men promised to come back to
   Herod, and, if they had, it must have been with the usual proviso, If
   God permit; God did not permit them, and prevented the mischief Herod
   designed to the Child Jesus, and the trouble it would have been to the
   wise men to have been made involuntarily accessory to it. They were
   warned of God, chrematisthentes--oraculo vel responso accepto--by an
   oracular intimation. Some think it intimates that they asked counsel of
   God, and that this was the answer. Note, Those that act cautiously, and
   are afraid of sin and snares, if they apply themselves to God for
   direction, may expect to be led in the right way. They were warned not
   to return to Herod, nor to Jerusalem; those were unworthy to have
   reports brought them concerning Christ, that might have seen with their
   own eyes, and would not. They departed into their own country another
   way, to bring the tidings to their countrymen; but it is strange that
   we never hear any more of them, and that they or theirs did not
   afterwards attend him in the temple, whom they had worshipped in the
   cradle. However, the direction they had from God in their return would
   be a further confirmation of their faith in this Child, as the Lord
   from heaven.

The Flight into Egypt.

   13 And when they were departed, behold, the angel of the Lord appeareth
   to Joseph in a dream, saying, Arise, and take the young child and his
   mother, and flee into Egypt, and be thou there until I bring thee word:
   for Herod will seek the young child to destroy him.   14 When he arose,
   he took the young child and his mother by night, and departed into
   Egypt:   15 And was there until the death of Herod: that it might be
   fulfilled which was spoken of the Lord by the prophet, saying, Out of
   Egypt have I called my son.

   We have here Christ's flight into Egypt to avoid the cruelty of Herod,
   and this was the effect of the wise men's enquiry after him; for,
   before that, the obscurity he lay in was his protection. It was but
   little respect (compared with what should have been) that was paid to
   Christ in his infancy: yet even that, instead of honouring him among
   his people, did but expose him.

   Now here observe, 1. The command given to Joseph concerning it, v. 13.
   Joseph knew neither the danger the child was in, nor how to escape it;
   but God by an angel, tells him both in a dream, as before he directed
   him in like manner what to do, ch. i. 20. Joseph, before his alliance
   to Christ, had not been wont to converse with angels as now. Note,
   those that are spiritually related to Christ by faith have that
   communion and correspondence with Heaven which before they were
   strangers to.

   1. Joseph is here told what their danger was: Herod will seek the young
   child to destroy him. Note, God is acquainted with all the cruel
   projects and purposes of the enemies of his church. I know thy rage
   against me, saith God to Sennacherib, Isa. xxxvii. 28. How early was
   the blessed Jesus involved in trouble! Usually, even those whose riper
   years are attended with toils and perils have a peaceable and quiet
   infancy; but it was not so with the blessed Jesus: his life and
   sufferings began together; he was born a man striven with, as Jeremiah
   was (Jer. xv. 10), who was sanctified from the womb, Jer. i. 5. Both
   Christ the head, and the church his body, agree in saying, Many a time
   have they afflicted me, from my youth up. Pharaoh's cruelty fastens
   upon the Hebrews' children, and a great red dragon stands ready to
   devour the man-child as soon as it should be born, Rev. xii. 4.

   2. He is directed what to do, to escape the danger; Take the young
   child, and flee into Egypt. Thus early must Christ give an example to
   his own rule (ch. x. 23): When they persecute you in one city, flee to
   another. He that came to die for us, when his hour was not yet come,
   fled for his own safety. Self-preservation, being a branch of the law
   of nature, is eminently a part of the law of God. Flee; but why into
   Egypt? Egypt was infamous for idolatry, tyranny, and enmity to the
   people of God; it had been a house of bondage to Israel, and
   particularly cruel to the infants of Israel; in Egypt, as much as in
   Ramah, Rachel had been weeping for her children; yet that is appointed
   to be a place of refuge to the hold child Jesus. Note, God, when he
   pleases, can make the worst of places serve the best of purposes; for
   the earth is the Lord's, he makes what use he pleases of it: sometimes
   the earth helps the woman Rev. xii. 16. God, who made Moab a shelter to
   his outcasts, makes Egypt a refuge for his Son. This may be considered,

   (1.) As a trial of faith of Joseph and Mary. They might be tempted to
   think, "If this child be the Son of God, as we are told he is, has he
   no other way to secure himself from a man that is a worm, than by such
   a mean and inglorious retreat as this? Cannot he summon legions of
   angels to be his life-guard, or cherubim with flaming swords to keep
   this tree of life? Cannot he strike Herod dead, or wither the hand that
   is stretched out against him, and so save us the trouble of this
   remove?" They had been lately told that he should be the glory of his
   people Israel; and is the land of Israel so soon become too hot for
   him? But we find not that they made any such objections; their faith,
   being tried, was found firm, they believe this is the Son of God,
   though they see no miracle wrought for his preservation; but they are
   put to the use of ordinary means. Joseph had great honour put upon him
   in being the husband of the blessed virgin; but that honour has trouble
   attending it, as all honours have in this world; Joseph must take the
   young child, and carry him into Egypt; and now it appeared how well God
   had provided for the young child and his mother, in appointing Joseph
   to stand in so near a relation to them; now the gold which the wise men
   brought would stand them in stead to bear their charges. God foresees
   his people's distresses, and provides against them beforehand. God
   intimates the continuance of his care and guidance, when he saith, Be
   thou there until I bring thee word, so that he must expect to hear from
   God again, and not stir without fresh orders. Thus God will keep his
   people still in a dependence upon him.

   (2.) As an instance of the humiliation of our Lord Jesus. As there was
   no room for him in the inn in Bethlehem, so there was no quiet room for
   him in the land of Judea. Thus was he banished from the earthly Canaan,
   that we, who for sin were banished from the heavenly Canaan, might not
   be for ever expelled. If we and our infants be at any time in straits,
   let us remember the straits Christ in his infancy was brought into, and
   be reconciled to them.

   (3.) As a token of God's displeasure against the Jews, who took so
   little notice of him; justly does he leave those who have slighted him.
   We have also here an earnest of his favour to the Gentiles, to whom the
   apostles were to bring the gospel when the Jews rejected it. If Egypt
   entertain Christ when he is forced out of Judea, it will not be long
   ere it be said, Blessed be Egypt my people, Isa. xix. 25.

   II. Joseph's obedience to this command, v. 14. The journey would be
   inconvenient and perilous both to the young child and to his mother;
   they were but poorly provided for it, and were likely to meet with cold
   entertainment in Egypt: yet Joseph was not disobedient to the heavenly
   vision, made no objection, nor was dilatory in his disobedience. As
   soon as he had received his orders, he immediately arose, and went away
   by night, the same night, as it should seem, that he received the
   orders. Note, Those that would make sure work of their obedience must
   make quick work of it. Now Joseph went out, as his father Abraham did,
   with an implicit dependence upon God, not knowing whither he went, Heb.
   xi. 8. Joseph and his wife, having little, had little to care of in
   this remove. An abundance encumbers a necessary flight. If rich people
   have the advantage of the poor while they possess what they have, the
   poor have the advantage of the rich when they are called to part with
   it.

   Joseph took the young child and his mother. Some observe, that the
   young child is put first, as the principal person, and Mary is called,
   not the wife of Joseph, but, which was her great dignity, the mother of
   the young child. This was not the first Joseph that was driven from
   Canaan to Egypt for a shelter from the anger of his brethren; this
   Joseph ought to be welcome there for the sake of that.

   If we may credit tradition, at their entrance into Egypt, happening to
   go into a temple, all the images of their gods were overthrown by an
   invisible power, and fell, like Dagon before the ark, according to that
   prophecy, The Lord shall come into Egypt, and the idols of Egypt shall
   be moved at his presence, Isa. xix. 1. They continued in Egypt till the
   death of Herod, which, some think, was seven years, others think, not
   so many months. There they were at a distance from the temple and the
   service of it, and in the midst of idolaters; but God sent them
   thither, and will have mercy, and not sacrifice. Though they were far
   from the temple of the Lord, they had with them the Lord of the temple.
   A forced absence from God's ordinances, and a forced presence with
   wicked people, may be the lot, are not the sin, yet cannot but be the
   grief, of good people.

   III. The fulfilling of the scripture in a this--that scripture (Hos.
   xi. 1), Out of Egypt have I called my son. Of all the evangelists,
   Matthew takes most notice of the fulfilling of the scripture in what
   concerned Christ, because his gospel was first published among the
   Jews, with whom that would add much strength and lustre to it. Now this
   word of the prophet undoubtedly referred to the deliverance of Israel
   out of Egypt, in which God owned them for his son, his first-born
   (Exod. iv. 22); but it is here applied, by way of analogy, to Christ,
   the Head of the church. Note, The scripture has many accomplishments,
   so full and copious is it, and so well ordered in all things. God is
   every day fulfilling the scripture. Scripture is not of private
   interpretation: we must give it its full latitude. "When Israel was a
   child, then I loved him; and, though I loved him, I suffered him to be
   a great while in Egypt; but, because I loved him, in due time I called
   him out of Egypt." They that read this must, in their thoughts, not
   only look back, but look forward; that which has been shall be again
   (Eccl. i. 9); and the manner of expression intimates this; for it is
   not said, I called him, but I called my son, out of Egypt.Note, It is
   no new thing for God's sons to be in Egypt, in a strange land, in a
   house of bondage; but they shall be fetched out. They may be hid in
   Egypt, but they shall not be left there. All the elect of God, being by
   nature children of wrath, are born in a spiritual Egypt, and in
   conversion are effectually called out. It might be objected against
   Christ that he had been in Egypt. Must the Sun of righteousness arise
   out of that land of darkness! But this shows that to be no strange
   thing; Israel was brought out of Egypt, to be advanced to the highest
   honours; and this is but doing the same thing.

The Slaughter of the Children.

   16 Then Herod, when he saw that he was mocked of the wise men, was
   exceeding wroth, and sent forth, and slew all the children that were in
   Bethlehem, and in all the coasts thereof, from two years old and under,
   according to the time which he had diligently enquired of the wise men.
     17 Then was fulfilled that which was spoken by Jeremy the prophet,
   saying,   18 In Rama was there a voice heard, lamentation, and weeping,
   and great mourning, Rachel weeping for her children, and would not be
   comforted, because they are not.

   Here is, I. Herod's resentment of the departure of the wise men. He
   waited long for their return; he hopes, though they be slow, they will
   be sure, and he shall crush this rival at his first appearing; but he
   hears, upon enquiry, that they are gone off another way, which
   increases his jealousy, and makes him suspect they are in the interest
   of this new King, which made him exceedingly wroth; and he is the more
   desperate and outrageous for his being disappointed. Note, Inveterate
   corruption swells the higher for the obstructions it meets with in a
   sinful pursuit.

   II. His political contrivance, notwithstanding this, to take off him
   that is born King of the Jews. If he could not reach him by a
   particular execution, he doubted not but to involve him in a general
   stroke, which, like the sword of war, should devour one as well as
   another. This would be sure work; and thus those that would destroy
   their own iniquity must be sure to destroy all their iniquities. Herod
   was an Edomite, enmity to Israel was bred in the bone with him. Doeg
   was an Edomite, who, for David's sake, slew all the priests of the
   Lord. It was strange that Herod could find any so inhuman as to be
   employed in such a bloody and barbarous piece of work; but wicked hands
   never want wicked tools to work with. Little children have always been
   taken under the special protection, not only of human laws, but of
   human nature; yet these are sacrificed to the rage of this tyrant,
   under whom, as under Nero, innocence is the least security. Herod was,
   throughout his reign, a bloody man; it was not long before, that he
   destroyed the whole Sanhedrim, or bench of judges; but blood to the
   blood-thirsty is like drink to those in a dropsy; Quo plus sunt potæ,
   plus sitiuntur aquæ--The more they drink, the more thirsty they become.
   Herod was now about seventy years old, so that an infant, at this time
   under two years old, was not likely ever to give him any disturbance.
   Nor was he a man over fond of his own children, or of their preferment,
   having formerly slain two of his own sons, Alexander and Aristobulus,
   and his son Antipater after this, but five days before he himself died;
   so that it was purely to gratify his own brutish lusts of pride and
   cruelty that he did this. All is fish that comes to his net.

   Observe, What large measures he took, 1. As to time; He slew all from
   two years old and under. It is probable that the blessed Jesus was at
   this time not a year old; yet Herod took in all the infants under two
   years old, that he might be sure not to miss of his prey. He cares not
   how many heads fall, which he allows to be innocent, provided that
   escape not which he supposes to be guilty. 2. As to place; He kills all
   the male children, not only in Bethlehem, but in all the coasts
   thereof, in all the villages of that city. This was being overmuch
   wicked, Eccl. vii. 17. Hate, an unbridled wrath, armed with an unlawful
   power, often transports men to the most absurd and unreasonable
   instances of cruelty. It was no unrighteous thing for God to permit
   this; every life is forfeited to his justice as soon as it commences;
   that sin which entered by one man's disobedience, introduced death with
   it; and we are not to suppose any thing more than that common guilt, we
   are not to suppose that these children were sinners above all that were
   in Israel, because they suffered such things. God's judgments are a
   great deep. The diseases and deaths of little children are proofs of
   original sin. But we must look upon this murder of the infants under
   another character: it was their martyrdom. How early did persecution
   commence against Christ and his kingdom! Think ye that he came to send
   peace on the earth? No, but a sword, such a sword as this, ch. x. 34,
   35. A passive testimony was hereby given to the Lord Jesus. As when he
   was in the womb, he was witnessed to by a child's leaping in the womb
   for joy at his approach, so now, at two years old, he had contemporary
   witnesses to him of the same age. They shed their blood for him, who
   afterwards shed his for them. These were the infantry of the noble army
   of martyrs. If these infants were thus baptized with blood, though it
   were their own, into the church triumphant, it could not be said but
   that, with what they got in heaven, they were abundantly recompensed
   for what they lost on earth. Out of the mouths of these babes and
   sucklings God did perfect his praise; otherwise, it is not good to the
   Almighty that he should thus afflict.

   The tradition of the Greek church (and we have it in the Æthiopic
   missal) is, that the number of the children slain was 14,000; but that
   is very absurd. I believe, if the births of the male children in the
   weekly bills were computed, there would not be found so many under two
   years old, in one of the most populous cities in the world, that was
   not near a fortieth part of it. But it is an instance of the vanity of
   tradition. It is strange that Josephus does not relate this story; but
   he wrote long after St. Matthew, and it is probable that he therefore
   would not relate it, because he would not so far countenance the
   Christian history; for he was a zealous Jew; but, to be sure, if it had
   not been true and well attested, he would have contested it. Macrobius,
   a heathen writer, tells us, that when Augustus Cæsar heard that Herod,
   among the children he order to be slain under two years old, slew his
   own son, he passed this jest upon him, That it was better to be Herod's
   swine than his son. The usage of the country forbade him to kill a
   swine, but nothing could restrain him from killing his son. Some think
   that he had a young child at nurse in Bethlehem; others think that,
   through mistake, two events are confounded--the murder of the infants,
   and the murder of his son Antipater. But for the church of Rome to put
   the Holy Innocents, as they call them, into their calendar, and observe
   a day in memory of them, while they have so often, by their barbarous
   massacres, justified, and even out--one Herod, is but to do as their
   predecessors did, who built the tombs of the prophets, while they
   themselves filled up the same measure.

   Some observe another design of Providence in the murder of the infants.
   By all the prophecies of the Old Testament it appears that Bethlehem
   was the place, and this the time, of the Messiah's nativity; now all
   the children of Bethlehem, born at this time, being murdered, and Jesus
   only escaping, none but Jesus could pretend to be the Messiah. Herod
   now thought he had baffled all the Old Testament prophecies, had
   defeated the indications of the star, and the devotions of the wise
   men, by ridding the country of this new King; having burnt the hive, he
   concludes he had killed the master bee; but God in heaven laughs at
   him, and has him in derision. Whatever crafty cruel devices are in
   men's hearts, the counsel of the Lord shall stand.

   III. The fulfilling of scripture in this (v. 17, 18); Then was
   fulfilled that prophecy (Jer. xxxi. 15), A voice was heard in Ramah.
   See and adore the fulness of the scripture! That prediction was
   accomplished in Jeremiah's time, when Nebuzaradan, after he had
   destroyed Jerusalem, brought all his prisoners to Ramah (Jer. xl. 1),
   and there disposed of them as he pleased, for the sword, or for
   captivity. Then was the cry in Ramah heard to Bethlehem (for those two
   cities, the one in Judah's lot, and the other in Benjamin's, were not
   far asunder); but now the prophecy is again fulfilled in the great
   sorrow that was for the death of these infants. The scripture was
   fulfilled,

   1. In the place of this mourning. The noise of it was heard from
   Bethlehem to Ramah; for Herod's cruelty extended itself to all the
   coasts of Bethlehem, even into the lot of Benjamin, among the children
   of Rachel. Some think the country about Bethlehem was called Rachel,
   because there she died, and was buried. Rachel's sepulchre was hard by
   Bethlehem, Gen. xxxv. 16, 19. Compare 1 Sam. x. 2. Rachel had her heart
   much set upon children: the son she died in travail of she called
   Benoni--the son of her sorrow. These mothers were like Rachel, lived
   near Rachel's grave, and many of them descended from Rachel; and
   therefore their lamentations are elegantly represented by Rachel's
   weeping.

   2. In the degree of this mourning. It was lamentation and mourning, and
   great mourning; all little enough to express the sense they had of this
   aggravated calamity. There was a great cry in Egypt when the first-born
   were slain, and so there was here when the youngest was slain; for whom
   we naturally have a particular tenderness. Here was a representation of
   this world we live in. We hear in it lamentation, and weeping, and
   mourning, and see the tears of the oppressed, some upon one account,
   and some upon another. Our ways lie through a vale of tears. This
   sorrow was so great, that they would not be comforted. They hardened
   themselves in it, and took a pleasure in their grief. Blessed be God,
   there is no occasion of grief in this world, no, not that which is
   supplied by sin itself, that will justify us in refusing to be
   comforted! They would not be comforted, because they are not, that is,
   they are not in the land of the living, are not as they were, in their
   mothers' embraces. If, indeed, they were not, there might be some
   excuse for sorrowing as though we had no hope; but we know they are not
   lost, but gone before; if we forget that they are, we lose the best
   ground of our comfort, 1 Thess. iv. 13. Some make this grief of the
   Bethlehemites to be a judgment upon them for their contempt of Christ.
   They that would not rejoice for the birth of the Son of God, are justly
   made to weep for the death of their own sons; for they only wondered at
   the tidings the shepherds brought them, but did not welcome them.

   The quoting of this prophecy might serve to obviate an objection which
   some would make against Christ, upon this sad providence. "Can the
   Messiah, who is to be the Consolation of Israel, be introduced with all
   this lamentation?" Yes, for so it was foretold, and the scripture must
   be accomplished. And besides, if we look further into this prophecy, we
   shall find that the bitter weeping in Ramah was but a prologue to the
   greatest joy, for it follows, Thy work shall be rewarded, and there is
   hope in thy end. The worse things are, the sooner they will mend. Unto
   them a child was born, sufficient to repair their losses.

Christ's Return from Egypt.

   19 But when Herod was dead, behold, an angel of the Lord appeareth in a
   dream to Joseph in Egypt,   20 Saying, Arise, and take the young child
   and his mother, and go into the land of Israel: for they are dead which
   sought the young child's life.   21 And he arose, and took the young
   child and his mother, and came into the land of Israel.   22 But when
   he heard that Archelaus did reign in Judea in the room of his father
   Herod, he was afraid to go thither: notwithstanding, being warned of
   God in a dream, he turned aside into the parts of Galilee:   23 And he
   came and dwelt in a city called Nazareth: that it might be fulfilled
   which was spoken by the prophets, He shall be called a Nazarene.

   We have here Christ's return out of Egypt into the land of Israel
   again. Egypt may serve to sojourn in, or take shelter in, for a while,
   but not to abide in. Christ was sent to the lost sheep of the house of
   Israel, and therefore to them he must return. Observe,

   I. What it was that made way for his return--the death of Herod, which
   happened not long after the murder of the infants; some think not above
   three months. Such quick work did divine vengeance make! Note, Herods
   must die; proud tyrants, that were the terror of the mighty, and the
   oppressors of the godly, in the land of the living, their day must come
   to fall, and down to the pit they must go. Who art thou then, that thou
   shouldest be afraid of a man that shall die? (Isa. li. 12, 13)
   especially considering that at death, not only their envy and hatred
   are perished (Eccl. ix. 6), and they cease from troubling (Job iii.
   17), but they are punished. Of all sins, the guilt of innocent blood
   fills the measure soonest. It is a dreadful account which Josephus
   gives of the death of this same Herod (Antiq. 17.146-199), that he was
   seized with a disease which burned him inwardly with an inexpressible
   torture; that he was insatiably greedy of meat; had the colic, and
   gout, and dropsy; such an intolerable stench attended his disease, that
   none could come near him: and so passionate and impatient was he, that
   he was a torment to himself, and a terror to all that attended him: his
   innate cruelty, being thus exasperated, made him more barbarous than
   ever; having ordered his own son to be put to death, he imprisoned many
   of the nobility and gentry, and ordered that as soon as he was dead
   they should be killed; but that execution was prevented. See what kind
   of men have been the enemies and persecutors of Christ and his
   followers! Few have opposed Christianity but such as have first
   divested themselves of humanity, as Nero and Domitian.

   II. The orders given from heaven concerning their return, and Joseph's
   obedience to those orders, v. 19-21. God had sent Joseph into Egypt,
   and there he staid till the same that brought him thither ordered him
   thence. Note, In all our removes, it is good to see our way plain, and
   God going before us; we should not move either one way or the other
   without order. These orders were sent him by an angel. Note, Our
   intercourse with God, if it be kept up on our part, shall be kept up on
   his, wherever we are. No place can exclude God's gracious visits.
   Angels come to Joseph in Egypt, to Ezekiel in Babylon, and to John in
   Patmos. Now, 1. The angel informs him of the death of Herod and his
   accomplices: They are dead, which sought the young Child's life. They
   are dead, but the young Child lives. Persecuted saints sometimes live
   to tread upon the graves of their persecutors. Thus did the church's
   King weather the storm, and many a one has the church in like manner
   weathered. They are dead, to wit, Herod and his son Antipater, who,
   though there were mutual jealousies between them, yet, probably,
   concurred in seeking the destruction of this new King. If Herod first
   kill Antipater, and then die himself, the coasts are cleared, and the
   Lord is known by the judgments which he executes, when one wicked
   instrument is in the ruin of another. 2. He directs him what to do. He
   must go and return to the land of Israel; and he did so without delay;
   not pleading the tolerably good settlement he had in Egypt, or the
   inconveniences of the journey, especially if, as is supposed, it was in
   the beginning of winter that Herod died. God's people follow his
   direction whithersoever he leads them, wherever he lodges them. Did we
   but look upon the world as our Egypt, the place of our bondage and
   banishment, and heaven only as our Canaan, our home, our rest, we
   should as readily arise, and depart thither, when we are called for, as
   Joseph did out of Egypt.

   III. The further direction he had from God, which way to steer, and
   where to fix in the land of Israel, v. 22, 23. God could have given him
   these instructions with the former, but God reveals his mind to his
   people by degrees, to keep them still waiting on him, and expecting to
   hear further from him. These orders Joseph received in a dream,
   probably, as those before, by the ministration of an angel. God could
   have signified his will to Joseph by the Child Jesus, but we do not
   find that in those removes he either takes notice, or gives notice, of
   any thing that occurred; surely it was because in all things it behoved
   him to be made like his brethren; being a Child, he spake as a child,
   and did as a child, and drew a veil over his infinite knowledge and
   power; as a child he increased in wisdom.

   Now the direction given this holy, royal family, is, 1. That it might
   not settle in Judea, v. 22. Joseph might think that Jesus, being born
   in Bethlehem, must be brought up there; yet he is prudently afraid for
   the young Child, because he hears that Archelaus reigns in Herod's
   stead, not over all the kingdom as his father did, but only over Judea,
   the other provinces being put into other hands. See what a succession
   of enemies there is to fight against Christ and his church! If one drop
   off, another presently appears, to keep up the old enmity. But for this
   reason Joseph must not take the young Child into Judea. Note, God will
   not thrust his children into the mouth of danger, but when it is for
   his own glory and their trial; for precious in the sight of the Lord
   are the life and the death of his saints; precious is their blood to
   him.

   2. That it must settle in Galilee, v. 22. There Philip now ruled, who
   was a mild, quiet, man. Note, The providence of God commonly so orders
   it, that his people shall not want a quiet retreat from the storm and
   from the tempest; when one climate becomes hot and scorching, another
   shall be kept more cool and temperate. Galilee lay far north; Samaria
   lay between it and Judea; thither they were sent, to Nazareth, a city
   upon a hill, in the centre of the lot of Zebulun; there the mother of
   our Lord lived, when she conceived that holy thing; and, probably,
   Joseph lived there too, Luke i. 26, 27. Thither they were sent, and
   there they were well known, and were among their relations; the most
   proper place for them to be in. There they continued, and from thence
   our Saviour was called Jesus of Nazareth, which was to the Jews a
   stumbling-block, for, Can any good thing come out of Nazareth?

   In this is said to be fulfilled what was spoken by the prophets, He
   shall be called a Nazarene. Which may be looked upon, (1.) As a man of
   honour and dignity, though primarily it signifies no more than a man of
   Nazareth; there is an allusion or mystery in speaking it, speaking
   Christ to be, [1.] The Man, the Branch, spoken of, Isa. xi. 1. The word
   there is Netzar, which signifies either a branch, or the city of
   Nazareth; in being denominated from that city, he is declared to be
   that Branch. [2.] It speaks him to be the great Nazarite; of whom the
   legal Nazarites were a type and figure (especially Samson, Judg. xiii.
   5), and Joseph, who is called a Nazarite among his brethren (Gen. xlix.
   26), and to whom that which was prescribed concerning the Nazarites,
   has reference, Num. vi. 2, &c. Not that Christ was, strictly, a
   Nazarite, for he drank wine, and touched dead bodies; but he was
   eminently so, both as he was singularly holy, and as he was by a solemn
   designation and dedication set apart to the honour of God in the work
   of our redemption, as Samson was to save Israel. And it is a name we
   have all reason to rejoice in, and to know him by. Or, (2.) As a name
   of reproach and contempt. To be called a Nazarene, was to be called a
   despicable man, a man from whom no good was to be expected, and to whom
   no respect was to be paid. The devil first fastened this name upon
   Christ, to render him mean, and prejudice people against him, and it
   stuck as a nickname to him and his followers. Now this was not
   particularly foretold by any one prophet, but, in general, it was
   spoken by the prophets, that he should be despised and rejected of men
   (Isa. liii. 2, 3), a Worm, and no man (Ps. xxii. 6, 7), that he should
   be an Alien to his brethren Ps. lxix. 7, 8. Let no name of reproach for
   religion's sake seem hard to us, when our Master was himself called a
   Nazarene.
     __________________________________________________________________

M A T T H E W.

  CHAP. III.

   At the start of this chapter, concerning the baptism of John, begins
   the gospel (Mark i. 1); what went before is but preface or
   introduction; this is "the beginning of the gospel of Jesus Christ."
   And Peter observes the same date, Acts i. 22, beginning from the
   baptism of John, for then Christ began first to appear in him, and then
   to appear to him, and by him to the world. Here is, I. The glorious
   rising of the morning-star--John the Baptist, ver. 1. 1. The doctrine
   he preached, ver. 2. 2. The fulfilling of the scripture in him, ver. 3.
   3. His manner of life, ver. 4. 4. The resort of multitudes to him, and
   their submission to his baptism, ver. 5, 6. 5. His sermon that he
   preached to the Pharisees and Sadducees, wherein he endeavours to bring
   them to repentance (ver. 7-10), and so to bring them to Christ, ver.
   11, 12. II. The more glorious shining forth of the Sun of
   righteousness, immediately after: where we have, 1. The honour done by
   him to the baptism of John, ver. 13-15. 2. The honour done to him by
   the descent of the Spirit upon him, and a voice from heaven, ver. 16,
   17.

The Preaching of John the Baptist.

   1 In those days came John the Baptist, preaching in the wilderness of
   Judea,   2 And saying, Repent ye: for the kingdom of heaven is at hand.
     3 For this is he that was spoken of by the prophet Esaias, saying,
   The voice of one crying in the wilderness, Prepare ye the way of the
   Lord, make his paths straight.   4 And the same John had his raiment of
   camel's hair, and a leathern girdle about his loins; and his meat was
   locusts and wild honey.   5 Then went out to him Jerusalem, and all
   Judea, and all the region round about Jordan,   6 And were baptized of
   him in Jordan, confessing their sins.

   We have here an account of the preaching and baptism of John, which
   were the dawning of the gospel-day. Observe,

   I. The time when he appeared. In those days (v. 1), or, after those
   days, long after what was recorded in the foregoing chapter, which left
   the child Jesus in his infancy. In those days, in the time appointed of
   the Father for the beginning of the gospel, when the fulness of time
   was come, which was often thus spoken of in the Old Testament, In those
   days. Now the last of Daniel's weeks began, or rather, the latter half
   of the week, when the Messiah was to confirm the covenant with many,
   Dan. ix. 27. Christ's appearances are all in their season. Glorious
   things were spoken both of John and Jesus, at and before their births,
   which would have given occasion to expect some extraordinary
   appearances of a divine presence and power with them when they were
   very young; but it is quite otherwise. Except Christ's disputing with
   the doctors at twelve years old, nothing appears remarkable concerning
   either of them, till they were about thirty years old. Nothing is
   recorded of their childhood and youth, but the greatest part of their
   life is tempos, adelon--wrapt up in darkness and obscurity: these
   children differ little in outward appearance from other children, as
   the heir, while he is under age, differs nothing from a servant, though
   he be lord of all. And this was to show, 1. That even when God is
   acting as the God of Israel, the Saviour, yet verily he is a God that
   hideth himself (Isa. xlv. 15). The Lord is in this place and I knew it
   not, Gen. xxviii. 16. Our beloved stands behind the wall long before he
   looks forth at the windows, Cant. ii. 9. 2. That our faith must
   principally have an eye to Christ in his office and undertaking, for
   there is the display of his power; but in his person is the hiding of
   his power. All this while, Christ was god-man; yet we are not told what
   he said or did, till he appeared as a prophet; and then, Hear ye him.
   3. That young men, though well qualified, should not be forward to put
   forth themselves in public service, but be humble, and modest, and
   self-diffident, swift to hear, and slow to speak.

   Matthew says nothing of the conception and birth of John the Baptist,
   which is largely related by St. Luke, but finds him at full age, as if
   dropt from the clouds to preach in the wilderness. For above three
   hundred years the church had been without prophets; those lights had
   been long put out, that he might be the more desired, who was to be the
   great prophet. After Malachi there was no prophet, nor any pretender to
   prophecy, till John the Baptist, to whom therefore the prophet Malachi
   points more directly than any of the Old Testament prophets had done
   (Mal. iii. 1); I send my messenger.

   II. The place where he appeared first. In the wilderness of Judea. It
   was not an uninhabited desert, but a part of the country not so thickly
   peopled, nor so much enclosed into fields and vineyards, as other parts
   were; it was such a wilderness as had six cities and their villages in
   it, which are named, Josh. xv. 61, 62. In these cities and villages
   John preached, for thereabouts he had hitherto lived, being born hard
   by, in Hebron; the scenes of his action began there, where he had long
   spent his time in contemplation; and even when he showed himself to
   Israel, he showed how well he loved retirement, as far as would consist
   with his business. The word of the Lord found John here in a
   wilderness. Note, No place is so remote as to shut us out from the
   visits of divine grace; nay, commonly the sweetest intercourse the
   saints have with Heaven, is when they are withdrawn furthest from the
   noise of this world. It was in this wilderness of Judah that David
   penned the 63d Psalm, which speaks so much of the sweet communion he
   then had with God, Hos. ii. 14. In a wilderness the law was given; and
   as the Old Testament, so the New Testament Israel was first found in
   the desert land, and there God led him about and instructed him, Deut.
   xxxii. 10. John Baptist was a priest of the order of Aaron, yet we find
   him preaching in a wilderness, and never officiating in the temple; but
   Christ, who was not a son of Aaron, is yet often found in the temple,
   and sitting there as one having authority; so it was foretold, Mal.
   iii. 1. The Lord whom ye seek shall suddenly come to his temple; not
   the messenger that was to prepare his way. This intimated that the
   priesthood of Christ was to thrust out that of Aaron, and drive it into
   a wilderness.

   The beginning of the gospel in a wilderness, speaks comfort to the
   deserts of the Gentile world. Now must the prophecies be fulfilled, I
   will plant in the wilderness the cedar, Isa. xli. 18, 19. The
   wilderness shall be a fruitful field, Isa. xxxii. 15. And the desert
   shall rejoice, Isa. xxxv. 1, 2. The Septuagint reads, the deserts of
   Jordan, the very wilderness in which John preached. In the Romish
   church there are those who call themselves hermits, and pretend to
   follow John; but when they say of Christ, Behold, he is in the desert,
   go not forth, ch. xxiv. 26. There was a seducer that led his followers
   into the wilderness, Acts xxi. 38.

   III. His preaching. This he made his business. He came, not fighting,
   nor disputing, but preaching (v. 1); for by the foolishness of
   preaching, Christ's kingdom must be set up.

   1. The doctrine he preached was that of repentance (v. 2); Repent ye.
   He preached this in Judea, among those that were called Jews, and made
   a profession of religion; for even they needed repentance. He preached
   it, not in Jerusalem, but in the wilderness of Judea, among the plain
   country people; for even those who think themselves most out of the way
   of temptation, and furthest from the vanities and vices of the town,
   cannot wash their hands in innocency, but must do it in repentance.
   John Baptist's business was to call men to repent of their sins;
   Metanoeite--Bethink yourselves; "Admit a second thought, to correct the
   errors of the first--an afterthought. Consider your ways, change your
   minds; you have thought amiss; think again, and think aright." Note,
   True penitents have other thoughts of God and Christ, and sin and
   holiness, and this world and the other, than they have had, and stand
   otherwise affected toward them. The change of the mind produces a
   change of the way. Those who are truly sorry for what they have done
   amiss, will be careful to do so no more. This repentance is a necessary
   duty, in obedience to the command of God (Acts xvii. 30); and a
   necessary preparative and qualification for the comforts of the gospel
   of Christ. If the heart of man had continued upright and unstained,
   divine consolations might have been received without this painful
   operation preceding; but, being sinful, it must be first pained before
   it can be laid at ease, must labour before it can be at rest. The sore
   must be searched, or it cannot be cured. I wound and I heal.

   2. The argument he used to enforce this call was, For the kingdom of
   heaven is at hand. The prophets of the Old Testament called people to
   repent, for the obtaining and securing of temporal national mercies,
   and for the preventing and removing of temporal national judgments: but
   now, though the duty pressed is the same, the reason is new, and purely
   evangelical. Men are now considered in their personal capacity, and not
   so much as then in a social and political one. Now repent, for the
   kingdom of heaven is at hand; the gospel dispensation of the covenant
   of grace, the opening of the kingdom of heaven to all believers, by the
   death and resurrection of Jesus Christ. It is a kingdom of which Christ
   is the Sovereign, and we must be the willing, loyal subjects of it. It
   is a kingdom of heaven, not of this world, a spiritual kingdom: its
   original from heaven, its tendency to heaven. John preached this as at
   hand; then it was at the door; to us it is come, by the pouring out of
   the Spirit, and the full exhibition of the riches of gospel-grace. Now,
   (1.) This is a great inducement to us to repent. There is nothing like
   the consideration of divine grace to break the heart, both for sin and
   from sin. That is evangelical repentance, that flows from a sight of
   Christ, from a sense of his love, and the hopes of pardon and
   forgiveness through him. Kindness is conquering; abused kindness,
   humbling and melting. What a wretch was I to sin against such grace,
   against the law and love of such a kingdom! (2.) It is a great
   encouragement to us to repent; "Repent, for your sins shall be pardoned
   upon your repentance. Return to God in a way of duty, and he will,
   through Christ, return to you in a way of mercy." The proclamation of
   pardon discovers, and fetches in, the malefactor who before fled and
   absconded. Thus we are drawn to it with the cords of man, and the bands
   of love.

   IV. The prophecy that was fulfilled in him, v. 3. This is he that was
   spoken of in the beginning of that part of the prophecy of Esaias,
   which is mostly evangelical, and which points at gospel-times and
   gospel-grace; see Isa. xl. 3, 4. John is here spoken of,

   1. As the voice of one crying in the wilderness. John owned it himself
   (John i. 23); I am the voice, and that is all, God is the Speaker, who
   makes known his mind by John, as a man does by his voice. The word of
   God must be received as such (1 Thess. ii. 13); what else is Paul, and
   what is Apollos, but the voice! John is called the voice, phone
   boontos--the voice of one crying aloud, which is startling and
   awakening. Christ is called the Word, which, being distinct and
   articulate, is more instructive. John as the voice, roused men, and
   then Christ, as the Word, taught them; as we find, Rev. xiv. 2. The
   voice of many waters, and of a great thunder, made way for the
   melodious voice of harpers and the new song, v. 3. Some observe that,
   as Samson's mother must drink no strong drink, yet he was designed to
   be a strong man; so John Baptist's father was struck dumb, and yet he
   was designed to be the voice of one crying. When the crier's voice is
   begotten of a dumb father, it shows the excellency of the power to be
   of God, and not of man.

   2. As one whose business it was to prepare the way of the Lord, and to
   make his paths straight; so it was said of him before he was born, that
   he should make ready a people prepared for the Lord (Luke i. 17), as
   Christ's harbinger and forerunner: he was such a one as intimated the
   nature of Christ's kingdom, for he came not in the gaudy dress of a
   herald at arms, but in the homely one of a hermit. Officers were sent
   before great men to clear the way; so John prepares the way of the
   Lord. (1.) He himself did so among the men of that generation. In the
   Jewish church and nation, at that time, all was out of course; there
   was a great decay of piety, the vitals of religion were corrupted and
   eaten out by the traditions and injunctions of the elders. The Scribes
   and Pharisees, that is, the greatest hypocrites in the world, had the
   key of knowledge, and the key of government, at their girdle. The
   people were, generally, extremely proud of their privileges, confident
   of justification by their own righteousness, insensible of sin; and,
   though now under the most humbling providences, being lately made a
   province of the Roman Empire, yet they were unhumbled; they were much
   in the same temper as they were in Malachi's time, insolent and
   haughty, and ready to contradict the word of God: now John was sent to
   level these mountains, to take down their high opinion of themselves,
   and to show them their sins, that the doctrine of Christ might be the
   more acceptable and effectual. (2.) His doctrine of repentance and
   humiliation is still as necessary as it was then to prepare the way of
   the Lord. Note, There is a great deal to be done, to make way for
   Christ into a soul, to bow the heart for the reception of the Son of
   David (2 Sam. xix. 14); and nothing is more needful, in order to this,
   than the discovery of sin, and a conviction of the insufficiency of our
   own righteousness. That which lets will let, until it be taken out of
   the way; prejudices must be removed, high thoughts brought down, and
   captivated to the obedience of Christ. Gates of brass must be broken,
   and bars of iron cut asunder, ere the everlasting doors be opened for
   the King of glory to come in. The way of sin and Satan is a crooked
   way; to prepare a way for Christ, the paths must be made straight, Heb.
   xii. 13.

   V. The garb in which he appeared, the figure he made, and the manner of
   his life, v. 4. They, who expected the Messiah as a temporal prince,
   would think that his forerunner must come in great pomp and splendour,
   that his equipage should be very magnificent and gay; but it proves
   quite contrary; he shall be great in the sight of the Lord, but mean in
   the eyes of the world; and, as Christ himself, having no form or
   comeliness; to intimate betimes, that the glory of Christ's kingdom was
   to be spiritual, and the subjects of it such as ordinarily were either
   found by it, or made by it, poor and despised, who derived their
   honours, pleasures, and riches, from another world.

   1. His dress was plain. This same John had his raiment of camel's hair,
   and a leathern girdle about his loins; he did not go in long clothing,
   as the scribes, or soft clothing, as the courtiers, but in the clothing
   of a country husbandman; for he lived in a country place, and suited
   his habit to his habitation. Note, It is good for us to accommodate
   ourselves to the place and condition which God, in his providence, has
   put us in. John appeared in this dress, (1.) To show that, like Jacob,
   he was a plain man, and mortified to this world, and the delights and
   gaieties of it. Behold an Israelite indeed! Those that are lowly in
   heart should show it by a holy negligence and indifference in their
   attire; and not make the putting on of apparel their adorning, nor
   value others by their attire. (2.) To show that he was a prophet, for
   prophets wore rough garments, as mortified men (Zech. xiii. 4); and,
   especially, to show that he was the Elias promised; for particular
   notice is taken of Elias, that he was a hairy man (which, some think,
   is meant of the hairy garments he wore), and that he was girt with a
   girdle of leather about his loins, 2 Kings i. 8. John Baptist appears
   no way inferior to him in mortification; this therefore is that Elias
   that was to come. (3.) To show that he was a man of resolution; his
   girdle was not fine, such as were then commonly worn, but it was
   strong, it was a leathern girdle; and blessed is that servant, whom his
   Lord, when he comes, finds with his loins girt, Luke xii. 35; 1 Pet. i.
   13.

   2. His diet was plain; his meat was locusts and wild honey; not as if
   he never ate any thing else; but these he frequently fed upon, and made
   many meals of them, when he retired into solitary places, and continued
   long there for contemplation. Locusts were a sort of flying insect,
   very good for food, and allowed as clean (Lev. xi. 22); they required
   little dressing, and were light, and easy of digestion, whence it is
   reckoned among the infirmities of old age, that the grasshopper, or
   locust, is then a burden to the stomach, Eccl. xii. 5. Wild honey was
   that which Canaan flowed with, 1 Sam. xiv. 26. Either it was gathered
   immediately, as it fell in the dew, or rather, as it was found in the
   hollows of trees and rocks, where bees built, that were not, like those
   in hives, under the care and inspection of men. This intimates that he
   ate sparingly, a little served his turn; a man would be long ere he
   filled his belly with locusts and wild honey: John Baptist came neither
   eating nor drinking (ch. xi. 18)--not with the curiosity, formality,
   and familiarity that other people do. He was so entirely taken up with
   spiritual things, that he could seldom find time for a set meal. Now,
   (1.) This agreed with the doctrine he preached of repentance, and
   fruits meet for repentance. Note, Those whose business it is to call
   others to mourn for sin, and to mortify it, ought themselves to live a
   serious life, a life of self-denial, mortification, and contempt of the
   world. John Baptist thus showed the deep sense he had of the badness of
   the time and place he lived in, which made the preaching of repentance
   needful; every day was a fast-day with him. (2.) This agreed with his
   office as Christ's forerunner; by this practice he showed that he knew
   what the kingdom of heaven was, and had experienced the powers of it.
   Note, Those that are acquainted with divine and spiritual pleasures,
   cannot but look upon all the delights and ornaments of sense with a
   holy indifference; they know better things. By giving others this
   example he made way for Christ. Note, A conviction of the vanity of the
   world, and everything in it, is the best preparative for the
   entertainment of the kingdom of heaven in the heart. Blessed are the
   poor in spirit.

   VI. The people who attended upon him, and flocked after him (v. 5);
   Then went out to him Jerusalem, and all Judea. Great multitudes came to
   him from the city, and from all parts of the country; some of all
   sorts, men and women, young and old, rich and poor, Pharisees and
   publicans; they went out to him, as soon as they heard his preaching
   the kingdom of heaven, that they might hear what they heard so much of.
   Now, 1. This was a great honour put upon John, that so many attended
   him, and with so much respect. Note, Frequently those have most real
   honour done them, who least court the shadow of it. Those who live a
   mortified life, who are humble and self-denying, and dead to the world,
   command respect; and men have a secret value and reverence for them,
   more than they would imagine. 2. This gave John a great opportunity of
   doing good, and was an evidence that God was with him. Now people began
   to crowd and press into the kingdom of heaven (Luke xvi. 16); and a
   blessed sight it was, to see the dew of the youth dropping from the
   womb of the gospel-morning (Ps. cx. 3), to see the net cast where there
   were so many fish. 3. This was an evidence, that it was now a time of
   great expectation; it was generally thought that the kingdom of God
   would presently appear (Luke xix. 11), and therefore, when John showed
   himself to Israel, lived and preached at this rate, so very different
   from the Scribes and Pharisees, they were ready to say of him, that he
   was the Christ (Luke iii. 15); and this occasioned such a confluence of
   people about him. 4. Those who would have the benefit of John's
   ministry must go out to him in the wilderness, sharing in his reproach.
   Note, They who truly desire the sincere milk of the word, it if be not
   brought to them, will seek out for it: and they who would learn the
   doctrine of repentance must go out from the hurry of this world, and be
   still. 5. It appears by the issue, that of the many who came to John's
   Baptism, there were but few that adhered to it; witness the cold
   reception Christ had in Judea, and about Jerusalem. Note, There may be
   a multitude of forward hearers, where there are but a few true
   believers. Curiosity, and affectation of novelty and variety, may bring
   many to attend upon good preaching, and to be affected with it for a
   while, who yet are never subject to the power of it, Ezek. xxxiii. 31,
   32.

   VII. The rite, or ceremony, by which he admitted disciples, v. 6. Those
   who received his doctrine, and submitted to his discipline, were
   baptized of him in Jordan, thereby professing their repentance, and
   their belief that the kingdom of the Messiah was at hand. 1. They
   testified their repentance by confessing their sins; a general
   confession, it is probable, they made to John that they were sinners,
   that they were polluted by sin, and needed cleansing; but to God they
   made a confession of particular sins, for he is the party offended. The
   Jews had been taught to justify themselves; but John teaches them to
   accuse themselves, and not to rest, as they used to do, in the general
   confession of sin made for all Israel, once a year, upon the day of
   atonement; but to make a particular acknowledgment, every one, of the
   plague of his own heart. Note, A penitent confession of sin is required
   in order to peace and pardon; and those only are ready to receive Jesus
   Christ as their Righteousness, who are brought with sorrow and shame to
   their own guilt, 1 John i. 9. 2. The benefits of the kingdom of heaven,
   now at hand, were thereupon sealed to them by baptism. He washed them
   with water, in token of this--that from all their iniquities God would
   cleanse them. It was usual with the Jews to baptize those whom they
   admitted proselytes to their religion, especially those who were only
   Proselytes of the gate, and were not circumcised, as the Proselytes of
   righteousness were. Some think it was likewise a custom for persons of
   eminent religion, who set up for leaders, by baptism to admit pupils
   and disciples. Christ's question concerning John's Baptism, Was it from
   heaven, or of men? implied, that there were baptisms of men, who
   pretended not to a divine mission; with this usage John complied, but
   his was from heaven, and was distinguished from all others by this
   character, It was the baptism of repentance, Acts xix. 4. All Israel
   were baptized unto Moses, 1 Cor. x. 2. The ceremonial law consisted in
   divers washings or baptisms (Heb. ix. 10); but John's baptism refers to
   the remedial law, the law of repentance and faith. He is said to
   baptize them in Jordan, that river which was famous for Israel's
   passage through it, and Naaman's cure; yet it is probable that John did
   not baptize in that river at first, but that afterward, when the people
   who came to his baptism were numerous, he removed Jordan. By baptism he
   obliged them to live a holy life, according to the profession they took
   upon themselves. Note, Confession of sin must always be accompanied
   with holy resolutions, in the strength of divine grace, not to return
   to it again.

The Preaching of John the Baptist.

   7 But when he saw many of the Pharisees and Sadducees come to his
   baptism, he said unto them, O generation of vipers, who hath warned you
   to flee from the wrath to come?   8 Bring forth therefore fruits meet
   for repentance:   9 And think not to say within yourselves, We have
   Abraham to our father: for I say unto you, that God is able of these
   stones to raise up children unto Abraham.   10 And now also the axe is
   laid unto the root of the trees: therefore every tree which bringeth
   not forth good fruit is hewn down, and cast into the fire.   11 I
   indeed baptize you with water unto repentance: but he that cometh after
   me is mightier than I, whose shoes I am not worthy to bear: he shall
   baptize you with the Holy Ghost, and with fire:   12 Whose fan is in
   his hand, and he will throughly purge his floor, and gather his wheat
   into the garner; but he will burn up the chaff with unquenchable fire.

   The doctrine John preached was that of repentance, in consideration of
   the kingdom of heaven being at hand; now here we have the use of that
   doctrine. Application is the life of preaching, so it was of John's
   preaching.

   Observe, 1. To whom he applied it; to the Pharisees and Sadducees that
   came to his baptism, v. 7. To others he thought it enough to say,
   Repent, for the kingdom of heaven is at hand; but when he saw these
   Pharisees and Sadducees come about him, he found it necessary to
   explain himself, and deal more closely. These were two of the three
   noted sects among the Jews at that time, the third was that of the
   Essenes, whom we never read of in the gospels, for they affected
   retirement, and declined busying themselves in public affairs. The
   Pharisees were zealots for the ceremonies, for the power of the church,
   and the traditions of the elders; the Sadducees ran into the other
   extreme, and were little better than deists, denying the existence of
   spirits and a future state. It was strange that they came to John's
   baptism, but their curiosity brought them to be hearers; and some of
   them, it is probable, submitted to be baptized, but it is certain that
   the generality of them did not; for Christ says (Luke vii. 29, 30),
   that when the publicans justified God, and were baptized of John, the
   Pharisees and lawyers rejected the counsel of God against themselves,
   being not baptized of him. Note, Many come to ordinances, who come not
   under the power of them. Now to them John here addresses himself with
   all faithfulness, and what he said to them, he said to the multitude
   (Luke iii. 7), for they were all concerned in what he said. 2. What the
   application was. It is plain and home, and directed to their
   consciences; he speaks as one that came not to preach before them, but
   to preach to them. Though his education was private, he was not bashful
   when he appeared in public, nor did he fear the face of man, for he was
   full of the Holy Ghost, and of power.

   I. Here is a word of conviction and awakening. He begins harshly, calls
   them not Rabbi, gives them not the titles, much less the applauses,
   they had been used to. 1. The title he gives them is, O generation of
   vipers. Christ gave them the same title; ch. xii. 34; xxiii. 33. They
   were as vipers; though specious, yet venomous and poisonous, and full
   of malice and enmity to every thing that was good; they were a viperous
   brood, the seed and offspring of such as had been of the same spirit;
   it was bred in the bone with them. They gloried in it, that they were
   the seed of Abraham; but John showed them that they were the serpent's
   seed (compare Gen. iii. 15); of their father the Devil, John viii. 44.
   They were a viperous gang, they were all alike; though enemies to one
   another, yet confederate in mischief. Note, A wicked generation is a
   generation of vipers, and they ought to be told so; it becomes the
   ministers of Christ to be bold in showing sinners their true character.
   2. The alarm he gives them is, Who has warned you to flee from the
   wrath to come? This intimates that they were in danger of the wrath to
   come; and that their case was so nearly desperate, and their hearts so
   hardened in sin (the Pharisees by their parade of religion, and the
   Sadducees by their arguments against religion), that it was next to a
   miracle to effect anything hopeful among them. "What brings you hither?
   Who thought of seeing you here? What fright have you been put into,
   that you enquire after the kingdom of heaven?" Note, (1.) There is a
   wrath to come; besides present wrath, the vials of which are poured out
   now, there is future wrath, the stores of which are treasured up for
   hereafter. (2.) It is the great concern of every one of us to flee from
   this wrath. (3.) It is wonderful mercy that we are fairly warned to
   flee from this wrath; think--Who has warned us? God has warned us, who
   delights not in our ruin; he warns by the written word, by ministers,
   by conscience. (4.) These warnings sometime startle those who seemed to
   have been very much hardened in their security and good opinion of
   themselves.

   II. Here is a word of exhortation and direction (v. 8); "Bring forth
   therefore fruits meet for repentance. Therefore, because you are warned
   to flee from the wrath to come, let the terrors of the Lord persuade
   you to a holy life." Or, "Therefore, because you profess repentance,
   and attend upon the doctrine and baptism of repentance, evidence that
   you are true penitents." Repentance is seated in the heart. There it is
   as a root; but in vain do we pretend to have it there, if we do not
   bring forth the fruits of it in a universal reformation, forsaking all
   sin, and cleaving to that which is good; these are fruits, axious tes
   metanoias--worthy of repentance. Note, Those are not worthy the name of
   penitents, or their privileges, who say they are sorry for their sins,
   and yet persist in them. They that profess repentance, as all that are
   baptized do, must be and act as becomes penitents, and never do any
   thing unbecoming a penitent sinner. It becomes penitents to be humble
   and low in their own eyes, to be thankful for the least mercy, patient
   under the greatest affliction, to be watchful against all appearances
   of sin, and approaches towards it, to abound in every duty, and to be
   charitable in judging others.

   III. Here is a word of caution, not to trust to their external
   privileges, so as with them to shift off these calls to repentance (v.
   9); Think not to say within yourselves, We have Abraham to our father.
   Note, There is a great deal which carnal hearts are apt to say within
   themselves, to put by the convincing, commanding power of the word of
   God, which ministers should labour to meet with and anticipate; vain
   thoughts which lodge within those who are called to wash their hearts,
   Jer. iv. 14. Me doxete--Pretend not, presume not, to say within
   yourselves; be not of the opinion that this will save you; harbour not
   such a conceit. "Please not yourselves with saying this" (so some
   read); "rock not yourselves asleep with this, nor flatter yourselves
   into a fool's paradise." Note, God takes notice of what we say within
   ourselves, which we dare not speak out, and is acquainted with all the
   false rests of the soul, and the fallacies with which it deludes
   itself, but which it will not discover, lest it should be undeceived.
   Many hide the lie that ruins them, in their right hand, and roll it
   under their tongue, because they are ashamed to own it; they keep in
   the Devil's interest, by keeping the Devil's counsel. Now John shows
   them,

   1. What their pretence was; "We have Abraham to our father; we are not
   sinners of the Gentiles; it is fit indeed that they should be called to
   repent; but we are Jews, a holy nation, a peculiar people, what is this
   to us?" Note, The word does us no good, when we will not take it as it
   is spoken to us, and belonging to us. "Think not that because you are
   the seed of Abraham, therefore," (1.) "You need not repent, you have
   nothing to repent of; your relation to Abraham, and your interest in
   the covenant made with him, denominate you so holy, that there is no
   occasion for you to change your mind or way." (2.) "That therefore you
   shall fare well enough, though you do not repent. Think not that this
   will bring you off in the judgment, and secure you from the wrath to
   come; that God will connive at your impenitence, because you are
   Abraham's seed." Note, It is vain presumption to think that our having
   good relations will save us, though we be not good ourselves. What
   though we be descended from pious ancestors; have been blessed with a
   religious education; have our lot cast in families where the fear of
   God is uppermost; and have good friends to advise us, and pray for us;
   what will all this avail us, if we do not repent, and live a life of
   repentance? We have Abraham to our father, and therefore are entitled
   to the privileges of the covenant made with him; being his seed, we are
   sons of the church, the temple of the Lord, Jer. vii. 4. Note,
   Multitudes, by resting in the honours and advantages of their visible
   church-membership, take up short of heaven.

   2. How foolish and groundless this pretence was; they thought that
   being the seed of Abraham, they were the only people God had in the
   world, and therefore that, if they were cut off, he would be at a loss
   for a church; but John shows them the folly of this conceit; I say unto
   you (whatever you say within yourselves), that God is able of these
   stones to raise up children unto Abraham. He was now baptizing in
   Jordan at Bethabara (John i. 28), the house of passage, where the
   children of Israel passed over; and there were the twelve stones, one
   for each tribe, which Joshua set up for a memorial, Josh. iv. 20. It is
   not unlikely that he pointed to those stones, which God could raise to
   be, more than in representation, the twelve tribes of Israel. Or
   perhaps he refers to Isa. li. 1, where Abraham is called the rock out
   of which they were hewn. That God who raised Isaac out of such a rock,
   can, if there be an occasion, do as much again, for with him nothing is
   impossible. Some think he pointed to those heathen soldiers that were
   present, telling the Jews that God would raise up a church for himself
   among the Gentiles, and entail the blessing of Abraham upon them. Thus
   when our first parents fell, God could have left them to perish, and
   out of stones have raised up another Adam and another Eve. Or, take it
   thus, "Stones themselves shall be owned as Abraham's seed, rather than
   such hard, dry, barren sinners as you are." Note, As it is lowering to
   the confidence of the sinners in Zion, so it is encouraging to the
   hopes of the sons of Zion, that, whatever comes of the present
   generation, God will never want a church in the world; if the Jews fall
   off, the Gentiles shall be grafted in, ch. xxi. 43; Rom. xi. 12, &c.

   IV. Here is a word of terror to the careless and secure Pharisees and
   Sadducees, and other Jews, that knew not the signs of the times, nor
   the day of their visitation, v. 10. "Now look about you, now that the
   kingdom of God is at hand, and be made sensible."

   1. How strict and short your trial is; Now the axe is carried before
   you, now it is laid to the root of the tree, now you are upon your good
   behavior, and are to be so but a while; now you are marked for ruin,
   and cannot avoid it but by a speedy and sincere repentance. Now you
   must expect that God will make quicker work with you by his judgments
   than he did formerly, and that they will begin at the house of God:
   "where God allows more means, he allows less time." Behold, I come
   quickly. Now they were put upon their last trial; now or never.

   2. "How sore and severe your doom will be, if you do not improve this."
   It is now declared with the axe at the root, to show that God is in
   earnest in the declaration, that every tree, however high in gifts and
   honours, however green in external professions and performances, if it
   bring not forth good fruit, the fruits meet for repentance, is hewn
   down, disowned as a tree in God's vineyard, unworthy to have room
   there, and is cast into the fire of God's wrath--the fittest place for
   barren trees: what else are they good for? If not fit for fruit, they
   are fit for fuel. Probably this refers to the destruction of Jerusalem
   by the Romans, which was not, as other judgments had been, like the
   lopping off of the branches, or cutting down of the body of the tree,
   leaving the root to bud again, but it would be the total, final, and
   irrecoverable extirpation of that people, in which all those should
   perish that continued impenitent. Now God would make a full end, wrath
   was coming on them to the utmost.

   V. A word of instruction concerning Jesus Christ, in whom all John's
   preaching centered. Christ's ministers preach, not themselves, but him.
   Here is,

   1. The dignity and pre-eminence of Christ above John. See how meanly he
   speaks of himself, that he might magnify Christ (v. 11); "I indeed
   baptize you with water, that is the utmost I can do." Note, Sacraments
   derive not their efficacy from those who administer them; they can only
   apply the sign; it is Christ's prerogative to give the thing signified,
   1 Cor. iii. 6; 2 Kings iv. 31. But he that comes after me is mightier
   than I. Though John had much power, for he came in the spirit and power
   of Elias, Christ has more; though John was truly great, great in the
   sight of the Lord (not a greater was born of woman), yet he thinks
   himself unworthy to be in the meanest place of attendance upon Christ,
   whose shoes I am not worthy to bear. He sees, (1.) How mighty Christ
   is, in comparison with him. Note, It is a great comfort to the faithful
   ministers, to think that Jesus Christ is mightier than they, can do
   that for them, and that by them, which they cannot do; his strength is
   perfected in their weakness. (2.) How mean he is in comparison with
   Christ, not worthy to carry his shoes after him! Note, Those whom God
   puts honour upon, are thereby made very humble and low in their own
   eyes; willing to be abased, so that Christ may be magnified; to be any
   thing, to be nothing, so that Christ may be all.

   2. The design and intention of Christ's appearing, which they were now
   speedily to expect. When it was prophesied that John should be sent as
   Christ's forerunner (Mal. iii. 1, 2), it immediately follows, The Lord,
   whom ye seek, shall suddenly come, and shall sit as a refiner, v. 3.
   And after the coming of Elijah, the day comes that shall burn as an
   oven (Mal. iv. 1), to which the Baptist seems here to refer. Christ
   will come to make a distinction,

   (1.) By the powerful working of his grace; He shall baptize you, that
   is, some of you, with the Holy Ghost and with fire. Note, [1.] It is
   Christ's prerogative to baptize with the Holy Ghost. This he did in the
   extraordinary gifts of the Spirit conferred upon the apostles, to which
   Christ himself applies these words of John, Acts i. 5. This he does in
   the graces and comforts of the Spirit given to them that ask him, Luke
   xi. 13; John vii. 38, 39; See Acts xi. 16. [2.] They who are baptized
   with the Holy Ghost are baptized as with fire; the seven spirits of God
   appear as seven lamps of fire, Rev. iv. 5. Is fire enlightening? So the
   Spirit is a Spirit of illumination. Is it warming? And do not their
   hearts burn within them? Is it consuming? And does not the Spirit of
   judgment, as a Spirit of burning, consume the dross of their
   corruptions? Does fire make all it seizes like itself? And does it move
   upwards? So does the Spirit make the soul holy like itself, and its
   tendency is heaven-ward. Christ says I am come to send fire, Luke xii.
   49.

   (2.) By the final determinations of his judgment (v. 12); Whose fan is
   in his hand. His ability to distinguish, as the eternal wisdom of the
   Father, who sees all by a true light, and his authority to distinguish,
   as the Person to whom all judgment is committed, is the fan that is in
   his hand, Jer. xv. 7. Now he sits as a Refiner. Observe here [1.] The
   visible church is Christ's floor; O my threshing, and the corn of my
   floor, Isa. xxi. 10. The temple, a type of church, was built upon a
   threshing-floor. [2.] In this floor there is a mixture of wheat and
   chaff. True believers are as wheat, substantial, useful, and valuable;
   hypocrites are as chaff, light, and empty, useless and worthless, and
   carried about with every wind; these are now mixed, good and bad, under
   the same external profession; and in the same visible communion. [3.]
   There is a day coming when the floor shall be purged, and the wheat and
   chaff shall be separated. Something of this kind is often done in this
   world, when God calls his people out of Babylon, Rev. xviii. 4. But it
   is the day of the last judgment that will be the great winnowing,
   distinguishing day, which will infallibly determine concerning
   doctrines and works (1 Cor. iii. 13), and concerning persons (ch. xxv.
   32, 33), when saints and sinners shall be parted for ever. [4.] Heaven
   is the garner into which Jesus Christ will shortly gather all his
   wheat, and not a grain of it shall be lost: he will gather them as the
   ripe fruits were gathered in. Death's scythe is made use of to gather
   them to their people. In heaven the saints are brought together, and no
   longer scattered; they are safe, and no longer exposed; separated from
   corrupt neighbours without, and corrupt affections within, and there is
   no chaff among them. They are not only gathered into the barn (ch.
   xiii. 30), but into the garner, where they are thoroughly purified.
   [5.] Hell is the unquenchable fire, which will burn up the chaff, which
   will certainly be the portion and punishment, and everlasting
   destruction, of hypocrites and unbelievers. So that here are life and
   death, good and evil, set before us; according as we now are in the
   field, we shall be then in the floor.

The Baptism of Jesus.

   13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized
   of him.   14 But John forbad him, saying, I have need to be baptized of
   thee, and comest thou to me?   15 And Jesus answering said unto him,
   Suffer it to be so now: for thus it becometh us to fulfil all
   righteousness. Then he suffered him.   16 And Jesus, when he was
   baptized, went up straightway out of the water: and, lo, the heavens
   were opened unto him, and he saw the Spirit of God descending like a
   dove, and lighting upon him:   17 And lo a voice from heaven, saying,
   This is my beloved Son, in whom I am well pleased.

   Our Lord Jesus, from his childhood till now, when he was almost thirty
   years of age, had lain hid in Galilee, as it were, buried alive; but
   now, after a long and dark night, behold, the Sun of righteousness
   rises in glory. The fulness of time was come that Christ should enter
   upon his prophetical office; and he chooses to do it, not at Jerusalem
   (though it is probable that he went thither at the three yearly feasts,
   as others did), but there where John was baptizing; for to him resorted
   those who waited for the consolation of Israel, to whom alone he would
   be welcome. John the Baptist was six months older than our Saviour, and
   it is supposed that he began to preach and baptize about six months
   before Christ appeared; so long he was employed in preparing his way,
   in the region round about Jordan; and more was done towards it in these
   six months than had been done in several ages before. Christ's coming
   from Galilee to Jordan, to be baptized, teaches us not the shrink from
   pain and toil, that we may have an opportunity of drawing nigh to God
   in ordinance. We should be willing to go far, rather than come short of
   communion with God. Those who will find must seek.

   Now in this story of Christ's baptism we may observe,

   I. How hardly John was persuaded to admit of it, v. 14, 15. It was an
   instance of Christ's great humility, that he would offer himself to be
   baptized of John; that he who knew no sin would submit to the baptism
   of repentance. Note, As soon as ever Christ began to preach, he
   preached humility, preached it by his example, preached it to all,
   especially the young ministers. Christ was designed for the highest
   honours, yet in his first step he thus abases himself. Note, Those who
   would rise high must begin low. Before honour is humility. It was a
   great piece of respect done to John, for Christ thus to come to him;
   and it was a return for the service he did him, in giving notice of his
   approach. Note, Those that honour God he will honour. Now here we have,

   1. The objection that John made against baptizing Jesus, v. 14. John
   forbade him, as Peter did, when Christ went about to wash his feet,
   John xiii. 6, 8. Note, Christ's gracious condescensions are so
   surprising, as to appear at first incredible to the strongest
   believers; so deep and mysterious, that even they who know his mind
   well cannot soon find out the meaning of them, but, by reason of
   darkness, start objections against the will of Christ. John's modesty
   thinks this an honour too great for him to receive, and he expresses
   himself to Christ, just as his mother had done to Christ's mother (Luke
   i. 43); Whence is this to me, that the mother of my Lord should come to
   me? John had now obtained a great name, and was universally respected:
   yet see how humble he is still! Note, God has further honours in
   reserve for those whose spirits continue low when their reputation
   rises.

   (1.) John thinks it necessary that he should be baptized of Christ; I
   have need to be baptized of thee with the baptism of the Holy Ghost, as
   of fire, for that was Christ's baptism, v. 11. [1.] Though John was
   filled with the Holy Ghost from the womb (Luke i. 15), yet he
   acknowledges he had need to be baptized with that baptism. Note, They
   who have much of the Spirit of God, yet, while here, in this imperfect
   state, see that they have need of more, and need to apply themselves to
   Christ for more. [2.] John has need to be baptized, though he was the
   greatest that ever was born of woman; yet, being born of a woman, he is
   polluted, as others of Adam's seed are, and owns he had need of
   cleansing. Note, The purest souls are most sensible of their own
   remaining impurity, and seek most earnestly for spiritual washing. [3.]
   He has need to be baptized of Christ, who can do that for us, which no
   one else can, and which must be done for us, or we are undone. Note,
   The best and holiest of men have need of Christ, and the better they
   are, the more they see of that need. [4.] This was said before the
   multitude, who had a great veneration for John, and were ready to
   embrace him for the Messiah; yet he publicly owns that he had need to
   be baptized of Christ. Note, It is no disparagement to the greatest of
   men, to confess that they are undone without Christ and his grace. [5.]
   John was Christ's forerunner, and yet owns that he had need to be
   baptized of him. Note, Even they who were born before Christ in time
   depended on him, received from him, and had an eye to him. [6.] While
   John was dealing with others about their souls, observe how feelingly
   he speaks of the case of his own soul, I have need to be baptized of
   thee. Note, Ministers, who preach to others, and baptize others, are
   concerned to look to it that they preach to themselves, and be
   themselves baptized with the Holy Ghost. Take heed to thyself first;
   save thyself, 1 Tim. iv. 16.

   (2.) He therefore thinks it very preposterous and absurd, that Christ
   should be baptized by him; Comest thou to me? Does the holy Jesus, that
   is separated from sinners, come to be baptized by a sinner, as a
   sinner, and among sinners? How can this be? Or what account can we give
   of it? Note, Christ's coming to us may well be wondered at.

   2. The overruling of this objection (v. 15); Jesus said, Suffer it to
   be so now. Christ accepted his humility, but not his refusal; he will
   have the thing done; and it is fit that Christ should take his own
   method, though we do not understand it, nor can give a reason for it.
   See,

   (1.) How Christ insisted upon it; It must be so now. He does not deny
   that John had need to be baptized of him, yet he will now be baptized
   of John. Aphes arti--Let it be yet so; suffer it to be so now. Note,
   Every thing is beautiful in its season. But why now? Why yet? [1.]
   Christ is now in a state of humiliation: he has emptied himself, and
   made himself of no reputation. He is not only found in fashion as a
   man, but is made in the likeness of sinful flesh, and therefore now let
   him be baptized of John; as if he needed to be washed, though perfectly
   pure; and thus he was made sin for us, though he knew no sin. [2.]
   John's baptism is now in reputation, it is that by which God is now
   doing his work; that is the present dispensation, and therefore Jesus
   will now be baptized with water; but his baptizing with the Holy Ghost
   is reserved for hereafter, many days hence, Acts i. 5. John's baptism
   has now its day, and therefore honour must now be put upon that, and
   they who attend upon it must be encouraged. Note, They who are of
   greatest attainments in gifts and graces, should yet, in their place,
   bear their testimony to instituted ordinances, by a humble and diligent
   attendance on them, that they may give a good example to others. What
   we see God owns, and while we see he does so, we must own. John was now
   increasing, and therefore it must be thus yet; shortly he will
   decrease, and then it will be otherwise. [3.] It must be so now,
   because now is the time for Christ's appearing in public, and this will
   be a fair opportunity for it, See John i. 31-34. Thus he must be made
   manifest to Israel, and be signalized by wonders from heaven, in that
   act of his own, which was most condescending and self-abasing.

   (2.) The reason he gives for it; Thus it becomes us to fulfil all
   righteousness. Note, [1.] There was a propriety in every thing that
   Christ did for us; it was all graceful (Heb. ii. 10; vii. 26); and we
   must study to do not only that which behoves us, but that which becomes
   us; not only that which is indispensably necessary, but that which is
   lovely, and of good report. [2.] Our Lord Jesus looked upon it as a
   thing well becoming him, to fulfil all righteousness, that is (as Dr.
   Whitby explains it), to own every divine institution, and to show his
   readiness to comply with all God's righteous precepts. Thus it becomes
   him to justify God, and approve his wisdom, in sending John to prepare
   his way by the baptism of repentance. Thus it becomes us to countenance
   and encourage every thing that is good, by pattern as well as precept.
   Christ often mentioned John and his baptism with honour, which that he
   might do the better, he was himself baptized. Thus Jesus began first to
   do, and then to teach; and his ministers must take the same method.
   Thus Christ filled up the righteousness of the ceremonial law, which
   consisted in divers washings; thus he recommended the gospel-ordinance
   of baptism to his church, put honour upon it, and showed what virtue he
   designed to put into it. It became Christ to submit to John's washing
   with water, because it was a divine appointment; but it became him to
   oppose the Pharisees' washing with water, because it was a human
   invention and imposition; and he justified his disciples in refusing to
   comply with it.

   With the will of Christ, and this reason for it, John was entirely
   satisfied, and then he suffered him. The same modesty which made him at
   first decline the honour Christ offered him, now made him do the
   service Christ enjoined him. Note, No pretence of humility must make us
   decline our duty.

   II. How solemnly Heaven was pleased to grace the baptism of Christ with
   a special display of glory (v. 16, 17); Jesus when he was baptized,
   went up straightway out of the water. Others that were baptized staid
   to confess their sins (v. 6); but Christ, having no sins to confess,
   went up immediately out of the water; so we read it, but not right: for
   it is apo tou hydatos--from the water; from the brink of the river, to
   which he went down to be washed with water, that is, to have his head
   or face washed (John xiii. 9); for here is no mention of the putting
   off, or putting on, of his clothes, which circumstance would not have
   omitted, if he had been baptized naked. He went up straightway, as one
   that entered upon his work with the utmost cheerfulness and resolution;
   he would lose no time. How was he straitened till it was accomplished!

   Now, when he was coming up out of the water, and all the company had
   their eye upon him,

   1. Lo! the heavens were opened unto him, so as to discover something
   above and beyond the starry firmament, at least, to him. This was, (1.)
   To encourage him to go on in his undertaking, with the prospect of the
   glory and joy that were set before him. Heaven is opened to receive
   him, when he has finished the work he is now entering upon. (2.) To
   encourage us to receive him, and submit to him. Note, In and through
   Jesus Christ, the heavens are opened to the children of men. Sin shut
   up heaven, put a stop to all friendly intercourse between God and man;
   but now Christ has opened the kingdom of heaven to all believers.
   Divine light and love are darted down upon the children of men, and we
   have boldness to enter into the holiest. We have receipts of mercy from
   God, we make returns of duty to God, and all by Jesus Christ, who is
   the ladder that had its foot on earth and its top in heaven, by whom
   alone it is that we have any comfortable correspondence with God, or
   any hope of getting to heaven at last. The heavens were opened when
   Christ was baptized, to teach us, that when we duly attend on God's
   ordinances, we may expect communion with him, and communications from
   him.

   2. He saw the Spirit of God descending like a dove, or as a dove, and
   coming or lighting upon him. Christ saw it (Mark i. 10), and John saw
   it (John i. 33, 34), and it is probable that all the standers-by saw
   it; for this was intended to be his public inauguration. Observe,

   (1.) He saw the Spirit of God descended, and lighted on him. In the
   beginning of the old world, the Spirit of God moved upon the face of
   the waters (Gen. i. 2), hovered as a bird upon the nest. So here, in
   the beginning of this new world, Christ, as God, needed not to receive
   the Holy Ghost, but it was foretold that the Spirit of the Lord should
   rest upon him (Isa. xi. 2; lxi. 1), and here he did so; for, [1.] He
   was to be a Prophet; and prophets always spoke by the Spirit of God,
   who came upon them. Christ was to execute the prophetic office, not by
   his divine nature (says Dr. Whitby), but by the afflatus of the Holy
   Spirit. [2.] He was to be the Head of the church; and the Spirit
   descended upon him, by him to be derived to all believers, in his
   gifts, graces, and comforts. The ointment on the head ran down to the
   skirts; Christ received gifts for men, that he might give gifts to men.

   (2.) He descended on him like a dove; whether it was a real, living
   dove, or, as was usual in visions, the representation or similitude of
   a dove, is uncertain. If there must be a bodily shape (Luke iii. 22),
   it must not be that of a man, for the being seen in fashion as a man
   was peculiar to the second person: none therefore was more fit than the
   shape of one of the fowls of heaven (heaven being now opened), and of
   all fowl none was so significant as the dove. [1.] The Spirit of Christ
   is a dove-like spirit; not like a silly dove, without heart (Hos. vii.
   11), but like an innocent dove, without gall. The Spirit descended, not
   in the shape of an eagle, which is, though a royal bird, yet a bird of
   prey, but in the shape of a dove, than which no creature is more
   harmless and inoffensive. Such was the Spirit of Christ: He shall not
   strive, nor cry; such must Christians be, harmless as doves. The dove
   is remarkable for her eyes; we find that both the eyes of Christ (Cant.
   v. 12), and the eyes of the church (Cant. i. 15; iv. 1), are compared
   to doves' eyes, for they have the same spirit. The dove mourns much
   (Isa. xxxviii. 14). Christ wept oft; and penitent souls are compared to
   doves of the valleys. [2.] The dove was the only fowl that was offered
   in sacrifice (Lev. i. 14), and Christ by the Spirit, the eternal
   Spirit, offered himself without spot to God. [3.] The tidings of the
   decrease of Noah's flood were brought by a dove, with an olive-leaf in
   her mouth; fitly therefore are the glad tidings of peace with God
   brought by the Spirit as a dove. It speaks God's good will towards men;
   that his thoughts towards us are thoughts of good, and not evil. By the
   voice of the turtle heard in our land (Cant. ii. 12), the Chaldee
   paraphrase understands, the voice of the Holy Spirit. That God is in
   Christ reconciling the world unto himself, is a joyful message, which
   comes to us upon the wing, the wings of a dove.

   3. To explain and complete this solemnity, there came a voice from
   heaven, which, we have reason to think, was heard by all that were
   present. The Holy Spirit manifested himself in the likeness of a dove,
   but God the Father by a voice; for when the law was given they saw no
   manner of similitude, only they heard a voice (Deut. iv. 12); and so
   this gospel came, and gospel indeed it is, the best news that ever came
   from heaven to earth; for it speaks plainly and fully God's favour to
   Christ, and us in him.

   (1.) See here how God owns our Lord Jesus; This is my beloved Son.
   Observe, [1.] The relation he stood in to him; He is my Son. Jesus
   Christ is the Son of God, by eternal generation, as he was begotten of
   the Father before all the worlds (Col. i. 15; Heb. i. 3); and by
   supernatural conception; he was therefore called the Son of God,
   because he was conceived by the power of the Holy Ghost (Luke i. 35);
   yet this is not all; he is the Son of God by special designation to the
   work and office of the world's Redeemer. He was sanctified and sealed,
   and sent upon that errand, brought up with the Father for it (Prov.
   viii. 30), appointed to it; I will make him my First-born, Ps. lxxxix.
   27. [2.] The affection the Father had for him; He is my beloved Son;
   his dear Son, the Son of his love (Col. i. 13); he has lain in his
   bosom from all eternity (John i. 18), had been always his delight
   (Prov. viii. 30), but particularly as Mediator, and in undertaking the
   work of man's salvation, he was his beloved Son. He is my Elect, in
   whom my soul delights. See Isa. xlii. 1. Because he consented to the
   covenant of redemption, and delighted to do that will of God, therefore
   the Father loved him. John x. 17; iii. 35. Behold, then, behold, and
   wonder, what manner of love the Father has bestowed on us, that he
   should deliver up him that was the Son of his love, to suffer and die
   for those that were the generation of his wrath; nay, and that he
   therefore loved him, because he laid down his life for the sheep! Now
   know we that he loved us, seeing he has not withheld his Son, his only
   Son, his Isaac whom he loved, but gave him to be a sacrifice for our
   sin.

   (2.) See here how ready he is to own us in him: He is my beloved Son,
   not only with whom, but in whom, I am well pleased. He is pleased with
   all that are in him, and are united to him by faith. Hitherto God had
   been displeased with the children of men, but now his anger is turned
   away, and he has made us accepted in the Beloved, Eph. l. 6. Let all
   the world take notice, that this is the Peace-maker, the Days-man, who
   has laid his hand upon us both, and that there is no coming to God as a
   Father, but by him as Mediator, John xiv. 6. In him our spiritual
   sacrifices are acceptable, for his the Altar that sanctifies every
   gift, 1 Pet. ii. 5. Out of Christ, God is a consuming Fire, but, in
   Christ, a reconciled Father. This is the sum of the whole gospel; it is
   a faithful saying, and worthy of all acceptation, that God has
   declared, by a voice from heaven, that Jesus Christ is his beloved Son,
   in whom he is well pleased, with which we must by faith cheerfully
   concur, and say, that he is our beloved Saviour, in whom we are well
   pleased.
     __________________________________________________________________

M A T T H E W.

  CHAP. IV.

   John Baptist said concerning Christ, He must increase, but I must
   decrease; and so it proved. For, after John had baptized Christ, and
   borne his testimony to him, we hear little more of his ministry; he had
   done what he came to do, and thenceforward there is as much talk of
   Jesus as ever there had been of John. As the rising Sun advances, the
   morning star disappears. Concerning Jesus Christ we have in this
   chapter, I. The temptation he underwent, the triple assault the tempter
   made upon him, and the repulse he gave to each assault, ver. 1-11. II.
   The teaching work he undertook, the places he preached in (ver. 12-16),
   and the subject he preached on, ver. 17. III. His calling of disciples,
   Peter and Andrew, James and John, ver. 18-22. IV. His curing diseases
   (ver. 23, 24), and the great resort of the people to him, both to be
   taught and to be healed.

The Temptation of Christ.

   1 Then was Jesus led up of the Spirit into the wilderness to be tempted
   of the devil.   2 And when he had fasted forty days and forty nights,
   he was afterward an hungred.   3 And when the tempter came to him, he
   said, If thou be the Son of God, command that these stones be made
   bread.   4 But he answered and said, It is written, Man shall not live
   by bread alone, but by every word that proceedeth out of the mouth of
   God.   5 Then the devil taketh him up into the holy city, and setteth
   him on a pinnacle of the temple,   6 And saith unto him, If thou be the
   Son of God, cast thyself down: for it is written, He shall give his
   angels charge concerning thee: and in their hands they shall bear thee
   up, lest at any time thou dash thy foot against a stone.   7 Jesus said
   unto him, It is written again, Thou shalt not tempt the Lord thy God.
   8 Again, the devil taketh him up into an exceeding high mountain, and
   showeth him all the kingdoms of the world, and the glory of them;   9
   And saith unto him, All these things will I give thee, if thou wilt
   fall down and worship me.   10 Then saith Jesus unto him, Get thee
   hence, Satan: for it is written, Thou shalt worship the Lord thy God,
   and him only shalt thou serve.   11 Then the devil leaveth him, and,
   behold, angels came and ministered unto him.

   We have here the story of a famous duel, fought hand to hand, between
   Michael and the dragon, the Seed of the woman and the seed of the
   serpent, nay, the serpent himself; in which the seed of the woman
   suffers, being tempted, and so has his heel bruised; but the serpent is
   quite baffled in his temptations, and so has his head broken; and our
   Lord Jesus comes off a Conqueror, and so secures not only comfort, but
   conquest at last, to all his faithful followers. Concerning Christ's
   temptation, observe,

   I. The time when it happened: Then; there is an emphasis laid upon
   that. Immediately after the heavens were opened to him, and the Spirit
   descended on him, and he was declared to be the Son of God, and the
   Saviour of the world, the next news we hear of him is, he is tempted;
   for then he is best able to grapple with the temptation. Note, 1. Great
   privileges, and special tokens of divine favour, will not secure us
   from being tempted. Nay, 2. After great honours put upon us, we must
   expect something that is humbling; as Paul has a messenger of Satan
   sent to buffer him, after he had been in the third heavens. 3. God
   usually prepares his people for temptation before he calls them to it;
   he gives strength according to the day, and, before a sharp trial,
   gives more than ordinary comfort. 4. The assurance of our sonship is
   the best preparative for temptation. If the good Spirit witness to our
   adoption, that will furnish us with an answer to all the suggestions of
   the evil spirit, designed either to debauch or disquiet us.

   Then, when he was newly come from a solemn ordinance, when he was
   baptized, then he was tempted. Note, After we have been admitted into
   the communion of God, we must expect to be set upon by Satan. The
   enriched soul must double its guard. When thou has eaten and art full,
   then beware. Then, when he began to show himself publicly to Israel,
   then he was tempted, so as he never had been while he lived in privacy.
   Note, The Devil has a particular spite at useful persons, who are not
   only good, but given to do good, especially at their first setting out.
   It is the advice of the Son of Sirach (Ecclesiasticus ii. 1), My son,
   if thou come to serve the Lord, prepare thyself for temptation. Let
   young ministers know what to expect, and arm accordingly.

   II. The place where it was; in the wilderness; probably in the great
   wilderness of Sinai, where Moses and Elijah fasted forty days, for no
   part of the wilderness of Judea was so abandoned to wild beasts as this
   is said to have been, Mark i. 13. When Christ was baptized, he did not
   go to Jerusalem, there to publish the glories that had been put upon
   him, but retired into a wilderness. After communion with God, it is
   good to be private awhile, lest we lose what we have received, in the
   crowd and hurry of worldly business. Christ withdrew into the
   wilderness, 1. To gain advantage to himself. Retirement gives an
   opportunity for meditation an communion with God; even they who are
   called to the most active life must yet have their contemplative hours,
   and must first find time to be alone with God. Those are not fit to
   speak of the things of God in public to others, who have not first
   conversed with those things in secret by themselves. When Christ would
   appear as a Teacher come from God, it shall not be said of him, "He is
   newly come from travelling, he has been abroad, and has seen the
   world;" but, "He is newly come out of the desert, he has been alone
   conversing with God and his own heart." 2. To give advantage to the
   tempter, that he might have a readier access to him than he could have
   had in company. Note, Though solitude is a friend to a good heart, yet
   Satan knows how to improve it against us. Woe to him that is alone.
   Those who, under pretence of sanctity and devotion, retire into dens
   and deserts, find that they are not out of reach of their spiritual
   enemies, and that there they want the benefit of the communion with
   saints. Christ retired, (1.) To make his victory the more illustrious,
   he gave the enemy sun and wind on his side, and yet baffled him. He
   might give the Devil advantage, for the prince of this world had
   nothing in him; but he has in us, and therefore we must pray not to be
   led into temptation, and must keep out of harm's way. (2.) That he
   might have an opportunity to do his best himself, that he might be
   exalted in his own strength; for so it was written, I have trod the
   wine-press alone, and of the people there was none with me. Christ
   entered the lists without a second.

   III. The preparatives for it, which were two.

   1. He was directed to the combat; he did not wilfully thrust himself
   upon it, but he was led up of the Spirit to be tempted of the Devil.
   The Spirit that descended upon him like a dove made him meek, and yet
   made him bold. Note, Our care must be, not to enter into temptation;
   but if God, by his providence, order us into circumstances of
   temptation for our trial, we must not think it strange, but double our
   guard. Be strong in the Lord, resist stedfast in the faith, and all
   shall be well. If we presume upon our own strength, and tempt the devil
   to tempt us, we provoke God to leave us to ourselves; but,
   whithersoever God leads us, we may hope he will go along with us, and
   bring us off more than conquerors.

   Christ was led to be tempted of the Devil, and of him only. Others are
   tempted, when they are drawn aside of their own lust and enticed (Jam.
   i. 14); the Devil takes hold of that handle, and ploughs with that
   heifer; but our Lord Jesus had no corrupt nature, and therefore he was
   led securely, without any fear or trembling, as a champion into the
   field, to be tempted purely by the Devil.

   Now Christ's temptation is, (1.) An instance of his own condescension
   and humiliation. Temptations are fiery darts, thorns in the flesh,
   buffetings, siftings, wrestlings, combats, all which denote hardship
   and suffering; therefore Christ submitted to them, because he would
   humble himself, in all things to be made like unto his brethren; thus
   he gave his back to the smiters. (2.) An occasion of Satan's confusion.
   There is no conquest without a combat. Christ was tempted, that he
   might overcome the tempter. Satan tempted the first Adam, and triumphed
   over him; but he shall not always triumph, the second Adam shall
   overcome him and lead captivity captive. (3.) Matter of comfort to all
   the saints. In the temptation of Christ it appears, that our enemy is
   subtle, spiteful, and very daring in his temptations; but it appears
   withal, that he is not invincible. Though he is a strong man armed, yet
   the Captain of our salvation is stronger than he. It is some comfort to
   us to think that Christ suffered, being tempted; for thus it appears
   that temptations, if not yielded to, are not sins, they are afflictions
   only, and such as may be pleased. And we have a High Priest who knows,
   by experience, what it is to be tempted, and who therefore is the more
   tenderly touch with the feelings of our infirmities in an hour of
   temptation, Heb. ii. 18; iv. 15. But it is much more a comfort to think
   that Christ conquered, being tempted, and conquered for us; not only
   that the enemy we grapple with is a conquered, baffled, disarmed enemy,
   but that we are interested in Christ's victory over him, and through
   him are more than conquerors.

   2. He was dieted for the combat, as wrestlers, who are temperate in all
   things (1 Cor. ix. 25); but Christ beyond any other, for he fasted
   forty days and forty nights, in compliance with the type and example of
   Moses the great lawgiver, and of Elias, the great reformer, of the Old
   Testament. John Baptist came as Elias, in those things that were moral,
   but not in such things as were miraculous (John x. 41); that honour was
   reserved for Christ. Christ needed not to fast for mortification (he
   had no corrupt desires to be subdued); yet he fasted, (1.) That herein
   he might humble himself, and might seem as one abandoned, whom no man
   seeketh after. (2.) That he might give Satan both occasion and
   advantage against him; and so make his victory over him the more
   illustrious. (3.) That he might sanctify and recommend fasting to us,
   when God in his providence calls to it, or when we are reduced to
   straits, and are destitute of daily food, or when it is requisite for
   the keeping under of the body, or the quickening of prayer, those
   excellent preparatives for temptation. If good people are brought low,
   if they want friends and succours, this may comfort them, that their
   Master himself was in like manner exercised. A man may want bread, and
   yet be a favourite of heaven, and under the conduct of the Spirit. The
   reference which the Papists make of their lent-fast to this fasting of
   Christ forty days, is a piece of foppery and superstition which the law
   of our land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40. When
   he fasted forty days he was never hungry; converse with heaven was
   instead of meat and drink to him, but he was afterwards an hungred, to
   show that he was really and truly Man; and he took upon him our natural
   infirmities, that he might atone for us. Man fell by eating, and that
   way we often sin, and therefore Christ was an hungred.

   IV. The temptations themselves. That which Satan aimed at, in all his
   temptations, was, to bring him to sin against God, and so to render him
   for ever incapable of being a Sacrifice for the sins of others. Now,
   whatever the colours were, that which he aimed at was, to bring him, 1.
   To despair of his Father's goodness. 2. To presume upon his Father's
   power. 3. To alienate his Father's honour, by giving it to Satan. In
   the two former, that which he tempted him to, seemed innocent, and
   there in appeared the subtlety of the tempter; in the last, that which
   he tempted him with, seemed desirable. The two former are artful
   temptations, which there was need of great wisdom to discern; the last
   was a strong temptation, which there was need of great resolution to
   resist; yet he was baffled in them all.

   1. He tempted him to despair of his Father's goodness, and to distrust
   his Father's care concerning him.

   (1.) See how the temptation was managed (v. 3); The tempter came to
   him. Note, The Devil is the tempter, and therefore he is Satan--an
   adversary; for those are our worst enemies, that entice us to sin, and
   are Satan's agents, are doing his work, and carrying on his designs. He
   is called emphatically the tempter, because he was so to our first
   parents, and still is so, and all other tempters are set on work by
   him. The tempter came to Christ in a visible appearance, not terrible
   and affrighting, as afterward in his agony in the garden; no, if ever
   the Devil transformed himself into an angel of light, he did so now,
   and pretended to be a good genius, a guardian angel.

   Observe the subtlety of the tempter, in joining this first temptation
   with what went before to make it the stronger. [1.] Christ began to be
   hungry, and therefore the motion seemed very proper, to turn stones
   into bread for his necessary support. Note, It is one of the wiles of
   Satan to take advantage of our outward condition, in that to plant the
   battery of his temptations. He is an adversary no less watchful than
   spiteful; and the more ingenious he is to take advantage against us,
   the more industrious we must be to give him none. When he began to be
   hungry, and that in a wilderness, where there was nothing to be had,
   then the Devil assaulted him. Note, Want and poverty are a great
   temptation to discontent and unbelief, and the use of unlawful means
   for our relief, under pretence that necessity has no law; and it is
   excused with this that hunger will break through stone walls, which yet
   is no excuse, for the law of God ought to be stronger to us than stone
   walls. Agur prays against poverty, not because it is an affliction and
   reproach, but because it is a temptation; lest I be poor, and steal.
   Those therefore who are reduced to straits, have need to double their
   guard; it is better to starve to death, than live and thrive by sin.
   [2.] Christ was lately declared to be the Son of God, and here the
   Devil tempts him to doubt of that; If thou be the Son of God. Had not
   the Devil known that the Son of God was to come into the world, he
   would not have said this; and had he not suspected that this was he, he
   would not have said it to him, nor durst he have said it if Christ had
   not now drawn a veil over his glory, and if the Devil had not now put
   on an impudent face.

   First, "Thou has now an occasion to question whether thou be the Son of
   God or no; for can it be, that the Son of God, who is Heir of all
   things, should be reduced to such straits? If God were thy Father, he
   would not see thee starve, for all the beasts of the forest are his,
   Ps. l. 10, 12. It is true there was a voice from heaven, This is my
   beloved Son, but surely it was delusion, and thou was imposed upon by
   it; for either God is not thy Father, or he is a very unkind one."
   Note, 1. The great thing Satan aims at, in tempting good people, is to
   overthrow their relation to God as a Father, and so to cut off their
   dependence on him, their duty to him, and their communion with him. The
   good Spirit, as the Comforter of the brethren, witnesses that they are
   the children of God; the evil spirit, as the accuser of the brethren,
   does all he can to shake that testimony. 2. Outward afflictions, wants
   and burdens, are the great arguments Satan uses to make the people of
   God question their sonship; as if afflictions could not consist with,
   when really they proceed from, God's fatherly love. They know how to
   answer this temptation, who can say with holy Job, Though he slay me,
   though he starve me, yet I will trust in him, and love him as a Friend,
   even when he seems to come forth against me as an Enemy. 3. The Devil
   aims to shake our faith in the word of God, and bring us to question
   the truth of that. Thus he began with our first parents; Yea, has God
   said so and so? Surely he has not. So here, Has God said that thou art
   his beloved Son? Surely he did not say so; or if he did it is not true.
   We then give place to the Devil, when we question the truth of any word
   that God has spoken; for his business, as the father of lies, is to
   oppose the true sayings of God. 4. The Devil carries on his designs
   very much by possessing people with hard thoughts of God, as if he were
   unkind, or unfaithful, and had forsaken or forgotten those who had
   ventured their all with him. He endeavored to beget in our first
   parents a notion that God forbade them the tree of knowledge, because
   he grudged them the benefit of it; and so here he insinuates to our
   Saviour, that his Father had cast him off, and left him to shift for
   himself. But see how unreasonable this suggestion was, and how easily
   answered. If Christ seemed to be a mere Man now, because he was hungry,
   why was he not confessed to be more than a Man, even the Son of God,
   when for forty days he fasted, and was not hungry?

   Secondly, "Thou hast now an opportunity to show that thou art the son
   of God. If thou art the Son of God, prove it by this, command these
   stones" (a heap of which, probably, lay now before him) "be made bread,
   v. 3. John Baptist said but the other day, that God can out of stone
   raise up children to Abraham, a divine power therefore can, no doubt,
   out of stones, make bread for those children; if there thou has that
   power, exert it now in a time of need for thyself." He does not say,
   Pray to thy Father that he would turn them into bread; but command it
   to be done; thy Father hath forsaken thee, set up for thyself, and be
   not beholden to him. The Devil is for nothing that is humbling, but
   ever thing that is assuming; and gains his point, if he can but bring
   men off from their dependence upon God, and possess them with an
   opinion of their self-sufficiency.

   (2.) See how this temptation was resisted and overcome.

   [1.] Christ refused to comply with it. He would not command these
   stones to be made bread; not because he could not; his power, which
   soon after this turned stones into bread; but he would not. And why
   would he not? At first view, the thing appears justifiable enough, and
   the truth is, the more plausible a temptation is, and the greater
   appearance there is of good in it, the more dangerous it is. This
   matter would bear a dispute, but Christ was soon aware of the snake in
   the grass, and would not do any thing, First, That looked like
   questioning the truth of the voice he heard from heaven, or putting
   that upon a new trial which was already settled. Secondly, That looked
   like distrusting his Father's care of him, or limiting him to one
   particular way of providing for him. Thirdly, That looked like setting
   up for himself, and being his own carver; or, Fourthly, That looked
   like gratifying Satan, by doing a thing at his motion. Some would have
   said, To give the Devil his due, this was good counsel; but for those
   who wait upon God, to consult him, is more than his due; it is like
   enquiring of the god Ekron, when there is a God in Israel.

   [2.] He was ready to reply to it (v. 4); He answered and said, It is
   written. This is observable, that Christ answered and baffled all the
   temptations of Satan with, It is written. He is himself the eternal
   Word, and could have produced the mind of God without having recourse
   to the writings of Moses; but he put honour upon the scripture, and, to
   set us an example, he appealed to what was written in the law; and he
   says this to Satan, taking it for granted that he knew well enough what
   was written. It is possible that those who are the Devil's children may
   yet know very well what is written in God's book; The devils believe
   and tremble. This method we must take when at any time we are tempted
   to sin; resist and repel the temptation with, It is written. The Word
   of God is the sword of the Spirit, the only offensive weapon in all the
   Christian armoury (Eph. vi. 17); and we may say of it as David of
   Goliath's sword, None is like that in our spiritual conflicts.

   This answer, as all the rest, is taken out of the book of Deuteronomy,
   which signifies the second law, and in which there is very little
   ceremonial; the Levitical sacrifices and purifications could not drive
   away Satan, though of divine institution, much less holy water and the
   sign of the cross, which are of human invention; but moral precepts and
   evangelical promises, mixed with faith, these are mighty, through God,
   for the vanquishing of Satan. This is here quoted from Deut. viii. 3,
   where the reason given why God fed the Israelites with manna is,
   because he would teach them that man shall not live by bread alone.
   This Christ applies to his own case. Israel was God's son, whom he
   called out of Egypt (Hos. xi. 1), so was Christ (ch. ii. 15); Israel
   was then in a wilderness, Christ was so now, perhaps the same
   wilderness. Now, First, The Devil would have him question his sonship,
   because he was in straits; no, says he, Israel was God's son, and a son
   he was very tender of and whose manners he bore (Acts xiii. 18); and
   yet he brought them into straits; and it follows there (Deut. viii. 5),
   As a man chasteneth his son, so the Lord thy God chasteneth thee.
   Christ, being a Son, thus learns obedience. Secondly, The Devil would
   have him distrust his Father's love and care. "No," says he, "that
   would be to do as Israel did, who, when they were in want, said, Is the
   Lord among us? and, Can he furnish a table in the wilderness? Can he
   give bread?" Thirdly, The Devil would have him, as soon as he began to
   be hungry, immediately looking out for supply; whereas God, for wise
   and holy ends, suffered Israel to hunger before he fed them; to humble
   them, and prove them. God will have his children, when they want, not
   only to wait on him, but to wait for him. Fourthly, The Devil would
   have him to supply himself with bread. "No," says Christ, "what need is
   there of that? It is a point long since settled, and incontestably
   proved, that man may live without bread, as Israel in the wilderness
   lived forty years upon manna." It is true, God in his providence
   ordinarily maintains men by bread out of the earth (Job xxviii. 5); but
   he can, if he please, make use of other means to keep men alive; any
   word proceeding out of the mouth of God, any thing that God shall order
   and appoint for that end, will be a good a livelihood for man as bread,
   and will maintain him as well. As we may have bread, and yet not be
   nourished, if God deny his blessing (Hag. i. 6, 9; Mic. vi. 14; for
   though bread is the staff of life, it is God's blessing that is the
   staff of bread), so we may want bread, and yet be nourished some other
   way. God sustains Moses and Elias without bread, and Christ himself
   just now for forty days; he sustained Israel with bread from heaven,
   angels' food; Elijah with bread sent miraculously by ravens, and
   another time with the widow's meal miraculously multiplied; therefore
   Christ need not turn stones into bread, but trust God to keep him alive
   some other way now that he is hungry, as he had done forty days before
   he hungred. Note, As in our great abundance we must not think to live
   without God, so in our greatest straits we must learn to live upon God;
   and when the fig-tree does not blossom, and the field yields no meat,
   when all ordinary means of succour and support are cut off, yet then we
   must rejoice in the Lord; then we must not think to command what we
   will, though contrary to his command, but must humbly pray for what he
   thinks fit to give us, and be thankful for the bread of our allowance,
   though it be a short allowance. Let us learn of Christ here to be at
   God's finding, rather than at our own; and not to take any irregular
   courses for our supply, when our wants are ever so pressing (Ps.
   xxxvii. 3). Jehovah-jireh; some way or other the Lord will provide. It
   is better to live poorly upon the fruits of God's goodness, than live
   plentifully upon the products of our own sin.

   2. He tempted him to presume upon his Father's power and protection.
   See what a restless unwearied adversary the Devil is! If he fail in one
   assault, he tries another.

   Now in this second attempt we may observe,

   (1.) What the temptation was, and how it was managed. In general,
   finding Christ so confident of his Father's care of him, in point of
   nourishment, he endeavors to draw him to presume upon that care in
   point of safety. Note, We are in danger of missing our way, both on the
   right hand and on the left, and therefore must take heed, lest, when we
   avoid one extreme, we be brought by the artifices of Satan, to run into
   another; lest, by overcoming our prodigality, we fall into
   covetousness. Nor are any extremes more dangerous than those of despair
   and presumption, especially in the affairs of our souls. Some who have
   obtained a persuasion that Christ is able and willing to save them from
   their sins, are then tempted to presume that he will save them in their
   sins. Thus when people begin to be zealous in religion, Satan hurries
   them into bigotry and intemperate heats.

   Now in this temptation we may observe,

   [1.] How he made way for it. He took Christ, not by force against his
   will, but moved him to go, and went along with him, to Jerusalem.
   Whether Christ went upon the ground, and so went up the stairs to the
   top of the temple, or whether he went in the air, is uncertain; but so
   it was, that he was set upon a pinnacle, or spire; upon the fane (so
   some), upon the battlements (so others), upon the wing (so the word
   is), of the temple. Now observe, First, How submissive Christ was, in
   suffering himself to be hurried thus, that he might let Satan do his
   worst and yet conquer him. The patience of Christ here, as afterward in
   his sufferings and death, is more wonderful than the power of Satan or
   his instruments; for neither he nor they could have any power against
   Christ but what was given them from above. How comfortable is it, that
   Christ, who let loose this power of Satan against himself, does not in
   like manner let it loose against us, but restrains it, for he knows our
   frame! Secondly, How subtle the Devil was, in the choice of the place
   for his temptations. Intending to solicit Christ to an ostentation of
   his own power, and a vain-glorious presumption upon God's providence,
   he fixes him on a public place in Jerusalem, a populous city, and the
   joy of the whole earth; in the temple, one of the wonders of the world,
   continually gazed upon with admiration by some one or other. There he
   might make himself remarkable, and be taken notice of by everybody, and
   prove himself the Son of God; not, as he was urged in the former
   temptation, in the obscurities of a wilderness, but before multitudes,
   upon the most eminent stage of action.

   Observe, 1. That Jerusalem is here called the holy city; for so it was
   in name and profession, and there was in it a holy seed, that was the
   substance thereof. Note, There is no city on earth so holy as to exempt
   and secure us from the Devil and his temptations. The first Adam was
   tempted in the holy garden, the second in the holy city. Let us not,
   therefore, in any place, be off our watch. Nay, the holy city is the
   place where he does, with great advantage and success, tempt men to
   pride and presumption; but, blessed be God, into the Jerusalem above,
   that holy city, no unclean thing shall enter; there we shall be for
   ever out of temptation. 2. That he set him upon a pinnacle of the
   temple, which (as Josephus describes it, Antiq. 15. 412) was so very
   high, that it would make a man's head giddy to look down to the bottom.
   Note, Pinnacles of the temple are places of temptation; I mean, (1.)
   High places are so; they are slippery places; advancement in the world
   makes a man a fair mark for Satan to shoot his fiery darts at. God
   casts down, that he may raise up; the Devil raises up, that he may cast
   down: therefore they who would take heed of falling, must take heed of
   climbing. (2.) High places in the church are, in a special manner,
   dangerous. They who excel in gifts, who are in eminent stations, and
   have gained great reputation, have need to keep humble; for Satan will
   be sure to aim at them, to puff them up with pride, that they may fall
   into the condemnation of the Devil. Those that stand high are concerned
   to stand fast.

   [2.] How he moved it; "If thou be the Son of God, now show thyself to
   the world, and prove thyself to be so; cast thyself down, and then,"
   First, "Thou wilt be admired, as under the special protection of
   heaven. When they see thee receive no hurt by a fall from such a
   precipice, they will say" (as the barbarous people did of Paul) "that
   thou art a God." Tradition says, that Simon Magnus by this very thing
   attempted to prove himself a god, but that his pretensions were
   disproved, for he fell down, and was miserably bruised. "Nay,"
   Secondly, "Thou wilt be received, as coming with a special commission
   from heaven. All Jerusalem will see and acknowledge, not only that thou
   art more than a man, but that thou art that Messenger, that Angel of
   the covenant, that should suddenly come to the temple (Mal. iii. 1),
   and from thence descend into the streets of the holy city; and thus the
   work of convincing the Jews will be cut short, and soon done."

   Observe, The Devil said, Cast thyself down. The Devil could not cast
   him down, though a little thing would have done it, from the top of a
   spire. Note, The power of Satan is a limited power; hitherto he shall
   come, and no further. Yet, if the Devil had cast him down, he had not
   gained his point; that had been his suffering only, not his sin. Note,
   Whatever real mischief is done us, it is of our own doing; the Devil
   can but persuade, he cannot compel; he can but say, Cast thyself down;
   he cannot cast us down. Every man is tempted, when he is drawn away of
   his own lust, and not forced, but enticed. Therefore let us not hurt
   ourselves, and then, blessed be God, no one else can hurt us, Prov. ix.
   12.

   [3.] How he backed this motion with a scripture; For it is written, He
   shall give his angels charge concerning thee. But is Saul also among
   the prophets? Is Satan so well versed in scripture, as to be able to
   quote it so readily? It seems, he is. Note, It is possible for a man to
   have his head full of scripture-notions, and his mouth full of
   scripture-expressions, while his heart is full of reigning enmity to
   God and all goodness. The knowledge which the devils have of the
   scripture, increases both their mischievousness and their torment.
   Never did the devil speak with more vexation to himself, than when he
   said to Christ, I know thee who thou art. The devil would persuade
   Christ to throw himself down, hoping that he would be his own murderer,
   and that there would be an end of him and his undertaking, which he
   looked upon with a jealous eye; to encourage him to do it, he tells
   them, that there was no danger, that the good angels would protect him,
   for so was the promise (Ps. xci. 11), He shall give his angels charge
   over thee. In this quotation,

   First, There was something right. It is true, there is such a promise
   of the ministration of the angels, for the protection of the saints.
   The devil knows it by experience; for he finds his attempts against
   them fruitless, and he frets and rages at it, as he did at the hedge
   about Job, which he speaks of so sensibly, Job i. 10. He was also right
   in applying it to Christ, for to him all the promises of the protection
   of the saints primarily and eminently belong, and to them, in and
   through him. That promise, that not a bone of theirs shall be broken
   (Ps. xxxiv. 20), was fulfilled in Christ, John xix. 36. The angels
   guard the saints for Christ's sake, Rev. vii. 5, 11.

   Secondly, There was a great deal wrong in it; and perhaps the devil had
   a particular spite against this promise, and perverted it, because it
   often stood in his way, and baffled his mischievous designs against the
   saints. See here, 1. How he misquoted it; and that was bad. The promise
   is, They shall keep thee; but how? In all thy ways; not otherwise; if
   we go out of our way, out of the way of our duty, we forfeit the
   promise, and put ourselves out of God's protection. Now this word made
   against the tempter, and therefore he industriously left it out. If
   Christ had cast himself down, he had been out of his way, for he had no
   call so to expose himself. It is good for us upon all occasions to
   consult the scriptures themselves, and not to take things upon trust,
   that we may not be imposed upon by those that maim and mangle the word
   of God; we must do as the noble Bereans, who searched the scriptures
   daily. 2. How he misapplied it; and that was worse. Scripture is abused
   when it is pressed to patronize sin; and when men thus wrest it to
   their own temptation, they do it to their own destruction 2 Pet. iii.
   16. This promise is firm, and stands good; but the devil made an ill
   use of it, when he used it as an encouragement to presume upon the
   divine care. Note, It is no new thing for the grace of God to be turned
   into wantonness; and for men to take encouragement in sin from the
   discoveries of God's good will to sinners. But shall we continue in
   sin, that grace may abound? throw ourselves down, that the angels may
   bear us up? God forbid.

   (2.) How Christ overcame this temptation; he resisted and overcame it,
   as he did the former, with, It is written. The devil's abusing of
   scripture did not prevent Christ from using it, but he presently urges,
   Deut. vi. 16, Thou shalt not tempt the Lord thy God. The meaning of
   this is not, Therefore thou must not tempt me; but, Therefore I must
   not tempt my Father. In the place whence it is quoted, it is in the
   plural number, You shall not tempt; here it is singular, Thou shalt
   not. Note, We are then likely to get good by the word of God, when we
   hear and receive general promises as speaking to us in particular.
   Satan said, It is written; Christ says, It is written; not that one
   scripture contradicts another. God is one, and his word one, and he is
   one mind, but that is a promise, this is a precept, and therefore that
   is to be explained and applied by this; for scripture is the best
   interpreter of scripture; and they who prophesy, who expound scripture,
   must do it according to the proportion of faith (Rom. xii. 6),
   consistently with practical godliness.

   If Christ should cast himself down, it would be the tempting of God,
   [1.] As it would be requiring a further confirmation of that which was
   so well confirmed. Christ was abundantly satisfied that God was already
   his Father, and took care of him, and gave his angels a charge
   concerning him; and therefore to put it upon a new experiment, would be
   to tempt him, as the Pharisees tempted Christ; when they had so many
   signs on earth, they demanded a sign from heaven. This is limiting the
   Holy One of Israel. [2.] As it would be requiring a special
   preservation of him, in doing that which he had no call to. If we
   expect that because God has promised not to forsake us, therefore he
   should follow us out of the way of our duty; that because he has
   promised to supply our wants, therefore he should humour us, and please
   our fancies; that because he has promised to keep us, we may wilfully
   thrust ourselves into danger, and may expect the desired end, without
   using the appointed means; this is presumption, this is tempting God.
   And it is an aggravation of the sin, that he is the Lord our God; it is
   an abuse of the privilege we enjoy, in having him for our God; he has
   thereby encouraged us to trust him, but we are very ungrateful, if
   therefore we tempt him; it is contrary to our duty to him as our God.
   This is to affront him whom we ought to honour. Note, We must never
   promise ourselves any more than God has promised us.

   3. He tempted him to the most black and horrid idolatry, with the
   proffer of the kingdoms of the world, and the glory of them. And here
   we may observe,

   (1.) How the devil made this push at our Saviour, v. 8, 9. The worst
   temptation was reserved for the last. Note, Sometimes the saint's last
   encounter is with the sons of Anak, and the parting blow is the sorest;
   therefore, whatever temptation we have been assaulted by, still we must
   prepare for worse; must be armed for all attacks, with the armour of
   righteousness on the right hand and on the left.

   In this temptation, we may observe,

   [1.] What he showed him--all the kingdoms of the world. In order to do
   this, he took him to an exceeding high mountain; in hopes of
   prevailing, as Balak with Balaam, he changed his ground. The pinnacle
   of the temple is not high enough; the prince of the power of the air
   must have him further up into his territories. Some think this high
   mountain was on the other side of Jordan, because there we find Christ
   next after the temptation, John i. 28, 29. Perhaps it was mount Pisgah,
   whence Moses, in communion with God, had all the kingdoms of Canaan
   shown him. Hither the blessed Jesus was carried for the advantage of a
   prospect; as if the devil could show him more of the world than he knew
   already, who made and governed it. Thence he might discover some of the
   kingdoms situate about Judea, though not the glory of them; but there
   was doubtless a juggle and a delusion of Satan's in it; it is probable
   that that which he showed him, was but a landscape, an airy
   representation in a cloud, such as that great deceiver could easily
   frame and put together; setting forth, in proper and lively colours,
   the glories and the splendid appearances of princes; their robes and
   crowns, their retinue, equipage, and lifeguards; the pomp of thrones,
   and courts, and stately palaces, the sumptuous buildings in cities, the
   gardens and fields about the country-seats, with the various instances
   of their wealth, pleasure, and gaiety; so as might be most likely to
   strike the fancy, and excite the admiration and affection. Such was
   this show, and his taking him up into a high mountain, was but to
   humour the thing, and to colour the delusion; in which yet the blessed
   Jesus did not suffer himself to be imposed upon, but saw through the
   cheat, only he permitted Satan to take his own way, that his victory
   over him might be the more illustrious. Hence observe, concerning
   Satan's temptations, that, First, They often come in at the eye, which
   is blinded to the things it should see, and dazzled with the vanities
   it should be turned from. The first sin began in the eye, Gen. iii. 6.
   We have therefore need to make a covenant with our eyes, and to pray
   that God would turn them away from beholding vanity. Secondly, That
   temptations commonly take rise from the world, and the things in it.
   The lust of the flesh, and of the eye, with the pride of life, are the
   topics from which the devil fetches most of his arguments. Thirdly,
   That it is a great cheat which the devil puts upon poor souls, in his
   temptations. He deceives, and so destroys; he imposes upon men with
   shadows and fast colours; shows the world and the glory of it, and
   hides from men's eyes the sin and sorrow and death which stain the
   pride of all this glory, the cares and calamities which attend great
   possessions, and the thorns which crowns themselves are lined with.
   Fourthly, That the glory of the world is the most charming temptation
   to the unthinking and unwary, and that by which men are most imposed
   upon. Laban's sons grudge Jacob all this glory; the pride of life is
   the most dangerous snare.

   (2.) What he said to him (v. 9); All these things I will give thee, if
   thou wilt fall down and worship me. See,

   First, How vain the promise was. All these things I will give thee. He
   seems to take it for granted, that in the former temptations he had in
   part gained his point, and proved that Christ was not the Son of God,
   because he had not given him those evidences of it which he demanded;
   so that here he looks upon him as a mere man. "Come," says he, "it
   seems that God whose Son thou thinkest thyself to be deserts thee, and
   starves thee--a sign that he is not thy Father; but if thou wilt be
   ruled by me, I will provide better for thee than so; own me for thy
   father, and ask my blessing, and all this will I give thee." Note,
   Satan makes an easy prey of men, when he can persuade them to think
   themselves abandoned of God. The fallacy of this promise lies in that,
   All this will I give thee. And what was all that? It was but a map, a
   picture, a mere phantasm, that had nothing in it real or solid, and
   this he would give him; a goodly prize! Yet such are Satan's proffers.
   Note, Multitudes lose the sight of that which is, by setting their eyes
   on that which is not. The devil's baits are all a sham; they are shows
   and shadows with which he deceives them, or rather they deceive
   themselves. The nations of the earth had been, long before, promised to
   the Messiah; if he be the Son of God, they belong to him; Satan
   pretends now to be a good angel, probably one of those that were set
   over kingdoms, and to have received a commission to deliver possession
   to him according to promise. Note, We must take heed of receiving even
   that which God hath promised, out of the devil's hand; we do so when we
   precipitate the performance, by catching at it in a sinful way.

   Secondly, How vile the condition was; If thou will fall down, and
   worship me. All the worship which the heathen performed to their gods,
   was directed to the devil (Deut. xxxii. 17), who is therefore called
   the god of this world, 2 Cor. iv. 4; 1 Cor. x. 20. And fain would he
   draw Christ into his interests, and persuade him, now that he set up
   for a Teacher, to preach up the Gentile idolatry, and to introduce it
   again among the Jews, and then the nations of the earth would soon
   flock in to him. What temptation could be more hideous, more black?
   Note, The best of saints may be tempted to the worst of sins,
   especially when they are under the power of melancholy; as, for
   instance, to atheism, blasphemy, murder, self-murder, and what not.
   This is their affliction, but while there is no consent to it, nor
   approbation of it, it is not their sin; Christ was tempted to worship
   Satan.

   (2.) See how Christ warded off the thrust, baffled the assault, and
   came off a conqueror. He rejected the proposal,

   [1.] With abhorrence and detestation; Get thee hence, Satan. The two
   former temptations had something of colour, which would admit a
   consideration, but this was so gross as not to bear a parley; it
   appears abominable at the first sight, and therefore is immediately
   rejected. If the best friend we have in the world suggests such a thing
   as this to us, Go, serve other gods, he must not be heard with
   patience, Deut. xiii. 6, 8. Some temptations have their wickedness
   written in their forehead, they are open before-hand; they are not to
   be disputed with, but rejected; "Get thee hence, Satan. Away with it, I
   cannot bear the thought of it!" While Satan tempted Christ to do
   himself a mischief, by casting himself down, though he yielded not, yet
   he heard it; but now that the temptation flies in the face of God, he
   cannot bear it; Get thee hence, Satan. Note, It is a just indignation,
   which rises at the proposal of any thing that reflects on the honour of
   God, and strikes at his crown. Nay, whatever is an abominable thing,
   which we are sure the Lord hates, we must thus abominate it; far be it
   from us that we should have any thing to do with it. Note, It is good
   to be peremptory in resisting temptation, and to stop our ears to
   Satan's charms.

   [2.] With an argument fetched from scripture. Note, In order to the
   strengthening of our resolutions against sin, it is good to see what a
   great deal of reason there is for those resolutions. The argument is
   very suitable, and exactly to the purpose, taken from Deut. vi. 13, and
   x. 20. Thou shalt worship the Lord thy God, and him only shalt thou
   serve. Christ does not dispute whether he were an angel of light, as he
   pretended, or not; but though he were, yet he must not be worshipped,
   because that is an honour due to God only. Note, It is good to make our
   answers to temptation as full and as brief as may be, so as not to
   leave room for objections. Our Saviour has recourse to the fundamental
   law in this case, which is indispensable, and universally obligatory.
   Note, Religious worship is due to God only, and must not be given to
   any creature; it is a flower of the crown which cannot be alienated, a
   branch of God's glory which he will not give to another, and which he
   would not give to his own Son, by obliging all men to honour the Son,
   even as they honour the Father, if he had not been God, equal to him,
   and one with him. Christ quotes this law concerning religious worship,
   and quotes it with application to himself; First, To show that in his
   estate of humiliation he was himself made under this law: though, as
   God, he was worshipped, yet, as Man, he did worship God, both publicly
   and privately. He obliges us to no more than what he was first pleased
   to oblige himself to. Thus it became him to fulfil all righteousness.
   Secondly, To show that the law of religious worship is of eternal
   obligation: though he abrogated and altered many institutions of
   worship, yet this fundamental law of nature--That God only is to be
   worshipped, he came to ratify, and confirm, and enforce upon us.

   V. We have here the end and issue of this combat, v. 11. Though the
   children of God may be exercised with many and great temptations, yet
   God will not suffer them to be tempted above the strength which either
   they have, or he will put into them, 1 Cor. x. 13. It is but for a
   season that they are in heaviness, through manifold temptations.

   Now the issue was glorious, and much to Christ's honour: for,

   1. The devil was baffled, and quitted the field; Then the devil leaveth
   him, forced to do so by the power that went along with that word of
   command, Get thee hence, Satan. He made a shameful and inglorious
   retreat, and came off with disgrace; and the more daring his attempts
   had been, the more mortifying was the foil that was given him. Magnis
   tamen excidit ausis--The attempt, however, in which he failed, was
   daring. Then, when he had done his worst, had tempted him with all the
   kingdoms of the world, and the glory of them, and found that he was not
   influenced by that bait, that he could not prevail with that temptation
   with which he had overthrown so many thousands of the children of men,
   then he leaves him; then he gives him over as more than a man. Since
   this did not move him, he despairs of moving him, and begins to
   conclude, that he is the Son of God, and that it is in vain to tempt
   him any further. Note, If we resist the devil, he will flee from us; he
   will yield, if we keep our ground; as when Naomi saw that Ruth was
   steadfastly resolved, she left off speaking to her. When the devil left
   our Saviour, he owned himself fairly beaten; his head was broken by the
   attempt he made to bruise Christ's heel. He left him because he had
   nothing in him, nothing to take hold of; he saw it was to no purpose,
   and so gave over. Note, The devil, though he is an enemy to all saints,
   is a conquered enemy. The Captain of our salvation has defeated and
   disarmed him; we have nothing to do but to pursue the victory.

   2. The holy angels came and attended upon our victorious Redeemer;
   Behold, angels came and ministered unto him. They came in a visible
   appearance, as the devil had done in the temptation. While the devil
   was making his assaults upon our Saviour, the angels stood at a
   distance, and their immediate attendance and administration were
   suspended, that it might appear that he vanquished Satan in his own
   strength, and that his victory might be the more illustrious; and that
   afterward, when Michael makes use of his angels in fighting with the
   dragon and his angels, it might appear, that it is not because he needs
   them, or could not do his work without them, but because he is pleased
   to honour them so far as to employ them. One angel might have served to
   bring him food, but here are many attending him, to testify their
   respect to him, and their readiness to receive his commands. Behold
   this! It is worth taking notice of; (1.) That as there is a world of
   wicked, malicious spirits that fight against Christ and his church, and
   all particular believers, so there is a world of holy, blessed spirits
   engaged and employed for them. In reference to our war with devils, we
   may take abundance of comfort from our communion with angels. (2.) That
   Christ's victories are the angels' triumphs. The angels came to
   congratulate Christ on his success, to rejoice with him, and to give
   him the glory due to his name; for that was sung with a loud voice in
   heaven, when the great dragon was cast out (Rev. xii. 9, 10), Now is
   come salvation and strength. (3.) That the angels ministered to the
   Lord Jesus, not only food, but whatever else he wanted after this great
   fatigue. See how the instances of Christ's condescension and
   humiliation were balanced with tokens of his glory. As when he was
   crucified in weakness, yet he lived by the power of God; so when in
   weakness he was tempted, was hungry and weary, yet by his divine power
   he commanded the ministration of angels. Thus the Son of man did eat
   angels' food, and, like Elias, is fed by an angel in the wilderness, 1
   Kings xix. 4, 7. Note, Though God may suffer his people to be brought
   into wants and straits, yet he will take effectual care for their
   supply, and will rather send angels to feed them, than see them perish.
   Trust in the Lord, and verily thou shalt be fed, Ps. xxxvii. 3.

   Christ was thus succoured after the temptation, [1.] For his
   encouragement to go on in his undertaking, that he might see the powers
   of heaven siding with him, when he saw the powers of hell set against
   him. [2.] For our encouragement to trust in him; for as he knew, by
   experience, what it was to suffer, being tempted, and how hard that
   was, so he knew what it was to be succoured, being tempted, and how
   comfortable that was; and therefore we may expect, not only that he
   will sympathize with his tempted people, but that he will come in with
   seasonable relief to them; as our great Melchizedec, who met Abraham
   when he returned from the battle, and as the angels here ministered to
   him.

Opening of Christ's Ministry.

   12 Now when Jesus had heard that John was cast into prison, he departed
   into Galilee;   13 And leaving Nazareth, he came and dwelt in
   Capernaum, which is upon the sea coast, in the borders of Zabulon and
   Nephthalim:   14 That it might be fulfilled which was spoken by Esaias
   the prophet, saying,   15 The land of Zabulon, and the land of
   Nephthalim, by the way of the sea, beyond Jordan, Galilee of the
   Gentiles;   16 The people which sat in darkness saw great light; and to
   them which sat in the region and shadow of death light is sprung up.
   17 From that time Jesus began to preach, and to say, Repent: for the
   kingdom of heaven is at hand.

   We have here an account of Christ's preaching in the synagogues of
   Galilee, for he came into the world to be a Preacher; the great
   salvation which he wrought out, he himself began to publish (Heb. ii.
   3) to show how much his heart was upon it, and ours should be.

   Several passages in the other gospels, especially in that of St. John,
   are supposed, in the order of the story of Christ's life, to intervene
   between his temptation and his preaching in Galilee. His first
   appearance after his temptation, was when John Baptist pointed to him,
   saying, Behold the Lamb of God, John i. 29. After that, he went up to
   Jerusalem, to the passover (John ii.), discoursed with Nicodemus (John
   iii.), with the woman of Samaria (John iv.), and then returned into
   Galilee, and preached there. But Matthew, having had his residence in
   Galilee, begins his story of Christ's public ministry with his
   preaching there, which here we have an account of. Observe,

   I. The time; When Jesus had heard that John was cast into prison, then
   he went into Galilee, v. 12. Note, The cry of the saints' sufferings
   comes up into the ears of the Lord Jesus. If John be cast into prison,
   Jesus hears it, takes cognizance of it, and steers his course
   accordingly: he remembers the bonds and afflictions that abide his
   people. Observe, 1. Christ did not go into the country, till he heard
   of John's imprisonment; for he must have time given him to prepare the
   way of the Lord, before the Lord himself appear. Providence wisely
   ordered it, that John should be eclipsed before Christ shone forth;
   otherwise the minds of people would have been distracted between the
   two; one would have said, I am of John, and another, I am of Jesus.
   John must be Christ's harbinger, but not his rival. The moon and stars
   are lost when the sun rises. John had done his work by the baptism of
   repentance, and then he was laid aside. The witnesses were slain when
   they had finished their testimony, and not before, Rev. xi. 7. 2. He
   did go into the country as soon as he heard of John's imprisonment; not
   only to provide for his own safety, knowing that the Pharisees in Judea
   were as much enemies to him as Herod was to John, but to supply the
   want of John Baptist, and to build upon the good foundation he had
   laid. Note, God will not leave himself without witness, nor his church
   without guides; when he removes one useful instrument, he can raise up
   another, for he has the residue of the Spirit, and he will do it, if he
   has work to do. Moses my servant is dead, John is cast into prison;
   now, therefore, Joshua, arise; Jesus, arise.

   II. The place where he preached; in Galilee, a remote part of the
   country, that lay furthest from Jerusalem, as was there looked upon
   with contempt, as rude and boorish. The inhabitants of that country
   were reckoned stout men, fit for soldiers, but not polite men, or fit
   for scholars. Thither Christ went, there he set up the standard of his
   gospel; and in this, as in other things, he humbled himself. Observe,

   1. The particular city he chose for his residence; not Nazareth, where
   he had been bred up; no, he left Nazareth; particular notice is taken
   of that, v. 13. And with good reason did he leave Nazareth; for the men
   of that city thrust him out from among them, Luke iv. 29. He made them
   his first, and a very fair, offer of his service, but they rejected him
   and his doctrine, and were filled with indignation at him and it; and
   therefore he left Nazareth, and shook off the dust of his feet for a
   testimony against those there, who would not have him to teach them.
   Nazareth was the first place that refused Christ, and was therefore
   refused by him. Note, It is just with God, to take the gospel and the
   means of grace from those that slight them, and thrust them away.
   Christ will not stay long where he is not welcome. Unhappy Nazareth! If
   thou hadst known in this thy day the things that belong to thy peace,
   how well had it been for thee! But now they are hid from thine eyes.

   But he came and dwelt in Capernaum, which was a city of Galilee, but
   many miles distant from Nazareth, a great city and of much resort. It
   is said here to be on the sea coast, not the great sea, but the sea of
   Tiberias, an inland water, called also the lake of Gennesaret. Close by
   the falling of Jordan into the sea stood Capernaum, in the tribe of
   Naphtali, but bordering upon Zebulun; hither Christ came, and here he
   dwelt. Some think that his father Joseph had a habitation here, others
   that he took a house or lodgings at least; and some think it more than
   probable, that he dwelt in the house of Simon Peter; however, here he
   fixed not constantly, for he went about doing good; but this was for
   some time his head quarters: what little rest he had, was here; here he
   had a place, though not a place of his own, to lay his head on. And at
   Capernaum, it should seem, he was welcome, and met with better
   entertainment than he had at Nazareth. Note, If some reject Christ, yet
   others will receive him, and bid him welcome. Capernaum is glad of
   Nazareth's leavings. If Christ's own countrymen be not gathered, yet he
   will be glorious. "And thou, Capernaum, has now a day of it; thou art
   now lifted up to heaven; be wise for thyself, and know the time of thy
   visitation."

   2. The prophecy that was fulfilled is this, v. 14-16. It is quoted from
   Isa. ix. 1, 2, but with some variation. The prophet in that place is
   foretelling a greater darkness of affliction to befal the contemners of
   Immanuel, than befel the countries there mentioned, either in their
   first captivity under Benhadad, which was but light (1 Kings xv. 20),
   or in their second captivity under the Assyrian, which was much
   heavier, 2 Kings xv. 29. The punishment of the Jewish nation for
   rejecting the gospel should be sorer than either (see Isa. viii. 21,
   22); for those captivated places had some reviving in their bondage,
   and saw a great light again, ch. ix. 2. This is Isaiah's sense; but the
   Scripture has many fulfillings; and the evangelist here takes only the
   latter clause, which speaks of the return of the light of liberty and
   prosperity to those countries that had been in the darkness of
   captivity, and applies it to the appearing of the gospel among them.

   The places are spoken of, v. 15. The land of Zebulun is rightly said to
   be by the sea coast, for Zebulun was a haven of ships, and rejoiced in
   her going out, Gen. xlix. 13; Deut. xxxiii. 18. Of Naphtali, it had
   been said, that he should give goodly words (Gen. xlix. 21), and should
   be satisfied with favour (Deut. xxxiii. 23), for from him began the
   gospel; goodly words indeed, and such as bring to a soul God's
   satisfying favour. The country beyond Jordan is mentioned likewise, for
   there we sometimes find Christ preaching, and Galilee of the Gentiles,
   the upper Galilee to which the Gentiles resorted for traffic, and where
   they were mingled with the Jews; which intimates a kindness in reserve
   for the poor Gentiles. When Christ came to Capernaum, the gospel came
   to all those places round about; such diffusive influences did the Sun
   of righteousness cast.

   Now, concerning the inhabitants of these places, observe, (1.) The
   posture they were in before the gospel came among them (v. 16); they
   were in darkness. Note, Those that are without Christ, are in the dark,
   nay, they are darkness itself; as the darkness that was upon the face
   of the deep. Nay, they were in the region and shadow of death; which
   denotes not only great darkness, as the grave is a land of darkness,
   but great danger. A man that is desperately sick, and not likely to
   recover, is in the valley of the shadow of death, though not quite
   dead; so the poor people were on the borders of damnation, though not
   yet damned-dead in law. And, which is worst of all, they were sitting
   in this condition. Sitting in a continuing posture; where we sit, we
   mean to stay; they were in the dark, and likely to be so, despairing to
   find the way out. And it is a contented posture; they were in the dark,
   and they loved darkness, they chose it rather than light; they were
   willingly ignorant. Their condition was sad; it is still the condition
   of many great and mighty nations, which are to be thought of, and
   prayed for, with pity. But their condition is more sad, who sit in
   darkness in the midst of gospel-light. He that is in the dark because
   it is night, may be sure that the sun will shortly arise; but he that
   is in the dark because he is blind, will not so soon have his eyes
   opened. We have the light, but what will that avail us, if we be not
   the light in the Lord? (2.) The privilege they enjoyed, when Christ and
   his gospel came among them; it was as great a reviving as ever light
   was to a benighted traveller. Note, When the gospel comes, light comes;
   when it comes to any place, when it comes to any soul, it makes day
   there, John iii. 19; Luke i. 78, 79. Light is discovering, it is
   directing; so is the gospel.

   It is a great light; denoting the clearness and evidence of
   gospel-revelations; not like the light of a candle, but the light of
   the sun when he goes forth in his strength. Great in comparison with
   the light of the law, the shadows of which were now done away. It is a
   great light, for it discovers great things and of vast consequence; it
   will last long, and spread far. And it is a growing light, intimated in
   that word, It is sprung up. It was but spring of day with them; now the
   day dawned, which afterward shone more and more. The gospel-kingdom,
   like a grain of mustard-seed or the morning light, was small in its
   beginnings, gradual in its growth, but great in its perfection.

   Observe, the light sprang up to them; they did not go to seek it, but
   were prevented with the blessings of this goodness. It came upon them
   ere they were aware, at the time appointed, by the disposal of him who
   commandeth the morning, and causes the day-spring to know its place,
   that it may take hold of the ends of the earth, Job xxxviii. 12, 13.

   III. The text he preached upon (v. 17): From that time, that is, from
   the time of his coming into Galilee, into the land of Zebulun and
   Naphtali, from that time, he began to preach. He had been preaching,
   before this, in Judea, and had made and baptized many disciples (John
   iv. 1); but his preaching was no so public and constant as now it began
   to be. The work of the ministry is so great and awful, that it is fit
   to be entered upon by steps and gradual advances.

   The subject which Christ dwelt upon now in his preaching (and it was
   indeed the sum and substance of all his preaching), was the very same
   John has preached upon (ch. iii. 2); Repent, for the kingdom of heaven
   is at hand; for the gospel is the same for substance under various
   dispensations; the commands the same, and the reasons to enforce them
   the same; an angel from heaven dares not preach any other gospel (Gal.
   i. 8), and will preach this, for it is the everlasting gospel. Fear
   God, and, by repentance, give honour to him, Rev. xiv. 6, 7. Christ put
   a great respect upon John's ministry, when he preached to the same
   purport that John had preached before him. By this he showed that John
   was his messenger and ambassador; for when he brought the errand
   himself, it was the same that he had sent by him. Thus did God confirm
   the word of his messenger, Isa. xliv. 26. The Son came on the same
   errand that the servants came on (ch. xxi. 37), to seek fruit, fruits
   meet for repentance. Christ had lain in the bosom of the Father, and
   could have preached sublime notions of divine and heavenly things, that
   should have alarmed and amused the learned world, but he pitches upon
   this old, plain text, Repent, for the kingdom of heaven is at hand.
   [1.] This he preached first upon; he began with this. Ministers must
   not be ambitious of broaching new opinions, framing new schemes, or
   coining new expressions, but must content themselves with plain,
   practical things, with the word that is nigh us, even in our mouth, and
   in our heart. We need not go up to heaven, nor down to the deep, for
   matter or language in our preaching. As John prepared Christ's way, so
   Christ prepared his own, and made way for the further discoveries he
   designed, with the doctrine of repentance. If any man will do this part
   of his will, he shall know more of his doctrine, John vii. 17. [2.]
   This is preached often upon; wherever he went, this was his subject,
   and neither he nor his followers ever reckoned it worn threadbare, as
   those would have done, that have itching ears, and are fond of novelty
   and variety more than that which is truly edifying. Note, That which
   has been preached and heard before, may yet very profitably be preached
   and heard again; but then it should be preached and heard better, and
   with new affections; what Paul had said before, he said again, weeping,
   Phil. iii. 1, 18. [3.] This he preached as gospel; "Repent, review your
   ways, and return to yourselves." Note, The doctrine of repentance is
   right gospel-doctrine. Not only the austere Baptist, who was looked
   upon as a melancholy, morose man, but the sweet and gracious Jesus,
   whose lips dropped as a honey-comb, preached repentance; for it is an
   unspeakable privilege that room is left for repentance. [4.] The reason
   is still the same; The kingdom of heaven is at hand; for it was not
   reckoned to be fully come, till that pouring out of the Spirit after
   Christ's ascension. John had preached the kingdom of heaven at hand
   above a year before this; but now it was so much the stronger; now is
   the salvation nearer, Rom. xiii. 11. We should be so much the more
   quickened to our duty, as we see the day approaching, Heb. x. 25.

Christ Calls Peter, Andrew, James, and John.

   18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon
   called Peter, and Andrew his brother, casting a net into the sea: for
   they were fishers.   19 And he saith unto them, Follow me, and I will
   make you fishers of men.   20 And they straightway left their nets, and
   followed him.   21 And going on from thence, he saw other two brethren,
   James the son of Zebedee, and John his brother, in a ship with Zebedee
   their father, mending their nets; and he called them.   22 And they
   immediately left the ship and their father, and followed him.

   When Christ began to preach, he began to gather disciples, who should
   now be the hearers, and hereafter the preachers, of his doctrine, who
   should now be witnesses of his miracles, and hereafter concerning them.
   Now, in these verses, we have an account of the first disciples that he
   called into fellowship with himself.

   And this was an instance, 1. Of effectual calling to Christ. In all his
   preaching he gave a common call to all the country, but in this he gave
   a special and particular call to those that were given him by the
   Father. Let us see and admire the power of Christ's grace, own his word
   to be the rod of his strength, and wait upon him for those powerful
   influences which are necessary to the efficacy of the gospel
   call--those distinguishing influences. All the country was called, but
   these were called out, were redeemed from among them. Christ was so
   manifested to them, as he was not manifested unto the world. 2. It was
   an instance of ordination, and appointment to the work of the ministry.
   When Christ, as a Teacher, set up his great school, one of his first
   works was to appoint ushers, or under masters, to be employed in the
   work of instruction. Now he began to give gifts unto men, to put the
   treasure into earthen vessels. It was an early instance of his care for
   the church.

   Now we may observe here,

   I. Where they were called--by the sea of Galilee, where Jesus was
   walking, Capernaum being situated near that sea. Concerning this sea of
   Tiberias, the Jews have a saying, That of all the seven seas that God
   made, he made choice of none but the sea of Gennesaret; which is very
   applicable to Christ's choice of it, to honour it, as he often did,
   with his presence and his miracles. Here, on the banks of the sea,
   Christ was walking for contemplation, as Isaac in the field; hither he
   went to call his disciples; not to Herod's court (for few mighty or
   noble are called), not to Jerusalem, among the chief priests and the
   elders, but to the sea of Galilee; surely Christ sees not as man sees.
   Not but that the same power which effectually called Peter and Andrew
   would have wrought upon Annas and Caiaphas, for with God nothing is
   impossible; but, as in other things, so in his converse and attendance,
   he would humble himself, and show that God ha chosen the poor of this
   world. Galilee was a remote part of the nation, the inhabitants were
   less cultivated and refined, their very language was broad and uncouth
   to the curious, their speech betrayed them. They who were picked up at
   the sea of Galilee, had not the advantages and improvements, no, not of
   the more polished Galileans; yet thither Christ went, to call his
   apostles that were to be the prime ministers of state in his kingdom,
   for he chooses the foolish things of this world, to confound the wise.

   II. Who they were. We have an account of the call of two pair of
   brothers in these verses--Peter and Andrew, James and John; the two
   former, and, probably, the two latter also, had had acquaintance with
   Christ before (John i. 40, 41), but were not till now called into a
   close and constant attendance upon him. Note, Christ brings poor souls
   by degrees into fellowship with himself. They had been disciples of
   John, and so were the better disposed to follow Christ. Note, Those who
   have submitted to the discipline of repentance, shall be welcome to the
   joys of faith. We may observe concerning them,

   1. That they were brothers. Note, It is a blessed thing, when they who
   are kinsmen according to the flesh (as the apostle speaks, Rom. ix. 3),
   are brought together into a spiritual alliance to Jesus Christ. It is
   the honour and comfort of a house, when those that are of the same
   family, are of God's family.

   2. That they were fishers. Being fishers, (1.) They were poor men: if
   they had had estates, or any considerable stock in trade, they would
   not have made fishing their trade, however, they might have made it
   their recreation. Note, Christ does not despise the poor, and therefore
   we must not; the poor are evangelized, and the Fountain of honour
   sometimes gives more abundant honour to that part which most lacked.
   (2.) The were unlearned men, not bred up to books or literature as
   Moses was, who was conversant with all the learning of the Egyptians.
   Note, Christ sometimes chooses to endow those with the gifts of grace
   who have least to show of the gifts of nature. Yet this will not
   justify the bold intrusion of ignorant and unqualified men into the
   work of the ministry: extraordinary gifts of knowledge and utterance
   are not now to be expected, but requisite abilities must be obtained in
   an ordinary way, and without a competent measure of these, none are to
   be admitted to that service. (3.) They were men of business, who had
   been bred up to labour. Note, Diligence in an honest calling is
   pleasing to Christ, and no hindrance to a holy life. Moses was called
   from keeping sheep, and David from following the ewes, to eminent
   employments. Idle people lie more open to the temptations of Satan than
   to the calls of God. (4.) They were men that were accustomed to
   hardships and hazards; the fisher's trade, more than any other, is
   laborious and perilous; fishermen must be often wet and cold; they must
   watch, and wait, and toil, and be often in perils by waters. Note,
   Those who have learned to bear hardships, and run hazards, are best
   prepared for the fellowship and discipleship of Jesus Christ. Good
   soldiers of Christ must endure hardness.

   III. What they were doing. Peter and Andrew were then using their nets,
   they were fishing; and James and John were mending their nets, which
   was an instance of their industry and good husbandry. They did not go
   to their father for money to buy new nets, but took pains to mend their
   old ones. It is commendable to make what we have go as far, and last as
   long, as may be. James and John were with their father Zebedee, ready
   to assist him, and make his business easy to him. Note, It is a happy
   and hopeful presage, to see children careful of their parents, and
   dutiful to them. Observe, 1. They were all employed, all very busy, and
   none idle. Note, When Christ comes, it is good to be found doing. "Am I
   in Christ?" is a very needful question for us to ask ourselves; and,
   next to that, "Am I in my calling?" 2. They were differently employed;
   two of them were fishing, and two of them mending their nets. Note,
   Ministers should be always employed, either in teaching or studying;
   they may always find themselves something to do, if it be not their own
   fault; and mending their nets, is, in its season, as necessary work as
   fishing.

   IV. What the call was (v. 19); Follow me, and I will make you fishers
   of men. They had followed Christ before, as ordinary disciples (John i.
   37), but so they might follow Christ, and follow their calling too;
   therefore they were called to a more close and constant attendance, and
   must leave their calling. Note, Even they who had been called to follow
   Christ, have need to be called to follow on, and to follow nearer,
   especially when they are designed for the work of the ministry.
   Observe,

   1. What Christ intended them for; I will make you fishers of men; this
   alludes to their former calling. Let them be not proud of the new
   honour designed them, they are still but fishers; let them not be
   afraid of the new work cut out for them, for they have been used to
   fishing, and fishers they are still. It was usual with Christ to speak
   of spiritual and heavenly things under such allusions, and in such
   expressions, as took rise from common things that offered themselves to
   his view. David was called from feeding sheep to feed God's Israel; and
   when he is a king, is a shepherd. Note, (1.) Ministers are fishers of
   men, not to destroy them, but to save them, by bringing them into
   another element. They must fish, not for wrath, wealth, honour, and
   preferment, to gain them to themselves, but for souls, to gain them to
   Christ. They watch for your souls (Heb. xiii. 17), and seek not yours,
   but you, 2 Cor. xii. 14, 16. (2.) It is Jesus Christ that makes them
   so; I will make you fishers of men. It is he that qualifies men for
   this work, calls them to it, authorizes them in it, gives them
   commission to fish for souls, and wisdom to win them. Those ministers
   are likely to have comfort in their work, who are thus made by Jesus
   Christ.

   2. What they must do in order to this; Follow me. They must separate
   themselves to a diligent attendance on him, and set themselves to a
   humble imitation of him; must follow him as their Leader. Note, (1.)
   Those whom Christ employs in any service for him, must first be fitted
   and qualified for it. (2.) Those who would preach Christ, must first
   learn Christ, and learn of him. How can we expect to bring others to
   the knowledge of Christ, if we do not know him well ourselves? (3.)
   Those who would get an acquaintance with Christ, must be diligent and
   constant in their attendance on him. The apostles were prepared for
   their work, by accompanying Christ all the time that he went in and out
   among them, Acts i. 21. There is no learning comparable to that which
   is got by following Christ. Joshua, by ministering to Moses, is fitted
   to be his successor. (4.) Those who are to fish for men, must therein
   follow Christ, and do it as he did, with diligence, faithfulness, and
   tenderness. Christ is the great pattern for preachers, and they ought
   to be workers together with him.

   V. What was the success of this call. Peter and Andrew straightway left
   their nets (v. 20); and James and John immediately left the ship and
   their father (v. 22); and they all followed him. Note, Those who would
   follow Christ aright, must leave all to follow him. Every Christian
   must leave all in affection, set loose to all, must hate father and
   mother (Luke xiv. 26), must love them less than Christ, must be ready
   to part with his interest in them rather than with his interest in
   Jesus Christ; but those who are devoted to the work of the ministry
   are, in a special manner, concerned to disentangle themselves from all
   the affairs of this life, that they may give themselves wholly to that
   work which requires the whole man. Now,

   1. This instance of the power of the Lord Jesus gives us good
   encouragement to depend upon the sufficiency of his grace. How strong
   and effectual is his word! He speaks, and it is done. The same power
   goes along with this word of Christ, Follow me, that went along with
   that word, Lazarus, come forth; a power to make willing, Ps. cx. 3.

   2. This instance of the pliableness of the disciples, gives us a good
   example of obedience to the command of Christ. Note, It is the good
   property of all Christ's faithful servants to come when they are
   called, and to follow their Master wherever he leads them. They
   objected not their present employments, their engagements to their
   families, the difficulties of the service they were called to, or their
   own unfitness for it; but, being called, they obeyed, and, like
   Abraham, went out not knowing whither they went, but knowing very well
   whom they followed. James and John left their father: it is not said
   what became of him; their mother Salome was a constant follower of
   Christ; no doubt, their father Zebedee was a believer, but the call to
   follow Christ fastened on the young ones. Youth is the learning age,
   and the labouring age. The priests ministered in the prime of their
   life.

Christ Preaches in Galilee; Miracles of Christ in Galilee.

   23 And Jesus went about all Galilee, teaching in their synagogues, and
   preaching the gospel of the kingdom, and healing all manner of sickness
   and all manner of disease among the people.   24 And his fame went
   throughout all Syria: and they brought unto him all sick people that
   were taken with divers diseases and torments, and those which were
   possessed with devils, and those which were lunatic, and those that had
   the palsy; and he healed them.   25 And there followed him great
   multitudes of people from Galilee, and from Decapolis, and from
   Jerusalem, and from Judea, and from beyond Jordan.

   See here, I. What an industrious preacher Christ was; He went about all
   Galilee, teaching in their synagogues, and preaching the gospel of the
   kingdom. Observe, 1. What Christ preached--the gospel of the kingdom.
   The kingdom of heaven, that is, of grace and glory, is emphatically the
   kingdom, the kingdom that was now to come; that kingdom which shall
   survive, as it doth surpass, all the kingdoms of the earth. The gospel
   is the charter of that kingdom, containing the King's coronation oath,
   by which he has graciously obliged himself to pardon, protect, and save
   the subjects of that kingdom; it contains also their oath of
   allegiance, by which they oblige themselves to observe his statutes and
   seek his honour; this is the gospel of the kingdom; this Christ was
   himself the Preacher of, that our faith in it might be confirmed. 2.
   Where he preached--in the synagogues; not there only, but there
   chiefly, because those were the places of concourse, where wisdom was
   to lift up her voice (Prov. i. 21); because they were places of
   concourse for religious worship, and there, it was to be hoped, the
   minds of the people would be prepared to receive the gospel; and there
   the scriptures of the Old Testament were read, the exposition of which
   would easily introduce the gospel of the kingdom. 3. What pains he took
   in preaching; He went about all Galilee, teaching. He might have issued
   out a proclamation to summon all to come to him; but, to show his
   humility, and the condescensions of his grace, he goes to them; for he
   waits to be gracious, and comes to seek and save. Josephus says, There
   were above two hundred cities and towns in Galilee, and all, or most of
   them, Christ visited. He went about doing good. Never was there such an
   itinerant preacher, such an indefatigable one, as Christ was; he went
   from town to town, to beseech poor sinners to be reconciled to God.
   This is an example to ministers, to lay themselves out to do good, and
   to be instant, and constant, in season, and out of season, to preach
   the word.

   II. What a powerful physician Christ was; he went about not only
   teaching, but healing, and both with his word, that he might magnify
   that above all his name. He sent his word, and healed them. Now
   observe,

   1. What diseases he cured--all without exception. He healed all manner
   of sickness, and all manner of disease. There are diseases which are
   called the reproach of physicians, being obstinate to all the methods
   they can prescribe; but even those were the glory of this Physician,
   for he healed them all, however inveterate. His word was the true
   panpharmacon--all-heal.

   Three general words are here used to intimate this; he healed every
   sickness, noson, as blindness, lameness, fever, dropsy; every disease,
   or languishing, malakian, as fluxes and consumptions; and all torments,
   basanous, as gout, stone, convulsions, and such like torturing
   distempers; whether the disease was acute or chronical; whether it was
   a racking or a wasting disease; none was too bad, none too hard, for
   Christ to heal with a word's speaking.

   Three particular diseases are specified; the palsy, which is the
   greatest weakness of the body; lunacy, which is the greatest malady of
   the mind, and possession of the Devil, which is the greatest misery and
   calamity of both, yet Christ healed all: for he is the sovereign
   Physician both of soul and body, and has command of all diseases.

   2. What patients he had. A physician who was so easy of access, so sure
   of success, who cured immediately, without either a painful suspense
   and expectation, or such painful remedies as are worse than the
   disease; who cured gratis, and took no fees, could not but have
   abundance of patients. See here, what flocking there was to him from
   all parts; great multitudes of people came, not only from Galilee and
   the country about, but even from Jerusalem and from Judea, which lay a
   great way off; for his fame went throughout all Syria, not only among
   all the people of the Jews, but among the neighbouring nations, which,
   by the report that now spread far and near concerning him, would be
   prepared to receive his gospel, when afterwards it should be brought
   them. This is given as the reason why such multitudes came to him,
   because his fame had spread so widely. Note, What we hear of Christ
   from others, should invite us to him. The queen of Sheba was induced,
   by the fame of Solomon, to pay him a visit. The voice of fame is "Come,
   and see." Christ both taught and healed. They who came for cures, met
   with instruction concerning the things that belonged to their peace. It
   is well if any thing will bring people to Christ; and they who come to
   him will find more in him than they expected. These Syrians, like
   Naaman the Syrian, coming to be healed of their diseases, many of them
   being converts, 2 Kings v. 15, 17. They sought health for the body, and
   obtained the salvation of the soul; like Saul, who sought the asses,
   and found the kingdom. Yet it appeared, by the issue, that many of
   those who rejoiced in Christ as a Healer, forgot him as a Teacher.

   Now concerning the cures which Christ wrought, let us, once for all,
   observe the miracle, the mercy, and the mystery, of them.

   (1.) The miracle of them. They were wrought in such a manner, as
   plainly spake them to be the immediate products of a divine and
   supernatural power, and they were God's seal to his commission. Nature
   could not do these things, it was the God of nature; the cures were
   many, of diseases incurable by the art of the physician, of persons
   that were strangers, of all ages and conditions; the cures were wrought
   openly, before many witnesses, in mixed companies of persons that would
   have denied the matter of fact, if they could have had any colour for
   so doing; no cure ever failed, or was afterwards called in question;
   they were wrought speedily, and not (as cures by natural causes)
   gradually; they were perfect cures, and wrought with a word's speaking;
   all which proves him a Teacher come from God, for, otherwise, none
   could have done the works that he did, John iii. 2. He appeals to these
   as credentials, ch. xi. 4, 5; John v. 36. It was expected that the
   Messiah should work miracles (John vii. 31); miracles of this nature
   (Isa. xxxv. 5, 6); and we have this indisputable proof of his being the
   Messiah; never was there any man that did thus; and therefore his
   healing and his preaching generally went together, for the former
   confirmed the latter; thus here he began to do and to teach, Acts i. 1.

   (2.) The mercy of them. The miracles that Moses wrought, to prove his
   mission, were most of them plagues and judgments, to intimate the
   terror of that dispensation, though from God; but the miracles that
   Christ wrought, were most of them cures, and all of them (except the
   cursing of the barren fig tree) blessings and favours; for the gospel
   dispensation is founded, and built up in love, and grace, and
   sweetness; and the management is such as tends not to affright but to
   allure us to obedience. Christ designed by his cures to win upon
   people, and to ingratiate himself and his doctrine into their minds,
   and so to draw them with the bands of love, Hos. xi. 4. The miracle of
   them proved his doctrine a faithful saying, and convinced men's
   judgments; the mercy of them proved it worthy of all acceptation, and
   wrought upon their affections. They were not only great works, but good
   works, that he showed them from his Father (John x. 32); and this
   goodness was intended to lead men to repentance (Rom. ii. 4), as also
   to show that kindness, and beneficence, and doing good to all, to the
   utmost of our power and opportunity, are essential branches of that
   holy religion which Christ came into the world to establish.

   (3.) The mystery of them. Christ, by curing bodily diseases, intended
   to show, that his great errand into the world was to cure spiritual
   maladies. He is the Sun of righteousness, that arises with this healing
   under his wings. As the Converter of sinners, he is the Physician of
   souls, and has taught us to call him so, ch. ix. 12, 13. Sin is the
   sickness, disease, and torment of the soul; Christ came to take away
   sin, and so to heal these. And the particular stories of the cures
   Christ wrought, may not only be applied spiritually, by way of allusion
   and illustration, but, I believe, are very much intended to reveal to
   us spiritual things, and to set before us the way and method of
   Christ's dealing with souls, in their conversion and sanctification;
   and those cures are recorded, that were most significant and
   instructive this way; and they are therefore so to be explained and
   improved, to the honour and praise of that glorious Redeemer, who
   forgiveth all our iniquities, and so healeth all our diseases.
     __________________________________________________________________

M A T T H E W.

  CHAP. V.

   This chapter, and the two that follow it, are a sermon; a famous
   sermon; the sermon upon the mount. It is the longest and fullest
   continued discourse of our Saviour that we have upon record in all the
   gospels. It is a practical discourse; there is not much of the credenda
   of Christianity in it--the things to be believed, but it is wholly
   taken up with the agenda--the things to be done; these Christ began
   with in his preaching; for if any man will do his will, he shall know
   of the doctrine, whether it be of God. The circumstances of the sermon
   being accounted for (ver. 1, 2), the sermon itself follows, the scope
   of which is, not to fill our heads with notions, but to guide and
   regulate our practice. I. He proposes blessedness as the end, and gives
   us the character of those who are entitled to blessedness (very
   different from the sentiments of a vain world), in eight beatitudes,
   which may justly be called paradoxes, ver. 3-12. II. He prescribes duty
   as the way, and gives us standing rules of that duty. He directs his
   disciples, 1. To understand what they are--the salt of the earth, and
   the lights of the world, ver. 13-16. 2. To understand what they have to
   do--they are to be governed by the moral law. Here is, (1.) A general
   ratification of the law, and a recommendation of it to us, as our rule,
   ver. 17-20. (2.) A particular rectification of divers mistakes; or,
   rather, a reformation of divers wilful, gross corruptions, which the
   scribes and Pharisees had introduced in their exposition of the law;
   and an authentic explication of divers branches which most needed to be
   explained and vindicated, ver. 20. Particularly, here is an
   explication, [1.] Of the sixth commandment, which forbids murder, ver.
   21-26. [2.] Of the seventh commandment, against adultery, ver. 27-32.
   [3.] Of the third commandment, ver. 33-37. [4.] Of the law of
   retaliation, ver. 38-42. [5.] Of the law of brotherly love, ver. 43-48.
   And the scope of the whole is, to show that the law is spiritual.

The Sermon on the Mount.

   1 And seeing the multitudes, he went up into a mountain: and when he
   was set, his disciples came unto him:   2 And he opened his mouth, and
   taught them, saying,

   We have here a general account of this sermon.

   I. The Preacher was our Lord Jesus, the Prince of preachers, the great
   Prophet of his church, who came into the world, to be the Light of the
   world. The prophets and John had done virtuously in preaching, but
   Christ excelled them all. He is the eternal Wisdom, that lay in the
   bosom of the Father, before all worlds, and perfectly knew his will
   (John i. 18); and he is the eternal Word, by whom he has in these last
   days spoken to us. The many miraculous cures wrought by Christ in
   Galilee, which we read of in the close of the foregoing chapter, were
   intended to make way for this sermon, and to dispose people to receive
   instructions from one in whom there appeared so much of a divine power
   and goodness; and, probably, this sermon was the summary, or rehearsal,
   of what he had preached up and down in the synagogues of Galilee. His
   text was, Repent, for the kingdom of heaven is at hand. This is a
   sermon on the former part of that text, showing what it is to repent;
   it is to reform, both in judgment and practice; and here he tells us
   wherein, in answer to that question (Mal. iii. 7), Wherein shall we
   return? He afterward preached upon the latter part of the text, when,
   in divers parables, he showed what the kingdom of heaven is like, ch.
   xiii.

   II. The place was a mountain in Galilee. As in other things, so in
   this, our Lord Jesus was but ill accommodated; he had no convenient
   place to preach in, any more than to lay his head on. While the scribes
   and Pharisees had Moses' chair to sit in, with all possible ease,
   honour, and state, and there corrupted the law; our Lord Jesus, the
   great Teacher of truth, is driven out to the desert, and finds no
   better a pulpit than a mountain can afford; and not one of the holy
   mountains neither, not one of the mountains of Zion, but a common
   mountain; by which Christ would intimate that there is no such
   distinguishing holiness of places now, under the gospel, as there was
   under the law; but that it is the will of God that men should pray and
   preach every where, any where, provided it be decent and convenient.
   Christ preached this sermon, which was an exposition of the law, upon a
   mountain, because upon a mountain the law was given; and this was also
   a solemn promulgation of the Christian law. But observe the difference:
   when the law was given, the Lord came down upon the mountain; now the
   Lord went up: then, he spoke in thunder and lightning; now, in a still
   small voice: then the people were ordered to keep their distance; now
   they are invited to draw near: a blessed change! If God's grace and
   goodness are (as they certainly are) his glory, then the glory of the
   gospel is the glory that excels, for grace and truth came by Jesus
   Christ, 2 Cor. iii. 7; Heb. xii. 18, &c. It was foretold of Zebulun and
   Issachar, two of the tribes of Galilee (Deut. xxxiii. 19), that they
   shall call the people to the mountain; to this mountain we are called,
   to learn to offer the sacrifices of righteousness. Now was this the
   mountain of the Lord, where he taught us his ways, Isa. ii. 2, 3; Mic.
   iv. 1, 2.

   III. The auditors were his disciples, who came unto him; came at his
   call, as appears by comparing Mark iii. 13, Luke vi. 13. To them he
   directed his speech, because they followed him for love and learning,
   while others attended him only for cures. He taught them, because they
   were willing to be taught (the meek will he teach his way); because
   they would understand what he taught, which to others was foolishness;
   and because they were to teach others; and it was therefore requisite
   that they should have a clear and distinct knowledge of these things
   themselves. The duties prescribed in this sermon were to be
   conscientiously performed by all those that would enter into that
   kingdom of heaven which they were sent to set up, with hope to have the
   benefit of it. But though this discourse was directed to the disciples,
   it was in the hearing of the multitude; for it is said (ch. vii. 28),
   The people were astonished. No bounds were set about this mountain, to
   keep the people off, as were about mount Sinai (Exod. xix. 12); for,
   through Christ, we have access to God, not only to speak to him, but to
   hear from him. Nay, he had an eye to the multitude, in preaching this
   sermon. When the fame of his miracles had brought a vast crowd
   together, he took the opportunity of so great a confluence of people,
   to instruct them. Note, It is an encouragement to a faithful minister
   to cast the net of the gospel where there are a great many fishes, in
   hope that some will be caught. The sight of a multitude puts life into
   a preacher, which yet must arise from a desire of their profit, not his
   own praise.

   IV. The solemnity of his sermon is intimated in that word, when he was
   set. Christ preached many times occasionally, and by interlocutory
   discourses; but this was a set sermon, kathisantos autou, when he had
   placed himself so as to be best heard. He sat down as a Judge or
   Lawgiver. It intimates with what sedateness and composure of mind the
   things of God should be spoken and heard. He sat, that the scriptures
   might be fulfilled (Mal. iii. 3), He shall sit as a refiner, to purge
   away the dross, the corrupt doctrines of the sons of Levi. He sat as in
   the throne, judging right (Ps. ix. 4); for the word he spoke shall
   judge us. That phrase, He opened his mouth, is only a Hebrew
   periphrasis of speaking, as Job iii. 1. Yet some think it intimates the
   solemnity of this discourse; the congregation being large, he raised
   his voice, and spoke louder than usual. He had spoken long by his
   servants the prophets, and opened their mouths (Ezek. iii. 27; xxiv.
   27; xxxiii. 22); but now he opened his own, and spoke with freedom, as
   one having authority. One of the ancients has this remark upon it;
   Christ taught much without opening his mouth. that is, by his holy and
   exemplary life; nay, he taught, when, being led as a lamb to the
   slaughter, he opened not his mouth, but now he opened his mouth, and
   taught, that the scriptures might be fulfilled, Prov. viii. 1, 2, 6.
   Doth not wisdom cry--cry on the top of high places? And the opening of
   her lips shall be right things. He taught them, according to the
   promise (Isa. liv. 13), All thy children shall be taught of the Lord;
   for this purpose he had the tongue of the learned (Isa. l. 4), and the
   Spirit of the Lord, Isa. lxi. 1. He taught them, what was the evil they
   should abhor, and what was the good they should abide and abound in;
   for Christianity is not a matter of speculation, but is designed to
   regulate the temper of our minds and the tenour of our conversations;
   gospel-time is a time of reformation (Heb. ix. 10); and by the gospel
   we must be reformed, must be made good, must be made better. The truth,
   as it is in Jesus, is the truth which is according to godliness, Tit.
   i. 1.

The Sermon on the Mount.

   3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
     4 Blessed are they that mourn: for they shall be comforted.   5
   Blessed are the meek: for they shall inherit the earth.   6 Blessed are
   they which do hunger and thirst after righteousness: for they shall be
   filled.   7 Blessed are the merciful: for they shall obtain mercy.   8
   Blessed are the pure in heart: for they shall see God.   9 Blessed are
   the peacemakers: for they shall be called the children of God.   10
   Blessed are they which are persecuted for righteousness' sake: for
   theirs is the kingdom of heaven.   11 Blessed are ye, when men shall
   revile you, and persecute you, and shall say all manner of evil against
   you falsely, for my sake.   12 Rejoice, and be exceeding glad: for
   great is your reward in heaven: for so persecuted they the prophets
   which were before you.

   Christ begins his sermon with blessings, for he came into the world to
   bless us (Acts iii. 26), as the great High Priest of our profession; as
   the blessed Melchizedec; as He in whom all the families of the earth
   should be blessed, Gen. xii. 3. He came not only to purchase blessings
   for us, but to pour out and pronounce blessings on us; and here he does
   it as one having authority, as one that can command the blessing, even
   life for evermore, and that is the blessing here again and again
   promised to the good; his pronouncing them happy makes them so; for
   those whom he blesses, are blessed indeed. The Old Testament ended with
   a curse (Mal. iv. 6), the gospel begins with a blessing; for hereunto
   are we called, that we should inherit the blessing. Each of the
   blessings Christ here pronounces has a double intention: 1. To show who
   they are that are to be accounted truly happy, and what their
   characters are. 2. What that is wherein true happiness consists, in the
   promises made to persons of certain characters, the performance of
   which will make them happy. Now,

   1. This is designed to rectify the ruinous mistakes of a blind and
   carnal world. Blessedness is the thing which men pretend to pursue; Who
   will make us to see good? Ps. iv. 6. But most mistake the end, and form
   a wrong notion of happiness; and then no wonder that they miss the way;
   they choose their own delusions, and court a shadow. The general
   opinion is, Blessed are they that are rich, and great, and honourable
   in the world; they spend their days in mirth, and their years in
   pleasure; they eat the fat, and drink the sweet, and carry all before
   them with a high hand, and have every sheaf bowing to their sheaf;
   happy the people that is in such a case; and their designs, aims, and
   purposes are accordingly; they bless the covetous (Ps. x. 3); they will
   be rich. Now our Lord Jesus comes to correct this fundamental error, to
   advance a new hypothesis, and to give us quite another notion of
   blessedness and blessed people, which, however paradoxical it may
   appear to those who are prejudiced, yet is in itself, and appears to be
   to all who are savingly enlightened, a rule and doctrine of eternal
   truth and certainty, by which we must shortly be judged. If this,
   therefore, be the beginning of Christ's doctrine, the beginning of a
   Christian's practice must be to take his measures of happiness from
   those maxims, and to direct his pursuits accordingly.

   2. It is designed to remove the discouragements of the weak and poor
   who receive the gospel, by assuring them that his gospel did not make
   those only happy that were eminent in gifts, graces, comforts, and
   usefulness; but that even the least in the kingdom of heaven, whose
   heart was upright with God, was happy in the honours and privileges of
   that kingdom.

   3. It is designed to invite souls to Christ, and to make way for his
   law into their hearts. Christ's pronouncing these blessings, not at the
   end of his sermon, to dismiss the people, but at the beginning of it,
   to prepare them for what he had further to say to them, may remind us
   of mount Gerizim and mount Ebal, on which the blessings and cursings of
   the law were read, Deut. xxvii. 12, &c. There the curses are expressed,
   and the blessings only implied; here the blessings are expressed, and
   the curses implied: in both, life and death are set before us; but the
   law appeared more as a ministration of death, to deter us from sin; the
   gospel as a dispensation of life, to allure us to Christ, in whom alone
   all good is to be had. And those who had seen the gracious cures
   wrought by his hand (ch. iv. 23, 24), and now heard the gracious words
   proceeding out of his mouth, would say that he was all of a piece, made
   up of love and sweetness.

   4. It is designed to settle and sum up the articles of agreement
   between God and man. The scope of the divine revelation is to let us
   know what God expects from us, and what we may then expect from him;
   and no where is this more fully set forth in a few words than here, nor
   with a more exact reference to each other; and this is that gospel
   which we are required to believe; for what is faith but a conformity to
   these characters, and a dependence upon these promises? The way to
   happiness is here opened, and made a highway (Isa. xxxv. 8); and this
   coming from the mouth of Jesus Christ, it is intimated that from him,
   and by him, we are to receive both the seed and the fruit, both the
   grace required, and the glory promised. Nothing passes between God and
   fallen man, but through his hand. Some of the wiser heathen had notions
   of blessedness different from the rest of mankind, and looking toward
   this of our Saviour. Seneca, undertaking to describe a blessed man,
   makes it out, that it is only an honest, good man that is to be so
   called: De vita beata. cap. 4. Cui nullum bonum malumque sit, nisi
   bonus malusque animus--Quem nec extollant fortuita, nec frangant--Cui
   vera voluptas erit voluptatum comtemplio--Cui unum bonum honestas, unum
   malum turpitudo.--In whose estimation nothing is good or evil, but a
   good or evil heart--Whom no occurrences elate or deject--Whose true
   pleasure consists in a contempt of pleasure--To whom the only good is
   virtue, and the only evil vice.

   Our Saviour here gives us eight characters of blessed people; which
   represent to us the principal graces of a Christian. On each of them a
   present blessing is pronounced; Blessed are they; and to each a future
   blessing is promised, which is variously expressed, so as to suit the
   nature of the grace or duty recommended.

   Do we ask then who are happy? It is answered,

   I. The poor in spirit are happy, v. 3. There is a poor-spiritedness
   that is so far from making men blessed that it is a sin and a
   snare--cowardice and base fear, and a willing subjection to the lusts
   of men. But this poverty of spirit is a gracious disposition of soul,
   by which we are emptied of self, in order to our being filled with
   Jesus Christ. To be poor in spirit is, 1. To be contentedly poor,
   willing to be emptied of worldly wealth, if God orders that to be our
   lot; to bring our mind to our condition, when it is a low condition.
   Many are poor in the world, but high in spirit, poor and proud,
   murmuring and complaining, and blaming their lot, but we must
   accommodate ourselves to our poverty, must know how to be abased, Phil.
   iv. 12. Acknowledging the wisdom of God in appointing us to poverty, we
   must be easy in it, patiently bear the inconveniences of it, be
   thankful for what we have, and make the best of that which is. It is to
   sit loose to all worldly wealth, and not set our hearts upon it, but
   cheerfully to bear losses and disappointments which may befal us in the
   most prosperous state. It is not, in pride or pretence, to make
   ourselves poor, by throwing away what God has given us, especially as
   those in the church of Rome, who vow poverty, and yet engross the
   wealth of the nations; but if we be rich in the world we must be poor
   in spirit, that is, we must condescend to the poor and sympathize with
   them, as being touched with the feeling of their infirmities; we must
   expect and prepare for poverty; must not inordinately fear or shun it,
   but must bid it welcome, especially when it comes upon us for keeping a
   good conscience, Heb. x. 34. Job was poor in spirit, when he blessed
   God in taking away, as well as giving. 2. It is to be humble and lowly
   in our own eyes. To be poor in spirit, is to think meanly of ourselves,
   of what we are, and have, and do; the poor are often taken in the Old
   Testament for the humble and self-denying, as opposed to those that are
   at ease, and the proud; it is to be as little children in our opinion
   of ourselves, weak, foolish, and insignificant, ch. xviii. 4; xix. 14.
   Laodicea was poor in spirituals, wretchedly and miserably poor, and yet
   rich in spirit, so well increased with goods, as to have need of
   nothing, Rev. iii. 17. On the other hand, Paul was rich in spirituals,
   excelling most in gifts and graces, and yet poor in spirit, the least
   of the apostles, less than the least of all saints, and nothing in his
   own account. It is to look with a holy contempt upon ourselves, to
   value others and undervalue ourselves in comparison of them. It is to
   be willing to make ourselves cheap, and mean, and little, to do good;
   to become all things to all men. It is to acknowledge that God is
   great, and we are mean; that he is holy and we are sinful; that he is
   all and we are nothing, less than nothing, worse than nothing; and to
   humble ourselves before him, and under his mighty hand. 3. It is to
   come off from all confidence in our own righteousness and strength,
   that we may depend only upon the merit of Christ for our justification,
   and the spirit and grace of Christ for our sanctification. That broken
   and contrite spirit with which the publican cried for mercy to a poor
   sinner, is that poverty of spirit. We must call ourselves poor, because
   always in want of God's grace, always begging at God's door, always
   hanging on in his house.

   Now, (1.) This poverty in spirit is put first among the Christian
   graces. The philosophers did not reckon humility among their moral
   virtues, but Christ puts it first. Self-denial is the first lesson to
   be learned in his school, and poverty of spirit entitled to the first
   beatitude. The foundation of all other graces is laid in humility.
   Those who would build high must begin low; and it is an excellent
   preparative for the entrance of gospel-grace into the soul; it fits the
   soil to receive the seed. Those who are weary and heavy laden, are the
   poor in spirit, and they shall find rest with Christ.

   (2.) They are blessed. Now they are so, in this world. God looks
   graciously upon them. They are his little ones, and have their angels.
   To them he gives more grace; they live the most comfortable lives, and
   are easy to themselves and all about them, and nothing comes amiss to
   them; while high spirits are always uneasy.

   (3.) Theirs is the kingdom of heaven. The kingdom of grace is composed
   of such; they only are fit to be members of Christ's church, which is
   called the congregation of the poor (Ps. lxxiv. 19); the kingdom of
   glory is prepared for them. Those who thus humble themselves, and
   comply with God when he humbles them, shall be thus exalted. The great,
   high spirits go away with the glory of the kingdoms of the earth; but
   the humble, mild, and yielding souls obtain the glory of the kingdom of
   heaven. We are ready to think concerning those who are rich, and do
   good with their riches, that, no doubt, theirs is the kingdom of
   heaven; for they can thus lay up in store a good security for the time
   to come; but what shall the poor do, who have not wherewithal to do
   good? Why, the same happiness is promised to those who are contentedly
   poor, as to those who are usefully rich. If I am not able to spend
   cheerfully for his sake, if I can but want cheerfully for his sake,
   even that shall be recompensed. And do not we serve a good master then?

   II. They that mourn are happy (v. 4); Blessed are they that mourn. This
   is another strange blessing, and fitly follows the former. The poor are
   accustomed to mourn, the graciously poor mourn graciously. We are apt
   to think, Blessed are the merry; but Christ, who was himself a great
   mourner, says, Blessed are the mourners. There is a sinful mourning,
   which is an enemy to blessedness--the sorrow of the world; despairing
   melancholy upon a spiritual account, and disconsolate grief upon a
   temporal account. There is a natural mourning, which may prove a friend
   to blessedness, by the grace of God working with it, and sanctifying
   the afflictions to us, for which we mourn. But there is a gracious
   mourning, which qualifies for blessedness, an habitual seriousness, the
   mind mortified to mirth, and an actual sorrow. 1. A penitential
   mourning for our own sins; this is godly sorrow, a sorrow according to
   God; sorrow for sin, with an eye to Christ, Zech. xii. 10. Those are
   God's mourners, who live a life of repentance, who lament the
   corruption of their nature, and their many actual transgressions, and
   God's withdrawings from them; and who, out of regard to God's honour,
   mourn also for the sins of others, and sigh and cry for their
   abominations, Ezek. ix. 4. 2. A sympathizing mourning for the
   afflictions of others; the mourning of those who weep with them that
   weep, are sorrowful for the solemn assemblies, for the desolations of
   Zion (Zeph. iii. 18; Ps. cxxxvii. 1), especially who look with
   compassion on perishing souls, and weep over them, as Christ over
   Jerusalem.

   Now these gracious mourners, (1.) Are blessed. As in vain and sinful
   laughter the heart is sorrowful, so in gracious mourning the heart has
   a serious joy, a secret satisfaction, which a stranger does not
   intermeddle with. They are blessed, for they are like the Lord Jesus,
   who was a man of sorrows, and of whom we never read that he laughed,
   but often that he wept. The are armed against the many temptations that
   attend vain mirth, and are prepared for the comforts of a sealed pardon
   and a settled peace. (2.) They shall be comforted. Though perhaps they
   are not immediately comforted, yet plentiful provision is made for
   their comfort; light is sown for them; and in heaven, it is certain,
   they shall be comforted, as Lazarus, Luke xvi. 25. Note, The happiness
   of heaven consists in being perfectly and eternally comforted, and in
   the wiping away of all tears from their eyes. It is the joy of our
   Lord; a fulness of joy and pleasures for evermore; which will be doubly
   sweet to those who have been prepared for them by this godly sorrow.
   Heaven will be a heaven indeed to those who go mourning thither; it
   will be a harvest of joy, the return of a seed-time of tears (Ps.
   cxxvi. 5, 6); a mountain of joy, to which our way lies through a vale
   of tears. See Isa. lxvi. 10.

   III. The meek are happy (v. 5); Blessed are the meek. The meek are
   those who quietly submit themselves to God, to his word and to his rod,
   who follow his directions, and comply with his designs, and are gentle
   towards all men (Tit. iii. 2); who can bear provocation without being
   inflamed by it; are either silent, or return a soft answer; and who can
   show their displeasure when there is occasion for it, without being
   transported into any indecencies; who can be cool when others are hot;
   and in their patience keep possession of their own souls, when they can
   scarcely keep possession of any thing else. They are the meek, who are
   rarely and hardly provoked, but quickly and easily pacified; and who
   would rather forgive twenty injuries than revenge one, having the rule
   of their own spirits.

   These meek ones are here represented as happy, even in this world. 1.
   They are blessed, for they are like the blessed Jesus, in that wherein
   particularly they are to learn of him, ch. xi. 29. They are like the
   blessed God himself, who is Lord of his anger, and in whom fury is not.
   They are blessed, for they have the most comfortable, undisturbed
   enjoyment of themselves, their friends, their God; they are fit for any
   relation, and condition, any company; fit to live, and fit to die. 2.
   They shall inherit the earth; it is quoted from Ps. xxxvii. 11, and it
   is almost the only express temporal promise in all the New Testament.
   Not that they shall always have much of the earth, much less that they
   shall be put off with that only; but this branch of godliness has, in a
   special manner, the promise of life that now is. Meekness, however
   ridiculed and run down, has a real tendency to promote our health,
   wealth, comfort, and safety, even in this world. The meek and quiet are
   observed to live the most easy lives, compared with the froward and
   turbulent. Or, They shall inherit the land (so it may be read), the
   land of Canaan, a type of heaven. So that all the blessedness of heaven
   above, and all the blessings of earth beneath, are the portion of the
   meek.

   IV. They that hunger and thirst after righteousness are happy, v. 6.
   Some understand this as a further instance of our outward poverty, and
   a low condition in this world, which not only exposes men to injury and
   wrong, but makes it in vain for them to seek to have justice done to
   them; they hunger and thirst after it, but such is the power on the
   side of their oppressors, that they cannot have it; they desire only
   that which is just and equal, but it is denied them by those that
   neither fear God nor regard men. This is a melancholy case! Yet,
   blessed are they, if they suffer these hardships for and with a good
   conscience; let them hope in God, who will see justice done, right take
   place, and will deliver the poor from their oppressors, Ps. ciii. 6.
   Those who contentedly bear oppression, and quietly refer themselves to
   God to plead their cause, shall in due time be satisfied, abundantly
   satisfied, in the wisdom and kindness which shall be manifested in his
   appearances for them. But it is certainly to be understood spiritually,
   of such a desire as, being terminated on such an object, is gracious,
   and the work of God's grace in the soul, and qualifies for the gifts of
   the divine favour. 1. Righteousness is here put for all spiritual
   blessings. See Ps. xxiv. 5; ch. vi. 33. They are purchased for us by
   the righteousness of Christ; conveyed and secured by the imputation of
   that righteousness to us; and confirmed by the faithfulness of God. To
   have Christ made of God to us righteousness, and to be made the
   righteousness of God in him; to have the whole man renewed in
   righteousness, so as to become a new man, and to bear the image of God;
   to have an interest in Christ and the promises--this is righteousness.
   2. These we must hunger and thirst after. We must truly and really
   desire them, as one who is hungry and thirsty desires meat and drink,
   who cannot be satisfied with any thing but meat and drink, and will be
   satisfied with them, though other things be wanting. Our desires of
   spiritual blessings must be earnest and importunate; "Give me these, or
   else I die; every thing else is dross and chaff, unsatisfying; give me
   these, and I have enough, though I had nothing else." Hunger and thirst
   are appetites that return frequently, and call for fresh satisfactions;
   so these holy desires rest not in any thing attained, but are carried
   out toward renewed pardons, and daily fresh supplies of grace. The
   quickened soul calls for constant meals of righteousness, grace to do
   the work of every day in its day, as duly as the living body calls for
   food. Those who hunger and thirst will labour for supplies; so we must
   not only desire spiritual blessings, but take pains for them in the use
   of the appointed means. Dr. Hammond, in his practical Catechism,
   distinguishes between hunger and thirst. Hunger is a desire of food to
   sustain, such as sanctifying righteousness. Thirst is the desire of
   drink to refresh, such as justifying righteousness, and the sense of
   our pardon.

   Those who hunger and thirst after spiritual blessings, are blessed in
   those desires, and shall be filled with those blessings. (1.) They are
   blessed in those desires. Though all desires of grace are not grace
   (feigned, faint desires are not), yet such a desire as this is; it is
   an evidence of something good, and an earnest of something better. It
   is a desire of God's own raising, and he will not forsake the work of
   his own hands. Something or other the soul will be hungering and
   thirsting after; therefore they are blessed who fasten upon the right
   object, which is satisfying, and not deceiving; and do not pant after
   the dust of the earth, Amos ii. 7; Isa. lv. 2. (2.) They shall be
   filled with those blessings. God will give them what they desire to
   complete their satisfaction. It is God only who can fill a soul, whose
   grace and favour are adequate to its just desires; and he will fill
   those with grace for grace, who, in a sense of their own emptiness,
   have recourse to his fulness. He fills the hungry (Luke i. 53),
   satiates them, Jer. xxxi. 25. The happiness of heaven will certainly
   fill the soul; their righteousness shall be complete, the favour of God
   and his image, both in their full perfection.

   V. The merciful are happy, v. 7. This, like the rest, is a paradox; for
   the merciful are not taken to be the wisest, nor are likely to be the
   richest; yet Christ pronounces them blessed. Those are the merciful,
   who are piously and charitably inclined to pity, help, and succour
   persons in misery. A man may be truly merciful, who has not wherewithal
   to be bountiful or liberal; and then God accepts the willing mind. We
   must not only bear our own afflictions patiently, but we must, by
   Christian sympathy, partake of the afflictions of our brethren; pity
   must be shown (Job vi. 14), and bowels of mercy put on (Col. iii. 12);
   and, being put on, they must put forth themselves in contributing all
   we can for the assistance of those who are any way in misery. We must
   have compassion on the souls of others, and help them; pity the
   ignorant, and instruct them; the careless, and warn them; those who are
   in a state of sin, and snatch them as brands out of the burning. We
   must have compassion on those who are melancholy and in sorrow, and
   comfort them (Job xvi. 5); on those whom we have advantage against, and
   not be rigorous and severe with them; on those who are in want, and
   supply them; which if we refuse to do, whatever we pretend, we shut up
   the bowels of our compassion, James ii. 15, 16; 1 John iii. 17. Draw
   out thy soul by dealing thy bread to the hungry, Isa. lviii. 7, 10.
   Nay, a good man is merciful to his beast.

   Now as to the merciful. 1. They are blessed; so it was said in the Old
   Testament; Blessed is he that considers the poor, Ps. xli. 1. Herein
   they resemble God, whose goodness is his glory; in being merciful as he
   is merciful, we are, in our measure, perfect as he is perfect. It is an
   evidence of love to God; it will be a satisfaction to ourselves, to be
   any way instrumental for the benefit of others. One of the purest and
   most refined delights in this world, is that of doing good. In this
   word, Blessed are the merciful, is included that saying of Christ,
   which otherwise we find not in the gospels, It is more blessed to give
   than to receive, Acts xx. 35. 2. They shall obtain mercy; mercy with
   men, when they need it; he that watereth, shall be watered also himself
   (we know not how soon we may stand in need of kindness, and therefore
   should be kind); but especially mercy with God, for with the merciful
   he will show himself merciful, Ps. xviii. 25. The most merciful and
   charitable cannot pretend to merit, but must fly to mercy. The merciful
   shall find with God sparing mercy (ch. vi. 14), supplying mercy (Prov.
   xix. 17), sustaining mercy (Ps. xli. 2), mercy in that day (2 Tim. i.
   18); may, they shall inherit the kingdom prepared for them (ch. xxv.
   34, 35); whereas they shall have judgment without mercy (which can be
   nothing short of hell-fire) who have shown no mercy.

   VI. The pure in heart are happy (v. 8); Blessed are the poor in heart,
   for they shall see God. This is the most comprehensive of all the
   beatitudes; here holiness and happiness are fully described and put
   together.

   1. Here is the most comprehensive character of the blessed: they are
   pure in heart. Note, True religion consists in heart-purity. Those who
   are inwardly pure, show themselves to be under the power of pure and
   undefiled religion. True Christianity lies in the heart, in the purity
   of heart; the washing of that from wickedness, Jer. iv. 14. We must
   lift up to God, not only clean hands, but a pure heart, Ps. xxiv. 4, 5;
   1 Tim. i. 5. The heart must be pure, in opposition to mixture--an
   honest heart that aims well; and pure, in opposition to pollution and
   defilement; as wine unmixed, as water unmuddied. The heart must be kept
   pure from fleshly lusts, all unchaste thoughts and desires; and from
   worldly lusts; covetousness is called filthy lucre; from all filthiness
   of flesh and spirit, all that which come out of the heart, and defiles
   the man. The heart must be purified by faith, and entire for God; must
   be presented and preserved a chaste virgin to Christ. Create in me such
   a clean heart, O God!

   2. Here is the most comprehensive comfort of the blessed; They shall
   see God. Note, (1.) It is the perfection of the soul's happiness to see
   God; seeing him, as we may by faith in our present state, is a heaven
   upon earth; and seeing him as we shall in the future state, in the
   heaven of heaven. To see him as he is, face to face, and no longer
   through a glass darkly; to see him as ours, and to see him and enjoy
   him; to see him and be like him, and be satisfied with that likeness
   (Ps. xvii. 15); and to see him for ever, and never lose the sight of
   him; this is heaven's happiness. (2.) The happiness of seeing God is
   promised to those, and those only, who are pure in heart. None but the
   pure are capable of seeing God, nor would it be a felicity to the
   impure. What pleasure could an unsanctified soul take in the vision of
   a holy God? As he cannot endure to look upon their iniquity, so they
   cannot endure to look upon his purity; nor shall any unclean thing
   enter into the new Jerusalem; but all that are pure in heart, all that
   are truly sanctified, have desires wrought in them, which nothing but
   the sight of God will sanctify; and divine grace will not leave those
   desires unsatisfied.

   VII. The peace-makers are happy, v. 9. The wisdom that is from above is
   first pure, and then peaceable; the blessed ones are pure toward God,
   and peaceable toward men; for with reference to both, conscience must
   be kept void of offence. The peace-makers are those who have, 1. A
   peaceable disposition: as, to make a lie, is to be given and addicted
   to lying, so, to make peace, is to have a strong and hearty affection
   to peace. I am for peace, Ps. cxx. 7. It is to love, and desire, and
   delight in peace; to be put in it as in our element, and to study to be
   quiet. 2. A peaceable conversation; industriously, as far as we can, to
   preserve the peace that it be not broken, and to recover it when it is
   broken; to hearken to proposals of peace ourselves, and to be ready to
   make them to others; where distance is among brethren and neighbours,
   to do all we can to accommodate it, and to be repairers of the
   breaches. The making of peace is sometimes a thankless office, and it
   is the lot of him who parts a fray, to have blows on both sides; yet it
   is a good office, and we must be forward to it. Some think that this is
   intended especially as a lesson for ministers, who should do all they
   can to reconcile those who are at variance, and to promote Christian
   love among those under their charge.

   Now, (1.) Such persons are blessed; for they have the satisfaction of
   enjoying themselves, by keeping the peace, and of being truly
   serviceable to others, by disposing them to peace. They are working
   together with Christ, who came into the world to slay all enmities, and
   to proclaim peace on earth. (2.) They shall be called the children of
   God; it will be an evidence to themselves that they are so; God will
   own them as such, and herein they will resemble him. He is the God of
   peace; the Son of God is the Prince of peace; the Spirit of adoption is
   a Spirit of peace. Since God has declared himself reconcilable to us
   all, he will not own those for his children who are implacable in their
   enmity to one another; for if the peacemakers are blessed, woe to the
   peace-breakers! Now by this it appears, that Christ never intended to
   have his religion propagated by fire and sword, or penal laws, or to
   acknowledge bigotry, or intemperate zeal, as the mark of his disciples.
   The children of this world love to fish in troubled waters, but the
   children of God are the peace-makers, the quiet in the land.

   VIII. Those who are persecuted for righteousness' sake, are happy. This
   is the greatest paradox of all, and peculiar to Christianity; and
   therefore it is put last, and more largely insisted upon than any of
   the rest, v. 10-12. This beatitude, like Pharaoh's dream, is doubled,
   because hardly credited, and yet the thing is certain; and in the
   latter part there is change of the person, "Blessed are ye--ye my
   disciples, and immediate followers. This is that which you, who excel
   in virtue, are more immediately concerned in; for you must reckon upon
   hardships and troubles more than other men." Observe here,

   1. The case of suffering saints described; and it is a hard case, and a
   very piteous one.

   (1.) They are persecuted, hunted, pursued, run down, as noxious beasts
   are, that are sought for to be destroyed; as if a Christian did caput
   gerere lupinum--bear a wolf's head, as an outlaw is said to do--any one
   that finds him may slay him; they are abandoned as the offscouring of
   all things; fined, imprisoned, banished, stripped of their estates,
   excluded from all places of profit and trust, scourged, racked,
   tortured, always delivered to death, and accounted as sheep for the
   slaughter. This has been the effect of the enmity of the serpent's seed
   against the holy seed, ever since the time of righteous Abel. It was so
   in Old-Testament times, as we find, Heb. xi. 35, &c. Christ has told us
   that it would much more be so with the Christian church, and we are not
   to think it strange, 1 John iii. 13. He has left us an example.

   (2.) The are reviled, and have all manner of evil said against them
   falsely. Nicknames, and names of reproach, are fastened upon them, upon
   particular persons, and upon the generation of the righteous in the
   gross, to render them odious; sometimes to make them formidable, that
   they may be powerfully assailed; things are laid to their charge that
   they knew not, Ps. xxxv. 11; Jer. xx. 18; Acts xvii. 6, 7. Those who
   have had no power in their hands to do them any other mischief, could
   yet do this; and those who have had power to persecute, had found it
   necessary to do this too, to justify themselves in their barbarous
   usage of them; they could not have baited them, if they had not dressed
   them in bear-skins; nor have given them the worst of treatment, if they
   had not first represented them as the worst of men. They will revile
   you, and persecute you. Note, Reviling the saints is persecuting them,
   and will be found so shortly, when hard speeches must be accounted for
   (Jude 15), and cruel mockings, Heb. xi. 36. They will say all manner of
   evil of you falsely; sometimes before the seat of judgment, as
   witnesses; sometimes in the seat of the scornful, with hypocritical
   mockers at feasts; they are the song of the drunkards; sometimes to
   face their faces, as Shimei cursed David; sometimes behind their backs,
   as the enemies of Jeremiah did. Note, There is no evil so black and
   horrid, which, at one time or other, has not been said, falsely, of
   Christ's disciples and followers.

   (3.) All this is for righteousness' sake (v. 10); for my sake, v. 11.
   If for righteousness' sake, then for Christ's sake, for he is nearly
   interested in the work of righteousness. Enemies to righteousness are
   enemies to Christ. This precludes those from the blessedness who suffer
   justly, and are evil spoken of truly for their real crimes; let such be
   ashamed and confounded, it is part of their punishment; it is not the
   suffering, but the cause, that makes the martyr. Those suffer for
   righteousness' sake, who suffer because they will not sin against their
   consciences, and who suffer for doing that which is good. Whatever
   pretence persecutors have, it is the power of godliness that they have
   an enmity to; it is really Christ and his righteousness that are
   maligned, hated, and persecuted; For thy sake I have borne reproach,
   Ps. lxix. 9; Rom. viii. 36.

   2. The comforts of suffering saints laid down.

   (1.) They are blessed; for they now, in their life-time, receive their
   evil things (Luke xvi. 25), and receive them upon a good account. They
   are blessed; for it is an honour to them (Acts v. 41); it is an
   opportunity of glorifying Christ, of doing good, and of experiencing
   special comforts and visits of grace and tokens of his presence, 2 Cor.
   i. 5; Dan. iii. 25; Rom. viii. 29.

   (2.) They shall be recompensed; Theirs is the kingdom of heaven. They
   have at present a sure title to it, and sweet foretastes of it; and
   shall ere long be in possession of it. Though there be nothing in those
   sufferings than can, in strictness, merit of God (for the sins of the
   best deserve the worst), yet this is here promised as a reward (v. 12);
   Great is your reward in heaven: so great, as far to transcend the
   service. It is in heaven, future, and out of sight; but well secured,
   out of the reach of chance, fraud, and violence. Note, God will provide
   that those who lose for him, though it be life itself, shall not lose
   by him in the end. Heaven, at last, will be an abundant recompence for
   all the difficulties we meet with in our way. This is that which has
   borne up the suffering saints in all ages--this joy set before them.

   (3.) "So persecuted they the prophets that were before you, v. 12. They
   were before you in excellency, above what you are yet arrived at; they
   were before you in time, that they might be examples to you of
   suffering affliction and of patience, James v. 10. They were in like
   manner persecuted and abused; and can you expect to go to heaven in a
   way by yourself? Was not Isaiah mocked for his line upon line? Elisha
   for his bald head? Were not all the prophets thus treated? Therefore
   marvel not at it as a strange thing, murmur not at it as a hard thing;
   it is a comfort to see the way of suffering a beaten road, and an
   honour to follow such leaders. That grace which was sufficient for
   them, to carry them through their sufferings, shall not be deficient to
   you. Those who are your enemies are the seed and successors of them who
   of old mocked the messengers of the Lord," 2 Chron. xxxvi. 16; ch.
   xxiii. 31; Acts vii. 52.

The Sermon on the Mount.

   13 Ye are the salt of the earth: but if the salt have lost his savour,
   wherewith shall it be salted? it is thenceforth good for nothing, but
   to be cast out, and to be trodden under foot of men.   14 Ye are the
   light of the world. A city that is set on a hill cannot be hid.   15
   Neither do men light a candle, and put it under a bushel, but on a
   candlestick; and it giveth light unto all that are in the house.   16
   Let your light so shine before men, that they may see your good works,
   and glorify your Father which is in heaven.

   Christ had lately called his disciples, and told them that they should
   be fishers of men; here he tells them further what he designed them to
   be--the salt of the earth, and lights of the world, that they might be
   indeed what it was expected they should be.

   I. Ye are the salt of the earth. This would encourage and support them
   under their sufferings, that, though they should be treated with
   contempt, yet they should really be blessings to the world, and the
   more so for their suffering thus. The prophets, who went before them,
   were the salt of the land of Canaan; but the apostles were the salt of
   the whole earth, for they must go into all the world to preach the
   gospel. It was a discouragement to them that they were so few and so
   weak. What could they do in so large a province as the whole earth?
   Nothing, if they were to work by force of arms and dint of sword; but,
   being to work silent as salt, one handful of that salt would diffuse
   its savour far and wide; would go a great way, and work insensibly and
   irresistibly as leaven, ch. xiii. 33. The doctrine of the gospel is as
   salt; it is penetrating, quick, and powerful (Heb. iv. 12); it reaches
   the heart Acts ii. 37. It is cleansing, it is relishing, and preserves
   from putrefaction. We read of the savour of the knowledge of Christ (2
   Cor. ii. 14); for all other learning is insipid without that. An
   everlasting covenant is called a covenant of salt (Num. xviii. 19); and
   the gospel is an everlasting gospel. Salt was required in all the
   sacrifices (Lev. ii. 13), in Ezekiel's mystical temple, Ezek. xliii.
   24. Now Christ's disciples having themselves learned the doctrine of
   the gospel, and being employed to teach it to others, were as salt.
   Note, Christians, and especially ministers, are the salt of the earth.

   1. If they be as they should be they are as good salt, white, and
   small, and broken into many grains, but very useful and necessary.
   Pliny says, Sine sale, vita humana non potest degere--Without salt
   human life cannot be sustained. See in this, (1.) What they are to be
   in themselves--seasoned with the gospel, with the salt of grace;
   thoughts and affections, words and actions, all seasoned with grace,
   Col. iv. 6. Have salt in yourselves, else you cannot diffuse it among
   others, Mark ix. 50. (2.) What they are to be to others; they must not
   only be good but do good, must insinuate themselves into the minds of
   the people, not to serve any secular interest of their own, but that
   they might transform them into the taste and relish of the gospel. (3.)
   What great blessings they are to the world. Mankind, lying in ignorance
   and wickedness, were a vast heap of unsavoury stuff, ready to putrefy;
   but Christ sent forth his disciples, by their lives and doctrines, to
   season it with knowledge and grace, and so to render it acceptable to
   God, to the angels, and to all that relish divine things. (4.) How they
   must expect to be disposed of. They must not be laid on a heap, must
   not continue always together at Jerusalem, but must be scattered as
   salt upon the meat, here a grain and there a grain; as the Levites were
   dispersed in Israel, that, wherever they live, they may communicate
   their savour. Some have observed, that whereas it is foolishly called
   an ill omen to have the salt fall towards us, it is really an ill omen
   to have the salt fall from us.

   2. If they be not, they are as salt that has lost its savour. If you,
   who should season others, are yourselves unsavoury, void of spiritual
   life, relish, and vigour; if a Christian be so, especially if a
   minister be so, his condition is very sad; for, (1.) He is
   irrecoverable: Wherewith shall it be salted? Salt is a remedy for
   unsavoury meat, but there is no remedy for unsavoury salt. Christianity
   will give a man a relish; but if a man can take up and continue the
   profession of it, and yet remain flat and foolish, and graceless and
   insipid, no other doctrine, no other means, can be applied, to make him
   savoury. If Christianity do not do it, nothing will. (2.) He is
   unprofitable: It is thenceforth good for nothing; what use can it be
   put to, in which it will not do more hurt than good? As a man without
   reason, so is a Christian without grace. A wicked man is the worst of
   creatures; a wicked Christian is the worst of men; and a wicked
   minister is the worst of Christians. (3.) He is doomed to ruin and
   rejection; He shall be cast out--expelled the church and the communion
   of the faithful, to which he is a blot and a burden; and he shall be
   trodden under foot of men. Let God be glorified in the shame and
   rejection of those by whom he has been reproached, and who have made
   themselves fit for nothing but to be trampled upon.

   II. Ye are the light of the world, v. 14. This also bespeaks them
   useful, as the former (Sole et sale nihil utilius--Nothing more useful
   than the sun and salt), but more glorious. All Christians are light in
   the Lord (Eph. v. 8), and must shine as lights (Phil. ii. 15), but
   ministers in a special manner. Christ call himself the Light of the
   world (John viii. 12), and they are workers together with him, and have
   some of his honour put upon them. Truly the light is sweet, it is
   welcome; the light of the first day of the world was so, when it shone
   out of darkness; so is the morning light of every day; so is the
   gospel, and those that spread it, to all sensible people. The world sat
   in darkness, Christ raised up his disciples to shine in it; and, that
   they may do so, from him they borrow and derive their light.

   This similitude is here explained in two things:

   1. As the lights of the world, they are illustrious and conspicuous,
   and have many eyes upon them. A city that is set on a hill cannot be
   hid. The disciples of Christ, especially those who are forward and
   zealous in his service, become remarkable, and are taken notice of as
   beacons. They are for signs (Isa. vii. 18), men wondered at (Zech. iii.
   8); all their neighbours have any eye upon them. Some admire them,
   commend them, rejoice in them, and study to imitate them; others envy
   them, hate them, censure them, and study to blast them. They are
   concerned therefore to walk circumspectly, because of their observers;
   they are as spectacles to the world, and must take heed of every thing
   that looks ill, because they are so much looked at. The disciples of
   Christ were obscure men before he called them, but the character he put
   upon them dignified them, and as preachers of the gospel they made a
   figure; and though they were reproached for it by some, they were
   respected for it by others, advanced to thrones, and made judges (Luke
   xxii. 30); for Christ will honour those that honour him.

   2. As the lights of the world, they are intended to illuminate and give
   light to others (v. 15), and therefore, (1.) They shall be set up as
   lights. Christ has lighted these candles, they shall not be put under a
   bushel, not confined always, as they are now, to the cities of Galilee,
   or the lost sheep of the house of Israel, but they shall be sent into
   all the world. The churches are the candlesticks, the golden
   candlesticks, in which these lights are placed, that they light may be
   diffused; and the gospel is so strong a light, and carries with it so
   much of its own evidence, that, like a city on a hill, it cannot be
   hid, it cannot but appear to be from God, to all those who do not
   wilfully shut their eyes against it. It will give light to all that are
   in the house, to all that will draw near to it, and come where it is.
   Those to whom it does not give light, must thank themselves; they will
   not be in the house with it; will not make a diligent and impartial
   enquiry into it, but are prejudiced against it. (2.) They must shine as
   lights, [1.] By their good preaching. The knowledge they have, they
   must communicate for the good of others; not put it under a bushel, but
   spread it. The talent must not be buried in a napkin, but traded with.
   The disciples of Christ must not muffle themselves up in privacy and
   obscurity, under pretence of contemplation, modesty, or
   self-preservation, but, as they have received the gift, must minister
   the same, Luke xii. 3. [2.] By their good living. They must be burning
   and shining lights (John v. 35); must evidence, in their whole
   conversation, that they are indeed followers of Christ, James iii. 13.
   They must be to others for instruction, direction, quickening, and
   comfort, Job xxix. 11.

   See here, First, How our light must shine--by doing such good works as
   men may see, and may approve of; such works as are of good report among
   them that are without, and as will therefore give them cause to think
   well of Christianity. We must do good works that may be seen to the
   edification of others, but not that they may be seen to our own
   ostentation; we are bid to pray in secret, and what lies between God
   and our souls, must be kept to ourselves; but that which is of itself
   open and obvious to the sight of men, we must study to make congruous
   to our profession, and praiseworthy, Phil. iv. 8. Those about us must
   not only hear our good words, but see our good works; that they may be
   convinced that religion is more than a bare name, and that we do not
   only make a profession of it, but abide under the power of it.

   Secondly, For what end our light must shine--"That those who see your
   good works may be brought, not to glorify you (which was the things the
   Pharisees aimed at, and it spoiled all their performances), but to
   glorify your Father which is in heaven." Note, The glory of God is the
   great thing we must aim at in every thing we do in religion, 1 Pet. iv.
   11. In this centre the lines of all our actions must meet. We must not
   only endeavor to glorify God ourselves, but we must do all we can to
   bring others to glorify him. The sight of our good works will do this,
   by furnishing them, 1. With matter for praise. "Let them see your good
   works, that they may see the power of God's grace in you, and may thank
   him for it, and give him the glory of it, who has given such power unto
   men." 2. With motives of piety. "Let them see your good works, that
   they may be convinced of the truth and excellency of the Christian
   religion, may be provoked by a holy emulation to imitate your good
   works, and so may glorify God." Note, The holy, regular, and exemplary
   conversation of the saints, may do much towards the conversion of
   sinners; those who are unacquainted with religion, may hereby be
   brought to know what it is. Examples teach. And those who are
   prejudiced against it, may hereby by brought in love with it, and thus
   there is a winning virtue in a godly conversation.

The Sermon on the Mount.

   17 Think not that I am come to destroy the law, or the prophets: I am
   not come to destroy, but to fulfil.   18 For verily I say unto you,
   Till heaven and earth pass, one jot or one tittle shall in no wise pass
   from the law, till all be fulfilled.   19 Whosoever therefore shall
   break one of these least commandments, and shall teach men so, he shall
   be called the least in the kingdom of heaven: but whosoever shall do
   and teach them, the same shall be called great in the kingdom of
   heaven.   20 For I say unto you, That except your righteousness shall
   exceed the righteousness of the scribes and Pharisees, ye shall in no
   case enter into the kingdom of heaven.

   Those to whom Christ preached, and for whose use he gave these
   instructions to his disciples, were such as in their religion had an
   eye, 1. To the scriptures of the Old Testament as their rule, and
   therein Christ here shows them they were in the right: 2. To the
   scribes and the Pharisees as their example, and therein Christ here
   shows them they were in the wrong; for,

   I. The rule which Christ came to establish exactly agreed with the
   scriptures of the Old Testament, here called the law and the prophets.
   The prophets were commentators upon the law, and both together made up
   that rule of faith and practice which Christ found upon the throne in
   the Jewish church, and here he keeps it on the throne.

   1. He protests against the thought of cancelling and weakening the Old
   Testament; Think not that I am come to destroy the law and the
   prophets. (1.) "Let not the pious Jews, who have an affection for the
   law and the prophets, fear that I come to destroy them." Let them be
   not prejudiced against Christ and his doctrine, from a jealousy that
   this kingdom he came to set up, would derogate from the honour of the
   scriptures, which they had embraced as coming from God, and of which
   they had experienced the power and purity; no, let them be satisfied
   that Christ has no ill design upon the law and the prophets. "Let not
   the profane Jews, who have a disaffection to the law and the prophets,
   and are weary of that yoke, hope that I am come to destroy them." Let
   not carnal libertines imagine that the Messiah is come to discharge
   them from the obligation of divine precepts and yet to secure to them
   divine promises, to make the happy and yet to give them leave to live
   as they list. Christ commands nothing now which was forbidden either by
   the law of nature or the moral law, nor forbids any thing which those
   laws had enjoined; it is a great mistake to think he does, and he here
   takes care to rectify the mistake; I am not come to destroy. The
   Saviour of souls is the destroyer of nothing but the works of the
   devil, of nothing that comes from God, much less of those excellent
   dictates which we have from Moses and the prophets. No, he came to
   fulfil them. That is, [1.] To obey the commands of the law, for he was
   made under the law, Gal. iv. 4. He in all respects yielded obedience to
   the law, honoured his parents, sanctified the sabbath, prayed, gave
   alms, and did that which never any one else did, obeyed perfectly, and
   never broke the law in any thing. [2.] To make good the promises of the
   law, and the predictions of the prophets, which did all bear witness to
   him. The covenant of grace is, for substance, the same now that it was
   then, and Christ the Mediator of it. [3.] To answer the types of the
   law; thus (as bishop Tillotson expresses it), he did not make void, but
   make good, the ceremonial law, and manifested himself to be the
   Substance of all those shadows. [4.] To fill up the defects of it, and
   so to complete and perfect it. Thus the word plerosai properly
   signifies. If we consider the law as a vessel that had some water in it
   before, he did not come to pour out the water, but to fill the vessel
   up to the brim; or, as a picture that is first rough-drawn, displays
   some outlines only of the piece intended, which are afterwards filled
   up; so Christ made an improvement of the law and the prophets by his
   additions and explications. [5.] To carry on the same design; the
   Christian institutes are so far from thwarting and contradicting that
   which was the main design of the Jewish religion, that they promote it
   to the highest degree. The gospel is the time of reformation (Heb. ix.
   10), not the repeal of the law, but the amendment of it, and,
   consequently, its establishment.

   2. He asserts the perpetuity of it; that not only he designed not the
   abrogation of it, but that it never should be abrogated (v. 18);
   "Verily I say unto you, I, the Amen, the faithful Witness, solemnly
   declare it, that till heaven and earth pass, when time shall be no
   more, and the unchangeable state of recompences shall supersede all
   laws, one jot, or one tittle, the least and most minute circumstance,
   shall in no wise pass from the law till all be fulfilled;" for what is
   it that God is doing in all the operations both of providence and
   grace, but fulfilling the scripture? Heaven and earth shall come
   together, and all the fulness thereof be wrapped up in ruin and
   confusion, rather than any word of God shall fall to the ground, or be
   in vain. The word of the Lord endures for ever, both that of the law,
   and that of the gospel. Observe, The care of God concerning his law
   extends itself even to those things that seem to be of least account in
   it, the iotas and the tittles; for whatever belongs to God, and bears
   his stamp, be it ever so little, shall be preserved. The laws of men
   are conscious to themselves of so much imperfection, that they allow it
   for a maxim, Apices juris non sunt jura--The extreme points of the law
   are not the law, but God will stand by and maintain every iota and
   every tittle of his law.

   3. He gives it in charge to his disciples, carefully to preserve the
   law, and shows them the danger of the neglect and contempt of it (v.
   19); Whosoever therefore shall break one of the least commandments of
   the law of Moses, much more any of the greater, as the Pharisees did,
   who neglected the weightier matters of the law, and shall teach men so
   as they did, who made void the commandment of God with their traditions
   (ch. xv. 3), he shall be called the least in the kingdom of heaven.
   Though the Pharisees be cried up for such teachers as should be, they
   shall not be employed as teachers in Christ's kingdom; but whosoever
   shall do and teach them, as Christ's disciples would, and thereby prove
   themselves better friends to the Old Testament than the Pharisees were,
   they, though despised by men, shall be called great in the kingdom of
   heaven. Note, (1.) Among the commands of God there are some less than
   others; none absolutely little, but comparatively so. The Jews reckon
   the least of the commandments of the law to be that of the bird's nest
   (Deut. xxii. 6, 7); yet even that had a significance and an intention
   very great and considerable. (2.) It is a dangerous thing, in doctrine
   or practice, to disannul the least of God's commands; to break them,
   that is, to go about either to contract the extent, or weaken the
   obligation of them; whoever does so, will find it is at his peril. Thus
   to vacate any of the ten commandments, is too bold a stroke for the
   jealous God to pass by. It is something more than transgressing the
   law, it is making void the law, Ps. cxix. 126. (3.) That the further
   such corruptions as they spread, the worse they are. It is impudence
   enough to break the command, but is a greater degree of it to teach men
   so. This plainly refers to those who at this time sat in Moses' seat,
   and by their comments corrupted and perverted the text. Opinions that
   tend to the destruction of serious godliness and the vitals of
   religion, by corrupt glosses on the scripture, are bad when they are
   held, but worse when they are propagated and taught, as the word of
   God. He that does so, shall be called least in the kingdom of heaven,
   in the kingdom of glory; he shall never come thither, but be eternally
   excluded; or, rather, in the kingdom of the gospel-church. He is so far
   from deserving the dignity of a teacher in it, that he shall not so
   much as be accounted a member of it. The prophet that teaches these
   lies shall be the tail in that kingdom (Isa. ix. 15); when truth shall
   appear in its own evidence, such corrupt teachers, though cried up as
   the Pharisees, shall be of no account with the wise and good. Nothing
   makes ministers more contemptible and base than corrupting the law,
   Mal. ii. 8, 11. Those who extenuate and encourage sin, and
   discountenance and put contempt upon strictness in religion and serious
   devotion, are the dregs of the church. But, on the other hand, Those
   are truly honourable, and of great account in the church of Christ, who
   lay out themselves by their life and doctrine to promote the purity and
   strictness of practical religion; who both do and teach that which is
   good; for those who do not as they teach, pull down with one hand what
   they build up with the other, and give themselves the lie, and tempt
   men to think that all religion is a delusion; but those who speak from
   experience, who live up to what they preach, are truly great; they
   honour God, and God will honour them (1 Sam. ii. 30), and hereafter
   they shall shine as the stars in the kingdom of our Father.

   II. The righteousness which Christ came to establish by this rule, must
   exceed that of the scribes and Pharisees, v. 20. This was strange
   doctrine to those who looked upon the scribes and Pharisees as having
   arrived at the highest pitch of religion. The scribes were the most
   noted teachers of the law, and the Pharisees the most celebrated
   professors of it, and they both sat in Moses' chair (ch. xxiii. 2), and
   had such a reputation among the people, that they were looked upon as
   super-conformable to the law, and people did not think themselves
   obliged to be as good as they; it was therefore a great surprise to
   them, to hear that they must be better than they, or they should not go
   to heaven; and therefore Christ here avers it with solemnity; I say
   unto you, It is so. The scribes and Pharisees were enemies to Christ
   and his doctrine, and were great oppressors; and yet it must be owned,
   that there was something commendable in them. They were much in fasting
   and prayer, and giving of alms; they were punctual in observing the
   ceremonial appointments, and made it their business to teach others;
   they had such an interest in the people that they ought, if but two men
   went to heaven, one would be a Pharisee; and yet our Lord Jesus here
   tells his disciples, that the religion he came to establish, did not
   only exclude the badness, but excel the goodness, of the scribes and
   Pharisees. We must do more than they, and better than they, or we shall
   come short of heaven. They were partial in the law, and laid most
   stress upon the ritual part of it; but we must be universal, and not
   think it enough to give the priest his tithe, but must give God our
   hearts. They minded only the outside, but we must make conscience of
   inside godliness. They aimed at the praise and applause of men, but we
   must aim at acceptance with God: they were proud of what they did in
   religion, and trusted to it as a righteousness; but we, when we have
   done all, must deny ourselves, and say, We are unprofitable servants,
   and trust only to the righteousness of Christ; and thus we may go
   beyond the scribes and Pharisees.

The Sermon on the Mount.

   21 Ye have heard that it was said by them of old time, Thou shalt not
   kill; and whosoever shall kill shall be in danger of the judgment:   22
   But I say unto you, That whosoever is angry with his brother without a
   cause shall be in danger of the judgment: and whosoever shall say to
   his brother, Raca, shall be in danger of the council: but whosoever
   shall say, Thou fool, shall be in danger of hell fire.   23 Therefore
   if thou bring thy gift to the altar, and there rememberest that thy
   brother hath ought against thee;   24 Leave there thy gift before the
   altar, and go thy way; first be reconciled to thy brother, and then
   come and offer thy gift.   25 Agree with thine adversary quickly,
   whiles thou art in the way with him; lest at any time the adversary
   deliver thee to the judge, and the judge deliver thee to the officer,
   and thou be cast into prison.   26 Verily I say unto thee, Thou shalt
   by no means come out thence, till thou hast paid the uttermost
   farthing.

   Christ having laid down these principles, that Moses and the prophets
   were still to be their rulers, but that the scribes and Pharisees were
   to be no longer their rulers, proceeds to expound the law in some
   particular instances, and to vindicate it from the corrupt glosses
   which those expositors had put upon it. He adds not any thing new, only
   limits and restrains some permissions which had been abused: and as to
   the precepts, shows the breadth, strictness, and spiritual nature of
   them, adding such explanatory statutes as made them more clear, and
   tended much toward the perfecting of our obedience to them. In these
   verses, he explains the law of the sixth commandment, according to the
   true intent and full extent of it.

   I. Here is the command itself laid down (v. 12); We have heard it, and
   remember it; he speaks to them who know the law, who had Moses read to
   them in their synagogues every sabbath-day; you have heard that it was
   said by them, or rather as it is in the margin, to them of old time, to
   your forefathers the Jews, Thou shalt not kill. Note, The laws of God
   are not novel, upstart laws, but were delivered to them of old time;
   they are ancient laws, but of that nature as never to be antiquated nor
   grow obsolete. The moral law agrees with the law of nature, and the
   eternal rules and reasons of good and evil, that is, the rectitude of
   the eternal Mind. Killing is here forbidden, killing ourselves, killing
   any other, directly or indirectly, or being any way accessory to it.
   The law of God, the God of life, is a hedge of protection about our
   lives. It was one of the precepts of Noah, Gen. ix. 5, 6.

   II. The exposition of this command which the Jewish teachers contended
   themselves with; their comment upon it was, Whosoever shall kill, shall
   be in danger of the judgment. This was all they had to say upon it,
   that wilful murderers were liable to the sword of justice, and casual
   ones to the judgment of the city of refuge. The courts of judgment sat
   in the gate of their principal cities; the judges, ordinarily, were in
   number twenty-three; these tried, condemned, and executed murderers; so
   that whoever killed, was in danger of their judgment. Now this gloss of
   theirs upon this commandment was faulty, for it intimated, 1. That the
   law of the sixth commandment was only external, and forbade no more
   than the act of murder, and laid to restraint upon the inward lusts,
   from which wars and fightings come. This was indeed the proton
   pseudos--the fundamental error of the Jewish teachers, that the divine
   law prohibited only the sinful act, not the sinful thought; they were
   disposed hærere in cortice--to rest in the letter of the law, and they
   never enquired into the spiritual meaning of it. Paul, while a
   Pharisee, did not, till, by the key of the tenth commandment, divine
   grace let him into the knowledge of the spiritual nature of all the
   rest, Rom. vii. 7, 14. 2. Another mistake of theirs was, that this law
   was merely political and municipal, given for them, and intended as a
   directory for their courts, and no more; as if they only were the
   people, and the wisdom of the law must die with them.

   III. The exposition which Christ gave of this commandment; and we are
   sure that according to his exposition of it we must be judged
   hereafter, and therefore ought to be ruled now. The commandment is
   exceeding broad, and not to be limited by the will of the flesh, or the
   will of men.

   1. Christ tells them that rash anger is heart-murder (v. 22); Whosoever
   is angry with his brother without a cause, breaks the sixth
   commandment. By our brother here, we are to understand any person,
   though ever so much our inferior, as a child, a servant, for we are all
   made of one blood. Anger is a natural passion; there are cases in which
   it is lawful and laudable; but it is then sinful, when we are angry
   without cause. The word is eike, which signifies, sine causâ, sine
   effectu, et sine modo--without cause, without any good effect, without
   moderation; so that the anger is then sinful, (1.) When it is without
   any just provocation given; either for no cause, or no good cause, or
   no great and proportionable cause; when we are angry at children or
   servants for that which could not be helped, which was only a piece of
   forgetfulness or mistake, that we ourselves might easily have been
   guilty of, and for which we should not have been angry at ourselves;
   when we are angry upon groundless surmises, or for trivial affronts not
   worth speaking of. (2.) When it is without any good end aimed at,
   merely to show our authority, to gratify a brutish passion, to let
   people know our resentments, and excite ourselves to revenge, then it
   is in vain, it is to do hurt; whereas if we are at any time angry, it
   should be to awaken the offender to repentance, and prevent his doing
   so again; to clear ourselves (2 Cor. vii. 11), and to give warning to
   others. (3.) When it exceeds due bounds; when we are hardy and
   headstrong in our anger, violent and vehement, outrageous and
   mischievous, and when we seek the hurt of those we are displeased at.
   This is a breach of the sixth commandment, for he that is thus angry,
   would kill if he could and durst; he has taken the first step toward
   it; Cain's killing his brother began in anger; he is a murderer in the
   account of God, who knows his heart, whence murder proceeds, ch. xv.
   19.

   2. He tells them, that given opprobrious language to our brother is
   tongue-murder, calling him, Raca, and, Thou fool. When this is done
   with mildness and for a good end, to convince others of their vanity
   and folly, it is not sinful. Thus James says, O vain man; and Paul,
   Thou fool; and Christ himself, O fools, and slow of heart. But when it
   proceeds from anger and malice within, it is the smoke of that fire
   which is kindled from hell, and falls under the same character. (1.)
   Raca is a scornful word, and comes from pride, "Thou empty fellow;" it
   is the language of that which Solomon calls proud wrath (Prov. xxi.
   24), which tramples upon our brother-disdains to set him even with the
   dogs of our flock. This people who knoweth not the law, is cursed, is
   such language, John vii. 49. (2.) Thou fool, is a spiteful word, and
   comes from hatred; looking upon him, not only as mean and not to be
   honoured, but as vile and not to be loved; "Thou wicked man, thou
   reprobate." The former speaks a man without sense, this (in scripture
   language) speaks a man without grace; the more the reproach touches his
   spiritual condition, the worse it is; the former is a haughty taunting
   of our brother, this is a malicious censuring and condemning of him, as
   abandoned of God. Now this is a breach of the sixth commandment;
   malicious slanders and censures are poison under the tongue, that kills
   secretly and slowly; bitter words are as arrows that would suddenly
   (Ps. lxiv. 3), or as a sword in the bones. The good name of our
   neighbour, which is better than life, is thereby stabbed and murdered;
   and it is an evidence of such an ill-will to our neighbour as would
   strike at his life, if it were in our power.

   3. He tells them, that how light soever they made of these sins, they
   would certainly be reckoned for; he that is angry with is brother shall
   be in danger of the judgment and anger of God; he that calls him Raca,
   shall be in danger of the council, of being punished by the Sanhedrim
   for reviling an Israelite; but whosoever saith, Thou fool, thou profane
   person, thou child of hell, shall be in danger of hell-fire, to which
   he condemns his brother; so the learned Dr. Whitby. Some think, in
   allusion to the penalties used in the several courts of judgment among
   the Jews, Christ shows that the sin of rash anger exposes men to lower
   or higher punishments, according to the degrees of its proceeding. The
   Jews had three capital punishments, each worse than the other;
   beheading, which was inflicted by the judgment; stoning, by the council
   or chief Sanhedrim; and burning in the valley of the son of Hinnom,
   which was used only in extraordinary cases: it signifies, therefore,
   that rash anger and reproachful language are damning sins; but some are
   more sinful than others, and accordingly there is a greater damnation,
   and a sorer punishment reserved for them: Christ would thus show which
   sin was most sinful, by showing which it was the punishment whereof was
   most dreadful.

   IV. From all this it is here inferred, that we ought carefully to
   preserve Christian love and peace with our brethren, and that if at any
   time a breach happens, we should labour for a reconciliation, by
   confessing our fault, humbling ourselves to our brother, begging his
   pardon, and making restitution, or offering satisfaction for wrong done
   in word or deed, according as the nature of the thing is; and that we
   should do this quickly for two reasons:

   1. Because, till this be done, we are utterly unfit for communion with
   God in holy ordinances, v. 23, 24. The case supposed is, "That thy
   brother have somewhat against thee," that thou has injured and offended
   him, either really or in his apprehension; if thou are the party
   offended, there needs not this delay; if thou have aught against thy
   brother, make short work of it; no more is to be done but to forgive
   him (Mark xi. 25), and forgive the injury; but if the quarrel began on
   thy side, and the fault was either at first or afterwards thine, so
   that thy brother has a controversy with thee, go and be reconciled to
   him before thou offer thy gift at the altar, before thou approach
   solemnly to God in the gospel-services of prayer and praise, hearing
   the word or the sacraments. Note, (1.) When we are addressing ourselves
   to any religious exercises, it is good for us to take that occasion of
   serious reflection and self-examination: there are many things to be
   remembered, when we bring our gift to the altar, and this among the
   rest, whether our brother hath aught against us; then, if ever, we are
   disposed to be serious, and therefore should then call ourselves to an
   account. (2.) Religious exercises are not acceptable to God, if they
   are performed when we are in wrath; envy, malice, and uncharitableness,
   are sins so displeasing to God, that nothing pleases him which comes
   from a heart wherein they are predominant, 1 Tim. ii. 8. Prayers made
   in wrath are written in gall, Isa. i. 15; lviii. 4. (3.) Love or
   charity is so much better than all burnt-offerings and sacrifice, that
   God will have reconciliation made with an offended brother before the
   gift be offered; he is content to stay for the gift, rather than have
   it offered while we are under guilt and engaged in a quarrel. (4.)
   Though we are unfitted for communion with God, by a continual quarrel
   with a brother, yet that can be no excuse for the omission or neglect
   of our duty: "Leave there thy gift before the altar, lest otherwise,
   when thou has gone away, thou be tempted not to come again." Many give
   this as a reason why they do not come to church or to the communion,
   because they are at variance with some neighbour; and whose fault is
   that? One sin will never excuse another, but will rather double the
   guilt. Want of charity cannot justify the want of piety. The difficulty
   is easily got over; those who have wronged us, we must forgive; and
   those whom we have wronged, we must make satisfaction to, or at least
   make a tender of it, and desire a renewal of the friendship, so that if
   reconciliation be not made, it may not be our fault; and then come,
   come and welcome, come and offer thy gift, and it shall be accepted.
   Therefore we must not let the sun go down upon our wrath any day,
   because we must go to prayer before we go to sleep; much less let the
   sun rise upon our wrath on a sabbath-day, because it is a day of
   prayer.

   2. Because, till this be done, we lie exposed to much danger, v. 25,
   26. It is at our peril if we do not labour after an agreement, and that
   quickly, upon two accounts:

   (1.) Upon a temporal account. If the offence we have done to our
   brother, in his body, goods, or reputation, be such as will bear
   action, in which he may recover considerable damages, it is our wisdom,
   and it is our duty to our family, to prevent that by a humble
   submission and a just and peaceable satisfaction; lest otherwise he
   recover it by law, and put us to the extremity of a prison. In such a
   case it is better to compound and make the best terms we can, than to
   stand it out; for it is in vain to contend with the law, and there is
   danger of our being crushed by it. Many ruin their estates by an
   obstinate persisting in the offences they have given, which would soon
   have been pacified by a little yielding at first. Solomon's advice in
   case of suretyship is, Go, humble thyself, and so secure and deliver
   thyself, Prov. vi. 1-5. It is good to agree, for the law is costly.
   Though we must be merciful to those we have advantage against, yet we
   must be just to those that have advantage against us, as far as we are
   able. "Agree, and compound with thine adversary quickly, lest he be
   exasperated by thy stubbornness, and provoked to insist upon the utmost
   demand, and will not make thee the abatement which at first he would
   have made." A prison is an uncomfortable place to those who are brought
   to it by their own pride and prodigality, their own wilfulness and
   folly.

   (2.) Upon a spiritual account. "Go, and be reconciled to thy brother,
   be just to him, be friendly with him, because while the quarrel
   continues, as thou art unfit to bring thy gift to the altar, unfit to
   come to the table of the Lord, so thou art unfit to die: if thou
   persist in this sin, there is danger lest thou be suddenly snatched
   away by the wrath of God, whose judgment thou canst not escape nor
   except against; and if that iniquity be laid to thy charge, thou art
   undone for ever." Hell is a prison for all that live and die in malice
   and uncharitableness, for all that are contentious (Rom. ii. 8), and
   out of that prison there is no rescue, no redemption, no escape, to
   eternity.

   This is very applicable to the great business of our reconciliation to
   God through Christ; Agree with him quickly, whilst thou art in the way.
   Note, [1.] The great God is an Adversary to all sinners, Antidikos--a
   law-adversary; he has a controversy with them, an action against them.
   [2.] It is our concern to agree with him, to acquaint ourselves with
   him, that we may be at peace, Job xxii. 21; 2 Cor. v. 20. [3.] It is
   our wisdom to do this quickly, while we are in the way. While we are
   alive, we are in the way; after death, it will be too late to do it;
   therefore give not sleep to thine eyes till it be done. [4.] They who
   continue in a state of enmity to God, are continually exposed to the
   arrests of his justice, and the most dreadful instances of his wrath.
   Christ is the Judge, to whom impenitent sinners will be delivered; for
   all judgment is committed to the Son; he that was rejected as a
   Saviour, cannot be escaped as a Judge, Rev. vi. 16, 17. It is a fearful
   thing to be thus turned over to the Lord Jesus, when the Lamb shall
   become the Lion. Angels are the officers to whom Christ will deliver
   them (ch. xiii. 41, 42); devils are so too, having the power of death
   as executioners to all unbelievers, Heb. ii. 14. Hell is the prison,
   into which those will be cast that continue in a state of enmity to
   God, 2 Pet. ii. 4. [5.] Damned sinners must remain in it to eternity;
   they shall not depart till they have paid the uttermost farthing, and
   that will not be to the utmost ages of eternity: divine justice will be
   for ever in the satisfying, but never satisfied.

The Sermon on the Mount.

   27 Ye have heard that it was said by them of old time, Thou shalt not
   commit adultery:   28 But I say unto you, That whosoever looketh on a
   woman to lust after her hath committed adultery with her already in his
   heart.   29 And if thy right eye offend thee, pluck it out, and cast it
   from thee: for it is profitable for thee that one of thy members should
   perish, and not that thy whole body should be cast into hell.   30 And
   if thy right hand offend thee, cut it off, and cast it from thee: for
   it is profitable for thee that one of thy members should perish, and
   not that thy whole body should be cast into hell.   31 It hath been
   said, Whosoever shall put away his wife, let him give her a writing of
   divorcement:   32 But I say unto you, That whosoever shall put away his
   wife, saving for the cause of fornication, causeth her to commit
   adultery: and whosoever shall marry her that is divorced committeth
   adultery.

   We have here an exposition of the seventh commandment, given us by the
   same hand that made the law, and therefore was fittest to be the
   interpreter of it: it is the law against uncleanness, which fitly
   follows upon the former; that laid a restraint upon sinful passions,
   this upon sinful appetites, both which ought always to be under the
   government of reason and conscience, and if indulged, are equally
   pernicious.

   I. The command is here laid down (v. 27), Thou shalt not commit
   adultery; which includes a prohibition of all other acts of
   uncleanness, and the desire of them: but the Pharisees, in their
   expositions of this command, made it to extend no further than the act
   of adultery, suggesting, that if the iniquity was only regarded in the
   heart, and went no further, God could not hear it, would not regard it
   (Ps. lxvi. 18), and therefore they thought it enough to be able to say
   that they were no adulterers, Luke xviii. 11.

   II. It is here explained in the strictness of it, in three things,
   which would seem new and strange to those who had been always governed
   by the tradition of the elders, and took all for oracular that they
   taught.

   1. We are here taught, that there is such a thing as heart-adultery,
   adulterous thoughts and dispositions, which never proceed to the act of
   adultery or fornication; and perhaps the defilement which these give to
   the soul, that is here so clearly asserted, was not only included in
   the seventh commandment, but was signified and intended in many of
   those ceremonial pollutions under the law, for which they were to wash
   their clothes, and bathe their flesh in water. Whosoever looketh on a
   woman (not only another man's wife, as some would have it, but any
   woman), to lust after her, has committed adultery with her in his
   heart, v. 28. This command forbids not only the acts of fornication and
   adultery, but, (1.) All appetites to them, all lusting after the
   forbidden object; this is the beginning of the sin, lust conceiving
   (James i. 15); it is a bad step towards the sin; and where the lust is
   dwelt upon and approved, and the wanton desire is rolled under the
   tongue as a sweet morsel, it is the commission of sin, as far as the
   heart can do it; there wants nothing but convenient opportunity for the
   sin itself. Adultera mens est--The mind is debauched. Ovid. Lust is
   conscience baffled or biassed: biassed, if it say nothing against the
   sin; baffled, if it prevail not in what is says. (2.) All approaches
   toward them; feeding the eye with the sight of the forbidden fruit; not
   only looking for that end, that I may lust; but looking till I do lust,
   or looking to gratify the lust, where further satisfaction cannot be
   obtained. The eye is both the inlet and outlet of a great deal of
   wickedness of this kind, witness Joseph's mistress (Gen. xxxix. 7),
   Samson (Judg. xvi. 1), David, 2 Sam. xi. 2. We read the eyes full of
   adultery, that cannot cease from sin, 2 Pet. ii. 14. What need have we,
   therefore, with holy Job, to make a covenant with our eyes, to make
   this bargain with them that they should have the pleasure of beholding
   the light of the sun and the works of God, provided they would never
   fasten or dwell upon any thing that might occasion impure imaginations
   or desires; and under this penalty, that if they did, they must smart
   for it in penitential tears! Job xxxi. 1. What have we the covering of
   the eyes for, but to restrain corrupt glances, and to keep out of their
   defiling impressions? This forbids also the using of any other of our
   senses to stir up lust. If ensnaring looks are forbidden fruit, much
   more unclean discourses, and wanton dalliances, the fuel and bellows of
   this hellish fire. These precepts are hedges about the law of
   heart-purity, v. 8. And if looking be lust, they who dress and deck,
   and expose themselves, with design to be looked at and lusted after
   (like Jezebel, that painted her face and tired her head, and looked out
   at the window) are no less guilty. Men sin, but devils tempt to sin.

   2. That such looks and such dalliances are so very dangerous and
   destructive to the soul, that it is better to lose the eye and the hand
   that thus offend then to give way to the sin, and perish eternally in
   it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon
   object against the prohibition of heart-adultery, that it is impossible
   to governed by it; "It is a hard saying, who can bear it? Flesh and
   blood cannot but look with pleasure upon a beautiful woman; and it is
   impossible to forbear lusting after and dallying with such an object."
   Such pretences as these will scarcely be overcome by reason, and
   therefore must be argued against with the terrors of the Lord, and so
   they are here argued against.

   (1.) It is a severe operation that is here prescribed for the
   preventing of these fleshly lusts. If thy right eye offend thee, or
   cause thee to offend, by wanton glances, or wanton gazings, upon
   forbidden objects; if thy right hand off end thee, or cause thee to
   offend, by wanton dalliances; and if it were indeed impossible, as is
   pretended, to govern the eye and the hand, and they have been so
   accustomed to these wicked practices, that they will not be withheld
   from them; if there be no other way to restrain them (which, blessed be
   God, through his grace, there is), it were better for us to pluck out
   the eye, and cut off the hand, though the right eye, and right hand,
   the more honourable and useful, than to indulge them in sin to the ruin
   of the soul. And if this must be submitted to, at the thought of which
   nature startles, much more must we resolve to keep under the body, and
   to bring it into subjection; to live a life of mortification and
   self-denial; to keep a constant watch over our own hearts, and to
   suppress the first rising of lust and corruption there; to avoid the
   occasions of sin, to resist the beginnings of it, and to decline the
   company of those who will be a snare to us, though ever so pleasing; to
   keep out of harm's way, and abridge ourselves in the use of lawful
   things, when we find them temptations to us; and to seek unto God for
   his grace, and depend upon that grace daily, and so to walk in the
   Spirit, as that we may not fulfil the lusts of the flesh; and this will
   be as effectual as cutting off a right hand or pulling out a right eye;
   and perhaps as much against the grain to flesh and blood; it is the
   destruction of the old man.

   (2.) It is a startling argument that is made use of to enforce this
   prescription (v. 29), and it is repeated in the same words (v. 30),
   because we are loth to hear such rough things; Isa. xxx. 10. It is
   profitable for thee that one of thy members should perish, though it be
   an eye or a hand, which can be worse spared, and not that thy whole
   body should be cast into hell. Note, [1.] It is not unbecoming a
   minister of the gospel to preach of hell and damnation; nay, he must do
   it, for Christ himself did it; and we are unfaithful to our trust, if
   we give not warning of the wrath to come. [2.] There are some sins from
   which we need to be saved with fear, particularly fleshly lusts, which
   are such natural brute beasts as cannot be checked, but by being
   frightened; cannot be kept from a forbidden tree, but by cherubim, with
   a flaming sword. [3.] When we are tempted to think it hard to deny
   ourselves, and to crucify fleshly lusts, we ought to consider how much
   harder it will be to lie for ever in the lake that burns with fire and
   brimstone; those do not know or do not believe what hell is, that will
   rather venture their eternal ruin in those flames, than deny themselves
   the gratification of a base and brutish lust. [4.] In hell there will
   be torments for the body; the whole body will be cast into hell, and
   there will be torment in every part of it; so that if we have a care of
   our own bodies, we shall possess them in sanctification and honour, and
   not in the lusts of uncleanness. [5.] Even those duties that are most
   unpleasant to flesh and blood, are profitable for us; and our Master
   requires nothing from us but what he knows to be for our advantage.

   3. That men's divorcing of their wives upon dislike, or for any other
   cause except adultery, however tolerated and practised among the Jews,
   was a violation of the seventh commandment, as it opened a door to
   adultery, v. 31, 32. Here observe,

   (1.) How the matter now stood with reference to divorce. It hath been
   said (he does not say as before, It hath been said by them of old time,
   because this was not a precept, as those were, though the Pharisees
   were willing so to understand it, ch. xix. 7, but only a permission),
   "Whosoever shall put away his wife, let him give her a bill of divorce;
   let him not think to do it by word of mouth, when he is in a passion;
   but let him do it deliberately, by a legal instrument in writing,
   attested by witnesses; if he will dissolve the matrimonial bond, let
   him do it solemnly." Thus the law had prevented rash and hasty
   divorces; and perhaps at first, when writing was not so common among
   the Jews, that made divorces rare things; but in process of time it
   became very common, and this direction of how to do it, when there was
   just cause for it, was construed into a permission of it for any cause,
   ch. xix. 3.

   (2.) How this matter was rectified and amended by our Saviour. He
   reduced the ordinance of marriage to its primitive institution: They
   two shall be one flesh, not to be easily separated, and therefore
   divorce is not to be allowed, except in case of adultery, which breaks
   the marriage covenant; but he that puts away his wife upon any other
   pretence, causeth her to commit adultery, and him also that shall marry
   her when she is thus divorced. Note, Those who lead others into
   temptation to sin, or leave them in it, or expose them to it, make
   themselves guilty of their sin, and will be accountable for it. This is
   one way of being partaker with adulterers Ps. l. 18.

The Sermon on the Mount.

   33 Again, ye have heard that it hath been said by them of old time,
   Thou shalt not forswear thyself, but shalt perform unto the Lord thine
   oaths:   34 But I say unto you, Swear not at all; neither by heaven;
   for it is God's throne:   35 Nor by the earth; for it is his footstool:
   neither by Jerusalem; for it is the city of the great King.   36
   Neither shalt thou swear by thy head, because thou canst not make one
   hair white or black.   37 But let your communication be, Yea, yea; Nay,
   nay: for whatsoever is more than these cometh of evil.

   We have here an exposition of the third commandment, which we are the
   more concerned right to understand, because it is particularly said,
   that God will not hold him guiltless, however he may hold himself, who
   breaks this commandment, by taking the name of the Lord in vain. Now as
   to this command,

   I. It is agreed on all hands that it forbids perjury, forswearing, and
   the violation of oaths and vows, v. 33. This was said to them of old
   time, and is the true intent and meaning of the third commandment. Thou
   shalt not use, or take up, the name of God (as we do by an oath) in
   vain, or unto vanity, or a lie. He hath not lift up his soul unto
   vanity, is expounded in the next words, nor sworn deceitfully, Ps.
   xxiv. 4. Perjury is a sin condemned by the light of nature, as a
   complication of impiety toward God and injustice toward man, and as
   rendering a man highly obnoxious to the divine wrath, which was always
   judged to follow so infallibly upon that sin, that the forms of
   swearing were commonly turned into execrations or imprecations; as
   that, God do so to me, and more also; and with us, So help me God;
   wishing I may never have any help from God, if I swear falsely. Thus,
   by the consent of nations, have men cursed themselves, not doubting but
   that God would curse them, if they lied against the truth then, when
   they solemnly called God to witness to it.

   It is added, from some other scriptures, but shalt perform unto the
   Lord thine oaths (Num. xxx. 2); which may be meant, either, 1. Of those
   promises to which God is a party, vows made to God; these must be
   punctually paid (Eccl. v. 4, 5): or, 2. Of those promises made to our
   brethren, to which God was a Witness, he being appealed to concerning
   our sincerity; these must be performed to the Lord, with an eye to him,
   and for his sake: for to him, by ratifying the promises with an oath,
   we have made ourselves debtors; and if we break a promise so ratified,
   we have not lied unto men only, but unto God.

   II. It is here added, that the commandment does not only forbid false
   swearing, but all rash, unnecessary swearing: Swear not at all, v. 34;
   Compare Jam. v. 12. Not that all swearing is sinful; so far from that,
   if rightly done, it is a part of religious worship, and we in it give
   unto God the glory due to his name. See Deut. vi. 13; x. 20; Isa. xlv.
   23; Jer. iv. 2. We find Paul confirming what he said by such
   solemnities (2 Cor. i. 23), when there was a necessity for it. In
   swearing, we pawn the truth of something known, to confirm the truth of
   something doubtful or unknown; we appeal to a greater knowledge, to a
   higher court, and imprecate the vengeance of a righteous Judge, if we
   swear deceitfully.

   Now the mind of Christ in this matter is,

   1. That we must not swear at all, but when we are duly called to it,
   and justice or charity to our brother, or respect to the commonwealth,
   make it necessary for the end of strife (Heb. vi. 16), of which
   necessity the civil magistrate is ordinarily to be the judge. We may be
   sworn, but we must now swear; we may be adjured, and so obliged to it,
   but we must not thrust ourselves upon it for our own worldly advantage.

   2. That we must not swear lightly and irreverently, in common
   discourse: it is a very great sin to make a ludicrous appeal to the
   glorious Majesty of heaven, which, being a sacred thing, ought always
   to be very serious: it is a gross profanation of God's holy name, and
   of one of the holy things which the children of Israel sanctify to the
   Lord: it is a sin that has no cloak, no excuse for it, and therefore a
   sign of a graceless heart, in which enmity to God reigns: Thine enemies
   take thy name in vain.

   3. That we must in a special manner avoid promissory oaths, of which
   Christ more particularly speaks here, for they are oaths that are to be
   performed. The influence of an affirmative oath immediately ceases,
   when we have faithfully discovered the truth, and the whole truth; but
   a promissory oath binds so long, and may be so many ways broken, by the
   surprise as well as strength of a temptation, that it is not to be used
   but upon great necessity: the frequent requiring and using of oaths, is
   a reflection upon Christians, who should be of such acknowledged
   fidelity, as that their sober words should be as sacred as their solemn
   oaths.

   4. That we must not swear by any other creature. It should seem there
   were some, who, in civility (as they thought) to the name of God, would
   not make use of that in swearing, but would swear by heaven or earth,
   &c. This Christ forbids here (v. 34) and shows that there is nothing we
   can swear by, but it is some way or other related to God, who is the
   Fountain of all beings, and therefore that it is as dangerous to swear
   by them, as it is to swear by God himself: it is the verity of the
   creature that is laid at stake; now that cannot be an instrument of
   testimony, but as it has regard to God, who is the summum verum--the
   chief Truth. As for instance,

   (1.) Swear not by the heaven; "As sure as there is a heaven, this is
   true;" for it is God's throne, where he resides, and in a particular
   manner manifests his glory, as a Prince upon his throne: this being the
   inseparable dignity of the upper world, you cannot swear by heaven, but
   you swear by God himself.

   (2.) Nor by the earth, for it is his footstool. He governs the motions
   of this lower world; as he rules in heaven, so he rules over the earth;
   and though under his feet, yet it is also under his eye and care, and
   stands in relation to him as his, Ps. xxiv. 1. The earth is the Lord's;
   so that in swearing by it, you swear by its Owner.

   (3.) Neither by Jerusalem, a place for which the Jews had such a
   veneration, that they could not speak of any thing more sacred to swear
   by; but beside the common reference Jerusalem has to God, as part of
   the earth, it is in special relation to him, for it is the city of the
   great King (Ps. xlviii. 2), the city of God (Ps. xlvi. 4), he is
   therefore interested in it, and in every oath taken by it.

   (4.) "Neither shalt thou swear by the head; though it be near thee, and
   an essential part of thee, yet it is more God's than thine; for he made
   it, and formed all the springs and powers of it; whereas thou thyself
   canst not, from any natural intrinsic influence, change the colour of
   one hair, so as to make it white or black; so that thou canst not swear
   by thy head, but thou swearest by him who is the Life of thy head, and
   the Lifter up of it." Ps. iii. 3.

   5. That therefore in all our communications we must content ourselves
   with, Yea, yea, and nay, nay, v. 37. In ordinary discourse, if we
   affirm a thing, let us only say, Yea, it is so; and, if need be, to
   evidence our assurance of a thing, we may double it, and say, Yea, yea,
   indeed it is so: Verily, verily, was our Saviour's yea, yea. So if we
   deny a thing, let is suffice to say, No; or if it be requisite, to
   repeat the denial, and say, No, no; and if our fidelity be known, that
   will suffice to gain us credit; and if it be questioned, to back what
   we say with swearing and cursing, is but to render it more suspicious.
   They who can swallow a profane oath, will not strain at a lie. It is a
   pity that this, which Christ puts in the mouths of all his disciples,
   should be fastened, as a name of reproach, upon a sect faulty enough
   other ways, when (as Dr. Hammond says) we are not forbidden any more
   than yea and nay, but are in a manner directed to the use of that.

   The reason is observable; For whatsoever is more than these cometh of
   evil, though it do not amount to the iniquity of an oath. It comes ek
   tou Diabolou; so an ancient copy has it: it comes from the Devil, the
   evil one; it comes from the corruption of men's nature, from passion
   and vehemence; from a reigning vanity in the mind, and a contempt of
   sacred things: it comes from that deceitfulness which is in men, All
   men are liars; therefore men use these protestations, because they are
   distrustful one of another, and think they cannot be believed without
   them. Note, Christians should, for the credit of their religion, avoid
   not only that which is in itself evil, but that which cometh of evil,
   and has the appearance of it. That may be suspected as a bad thing,
   which comes from a bad cause. An oath is physic, which supposes a
   disease.

The Sermon on the Mount.

   38 Ye have heard that it hath been said, An eye for an eye, and a tooth
   for a tooth:   39 But I say unto you, That ye resist not evil: but
   whosoever shall smite thee on thy right cheek, turn to him the other
   also.   40 And if any man will sue thee at the law, and take away thy
   coat, let him have thy cloak also.   41 And whosoever shall compel thee
   to go a mile, go with him twain.   42 Give to him that asketh thee, and
   from him that would borrow of thee turn not thou away.

   In these verses the law of retaliation is expounded, and in a manner
   repealed. Observe,

   I. What the Old-Testament permission was, in case of injury; and here
   the expression is only, Ye have heard that is has been said; not, as
   before, concerning the commands of the decalogue, that it has been said
   by, or to, them of old time. It not was a command, that every one
   should of necessity require such satisfaction; but they might lawfully
   insist upon it, if they pleased; an eye for an eye, and a tooth for a
   tooth. This we find, Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; in
   all which places it is appointed to be done by the magistrate, who
   bears not the sword in vain, but is the minister of God, an avenger to
   execute wrath, Rom. xiii. 4. It was a direction to the judges of the
   Jewish nation what punishment to inflict in case of maims, for terror
   to such as would do mischief on the one hand, and for a restraint to
   such as have mischief done to them on the other hand, that they may not
   insist on a greater punishment than is proper: it is not a life for an
   eye, nor a limb for a tooth, but observe a proportion; and it is
   intimated (Num. xxxv. 31), that the forfeiture in this case might be
   redeemed with money; for when it is provided that no ransom shall be
   taken for the life of a murderer, it is supposed that for maims a
   pecuniary satisfaction was allowed.

   But some of the Jewish teachers, who were not the most compassionate
   men in the world, insisted upon it as necessary that such revenge
   should be taken, even by private persons themselves, and that there was
   no room left for remission, or the acceptance of satisfaction. Even
   now, when they were under the government of the Roman magistrates, and
   consequently the judicial law fell to the ground of course, yet they
   were still zealous for any thing that looked harsh and severe.

   Now, so far this is in force with us, as a direction to magistrates, to
   use the sword of justice according to the good and wholesome laws of
   the land, for the terror of evil-doers, and the vindication of the
   oppressed. That judge neither feared God nor regarded man, who would
   not avenge the poor widow of her adversary, Luke xviii. 2, 3. And it is
   in force as a rule to lawgivers, to provide accordingly, and wisely to
   apportion punishments to crimes, for the restraint of rapine and
   violence, and the protection of innocency.

   II. What the New-Testament precept is, as to the complainant himself,
   his duty is, to forgive the injury as done to himself, and no further
   to insist upon the punishment of it than is necessary to the public
   good: and this precept is consonant to the meekness of Christ, and the
   gentleness of his yoke.

   Two things Christ teaches us here:

   1. We must not be revengeful (v. 39); I say unto you, that ye resist
   not evil;--the evil person that is injurious to you. The resisting of
   any ill attempt upon us, is here as generally and expressly forbidden,
   as the resisting of the higher powers is (Rom. xiii. 2); and yet this
   does not repeal the law of self-preservation, and the care we are to
   take of our families; we may avoid evil, and may resist it, so far as
   is necessary to our own security; but we must not render evil for evil,
   must not bear a grudge, nor avenge ourselves, nor study to be even with
   those that have treated us unkindly, but we must go beyond them by
   forgiving them, Prov. xx. 22; xxiv. 29; xxv. 21, 22; Rom. xii. 7. The
   law of retaliation must be made consistent with the law of love: nor,
   if any have injured us, is our recompence in our own hands, but in the
   hands of God, to whose wrath we must give place; and sometimes in the
   hands of his viceregents, where it is necessary for the preservation of
   the public peace; but it will not justify us in hurting our brother to
   say that he began, for it is the second blow that makes the quarrel;
   and when we were injured, we had an opportunity not to justify our
   injuring him, but to show ourselves the true disciples of Christ, by
   forgiving him.

   Three things our Saviour specifies, to show that Christians must
   patiently yield to those who bear hard upon them, rather than contend;
   and these include others.

   (1.) A blow on the cheek, which is an injury to me in my body;
   "Whosoever shall smite thee on thy right cheek," which is not only a
   hurt, but an affront and indignity (2 Cor. xi. 20), if a man in anger
   or scorn thus abuse thee, "turn to him the other cheek;" that is,
   "instead of avenging that injury, prepare for another, and bear it
   patiently: give not the rude man as good as he brings; do not challenge
   him, nor enter an action against him; if it be necessary to the public
   peace that he be bound to his good behaviour, leave that to the
   magistrate; but for thine own part, it will ordinarily be the wisest
   course to pass it by, and take no further notice of it: there are no
   bones broken, no great harm done, forgive it and forget it; and if
   proud fools think the worse of thee, and laugh at thee for it, all wise
   men will value and honour thee for it, as a follower of the blessed
   Jesus, who, though he was the Judge of Israel, did not smite those who
   smote him on the cheek," Micah v. 1. Though this may perhaps, with some
   base spirits, expose us to the like affront another time, and so it is,
   in effect, to turn the other cheek, yet let not that disturb us, but
   let us trust God and his providence to protect us in the way of our
   duty. Perhaps, the forgiving of one injury may prevent another, when
   the avenging of it would but draw on another; some will be overcome by
   submission, who by resistance would but be the more exasperated, Prov.
   xxv. 22. However, our recompence is in Christ's hands, who will reward
   us with eternal glory for the shame we thus patiently endure; and
   though it be not directly inflicted, it if be quietly borne for
   conscience' sake, and in conformity to Christ's example, it shall be
   put upon the score of suffering for Christ.

   (2.) The loss of a coat, which is a wrong to me in my estate (v. 40);
   If any man will sue thee at the law, and take away thy coat. It is a
   hard case. Note, It is common for legal processes to be made use of for
   the doing of greatest injuries. Though judges be just and circumspect,
   yet it is possible for bad men who make no conscience of oaths and
   forgeries, by course of law to force off the coat from a man's back.
   Marvel not at the matter (Eccl. v. 8), but, in such a case, rather than
   go to the law by way of revenge, rather than exhibit a cross bill, or
   stand out to the utmost, in defence of that which is thy undoubted
   right, let him even take thy cloak also. If the matter be small, which
   we may lose without an considerable damage to our families, it is good
   to submit to it for peace' sake. "It will not cost thee so much to buy
   another cloak, as it will cost thee by course of law to recover that;
   and therefore unless thou canst get it again by fair means, it is
   better to let him take it."

   (3.) The going a mile by constraint, which is a wrong to me in my
   liberty (v. 41); "Whosoever shall compel thee to go a mile, to run an
   errand for him, or to wait upon him, grudge not at it, but go with him
   two miles rather than fall out with him:" say not, "I would do it, if I
   were not compelled to it, but I hate to be forced;" rather say,
   "Therefore I will do it, for otherwise there will be a quarrel;" and it
   is better to serve him, than to serve thy own lusts of pride and
   revenge. Some give this sense of it: The Jews taught that the disciples
   of the wise, and the students of the law, were not to be pressed, as
   others might, by the king's officers, to travel upon the public
   service; but Christ will not have his disciples to insist upon this
   privilege, but to comply rather than offend the government. The sum of
   all is, that Christians must not be litigious; small injuries must be
   submitted to, and no notice taken of them; and if the injury be such as
   requires us to seek reparation, it must be for a good end, and without
   thought of revenge: though we must not invite injuries, yet we must
   meet them cheerfully in the way of duty, and make the best of them. If
   any say, Flesh and blood cannot pass by such an affront, let them
   remember, that flesh and blood shall not inherit the kingdom of God.

   2. We must be charitable and beneficent (v. 42); must not only do no
   hurt to our neighbours, but labour to do them all the good we can. (1.)
   We must be ready to give; "Give to him that asketh thee. If thou has an
   ability, look upon the request of the poor as giving thee an
   opportunity for the duty of almsgiving." When a real object of charity
   presents itself, we should give at the first word: Give a portion to
   seven, and also to eight; yet the affairs of our charity must be guided
   with discretion (Ps. cxii. 5), lest we give that to the idle and
   unworthy, which should be given to those that are necessitous, and
   deserve well. What God says to us, we should be ready to say to our
   poor brethren, Ask, and it shall be given you. (2.) We must be ready to
   lend. This is sometimes as great a piece of charity as giving; as it
   not only relieves the present exigency, but obliges the borrower to
   providence, industry, and honesty; and therefore, "From him that would
   borrow of thee something to live on, or something to trade on, turn not
   thou away: shun not those that thou knowest have such a request to make
   of thee, nor contrive excuses to shake them off." Be easy of access to
   him that would borrow: though he be bashful, and have not confidence to
   make known his case and beg the favour, yet thou knowest both his need
   and his desire, and therefore offer him the kindness. Exorabor antequam
   rogor; honestis precibus occuram--I will be prevailed on before I am
   entreated; I will anticipate the becoming petition. Seneca, De Vitâ
   Beatâ. It becomes us to be thus forward in acts of kindness, for before
   we call, God hears us, and prevents us with the blessings of his
   goodness.

The Sermon on the Mount.

   43 Ye have heard that it hath been said, Thou shalt love thy neighbour,
   and hate thine enemy.   44 But I say unto you, Love your enemies, bless
   them that curse you, do good to them that hate you, and pray for them
   which despitefully use you, and persecute you;   45 That ye may be the
   children of your Father which is in heaven: for he maketh his sun to
   rise on the evil and on the good, and sendeth rain on the just and on
   the unjust.   46 For if ye love them which love you, what reward have
   ye? do not even the publicans the same?   47 And if ye salute your
   brethren only, what do ye more than others? do not even the publicans
   so?   48 Be ye therefore perfect, even as your Father which is in
   heaven is perfect.

   We have here, lastly, an exposition of that great fundamental law of
   the second table, Thou shalt love thy neighbour, which was the
   fulfilling of the law.

   I. See here how this law was corrupted by the comments of the Jewish
   teachers, v. 43. God said, Thou shalt love thy neighbour; and by
   neighbour they understood those only of their own country, nation, and
   religion; and those only that they were pleased to look upon as their
   friends: yet this was not the worst; from this command, Thou shalt love
   thy neighbour, they were willing to infer what God never designed; Thou
   shalt hate thine enemy; and they looked upon whom they pleased as their
   enemies, thus making void the great command of God by their traditions,
   though there were express laws to the contrary, Exod. xxiii. 4, 5;
   Deut. xxiii. 7. Thou shalt not abhor an Edomite, nor an Egyptian,
   though these nations had been as much enemies to Israel as any
   whatsoever. It was true, God appointed them to destroy the seven
   devoted nations of Canaan, and not to make leagues with them; but there
   was a particular reason for it--to make room for Israel, and that they
   might not be snares to them; but it was very ill-natured from hence to
   infer, that they must hate all their enemies; yet the moral philosophy
   of the heathen then allowed this. It is Cicero's rule, Nemini nocere
   nisi prius lacessitum injuriâ--To injure no one, unless previously
   injured. De Offic. See how willing corrupt passions are to fetch
   countenance from the word of God, and to take occasion by the
   commandment to justify themselves.

   II. See how it is cleared by the command of the Lord Jesus, who teaches
   us another lesson: "But I say unto you, I, who come to be the great
   Peace-Maker, the general Reconciler, who loved you when you were
   strangers and enemies, I say, Love your enemies," v. 44. Though men are
   ever so bad themselves, and carry it ever so basely towards us, yet
   that does not discharge us from the great debt we owe them, of love to
   our kind, love to our kin. We cannot but find ourselves very prone to
   wish the hurt, or at least very coldly to desire the good, of those
   that hate us, and have been abusive to us; but that which is at the
   bottom hereof is a root of bitterness, which must be plucked up, and a
   remnant of corrupt nature which grace must conquer. Note, it is the
   great duty of Christians to love their enemies; we cannot have
   complacency in one that is openly wicked and profane, nor put a
   confidence in one that we know to be deceitful; nor are we to love all
   alike; but we must pay respect to the human nature, and so far honour
   all men: we must take notice, with pleasure, of that even in our
   enemies which is amiable and commendable; ingenuousness, good temper,
   learning, and moral virtue, kindness to others, profession of religion,
   &c., and love that, though they are our enemies. We must have a
   compassion for them, and a good will toward them. We are here told,

   1. That we must speak well of them: Bless them that curse you. When we
   speak to them, we must answer their revilings with courteous and
   friendly words, and not render railing for railing; behind their backs
   we must commend that in them which is commendable, and when we have
   said all the good we can of them, not be forward to say any thing more.
   See 1 Pet. iii. 9. They, in whose tongues is the law of kindness, can
   give good words to those who give bad words to them.

   2. That we must do well to them: "Do good to them that hate you, and
   that will be a better proof of love than good words. Be ready to do
   them all the real kindness that you can, and glad of an opportunity to
   do it, in their bodies, estates, names, families; and especially to do
   good to their souls." It was said of Archbishop Cranmer, that the way
   to make him a friend was to do him an ill turn; so many did he serve
   who had disobliged him.

   3. We must pray for them: Pray for them that despitefully use you, and
   persecute you. Note, (1.) It is no new thing for the most excellent
   saints to be hated, and cursed, and persecuted, and despitefully used,
   by wicked people; Christ himself was so treated. (2.) That when at any
   time we meet with such usage, we have an opportunity of showing our
   conformity both to the precept and to the example of Christ, by praying
   for them who thus abuse us. If we cannot otherwise testify our love to
   them, yet this way we may without ostentation, and it is such a way as
   surely we durst not dissemble in. We must pray that God will forgive
   them, that they may never fare the worse for any thing they have done
   against us, and that he would make them to be at peace with us; and
   this is one way of making them so. Plutarch, in his Laconic
   Apophthegms, has this of Aristo; when one commended Cleomenes's saying,
   who, being asked what a good king should do, replied, Tous men philous
   euergetein, tous de echthrous kakos poiein--Good turns to his friends,
   and evil to his enemies; he said, How much better is it tous men
   philous euergetein, tous de echthrous philous poiein--to do good to our
   friends, and make friends of our enemies. This is heaping coals of fire
   on their heads.

   Two reasons are here given to enforce this command (which sounds so
   harsh) of loving our enemies. We must do it,

   [1.] That we may be like God our Father; "that ye may be, may approve
   yourselves to be, the children of your Father which is in heaven." Can
   we write a better copy? It is a copy in which love to the worst of
   enemies is reconciled to, and consistent with, infinite purity and
   holiness. God maketh his sun to rise, and sendeth rain, on the just and
   the unjust, v. 45. Note, First, Sunshine and rain are great blessings
   to the world, and they come from God. It is his sun that shines, and
   the rain is sent by him. They do not come of course, or by chance, but
   from God. Secondly, Common mercies must be valued as instances and
   proofs of the goodness of God, who in them shows himself a bountiful
   Benefactor to the world of mankind, who would be very miserable without
   these favours, and are utterly unworthy of the least of them. Thirdly,
   These gifts of common providence are dispensed indifferently to good
   and evil, just and unjust; so that we cannot know love and hatred by
   what is before us, but by what is within us; not by the shining of the
   sun on our heads, but by the rising of the Sun of Righteousness in our
   hearts. Fourthly, The worst of men partake of the comforts of this life
   in common with others, though they abuse them, and fight against God
   with his own weapons; which is an amazing instance of God's patience
   and bounty. It was but once that God forbade his sun to shine on the
   Egyptians, when the Israelites had light in their dwellings; God could
   make such a distinction every day. Fifthly, The gifts of God's bounty
   to wicked men that are in rebellion against him, teach us to do good to
   those that hate us; especially considering, that though there is in us
   a carnal mind which is enmity to God, yet we share in his bounty.
   Sixthly, Those only will be accepted as the children of God, who study
   to resemble him, particularly in his goodness.

   [2.] That we may herein do more than others, v. 46, 47. First,
   Publicans love their friends. Nature inclines them to it; interest
   directs them to it. To do good to them who do good to us, is a common
   piece of humanity, which even those whom the Jews hated and despised
   could give as good proofs as of the best of them. The publicans were
   men of no good fame, yet they were grateful to such as had helped them
   to their places, and courteous to those they had a dependence upon; and
   shall we be no better than they? In doing this we serve ourselves and
   consult our own advantage; and what reward can we expect for that,
   unless a regard to God, and a sense of duty, carrying us further than
   our natural inclination and worldly interest? Secondly, We must
   therefore love our enemies, that we may exceed them. If we must go
   beyond scribes and Pharisees, much more beyond publicans. Note,
   Christianity is something more than humanity. It is a serious question,
   and which we should frequently put to ourselves, "What do we more than
   others? What excelling thing do we do? We know more than others; we
   talk more of the things of God than others; we profess, and have
   promised, more than others; God has done more for us, and therefore
   justly expects more from us than from others; the glory of God is more
   concerned in us than in others; but what do we more than others?
   Wherein do we live above the rate of the children of this world? Are we
   not carnal, and do we not walk as men, below the character of
   Christians? In this especially we must do more than others, that while
   every one will render good for good, we must render good for evil; and
   this will speak a nobler principle, and is consonant to a higher rule,
   than the most of men act by. Others salute their brethren, they embrace
   those of their own party, and way, and opinion; but we must not so
   confine our respect, but love our enemies, otherwise what reward have
   we? We cannot expect the reward of Christians, if we rise no higher
   than the virtue of publicans." Note, Those who promise themselves a
   reward above others must study to do more than others.

   Lastly, Our Saviour concludes this subject with this exhortation (v.
   48), Be ye therefore perfect, as your Father which is in heaven is
   perfect. Which may be understood, 1. In general, including all those
   things wherein we must be followers of God as dear children. Note, It
   is the duty of Christians to desire, and aim at, and press toward a
   perfection in grace and holiness, Phil. iii. 12-14. And therein we must
   study to conform ourselves to the example of our heavenly Father, 1
   Pet. i. 15, 16. Or, 2. In this particular before mentioned, of doing
   good to our enemies; see Luke vi. 36. It is God's perfection to forgive
   injuries and to entertain strangers, and to do good to the evil and
   unthankful, and it will be ours to be like him. We that owe so much,
   that owe our all, to the divine bounty, ought to copy it out as well as
   we can.
     __________________________________________________________________

M A T T H E W.

  CHAP. VI.

   Christ having, in the former chapter, armed his disciples against the
   corrupt doctrines and opinions of the scribes and Pharisees, especially
   in their expositions of the law (that was called their leaven, ch. xvi.
   12), comes in this chapter to warn them against their corrupt
   practices, against the two sins which, though in their doctrine they
   did not justify, yet in their conversation they were notoriously guilty
   of, and so as even to recommend them to their admirers: these were
   hypocrisy and worldly-mindedness, sins which, of all others, the
   professors of religion need most to guard against, as sins that most
   easily beset those who have escaped the grosser pollutions that are in
   the world through lust, and which are therefore highly dangerous. We
   are here cautioned, I. Against hypocrisy; we must not be as the
   hypocrites are, nor do as the hypocrites do. 1. In the giving of alms,
   ver. 1-4. 2. In prayer, ver. 5-8. We are here taught what to pray for,
   and how to pray (ver. 9-13); and to forgive in prayer, ver. 14, 15. 3.
   In fasting, ver. 16-18. II. Against worldly-mindedness, 1. In our
   choice, which is the destroying sin of hypocrites, ver. 19-24. 2. In
   our cares, which is the disquieting sin of many good Christians, ver.
   25-34.

The Sermon on the Mount.

   1 Take heed that ye do not your alms before men, to be seen of them:
   otherwise ye have no reward of your Father which is in heaven.   2
   Therefore when thou doest thine alms, do not sound a trumpet before
   thee, as the hypocrites do in the synagogues and in the streets, that
   they may have glory of men. Verily I say unto you, They have their
   reward.   3 But when thou doest alms, let not thy left hand know what
   thy right hand doeth:   4 That thine alms may be in secret: and thy
   Father which seeth in secret himself shall reward thee openly.

   As we must do better than the scribes and Pharisees in avoiding
   heart-sins, heart-adultery, and heart-murder, so likewise in
   maintaining and keeping up heart-religion, doing what we do from an
   inward, vital principle, that we may be approved of God, not that we
   may be applauded of men; that is, we must watch against hypocrisy,
   which was the leaven of the Pharisees, as well as against their
   doctrine, Luke xii. 1. Almsgiving, prayer, and fasting, are three great
   Christian duties--the three foundations of the law, say the Arabians:
   by them we do homage and service to God with our three principal
   interests; by prayer with our souls, by fasting with our bodies, by
   alms-giving with our estates. Thus we must not only depart from evil,
   but do good, and do it well, and so dwell for evermore.

   Now in these verses we are cautioned against hypocrisy in giving alms.
   Take heed of it. Our being bid to take heed of it intimates that it is
   sin. 1. We are in great danger of; it is a subtle sin; vain-glory
   insinuates itself into what we do ere we are aware. The disciples would
   be tempted to it by the power they had to do many wondrous works, and
   their living with some that admired them and others that despised them,
   both which are temptations to covet to make a fair show in the flesh.
   2. It is a sin we are in great danger by. Take heed of hypocrisy, for
   if it reign in you, it will ruin you. It is the dead fly that spoils
   the whole box of precious ointment.

   Two things are here supposed,

   I. The giving of alms is a great duty, and a duty which all the
   disciples of Christ, according to their ability, must abound in. It is
   prescribed by the law of nature and of Moses, and great stress is laid
   upon it by the prophets. Divers ancient copies here for ten
   eleemosynen--your alms, read ten dikaiosynen--your righteousness, for
   alms are righteousness, Ps. cxii. 9; Prov. x. 2. The Jews called the
   poor's box the box of righteousness. That which is given to the poor is
   said to be their due, Prov. iii. 27. The duty is not the less necessary
   and excellent for its being abused by hypocrites to serve their pride.
   If superstitious papists have placed a merit in works of charity, that
   will not be an excuse for covetous protestants that are barren in such
   good works. It is true, our alms-deeds do not deserve heaven; but it is
   as true that we cannot go to heaven without them. It is pure religion
   (Jam. i. 27), and will be the test at the great day; Christ here takes
   it for granted that his disciples give alms, nor will he own those that
   do not.

   II. That it is such a duty as has a great reward attending it, which is
   lost if it be done in hypocrisy. It is sometimes rewarded in temporal
   things with plenty (Prov. xi. 24, 25; xix. 17); security from want
   (Prov. xxviii. 27; Ps. xxxvii. 21, 25); succour in distress (Ps. xli.
   1, 2); honour and a good name, which follow those most that least covet
   them, Ps. cxii. 9. However, it shall be recompensed in the resurrection
   of the just (Luke xiv. 14), in eternal riches.


   Quas dederis, solas semper habebis, opes.

   The riches you impart form the only wealth you

   will always retain.

   Martial.

   This being supposed, observe now,

   1. What was the practice of the hypocrites about this duty. They did it
   indeed, but not from any principle of obedience to God, or love to man,
   but in pride and vain-glory; not in compassion to the poor, but purely
   for ostentation, that they might be extolled as good men, and so might
   gain an interest in the esteem of the people, with which they knew how
   to serve their own turn, and to get a great deal more than they gave.
   Pursuant to this intention, they chose to give their alms in the
   synagogues, and in the streets, where there was the greatest concourse
   of people to observe them, who applauded their liberality because they
   shared in it, but were so ignorant as not to discern their abominable
   pride. Probably they had collections for the poor in the synagogues,
   and the common beggars haunted the streets and highways, and upon these
   public occasions they chose to give their alms. Not that it is unlawful
   to give alms when men see us; we may do it; but not that men may see
   us; we should rather choose those objects of charity that are less
   observed. The hypocrites, if they gave alms to their own houses,
   sounded a trumpet, under pretence of calling the poor together to be
   served, but really to proclaim their charity, and to have that taken
   notice of and made the subject of discourse.

   Now the doom that Christ passes upon this is very observable; Verily I
   say unto you, they have their reward. At first view this seems a
   promise--If they have their reward they have enough, but two words in
   it make it a threatening.

   (1.) It is a reward, but it is their reward; not the reward which God
   promises to them that do good, but the reward which they promise
   themselves, and a poor reward it is; they did it to be seen of men, and
   they are seen of men; they chose their own delusions with which they
   cheated themselves, and they shall have what they chose. Carnal
   professors stipulate with God for preferment, honour, wealth, and they
   shall have their bellies filled with those things (Ps. xvii. 14); but
   let them expect no more; these are their consolation (Luke vi. 24),
   their good things (Luke xvi. 25), and they shall be put off with these.
   "Didst thou not agree with me for a penny? It is the bargain that thou
   art likely to abide by."

   (2.) It is a reward, but it is a present reward, they have it; and
   there is none reserved for them in the future state. They now have all
   that they are likely to have from God; they have their reward here, and
   have none to hope for hereafter. Apechousi ton misthon. It signifies a
   receipt in full. What rewards the godly have in this life are but in
   part of payment; there is more behind, much more; but hypocrites have
   their all in this world, so shall their doom be; themselves have
   decided it. The world is but for provision to the saints, it is their
   spending-money; but it is pay to hypocrites, it is their portion.

   2. What is the precept of our Lord Jesus about it, v. 3, 4. He that was
   himself such an example of humility, pressed it upon his disciples, as
   absolutely necessary to the acceptance of their performances. "Let not
   thy left hand know what thy right hand doeth when thou givest alms."
   Perhaps this alludes to the placing of the Corban, the poor man's box,
   or the chest into which they cast their free-will offerings, on the
   right hand of the passage into the temple; so that they put their gifts
   into it with the right-hand. Or the giving of alms with the right hand,
   intimates readiness to it and resolution in it; do it dexterously, not
   awkwardly nor with a sinister intention. The right hand may be used in
   helping the poor, lifting them up, writing for them, dressing their
   sores, and other ways besides giving to them; but, "whatever kindness
   thy right hand doeth to the poor, let not thy left hand know it:
   conceal it as much as possible; industriously keep it private. Do it
   because it is a good work, not because it will give thee a good name."
   In omnibus factis, re, non teste, moveamur--In all our actions, we
   should be influenced by a regard to the object, not to the observer.
   Cic. de Fin. It is intimated, (1.) That we must not let others know
   what we do; no, not those that stand at our left hand, that are very
   near us. Instead of acquainting them with it, keep it from them if
   possible; however, appear so desirous to keep it from them, as that in
   civility they may seem not to take notice of it, and keep it to
   themselves, and let it go no further. (2.) That we must not observe it
   too much ourselves: the left hand is a part of ourselves; we must not
   within ourselves take notice too much of the good we do, must not
   applaud and admire ourselves. Self-conceit and self-complacency, and an
   adoring of our own shadow, are branches of pride, as dangerous as
   vain-glory and ostentation before men. We find those had their good
   works remembered to their honour, who had themselves forgotten them:
   When saw we thee an hungered, or athirst?

   3. What is the promise to those who are thus sincere and humble in
   their alms-giving. Let thine alms be in secret, and then thy Father who
   seeth in secret will observe them. Note, When we take least notice of
   our good deeds ourselves, God takes most notice of them. As God hears
   the wrongs done to us when we do not hear them (Ps. xxxviii. 14, 15),
   so he sees the good done by us, when we do not see it. As it is a
   terror to hypocrites, so it is a comfort to sincere Christians, that
   God sees in secret. But this is not all; not only the observation and
   praise, but the recompence is of God, himself shall reward thee openly.
   Note, They who in their alms-giving study to approve themselves to God,
   only turn themselves over to him as their Paymaster. The hypocrite
   catches at the shadow, but the upright man makes sure of the substance.
   Observe how emphatically it is expressed; himself shall reward, he will
   himself be the Rewarder, Heb. xi. 6. Let him alone to make it up in
   kind or kindness; nay, he will himself be the Reward (Gen. xv. 1),
   thine exceeding great reward. He will reward thee as thy Father, not as
   a master who gives his servant just what he earns and no more, but as a
   father who gives abundantly more, and without stint, to his son that
   serves him. Nay, he shall reward thee openly, if not in the present
   day, yet in the great day; then shall every man have praise of God,
   open praise, thou shall be confessed before men. If the work be not
   open, the reward shall, and that is better.

The Sermon on the Mount.

   5 And when thou prayest, thou shalt not be as the hypocrites are: for
   they love to pray standing in the synagogues and in the corners of the
   streets, that they may be seen of men. Verily I say unto you, They have
   their reward.   6 But thou, when thou prayest, enter into thy closet,
   and when thou hast shut thy door, pray to thy Father which is in
   secret; and thy Father which seeth in secret shall reward thee openly.
     7 But when ye pray, use not vain repetitions, as the heathen do: for
   they think that they shall be heard for their much speaking.   8 Be not
   ye therefore like unto them: for your Father knoweth what things ye
   have need of, before ye ask him.

   In prayer we have more immediately to do with God than in giving alms,
   and therefore are yet more concerned to be sincere, which is what we
   are here directed to. When thou prayest (v. 5). It is taken for granted
   that all the disciples of Christ pray. As soon as ever Paul was
   converted, behold he prayeth. You may as soon find a living man that
   does not breathe, as a living Christian that does not pray. For this
   shall every one that is godly pray. If prayerless, then graceless.
   "Now, when thou prayest, thou shalt not be as the hypocrites are, nor
   do as they do," v. 2. Note, Those who would not do as the hypocrites do
   in their ways and actions must not be as the hypocrites are in their
   frame and temper. He names nobody, but it appears by ch. xxiii. 13,
   that by the hypocrites here he means especially the scribes and
   Pharisees.

   Now there were two great faults they were guilty of in prayer, against
   each of which we are here cautioned--vain-glory (v. 5, 6); and vain
   repetitions, v. 7, 8.

   I. We must not be proud and vain-glorious in prayer, nor aim at the
   praise of men. And here observe,

   1. What was the way and practice of the hypocrites. In all their
   exercises of devotion, it was plain, the chief thing they aimed at was
   to be commended by their neighbours, and thereby to make an interest
   for themselves. When they seemed to soar upwards in prayer (and if it
   be right, it is the soul's ascent toward God), yet even then their eye
   was downwards upon this as their prey. Observe,

   (1.) What the places were which they chose for their devotions; they
   prayed in the synagogues, which were indeed proper places for public
   prayer, but not for personal. They pretended hereby to do honour to the
   place of their assemblies, but intended to do honour to themselves.
   They prayed in the corners of the streets, the broad streets (so the
   word signifies), which were most frequented. They withdrew thither, as
   if they were under a pious impulse which would not admit delay, but
   really it was to cause themselves to be taken notice of. There, where
   two streets met, they were not only within view of both, but every
   passenger turning close upon them would observe them, and hear what
   they said.

   (2.) The posture they used in prayer; they prayed standing; this is a
   lawful and proper posture for prayer (Mark xi. 25, When ye stand
   praying), but kneeling being the more humble and reverent gesture, Luke
   xxii. 41; Acts vii. 60; Eph. iii. 14, their standing seemed to savour
   of pride and confidence in themselves (Luke xviii. 11), The Pharisee
   stood and prayed.

   (3.) Their pride in choosing these public places, which is expressed in
   two things: [1.] They love to pray there. They did not love prayer for
   its own sake, but they loved it when it gave them an opportunity of
   making themselves noticed. Circumstances may be such, that our good
   deeds must needs be done openly, so as to fall under the observation of
   others, and be commended by them; but the sin and danger is when we
   love it, and are pleased with it, because it feeds the proud humour.
   [2.] It is that they may be seen of men; not that God might accept
   them, but that men might admire and applaud them; and that they might
   easily get the estates of widows and orphans into their hands (who
   would not trust such devout, praying men?) and that, when they had
   them, they might devour them without being suspected (ch. xxiii. 14);
   and effectually carry on their public designs to enslave the people.

   (4.) The product of all this, they have their reward; they have all the
   recompence they must ever expect from God for their service, and a poor
   recompence it is. What will it avail us to have the good word of our
   fellow-servants, if our Master do not say, Well done? But if in so
   great a transaction as is between us and God, when we are at prayer, we
   can take in so poor a consideration as the praise of men is, it is just
   that that should be all our reward. They did it to be seen of men, and
   they are so; and much good may it do them. Note, Those that would
   approve themselves to God by their integrity in their religion, must
   have no regard to the praise of men; it is not to men that we pray, nor
   from them that we expect an answer; they are not to be our judges, they
   are dust and ashes like ourselves, and therefore we must not have our
   eye to them: what passes between God and our own souls must be out of
   sight. In our synagogue-worship, we must avoid every thing that tends
   to make our personal devotion remarkable, as they that caused their
   voice to be heard on high, Isa. lviii. 4. Public places are not proper
   for private solemn prayer.

   2. What is the will of Jesus Christ in opposition to this. Humility and
   sincerity are the two great lessons that Christ teaches us; Thou, when
   thou prayest, do so and so (v. 6); thou in particular by thyself, and
   for thyself. Personal prayer is here supposed to be the duty and
   practice of all Christ's disciples.

   Observe, (1.) The directions here given about it.

   [1.] Instead of praying in the synagogues and in the corners of the
   streets, enter into thy closet, into some place of privacy and
   retirement. Isaac went into the field (Gen. xxiv. 63), Christ to a
   mountain, Peter to a housetop. No place amiss in point of ceremony, if
   it do but answer the end. Note, Secret prayer is to be performed in
   retirement, that we may be unobserved, and so may avoid ostentation;
   undisturbed, and so may avoid distraction; unheard, and so may use
   greater freedom; yet if the circumstances be such that we cannot
   possibly avoid being taken notice of, we must not therefore neglect the
   duty, lest the omission be a greater scandal than the observation of
   it.

   [2.] Instead of doing it to be seen of men, pray to thy Father who is
   in secret; to me, even to me, Zech. vii. 5, 6. The Pharisees prayed
   rather to men than to God; whatever was the form of their prayer, the
   scope of it was to beg the applause of men, and court their favours.
   "Well, do thou pray to God, and let that be enough for thee. Pray to
   him as a Father, as thy Father, ready to hear and answer, graciously
   inclined to pity, help, and succour thee. Pray to thy Father who is in
   secret." Note, In secret prayer we must have an eye to God, as present
   in all places; he is there in thy closet when no one else is there;
   there especially nigh to thee in what thou callest upon him for. By
   secret prayer we give God the glory of his universal presence (Acts
   xvii. 24), and may take to ourselves the comfort of it.

   (2.) The encouragements here given us to it.

   [1.] Thy Father seeth in secret; his eye is upon thee to accept thee,
   when the eye of no man is upon thee to applaud thee; under the
   fig-tree, I saw thee, said Christ to Nathaniel, John i. 48. He saw Paul
   at prayer in such a street, at such a house, Acts ix. 11. There is not
   a secret, sudden breathing after God, but he observes it.

   [2.] He will reward thee openly; they have their reward that do it
   openly, and thou shalt not lose thine for thy doing it in secret. It is
   called a reward, but it is of grace, not of debt; what merit can there
   be in begging? The reward will be open; they shall not only have it,
   but have it honourably: the open reward is that which hypocrites are
   fond of, but they have not patience to stay for it; it is that which
   the sincere are dead to, and they shall have it over and above.
   Sometimes secret prayers are rewarded openly in this world by signal
   answers to them, which manifests God's praying people in the
   consciences of their adversaries; however, at the great day there will
   be an open reward, when all praying people shall appear in glory with
   the great Intercessor. The Pharisees ha their reward before all the
   town, and it was a mere flash and shadow; true Christians shall have
   theirs before all the world, angels and men, and it shall be a weight
   of glory.

   II. We must not use vain repetitions in prayer, v. 7, 8. Though the
   life of prayer lies in lifting up the soul and pouring out the heart,
   yet there is some interest which words have in prayer, especially in
   joint prayer; for in that, words are necessary, and it should seem that
   our Saviour speaks here especially of that; for before he said, when
   thou prayest, he here, when ye pray; and the Lord's prayer which
   follows is a joint prayer, and in that, he that is the mouth of others
   is most tempted to an ostentation of language and expression, against
   which we are here warned; use not vain repetitions, either alone or
   with others: the Pharisees affected this, they made long prayers (ch.
   xxiii. 14), all their care was to make them long. Now observe,

   1. What the fault is that is here reproved and condemned; it is making
   a mere lip-labour of the duty of prayer, the service of the tongue,
   when it is not the service of the soul. This is expressed here by two
   words, Battologia, Polylogia. (1.) Vain repetitions--tautology,
   battology, idle babbling over the same words again and again to no
   purpose, like Battus, Sub illis montibus erant, erant sub montibus
   illis; like that imitation of the wordiness of a fool, Eccl. x. 14, A
   man cannot tell what shall be; and what shall be after him who can
   tell? which is indecent and nauseous in any discourse, much more in
   speaking to God. It is not all repetition in prayer that is here
   condemned, but vain repetitions. Christ himself prayed, saying the same
   words (ch. xxvi. 44), out of more than ordinary fervour and zeal, Luke
   xxii. 44. So Daniel, ch. ix. 18, 19. And there is a very elegant
   repetition of the same words, Ps. cxxxvi.. It may be of use both to
   express our own affections, and to excite the affections of others. But
   the superstitious rehearsing of a tale of words, without regard to the
   sense of them, as the papists saying by their beads so many Ave-Marys
   and Paternosters; or the barren and dry going over of the same things
   again and again, merely to drill out the prayer to such a length, and
   to make a show of affection when really there is none; these are the
   vain repetitions here condemned. When we would fain say much, but
   cannot say much to the purpose; this is displeasing to God and all wise
   men. (2.) Much speaking, an affectation of prolixity in prayer, either
   out of pride or superstition, or an opinion that God needs either to be
   informed or argued with by us, or out of mere folly and impertinence,
   because men love to hear themselves talk. Not that all long prayers are
   forbidden; Christ prayed all night, Luke vi. 12. Solomon's was a long
   prayer. There is sometimes need of long prayers when our errands and
   our affections are extraordinary; but merely to prolong the prayer, as
   if it would make it more pleasing or more prevailing with God, is that
   which is here condemned; it is not much praying that is condemned; no,
   we are bid to pray always, but much speaking; the danger of this error
   is when we only say our prayers, and not when we pray them. This
   caution is explained by that of Solomon (Eccl. v. 2), Let thy words be
   few, considerate and well weighed; take with you words (Hos. xiv. 2),
   choose out words (Job ix. 14), and do not say every thing that comes
   uppermost.

   2. What reasons are given against this.

   (1.) This is the way of the heathen, as the heathen do; and it ill
   becomes Christians to worship their God as the Gentiles worship theirs.
   The heathen were taught by the light of nature to worship God; but
   becoming vain in their imaginations concerning the object of their
   worship, no wonder they became so concerning the manner of it, and
   particularly in this instance; thinking God altogether such a one as
   themselves, they thought he needed many words to make him understand
   what was said to him, or to bring him to comply with their requests; as
   if he were weak and ignorant, and hard to be entreated. Thus Baal's
   priests were hard at it from morning till almost night with their vain
   repetitions; O Baal, hear us; O Baal, hear us; and vain petitions they
   were; but Elijah, in a grave, composed frame, with a very concise
   prayer, prevailed for fire from heaven first, and then water, 1 Kings
   xviii. 26, 36. Lip-labour in prayer, though ever so well laboured, if
   that be all, is but lost labour.

   (2.) "It need not be your way, for your Father in heaven knoweth what
   things ye have need of before ye ask him, and therefore there is no
   occasion for such abundance of words. It does not follow that therefore
   ye need not pray; for God requires you by prayer to own your need of
   him and dependence on him, and to please his promises; but therefore
   you are to open your case, and pour out your hearts before him, and
   then leave it with him." Consider, [1.] The God we pray to is our
   Father by creation, by covenant; and therefore our addresses to him
   should be easy, natural, and unaffected; children do not use to make
   long speeches to their parents when they want any thing; it is enough
   to say, my head, my head. Let us come to him with the disposition of
   children, with love, reverence, and dependence; and then they need not
   say many words, that are taught by the Spirit of adoption to say that
   one aright, Abba, Father. [2.] He is a Father that knows our case and
   knows our wants better than we do ourselves. He knows what things we
   have need of; his eyes run to and fro through the earth, to observe the
   necessities of his people (2 Chron. xvi. 9), and he often gives before
   we call (Isa. lxv. 24), and more than we ask for (Eph. iii. 20), and if
   he do not give his people what they ask, it is because he knows they do
   not need it, and that it is not for their good; and of that he is
   fitter to judge for us than we for ourselves. We need not be long, nor
   use many words in representing our case; God knows it better than we
   can tell him, only he will know it from us (what will ye that I should
   do unto you?); and when we have told him what it is, we must refer
   ourselves to him, Lord, all my desire is before thee, Ps. xxxviii. 9.
   So far is God from being wrought upon by the length or language of our
   prayers, that the most powerful intercessions are those which are made
   with groanings that cannot be uttered, Rom. viii. 26. We are not to
   prescribe, but subscribe to God.

The Sermon on the Mount.

   9 After this manner therefore pray ye: Our Father which art in heaven,
   Hallowed be thy name.   10 Thy kingdom come. Thy will be done in earth,
   as it is in heaven.   11 Give us this day our daily bread.   12 And
   forgive us our debts, as we forgive our debtors.   13 And lead us not
   into temptation, but deliver us from evil: For thine is the kingdom,
   and the power, and the glory, for ever. Amen.   14 For if ye forgive
   men their trespasses, your heavenly Father will also forgive you:   15
   But if ye forgive not men their trespasses, neither will your Father
   forgive your trespasses.

   When Christ had condemned what was amiss, he directs to do better; for
   his are reproofs of instruction. Because we know not what to pray for
   as we ought, he here helps our infirmities, by putting words into our
   mouths; after this manner therefore pray ye, v. 9. So many were the
   corruptions that had crept into this duty of prayer among the Jews,
   that Christ saw it needful to give a new directory for prayer, to show
   his disciples what must ordinarily be the matter and method of their
   prayer, which he gives in words that may very well be used as a form;
   as the summary or contents of the several particulars of our prayers.
   Not that we are tied up to the use of this form only, or of this
   always, as if this were necessary to the consecrating of our other
   prayers; we are here bid to pray after this manner, with these words,
   or to this effect. That in Luke differs from this; we do not find it
   used by the apostles; we are not here taught to pray in the name of
   Christ, as we are afterward; we are here taught to pray that the
   kingdom might come which did come when the Spirit was poured out: yet,
   without doubt, it is very good to use it as a form, and it is a pledge
   of the communion of saints, it having been used by the church in all
   ages, at least (says Dr. Whitby) from the third century. It is our
   Lord's prayer, it is of his composing, of his appointing; it is very
   compendious, yet very comprehensive, in compassion to our infirmities
   in praying. The matter is choice and necessary, the method instructive,
   and the expression very concise. It has much in a little, and it is
   requisite that we acquaint ourselves with the sense and meaning of it,
   for it is used acceptably no further than it is used with understanding
   and without vain repetition.

   The Lord's prayer (as indeed every prayer) is a letter sent from earth
   to heaven. Here is the inscription of the letter, the person to whom it
   is directed, our Father; the where, in heaven; the contents of it in
   several errands of request; the close, for thine is the kingdom; the
   seal, Amen; and if you will, the date too, this day.

   Plainly thus: there are three parts of the prayer.

   I. The preface, Our Father who art in heaven. Before we come to our
   business, there must be a solemn address to him with whom our business
   lies; Our Father. Intimating, that we must pray, not only alone and for
   ourselves, but with and for others; for we are members one of another,
   and are called into fellowship with each other. We are here taught to
   whom to pray, to God only, and not to saints and angels, for they are
   ignorant of us, are not to have the high honours we give in prayer, nor
   can give favours we expect. We are taught how to address ourselves to
   God, and what title to give him, that which speaks him rather
   beneficent than magnificent, for we are to come boldly to the throne of
   grace.

   1. We must address ourselves to him as our Father, and must call him
   so. He is a common Father to all mankind by creation, Mal. ii. 10; Acts
   xvii. 28. He is in a special manner a Father to the saints, by adoption
   and regeneration (Eph. i. 5; Gal. iv. 6); and an unspeakable privilege
   it is. Thus we must eye him in prayer, keep up good thoughts of him,
   such as are encouraging and not affrighting; nothing more pleasing to
   God, nor pleasant to ourselves, than to call God Father. Christ in
   prayer mostly called God Father. If he be our Father, he will pity us
   under our weaknesses and infirmities (Ps. ciii. 13), will spare us
   (Mal. iii. 17), will make the best of our performances, though very
   defective, will deny us nothing that is good for us, Luke xi. 11-13. We
   have access with boldness to him, as to a father, and have an advocate
   with the Father, and the Spirit of adoption. When we come repenting of
   our sins, we must eye God as a Father, as the prodigal did (Luke xv.
   18; Jer. iii. 19); when we come begging for grace, and peace, and the
   inheritance and blessing of sons, it is an encouragement that we come
   to God, not as an unreconciled, avenging Judge, but as a loving,
   gracious, reconciled Father in Christ, Jer. iii. 4.

   2. As our Father in heaven: so in heaven as to be every where else, for
   the heaven cannot contain him; yet so in heaven as there to manifest
   his glory, for it is his throne (Ps. ciii. 19), and it is to believers
   a throne of grace: thitherward we must direct our prayers, for Christ
   the Mediator is now in heaven, Heb. viii. 1. Heaven is out of sight,
   and a world of spirits, therefore our converse with God in prayer must
   be spiritual; it is on high, therefore in prayer we must be raised
   above the world, and lift up our hearts, Ps. v. 1. Heaven is a place of
   perfect purity, and we must therefore lift up pure hands, must study to
   sanctify his name, who is the Holy One, and dwells in that holy place,
   Lev. x. 3. From heaven God beholds the children of men, Ps. xxxiii. 13,
   14. And we must in prayer see his eye upon us: thence he has a full and
   clear view of all our wants and burdens and desires, and all our
   infirmities. It is the firmament of his power likewise, as well as of
   his prospect, Ps. cl. 1. He is not only, as a Father, able to help us,
   able to do great things for us, more than we can ask or think; he has
   wherewith to supply our needs, for every good gift is from above. He is
   a Father, and therefore we may come to him with boldness, but a Father
   in heaven, and therefore we must come with reverence, Eccl. v. 2. Thus
   all our prayers should correspond with that which is our great aim as
   Christians, and that is, to be with God in heaven. God and heaven, the
   end of our whole conversation, must be particularly eyed in every
   prayer; there is the centre to which we are all tending. By prayer, we
   send before us thither, where we profess to be going.

   II. The petitions, and those are six; the three first relating more
   immediately to God and his honour, the three last to our own concerns,
   both temporal and spiritual; as in the ten commandments, the four first
   teach us our duty toward God, and the last six our duty toward our
   neighbour. The method of this prayer teaches us to seek first the
   kingdom of God and his righteousness, and then to hope that other
   things shall be added.

   1. Hallowed be thy name. It is the same word that in other places is
   translated sanctified. But here the old word hallowed is retained, only
   because people were used to it in the Lord's prayer. In these words,
   (1.) We give glory to God; it may be taken not as a petition, but as an
   adoration; as that, the Lord be magnified, or glorified, for God's
   holiness is the greatness and glory of all his perfections. We must
   begin our prayers with praising God, and it is very fit he should be
   first served, and that we should give glory to God, before we expect to
   receive mercy and grace from him. Let him have praise of his
   perfections, and then let us have the benefit of them. (2.) We fix our
   end, and it is the right end to be aimed at, and ought to be our chief
   and ultimate end in all our petitions, that God may be glorified; all
   our other requests must be in subordination to this, and in pursuance
   of it. "Father, glorify thyself in giving me my daily bread and
   pardoning my sins," &c. Since all is of him and through him, all must
   be to him and for him. In prayer our thoughts and affections should be
   carried out most to the glory of God. The Pharisees made their own name
   the chief end of their prayers (v. 5, to be seen of men), in opposition
   to which we are directed to make the name of God our chief end; let all
   our petitions centre in this and be regulated by it. "Do so and so for
   me, for the glory of thy name, and as far as is for the glory of it."
   (3.) We desire and pray that the name of God, that is, God himself, in
   all that whereby he has made himself known, may be sanctified and
   glorified both by us and others, and especially by himself. "Father,
   let thy name be glorified as a Father, and a Father in heaven; glorify
   thy goodness and thy highness, thy majesty and mercy. Let thy name be
   sanctified, for it is a holy name; no matter what becomes of our
   polluted names, but, Lord, what wilt thou do to thy great name?" When
   we pray that God's name may be glorified, [1.] We make a virtue of
   necessity; for God will sanctify his own name, whether we desire it or
   not; I will be exalted among the heathen, Ps. lxvi. 10. [2.] We ask for
   that which we are sure shall be granted; for when our Saviour prayed,
   Father glorify thy name, it was immediately answered, I have glorified
   it, and will glorify it again.

   2. Thy kingdom come. This petition has plainly a reference to the
   doctrine which Christ preached at this time, which John Baptist had
   preached before, and which he afterwards sent his apostles out to
   preach--the kingdom of heaven is at hand. The kingdom of your Father
   who is in heaven, the kingdom of the Messiah, this is at hand, pray
   that it may come. Note, We should turn the word we hear into prayer,
   our hearts should echo to it; does Christ promise, surely I come
   quickly? our hearts should answer, Even so, come. Ministers should pray
   over the word: when they preach, the kingdom of God is at hand, they
   should pray, Father, thy kingdom come. What God has promised we must
   pray for; for promises are given, not to supersede, but to quicken and
   encourage prayer; and when the accomplishment of a promise is near and
   at the door, when the kingdom of heaven is at hand, we should then pray
   for it the more earnestly; thy kingdom come; as Daniel set his face to
   pray for the deliverance of Israel, when he understood that the time of
   it was at hand, Dan. ix. 2. See Luke xix. 11. It was the Jews' daily
   prayer to God, Let him make his kingdom reign, let his redemption
   flourish, and let his Messiah come and deliver his people. Dr. Whitby,
   ex Vitringa. "Let thy kingdom come, let the gospel be preached to all
   and embraced by all; let all be brought to subscribe to the record God
   has given in his word concerning his Son, and to embrace him as their
   Saviour and Sovereign. Let the bounds of the gospel-church be enlarged,
   the kingdom of the world be made Christ's kingdom, and all men become
   subjects to it, and live as becomes their character."

   3. Thy will be done in earth as it is in heaven. We pray that God's
   kingdom being come, we and others may be brought into obedience to all
   the laws and ordinances of it. By this let it appear that Christ's
   kingdom is come, let God's will be done; and by this let is appear that
   it is come as a kingdom of heaven, let it introduce a heaven upon
   earth. We make Christ but a titular Prince, if we call him King, and do
   not do his will: having prayed that he may rule us, we pray that we may
   in every thing be ruled by him. Observe, (1.) The thing prayed for, thy
   will be done; "Lord, do what thou pleasest with me and mine; 1 Sam.
   iii. 18. I refer myself to thee, and am well satisfied that all thy
   counsel concerning me should be performed." In this sense Christ
   prayed, not my will, but thine be done. "Enable me to do what is
   pleasing to thee; give me that grace that is necessary to the right
   knowledge of thy will, and an acceptable obedience to it. Let thy will
   be done conscientiously by me and others, not our own will, the will of
   the flesh, or the mind, not the will of men (1 Pet. iv. 2), much less
   Satan's will (John viii. 44), that we may neither displease God in any
   thing we do (ut nihil nostrum displiceat Deo), nor be displeased at any
   thing God does" (ut nihil Dei displiceat nobis). (2.) The pattern of
   it, that it might be done on earth, in this place of our trial and
   probation (where our work must be done, or it never will be done), as
   it is done in heaven, that place of rest and joy. We pray that earth
   may be made more like heaven by the observance of God's will (this
   earth, which, through the prevalency of Satan's will, has become so
   near akin to hell), and that saints may be made more like the holy
   angels in their devotion and obedience. We are on earth, blessed be
   God, not yet under the earth; we pray for the living only, not for the
   dead that have gone down into silence.

   4. Give us this day our daily bread. Because our natural being is
   necessary to our spiritual well-being in this world, therefore, after
   the things of God's glory, kingdom, and will, we pray for the necessary
   supports and comforts of this present life, which are the gifts of God,
   and must be asked of him, Ton arton epiousion--Bread for the day
   approaching, for all the remainder of our lives. Bread for the time to
   come, or bread for our being and subsistence, that which is agreeable
   to our condition in the world (Prov. xxx. 8), food convenient for us
   and our families, according to our rank and station.

   Every word here has a lesson in it: (1.) We ask for bread; that teaches
   us sobriety and temperance; we ask for bread, not dainties, not
   superfluities; that which is wholesome, though it be not nice. (2.) We
   ask for our bread; that teaches us honesty and industry: we do not ask
   for the bread out of other people's mouths, not the bread of deceit
   (Prov. xx. 17), not the bread of idleness (Prov. xxxi. 27), but the
   bread honestly gotten. (3.) We ask for our daily bread; which teaches
   us not to take thought for the morrow (v. 34), but constantly to depend
   upon divine Providence, as those that live from hand to mouth. (4.) We
   beg of God to give it us, not sell it us, nor lend it us, but give it.
   The greatest of men must be beholden to the mercy of God for their
   daily bread, (5.) We pray, "Give it to us; not to me only, but to
   others in common with me." This teaches us charity, and a compassionate
   concern for the poor and needy. It intimates also, that we ought to
   pray with our families; we and our households eat together, and
   therefore ought to pray together. (6.) We pray that God would give us
   this day; which teaches us to renew the desire of our souls toward God,
   as the wants of our bodies are renewed; as duly as the day comes, we
   must pray to our heavenly Father, and reckon we could as well go a day
   without meat, as without prayer.

   5. And forgive us our debts, as we forgive our debtors, This is
   connected with the former; and forgive, intimating, that unless our
   sins be pardoned, we can have no comfort in life, or the supports of
   it. Our daily bread does but feed us as lambs for the slaughter, if our
   sins be not pardoned. It intimates, likewise, that we must pray for
   daily pardon, as duly as we pray for daily bread. He that is washed,
   needeth to wash his feet. Here we have,

   (1.) A petition; Father in heaven forgive us our debts, our debts to
   thee. Note, [1.] Our sins are our debts; there is a debt of duty,
   which, as creatures, we owe to our Creator; we do not pray to be
   discharged from that, but upon the non-payment of that there arises a
   debt of punishment; in default of obedience to the will of God, we
   become obnoxious to the wrath of God; and for not observing the precept
   of the law, we stand obliged to the penalty. A debtor is liable to
   process, so are we; a malefactor is a debtor to the law, so are we.
   [2.] Our hearts' desire and prayer to our heavenly Father every day
   should be, that he would forgive us our debts; that the obligation to
   punishment may be cancelled and vacated, that we may not come into
   condemnation; that we may be discharged, and have the comfort of it. In
   suing out the pardon of our sins, the great plea we have to rely upon
   is the satisfaction that was made to the justice of God for the sin of
   man, by the dying of the Lord Jesus our Surety, or rather Bail to the
   action, that undertook our discharge.

   (2.) An argument to enforce this petition; as we forgive our debtors.
   This is not a plea of merit, but a plea of grace. Note, Those that come
   to God for the forgiveness of their sins against him, must make
   conscience of forgiving those who have offended them, else they curse
   themselves when they say the Lord's prayer. Our duty is to forgive our
   debtors; as to debts of money, we must not be rigorous and severe in
   exacting them from those that cannot pay them without ruining
   themselves and their families; but this means debt of injury; our
   debtors are those that trespass against us, that smite us (ch. v. 39,
   40), and in strictness of law, might be prosecuted for it; we must
   forbear, and forgive, and forget the affronts put upon us, and the
   wrongs done us; and this is a moral qualification for pardon and peace;
   it encourages to hope, that God will forgive us; for if there be in us
   this gracious disposition, it is wrought of God, and therefore is a
   perfection eminently and transcendently in himself; it will be an
   evidence to us that he has forgiven us, having wrought in us the
   condition of forgiveness.

   6. And lead us not into temptation, but deliver us from evil. This
   petition is expressed,

   (1.) Negatively: Lead us not into temptation. Having prayed that the
   guilt of sin may be removed, we pray, as it is fit, that we may never
   return again to folly, that we may not be tempted to it. It is not as
   if God tempted any to sin; but, "Lord, do not let Satan loose upon us;
   chain up that roaring lion, for he is subtle and spiteful; Lord, do not
   leave us to ourselves (Ps. xix. 13), for we are very weak; Lord, do not
   lay stumbling-blocks and snares before us, nor put us into
   circumstances that may be an occasion of falling." Temptations are to
   be prayed against, both because of the discomfort and trouble of them,
   and because of the danger we are in of being overcome by them, and the
   guilt and grief that then follow.

   (2.) Positively: But deliver us from evil; apo tou ponerou--from the
   evil one, the devil, the tempter; "keep us, that either we may not be
   assaulted by him, or we may not be overcome by those assaults:" Or from
   the evil thing, sin, the worst of evils; an evil, an only evil; that
   evil thing which God hates, and which Satan tempts men to and destroys
   them by. "Lord, deliver us from the evil of the world, the corruption
   that is in the world through lust; from the evil of every condition in
   the world; from the evil of death; from the sting of death, which is
   sin: deliver us from ourselves, from our own evil hearts: deliver us
   from evil men, that they may not be a snare to us, nor we a prey to
   them."

   III. The conclusion: For thine is the kingdom, and the power and the
   glory, for ever. Amen. Some refer this to David's doxology, 1 Chron.
   xxix. 11. Thine, O Lord, is the greatness. It is,

   1. A form of plea to enforce the foregoing petitions. It is our duty to
   plead with God in prayer, to fill our mouth with arguments (Job xxiii.
   4) not to move God, but to affect ourselves; to encourage the faith, to
   excite our fervency, and to evidence both. Now the best pleas in prayer
   are those that are taken from God himself, and from that which he has
   made known of himself. We must wrestle with God in his own strength,
   both as to the nature of our pleas and the urging of them. The plea
   here has special reference to the first three petitions; "Father in
   heaven, thy kingdom come, for thine is the kingdom; thy will be done,
   for thine is the power; hallowed be thy name, for thine is the glory."
   And as to our own particular errands, these are encouraging: "Thine is
   the kingdom; thou hast the government of the world, and the protection
   of the saints, thy willing subjects in it;" God gives and saves like a
   king. "Thine is the power, to maintain and support that kingdom, and to
   make good all thine engagements to thy people." Thine is the glory, as
   the end of all that which is given to, and done for, the saints, in
   answer to their prayers; for their praise waiteth for him. This is
   matter of comfort and holy confidence in prayer.

   2. It is a form of praise and thanksgiving. The best pleading with God
   is praising of him; it is the way to obtain further mercy, as it
   qualifies us to receive it. In all our addresses to God, it is fit that
   praise should have a considerable share, for praise becometh the
   saints; they are to be our God for a name and for a praise. It is just
   and equal; we praise God, and give him glory, not because he needs
   it--he is praised by a world of angels, but because he deserves it; and
   it is our duty to give him glory, in compliance with his design in
   revealing himself to us. Praise is the work and happiness of heaven;
   and all that would go to heaven hereafter, must begin their heaven now.
   Observe, how full this doxology is, The kingdom, and the power, and the
   glory, it is all thine. Note, It becomes us to be copious in praising
   God. A true saint never thinks he can speak honourably enough of God:
   here there should be a gracious fluency, and this for ever. Ascribing
   glory to God for ever, intimates an acknowledgement, that it is
   eternally due, and an earnest desire to be eternally doing it, with
   angels and saints above, Ps. lxxi. 14.

   Lastly, To all this we are taught to affix our Amen, so be it. God's
   Amen is a grant; his fiat is, it shall be so; our Amen is only a
   summary desire; our fiat is, let it be so: it is in the token of our
   desire and assurance to be heard, that we say Amen. Amen refers to
   every petition going before, and thus, in compassion to our
   infirmities, we are taught to knit up the whole in one word, and so to
   gather up, in the general, what we have lost and let slip in the
   particulars. It is good to conclude religious duties with some warmth
   and vigour, that we may go from them with a sweet savour upon our
   spirits. It was of old the practice of good people to say, Amen,
   audibly at the end of every prayer, and it is a commendable practice,
   provided it be done with understanding, as the apostle directs (1 Cor.
   xiv. 16), and uprightly, with life and liveliness, and inward
   expressions, answerable to that outward expression of desire and
   confidence.

   Most of the petitions in the Lord's prayer had been commonly used by
   the Jews in their devotions, or words to the same effect: but that
   clause in the fifth petition, As we forgive our debtors, was perfectly
   new, and therefore our Saviour here shows for what reason he added it,
   not with any personal reflection upon the peevishness, litigiousness,
   and ill nature of the men of that generation, though there was cause
   enough for it, but only from the necessity and importance of the thing
   itself. God, in forgiving us, has a peculiar respect to our forgiving
   those that have injured us; and therefore, when we pray for pardon, we
   must mention our making conscience of that duty, not only to remind
   ourselves of it, but to bind ourselves to it. See that parable, ch.
   xviii. 23-35. Selfish nature is loth to comply with this, and therefore
   it is here inculcated, v. 14, 15.

   1. In a promise. If ye forgive, your heavenly Father will also forgive.
   Not as if this were the only condition required; there must be
   repentance and faith, and new obedience; but as where other graces are
   in truth, there will be this, so this will be a good evidence of the
   sincerity of our other graces. He that relents toward his brother,
   thereby shows that he repents toward his God. Those which in the prayer
   are called debts, are here called trespasses, debts of injury, wrongs
   done to us in our bodies, goods, or reputation: trespasses is an
   extenuating term for offences, paraptomata--stumbles, slips, falls.
   Note, It is a good evidence, and a good help of our forgiving others,
   to call the injuries done us by a mollifying, excusing name. Call them
   not treasons, but trespasses; not wilful injuries, but casual
   inadvertencies; peradventure it was an oversight (Gen. xliii. 12),
   therefore make the best of it. We must forgive, as we hope to be
   forgiven; and therefore must not only bear no malice, nor mediate
   revenge, but must not upbraid our brother with the injuries he has done
   us, nor rejoice in any hurt that befals him, but must be ready to help
   him and do him good, and if he repent and desire to be friends again,
   we must be free and familiar with him, as before.

   2. In a threatening. "But if you forgive not those that have injured
   you, that is a bad sign you have not the other requisite conditions,
   but are altogether unqualified for pardon: and therefore your Father,
   whom you call Father, and who, as a father, offers you his grace upon
   reasonable terms, will nevertheless not forgive you. And if other grace
   be sincere, and yet you be defective greatly in forgiving, you cannot
   expect the comfort of your pardon, but to have your spirit brought down
   by some affliction or other to comply with this duty." Note, Those who
   would have found mercy with God must show mercy to their brethren; no
   can we expect that he should stretch out the hands of his favour to us,
   unless we lift up to him pure hands, without wrath, 1 Tim. ii. 8. If we
   pray in anger, we have reason to fear God will answer in anger. It has
   been said, Prayers made in wrath are written in gall. What reason is it
   that God should forgive us the talents we are indebted to him, if we
   forgive not our brethren the pence they are indebted to us? Christ came
   into the world as the great Peace-Maker, and not only to reconcile us
   to God, but one to another, and in this we must comply with him. It is
   great presumption and of dangerous consequence, for any to make a light
   matter of that which Christ here lays such a stress upon. Men's
   passions shall not frustrate God's word.

The Sermon on the Mount.

   16 Moreover when ye fast, be not, as the hypocrites, of a sad
   countenance: for they disfigure their faces, that they may appear unto
   men to fast. Verily I say unto you, They have their reward.   17 But
   thou, when thou fastest, anoint thine head, and wash thy face;   18
   That thou appear not unto men to fast, but unto thy Father which is in
   secret: and thy Father, which seeth in secret, shall reward thee
   openly.

   We are here cautioned against hypocrisy in fasting, as before in
   almsgiving, and in prayer.

   I. It is here supposed that religious fasting is a duty required of the
   disciples of Christ, when God, in his providence, calls to it, and when
   the case of their own souls upon any account requires it; when the
   bridegroom is taken away, then shall they fast, ch. ix. 15. Fasting is
   here put last, because it is not so much a duty for its own sake, as a
   means to dispose us for other duties. Prayer comes in between
   almsgiving and fasting, as being the life and soul of both. Christ here
   speaks especially of private fasts, such as particular persons
   prescribe to themselves, as free-will offerings, commonly used among
   the pious Jews; some fasted one day, some two, every week; others
   seldomer, as they saw cause. On those days they did not eat till
   sun-set, and then very sparingly. It was not the Pharisee's fasting
   twice in the week, but his boasting of it, that Christ condemned, Luke
   xviii. 12. It is a laudable practice, and we have reason to lament it,
   that is so generally neglected among Christians. Anna was much in
   fasting, Luke ii. 37. Cornelius fasted and prayed, Acts x. 30. The
   primitive Christians were much in it, see Acts xiii. 3; xiv. 23.
   Private fasting is supposed, 1 Cor. vii. 5. It is an act of
   self-denial, and mortification of the flesh, a holy revenge upon
   ourselves, and humiliation under the hand of God. The most grown
   Christians must hereby own, they are so far from having any thing to be
   proud of, that they are unworthy of their daily bread. It is a means to
   curb the flesh and the desires of it, and to make us more lively in
   religious exercises, as fulness of bread is apt to make us drowsy. Paul
   was in fastings often, and so he kept under this body, and brought it
   into subjection.

   II. We are cautioned not to do this as the hypocrites did it, lest we
   lose the reward of it; and the more difficulty attends the duty, the
   greater loss it is to lose the reward of it.

   Now, 1. The hypocrites pretended fasting, when there was nothing of
   that contrition or humiliation of soul in them, which is the life and
   soul of the duty. Theirs were mock-fasts, the show and shadow without
   the substance; they took on them to be more humbled than really they
   were, and so endeavored to put a cheat upon God, than which they could
   not put a greater affront upon him. The fast that God has chosen, is a
   day to afflict the soul, not to hang down the head like a bulrush, nor
   for a man to spread sackcloth and ashes under him; we are quite
   mistaken if we call this a fast, Isa. lviii. 5. Bodily exercise, if
   that be all, profits little, since that is not fasting to God, even to
   him.

   2. They proclaimed their fasting, and managed it so that all who saw
   them might take notice that it was a fasting-day with them. Even on
   these days they appeared in the streets, whereas they should have been
   in their closets; and the affected a downcast look, a melancholy
   countenance, a slow and solemn pace; and perfectly disfigured
   themselves, that men might see how often they fasted, and might extol
   them as devout, mortified men. Note, It is sad that men, who have, in
   some measure, mastered their pleasure, which is sensual wickedness,
   should be ruined by their pride, which is spiritual wickedness, and no
   less dangerous. Here also they have their reward, that praise and
   applause of men which they court and covet so much; they have it, and
   it is their all.

   III. We are directed how to manage a private fast; we must keep it in
   private, v. 17, 18. He does not tell us how often we must fast;
   circumstances vary, and wisdom is profitable therein to direct; the
   Spirit in the word has left that to the Spirit in the heart; but take
   this for a rule, whenever you undertake this duty, study therein to
   approve yourselves to God, and not to recommend yourselves to the good
   opinion of men; humility must evermore attend upon our humiliation.
   Christ does not direct to abate any thing of the reality of the fast;
   he does not say,"take a little meat, or a little drink, or a little
   cordial;" no, "let the body suffer, but lay aside the show and
   appearance of it; appear with thy ordinary countenance, guise, and
   dress; and while thou deniest thyself thy bodily refreshments, do it so
   as that it may not be taken notice of, no, not by those that are
   nearest to thee; look pleasant, anoint thine head and wash thy face, as
   thou dost on ordinary days, on purpose to conceal thy devotion; and
   thou shalt be no loser in the praise of it at last; for though it be
   not of men, it shall be of God." Fasting is the humbling of the soul
   (Ps. xxxv. 13), that is the inside of the duty; let that therefore be
   thy principal care, and as to the outside of it, covet not to let it be
   seen. If we be sincere in our solemn fasts, and humble, and trust God's
   omniscience for our witness, and his goodness for our reward, we shall
   find, both that he did see in secret, and will reward openly. Religious
   fasts, if rightly kept, will shortly be recompensed with an everlasting
   feast. Our acceptance with God in our private fasts should make us
   dead, both to the applause of men (we must not do the duty in hopes of
   this), and to the censures of men too (we must not decline the duty for
   fear of them). David's fasting was turned to his reproach, Ps. lxix.
   10; and yet, v. 13, As for me, let them say what they will of me, my
   prayer is unto thee in an acceptable time.

The Sermon on the Mount.

   19 Lay not up for yourselves treasures upon earth, where moth and rust
   doth corrupt, and where thieves break through and steal:   20 But lay
   up for yourselves treasures in heaven, where neither moth nor rust doth
   corrupt, and where thieves do not break through nor steal:   21 For
   where your treasure is, there will your heart be also.   22 The light
   of the body is the eye: if therefore thine eye be single, thy whole
   body shall be full of light.   23 But if thine eye be evil, thy whole
   body shall be full of darkness. If therefore the light that is in thee
   be darkness, how great is that darkness!   24 No man can serve two
   masters: for either he will hate the one, and love the other; or else
   he will hold to the one, and despise the other. Ye cannot serve God and
   mammon.

   Worldly-mindedness is as common and as fatal a symptom of hypocrisy as
   any other, for by no sin can Satan have a surer and faster hold of the
   soul, under the cloak of a visible and passable profession of religion,
   than by this; and therefore Christ, having warned us against coveting
   the praise of men, proceeds next to warn us against coveting the wealth
   of the world; in this also we must take heed, lest we be as the
   hypocrites are, and do as they do: the fundamental error that they are
   guilty of is, that they choose the world for their reward; we must
   therefore take heed of hypocrisy and worldly-mindedness, in the choice
   we make of our treasure, our end, and our masters.

   I. In choosing the treasure we lay up. Something or other every man has
   which he makes his treasure, his portion, which his heart is upon, to
   which he carries all he can get, and which he depends upon for
   futurity. It is that good, that chief good, which Solomon speaks of
   with such an emphasis, Eccl. ii. 3. Something the soul will have, which
   it looks upon as the best thing, which it has a complacency and
   confidence in above other things. Now Christ designs not to deprive us
   of our treasure, but to direct us in the choice of it; and here we
   have,

   1. A good caution against making the things that are seen, that are
   temporal, our best things, and placing our happiness in them. Lay not
   up for yourselves treasures upon earth. Christ's disciples had left all
   to follow him, let them still keep in the same good mind. A treasure is
   an abundance of something that is in itself, at least in our opinion,
   precious and valuable, and likely to stand us in stead hereafter. Now
   we must not lay up our treasures on earth, that is, (1.) We must not
   count these things the best things, nor the most valuable in
   themselves, nor the most serviceable to us: we must not call them
   glory, as Laban's sons did, but see and own that they have no glory in
   comparison with the glory that excelleth. (2.) We must not covet an
   abundance of these things, nor be still grasping at more and more of
   them, and adding to them, as men do to that which is their treasure, as
   never knowing when we have enough. (3.) We must not confide in them for
   futurity, to be our security and supply in time to come; we must not
   say to the gold, Thou art my hope. (4.) We must not content ourselves
   with them, as all we need or desire: we must be content with a little
   for our passage, but not with all for our portion. These things must
   not be made our consolation (Luke vi. 24), our good things, Luke xvi.
   25. Let us consider we are laying up, not for our posterity in this
   world, but for ourselves in the other world. We are put to our choice,
   and made in a manner our own carvers; that is ours which we lay up for
   ourselves. It concerns thee to choose wisely, for thou art choosing for
   thyself, and shalt have as thou choosest. If we know and consider
   ourselves what we are, what we are made for, how large our capacities
   are, and how long our continuance, and that our souls are ourselves, we
   shall see it is foolish thing to lay up our treasures on earth.

   2. Here is a good reason given why we should not look upon any thing on
   earth as our treasure, because it is liable to loss and decay: (1.)
   From corruption within. That which is treasure upon earth moth and rust
   do corrupt. If the treasure be laid up in fine clothes, the moth frets
   them, and they are gone and spoiled insensibly, when we thought them
   most securely laid up. If it be in corn or other eatables, as his was
   who had his barns full (Luke xii. 16, 17), rust (so we read it)
   corrupts that: Brosis--eating, eating by men, for as goods are
   increased they are increased that eat them (Eccl. v. 11); eating by
   mice or other vermin; manna itself bred worms; or it grows mouldy and
   musty, is struck, or smutted, or blasted; fruits soon rot. Or, if we
   understand it of silver and gold, they tarnish and canker; they grow
   less with using, and grow worse with keeping (Jam. v. 2, 3); the rust
   and the moth breed in the metal itself and in the garment itself. Note,
   Worldly riches have in themselves a principal of corruption and decay;
   they wither of themselves, and make themselves wings. (2.) From
   violence without. Thieves break through and steal. Every hand of
   violence will be aiming at the house where treasure is laid up; nor can
   any thing be laid up so safe, but we may be spoiled of it. Numquam ego
   fortunæ credidi, etiam si videretur pacem agere; omnia illa quæ in me
   indulgentissime conferebat, pecuniam, honores, gloriam, eo loco posui,
   unde posset ea, since metu meo, repetere--I never reposed confidence in
   fortune, even if she seemed propitious: whatever were the favours which
   her bounty bestowed, whether wealth, honours, or glory, I so disposed
   of them, that it was in her power to recall them without occasioning me
   any alarm. Seneca. Consol. ad Helv. It is folly to make that our
   treasure which we may so easily be robbed of.

   3. Good counsel, to make the joys and glories of the other world, those
   things not seen that are eternal, our best things, and to place our
   happiness in them. Lay up for yourselves treasures in heaven. Note,
   (1.) There are treasures in heaven, as sure as there are on this earth;
   and those in heaven are the only true treasures, the riches and glories
   and pleasures that are at God's right hand, which those that are
   sanctified truly arrive at, when they come to be sanctified perfectly.
   (2.) It is our wisdom to lay up our treasure in those treasures; to
   give all diligence to make sure our title to eternal life through Jesus
   Christ, and to depend upon that as our happiness, and look upon all
   things here below with a holy contempt, as not worthy to be compared
   with it. We must firmly believe there is such a happiness, and resolve
   to be content with that, and to be content with nothing short of it. If
   we thus make those treasures ours, they are laid up, and we may trust
   God to keep them safe for us; thither let us then refer all our
   designs, and extend all our desires; thither let us send before our
   best efforts and best affections. Let us not burthen ourselves with the
   cash of this world, which will but load and defile us, and be liable to
   sink us, but lay up in store good securities. The promises are bills of
   exchange, by which all true believers return their treasure to heaven,
   payable in the future state: and thus we make that sure that will be
   made sure. (3.) It is a great encouragement to us to lay up our
   treasure in heaven, that there it is safe; it will not decay of itself,
   no moth nor rust will corrupt it; nor can we be by force or fraud
   deprived of it; thieves do not break through and steal. It is a
   happiness above and beyond the changes and chances of time, an
   inheritance incorruptible.

   4. A good reason why we should thus choose, and an evidence that we
   have done so (v. 21), Where your treasure is, on earth or in heaven,
   there will you heart be. We are therefore concerned to be right and
   wise in the choice of our treasure, because the temper of our minds,
   and consequently the tenor of our lives, will be accordingly either
   carnal or spiritual, earthly or heavenly. The heart follows the
   treasure, as the needle follows the loadstone, or the sunflower the
   sun. Where the treasure is there the value and esteem are, there the
   love and affection are (Col. iii. 2), that way the desires and pursuits
   go, thitherward the aims and intents are levelled, and all is done with
   that in view. Where the treasure is, there our cares and fears are,
   lest we come short of it; about that we are most solicitous; there our
   hope and trust are (Prov. xviii. 10, 11); there our joys and delights
   will be (Ps. cxix. 111); and there our thoughts will be, there the
   inward thought will be, the first thought, the free thought, the fixed
   thought, the frequent, the familiar thought. The heart is God's due
   (Prov. xxiii. 26), and that he may have it, our treasure must be laid
   up with him, and then our souls will be lifted up to him.

   This direction about laying up our treasure, may very fitly be applied
   to the foregoing caution, of not doing what we do in religion to be
   seen of men. Our treasure is our alms, prayers, and fastings, and the
   reward of them; if we have done these only to gain the applause of men,
   we have laid up this treasure on earth, have lodged it in the hands of
   men, and must never expect to hear any further of it. Now it is folly
   to do this, for the praise of men we covet so much is liable to
   corruption: it will soon be rusted, and moth-eaten, and tarnished; a
   little folly, like a dead fly, will spoil it all, Eccl. x. 1. Slander
   and calumny are thieves that break through and steal it away, and so we
   lose all the treasure of our performances; we have run in vain, and
   laboured in vain, because we misplaced our intentions in doing of them.
   Hypocritical services lay up nothing in heaven (Isa. lviii. 3); the
   gain of them is gone, when the soul is called for, Job xxvii. 8. But if
   we have prayed and fasted and given alms in truth and uprightness, with
   an eye to God and to his acceptance, and have approved ourselves to him
   therein, we have laid up that treasure in heaven; a book of remembrance
   is written there (Mal. iii. 16), and being there recorded, they shall
   be there rewarded, and we shall meet them again with comfort on the
   other side death and the grave. Hypocrites are written in the earth
   (Jer. xvii. 13), but God's faithful ones have their names written in
   heaven, Luke x. 20. Acceptance with God is treasure in heaven, which
   can neither be corrupted nor stolen. His well done shall stand for
   ever; and if we have thus laid up our treasure with him, with him our
   hearts will be; and where can they be better?

   II. We must take heed of hypocrisy and worldly-mindedness in choosing
   the end we look at. Our concern as to this is represented by two sorts
   of eyes which men have, a single eye and an evil eye, v. 22, 23. The
   expressions here are somewhat dark because concise; we shall therefore
   take them in some variety of interpretation. The light of the body is
   the eye, that is plain; the eye is discovering and directing; the light
   of the world would avail us little without this light of the body; it
   is the light of the eye that rejoiceth the heart (Prov. xv. 30), but
   what is that which is here compared to the eye in the body.

   1. The eye, that is, the heart (so some) if that be
   single--haplous--free and bountiful (so the word is frequently
   rendered, as Rom. xii. 8; 2 Cor. viii. 2, ix. 11, 13; Jam. i. 5, and we
   read of a bountiful eye, Prov. xxii. 9). If the heart be liberally
   affected and stand inclined to goodness and charity, it will direct the
   man to Christian actions, the whole conversation will be full of light,
   full of evidences and instances of true Christianity, that pure
   religion and undefiled before God and the Father (Jam. i. 27), full of
   light, of good works, which are our light shining before men; but if
   the heart be evil, covetous, and hard, and envious, griping and
   grudging (such a temper of mind is often expressed by an evil eye, ch.
   xx. 15; Mark vii. 22; Prov. xxiii. 6, 7), the body will be full of
   darkness, the whole conversation will be heathenish and unchristian.
   The instruments of the churl are and always will be evil, but the
   liberal deviseth liberal things, Isa. xxxii. 5-8. If the light that is
   in us, those affections which should guide us to that which is good, be
   darkness, if these be corrupt and worldly, if there be not so much as
   good nature in a man, not so much as a kind disposition, how great is
   the corruption of a man, and the darkness in which he sits! This sense
   seems to agree with the context; we must lay up treasure in heaven by
   liberality in giving alms, and that not grudgingly but with
   cheerfulness, Luke xii. 33; 2 Cor. ix. 7. But these words in the
   parallel place do not come in upon any such occasion, Luke xi. 34, and
   therefore the coherence here does not determine that to be the sense of
   them.

   2. The eye, that is, the understanding (so some); the practical
   judgment, the conscience, which is to the other faculties of the soul,
   as the eye is to the body, to guide and direct their motions; now if
   this eye be single, if it make a true and right judgment, and discern
   things that differ, especially in the great concern of laying up the
   treasure so as to choose aright in that, it will rightly guide the
   affections and actions, which will all be full of the light of grace
   and comfort; but if this be evil and corrupt, and instead of leading
   the inferior powers, is led, and bribed, and biassed by them, if this
   be erroneous and misinformed, the heart and life must needs be full of
   darkness, and the whole conversation corrupt. They that will not
   understand, are said to walk on in darkness, Ps. lxxxii. 5. It is sad
   when the spirit of a man, that should be the candle of the Lord, is an
   ignis fatuus: when the leaders of the people, the leaders of the
   faculties, cause them to err, for then they that are led of them are
   destroyed, Isa. ix. 16. An error in the practical judgment is fatal, it
   is that which calls evil good and good evil (Isa. v. 20); therefore it
   concerns us to understand things aright, to get our eyes anointed with
   eye-salve.

   3. The eye, that is, the aims and intentions; by the eye we set our end
   before us, the mark we shoot at, the place we go to, we keep that in
   view, and direct our motion accordingly; in every thing we do in
   religion; there is something or other that we have in our eye; now if
   our eye be single, if we aim honestly, fix right ends, and move rightly
   towards them, if we aim purely and only at the glory of God, seek his
   honor and favour, and direct all entirely to him, then the eye is
   single; Paul's was so when he said, To me to live is Christ; and if we
   be right here, the whole body will be full of light, all the actions
   will be regular and gracious, pleasing to God and comfortable to
   ourselves; but if this eye be evil, if, instead of aiming only at the
   glory of God, and our acceptance with him, we look aside at the
   applause of men, and while we profess to honour God, contrive to honour
   ourselves, and seek our own things under colour of seeking the things
   of Christ, this spoils all, the whole conversation will be perverse and
   unsteady, and the foundations being thus out of course, there can be
   nothing but confusion and every evil work in the superstructure. Draw
   the lines from the circumference to any other point but the centre, and
   they will cross. If the light that is in thee be not only dim, but
   darkness itself, it is a fundamental error, and destructive to all that
   follows. The end specifies the action. It is of the last importance in
   religion, that we be right in our aims, and make eternal things, not
   temporal, our scope, 2 Cor. iv. 18. The hypocrite is like the waterman,
   that looks one way and rows another; the true Christian like the
   traveller, that has his journey's end in his eye. The hypocrite soars
   like the kite, with his eye upon the prey below, which he is ready to
   come down to when he has a fair opportunity; the true Christian soars
   like the lark, higher and higher, forgetting the things that are
   beneath.

   III. We must take heed of hypocrisy and worldly-mindedness in choosing
   the master we serve, v. 24. No man can serve two masters. Serving two
   masters is contrary to the single eye; for the eye will be to the
   master's hand, Ps. cxxiii. 1, 2. Our Lord Jesus here exposes the cheat
   which those put upon their own souls, who think to divide between God
   and the world, to have a treasure on earth, and a treasure in heaven
   too, to please God and please men too. Why not? says the hypocrite; it
   is good to have two strings to one's bow. They hope to make their
   religion serve their secular interest, and so turn to account both
   ways. The pretending mother was for dividing the child; the Samaritans
   will compound between God and idols. No, says Christ, this will not do;
   it is but a supposition that gain is godliness, 1 Tim. vi. 5. Here is,

   1. A general maxim laid down; it is likely it was a proverb among the
   Jews, No man can serve two masters, much less two gods; for their
   commands will some time or other cross or contradict one another, and
   their occasions interfere. While two masters go together, a servant may
   follow them both; but when they part, you will see to which he belongs;
   he cannot love, and observe, and cleave to both as he should. If to the
   one, not to the other; either this or that must be comparatively hated
   and despised. This truth is plain enough in common cases.

   2. The application of it to the business in hand. Ye cannot serve God
   and Mammon. Mammon is a Syriac word, that signifies gain; so that
   whatever in this world is, or is accounted by us to be, gain (Phil.
   iii. 7), is mammon. Whatever is in the world, the lust of the flesh,
   the lust of the eye, and the pride of life, is mammon. To some their
   belly is their mammon, and they serve that (Phil. iii. 19); to others
   their ease, their sleep, their sports and pastimes, are their mammon
   (Prov. vi. 9); to others worldly riches (James iv. 13); to others
   honours and preferments; the praise and applause of men was the
   Pharisees' mammon; in a word, self, the unity in which the world's
   trinity centres, sensual, secular self, is the mammon which cannot be
   served in conjunction with God; for if it be served, it is in
   competition with him and in contradiction to him. He does not say, We
   must not or we should not, but we cannot serve God and Mammon; we
   cannot love both (1 John ii. 15; Jam. iv. 4); or hold to both, or hold
   by both in observance, obedience, attendance, trust, and dependence,
   for they are contrary the one to the other. God says, "My son, give me
   thy heart." Mammon says, "No, give it me." God says, "Be content with
   such things as ye have." Mammon says, "Grasp at all that ever thou
   canst. Rem, rem, quocunque modo rem--Money, money; by fair means or by
   foul, money." God says, "Defraud not, never lie, be honest and just in
   all thy dealings." Mammon says "Cheat thine own Father, if thou canst
   gain by it." God says, "Be charitable." Mammon says, "Hold thy own:
   this giving undoes us all." God says, "Be careful for nothing." Mammon
   says, "Be careful for every thing." God says, "Keep holy thy
   sabbath-day." Mammon says, "Make use of that day as well as any other
   for the world." Thus inconsistent are the commands of God and Mammon,
   so that we cannot serve both. Let us not then halt between God and
   Baal, but choose ye this day whom ye will serve, and abide by our
   choice.

The Sermon on the Mount.

   25 Therefore I say unto you, Take no thought for your life, what ye
   shall eat, or what ye shall drink; nor yet for your body, what ye shall
   put on. Is not the life more than meat, and the body than raiment?   26
   Behold the fowls of the air: for they sow not, neither do they reap,
   nor gather into barns; yet your heavenly Father feedeth them. Are ye
   not much better than they?   27 Which of you by taking thought can add
   one cubit unto his stature?   28 And why take ye thought for raiment?
   Consider the lilies of the field, how they grow; they toil not, neither
   do they spin:   29 And yet I say unto you, That even Solomon in all his
   glory was not arrayed like one of these.   30 Wherefore, if God so
   clothe the grass of the field, which to day is, and to morrow is cast
   into the oven, shall he not much more clothe you, O ye of little faith?
     31 Therefore take no thought, saying, What shall we eat? or, What
   shall we drink? or, Wherewithal shall we be clothed?   32 (For after
   all these things do the Gentiles seek:) for your heavenly Father
   knoweth that ye have need of all these things.   33 But seek ye first
   the kingdom of God, and his righteousness; and all these things shall
   be added unto you.   34 Take therefore no thought for the morrow: for
   the morrow shall take thought for the things of itself. Sufficient unto
   the day is the evil thereof.

   There is scarcely any one sin against which our Lord Jesus more largely
   and earnestly warns his disciples, or against which he arms them with
   more variety of arguments, than the sin of disquieting, distracting,
   distrustful cares about the things of life, which are a bad sign that
   both the treasure and the heart are on the earth; and therefore he thus
   largely insists upon it. Here is,

   I. The prohibition laid down. It is the counsel and command of the Lord
   Jesus, that we take no thought about the things of this world; I say
   unto you. He says it as our Lawgiver, and the Sovereign of our hearts;
   he says it as our Comforter, and the Helper of our joy. What is it that
   he says? It is this, and he that hath ears to hear, let him hear it.
   Take no thought for your life, nor yet for your body (v. 25). Take no
   thought, saying, What shall we eat? (v. 31) and again (v. 34), Take no
   thought, me merimnate--Be not in care. As against hypocrisy, so against
   worldly cares, the caution is thrice repeated, and yet no vain
   repetition: precept must be upon precept, and line upon line, to the
   same purport, and all little enough; it is a sin which doth so easily
   beset us. It intimates how pleasing it is to Christ, and of how much
   concern it is to ourselves, that we should live without carefulness. It
   is the repeated command of the Lord Jesus to his disciples, that they
   should not divide and pull in pieces their own minds with care about
   the world. There is a thought concerning the things of this life, which
   is not only lawful, but duty, such as is commended in the virtuous
   woman. See Prov. xxvii. 23. The word is used concerning Paul's care of
   the churches, and Timothy's care for the state of souls, 2 Cor. xi. 28;
   Phil. ii. 20.

   But the thought here forbidden is, 1. A disquieting, tormenting
   thought, which hurries the mind hither and thither, and hangs it in
   suspense; which disturbs our joy in God, and is a damp upon our hope in
   him; which breaks the sleep, and hinders our enjoyment of ourselves, of
   our friends, and of what God has given us. 2. A distrustful,
   unbelieving thought. God has promised to provide for those that are his
   all things needful for life as well as godliness, the life that now is,
   food and a covering: not dainties, but necessaries. He never said,
   "They shall be feasted," but, "Verily, they shall be fed." Now an
   inordinate care for time to come, and fear of wanting those supplies,
   spring from a disbelief of these promises, and of the wisdom and
   goodness of Divine Providence; and that is the evil of it. As to
   present sustenance, we may and must use lawful means to get it, else we
   tempt God; we must be diligent in our callings, and prudent in
   proportioning our expenses to what we have, and we must pray for daily
   bread; and if all other means fail, we may and must ask relief of those
   that are able to give it. He was none of the best of men that said, To
   beg I am ashamed (Luke xvi. 3); as he was, who (v. 21) desired to be
   fed with the crumbs; but for the future, we must cast our care upon
   God, and take no thought, because it looks like a jealousy of God, who
   knows how to give what we want when we know not now to get it. Let our
   souls dwell at ease in him! This gracious carelessness is the same with
   that sleep which God gives to his beloved, in opposition to the
   worldling's toil, Ps. cxxvii. 2. Observe the cautions here,

   (1.) Take no thought for your life. Life is our greatest concern for
   this world; All that a man has will he give for his life; yet take no
   thought about it. [1.] Not about the continuance of it; refer it to God
   to lengthen or shorten it as he pleases; my times are in thy hand, and
   they are in a good hand. [2.] Not about the comforts of this life;
   refer it to God to embitter or sweeten it as he pleases. We must not be
   solicitous, no not about the necessary support of this life, food and
   raiment; these God has promised, and therefore we may more confidently
   expect; say not, What shall we eat? It is the language of one at a
   loss, and almost despairing; whereas, though many good people have the
   prospect of little, yet there are few but have present support.

   (2.) Take no thought for the morrow, for the time to come. Be not
   solicitous for the future, how you shall live next year, or when you
   are old, or what you shall leave behind you. As we must not boast of
   to-morrow, so we must not care for to-morrow, or the events of it.

   II. The reasons and arguments to enforce this prohibition. One would
   think the command of Christ was enough to restrain us from this foolish
   sin of disquieting, distrustful care, independently of the comfort of
   our own souls, which is so nearly concerned; but to show how much the
   heart of Christ is upon it, and what pleasures he takes in those that
   hope in his mercy, the command is backed with the most powerful
   arguments. If reason may but rule us, surely we shall ease ourselves of
   these thorns. To free us from anxious thoughts, and to expel them,
   Christ here suggests to us comforting thoughts, that we may be filled
   with them. It will be worth while to take pains with our own hearts, to
   argue them out of their disquieting cares, and to make ourselves
   ashamed of them. They may be weakened by right reason, but it is by an
   active faith only that they can be overcome. Consider then,

   1. Is not the life more than meat, and the body than raiment? v. 25.
   Yes, no doubt it is; so he says who had reason to understand the true
   value of present things, for he made them, he supports them, and
   supports us by them; and the thing speaks for itself. Note, (1.) Our
   life is a greater blessing than our livelihood. It is true, life cannot
   subsist without a livelihood; but the meat and raiment which are here
   represented as inferior to the life and body are such as are for
   ornament and delight; for about such as are for ornament ad delight;
   for about such we are apt to be solicitous. Meat and raiment are in
   order to life, and the end is more noble and excellent than the means.
   The daintiest food and finest raiment are from the earth, but life from
   the breath of God. Life is the light of men; meat is but the oil that
   feeds that light: so that the difference between rich and poor is very
   inconsiderable, since, in the greatest things, they stand on the same
   level, and differ only in the less. (2.) This is an encouragement to us
   to trust God for food and raiment, and so to ease ourselves of all
   perplexing cares about them. God has given us life, and given us the
   body; it was an act of power, it was an act of favour, it was done
   without our care: what cannot he do for us, who did that?--what will he
   not? If we take care about our souls and eternity, which are more than
   the body, and its life, we may leave it to God to provide for us food
   and raiment, which are less. God has maintained our lives hitherto; if
   sometimes with pulse and water, that has answered the end; he has
   protected us and kept us alive. He that guards us against the evils we
   are exposed to, will supply us with the good things we are in need of.
   If he had been pleased to kill us, to starve us, he would not so often
   have given his angels a charge concerning us to keep us.

   2. Behold the fowls of the air, and consider the lilies of the field.
   Here is an argument taken from God's common providence toward the
   inferior creatures, and their dependence, according to their
   capacities, upon that providence. A fine pass fallen man has come to,
   that he must be sent to school to the fowls of the air, and that they
   must teach him! Job xii. 7, 8.

   (1.) Look upon the fowls, and learn to trust God for food (v. 26), and
   disquiet not yourselves with thoughts what you shall eat.

   [1.] Observe the providence of God concerning them. Look upon them, and
   receive instruction. There are various sorts of fowls; they are
   numerous, some of them ravenous, but they are all fed, and fed with
   food convenient for them; it is rare that any of them perish for want
   of food, even in winter, and there goes no little to feed them all the
   year round. The fowls, as they are least serviceable to man, so they
   are least within his care; men often feed upon them, but seldom feed
   them; yet they are fed, we know not how, and some of them fed best in
   the hardest weather; and it is your heavenly Father that feeds them; he
   knows all the wild fowls of the mountains, better than you know the
   tame ones at your own barn-door, Ps. l. 11. Not a sparrow lights to the
   ground, to pick up a grain of corn, but by the providence of God, which
   extends itself to the meanest creatures. But that which is especially
   observed here is, that they are fed without any care or project of
   their own; they sow not, neither do they reap, nor gather into barns.
   The ant indeed does, and the bee, and they are set before us as
   examples of prudence and industry; but the fowls of the air do not;
   they make no provision for the future themselves, and yet every day, as
   duly as the day comes, provision is made for them, and their eyes wait
   on God, that great and good Housekeeper, who provides food for all
   flesh.

   [2.] Improve this for your encouragement to trust in God. Are ye not
   much better than they? Yes, certainly you are. Note, The heirs of
   heaven are much better than the fowls of heaven; nobler and more
   excellent beings, and, by faith, they soar higher; they are of a better
   nature and nurture, wiser than the fowls of heaven (Job xxxv. 11):
   though the children of this world, that know not the judgment of the
   Lord, are not so wise as the stork, and the crane, and the swallow
   (Jer. viii. 7), you are dearer to God, and nearer, though they fly in
   the open firmament of heaven. He is their Master and Lord, their Owner
   and Master; but besides all this, he is your Father, and in his account
   ye are of more value than many sparrows; you are his children, his
   first-born; now he that feeds his birds surely will not starve his
   babes. They trust your Father's providence, and will not you trust it?
   In dependence upon that, they are careless for the morrow; and being
   so, they live the merriest lives of all creatures; they sing among the
   branches (Ps. civ. 12), and, to the best of their power, they praise
   their Creator. If we were, by faith, as unconcerned about the morrow as
   they are, we should sing as cheerfully as they do; for it is worldly
   care that mars our mirth and damps our joy, and silences our praise, as
   much as any thing.

   (2.) Look upon the lilies, and learn to trust God for raiment. That is
   another part of our care, what we shall put on; for decency, to cover
   us; for defence, to keep us warm; yea, and, with many, for dignity and
   ornament, to make them look great and fine; and so much concerned are
   they for gaiety and variety in their clothing, that this care returns
   almost as often as that for their daily bread. Now to ease us of this
   care, let us consider the lilies of the field; not only look upon them
   (every eyes does that with pleasure), but consider them. Note, There is
   a great deal of good to be learned from what we see every day, if we
   would but consider it, Prov. vi. 6; xxiv. 32.

   [1.] Consider how frail the lilies are; they are the grass of the
   field. Lilies, though distinguished by their colours, are still but
   grass. Thus all flesh is grass: though some in the endowments of body
   and mind are as lilies, much admired, still they are grass; the grass
   of the field in nature and constitution; they stand upon the same level
   with others. Man's days, at best, are as grass, as the flower of the
   grass 1 Pet. i. 24. This grass to-day is, and to-morrow is cast into
   the oven; in a little while the place that knows us will know us no
   more. The grave is the oven into which we shall be cast, and in which
   we shall be consumed as grass in the fire, Ps. xlix. 14. This intimates
   a reason why we should not take thought for the morrow, what we shall
   put on, because perhaps, by to-morrow, we may have occasion for our
   grave-clothes.

   [2.] Consider how free from care the lilies are: they toil not as men
   do, to earn clothing; as servants, to earn their liveries; neither do
   they spin, as women do, to make clothing. It does not follow that we
   must therefore neglect, or do carelessly, the proper business of this
   life; it is the praise of the virtuous woman, that she lays her hand to
   the spindle, makes fine linen and sells it, Prov. xxxi. 19, 24.
   Idleness tempts God, instead of trusting him; but he that provides for
   inferior creatures, without their labour, will much more provide for
   us, by blessing our labour, which he has made our duty. And if we
   should, through sickness, be unable to toil and spin, God can furnish
   us with what is necessary for us.

   [3.] Consider how fair, how fine the lilies are; how they grow; what
   they grow from. The root of the lily or tulip, as other bulbous roots,
   is, in winter, lost and buried under ground, yet, when spring returns,
   it appears, and starts up in a little time; hence it is promised to
   God's Israel, that they should grow as the lily, Hos. xiv. 5. Consider
   what they grow to. Out of that obscurity in a few weeks they come to be
   so very gay, that even Solomon, in all his glory, was not arrayed like
   one of these. The array of Solomon was very splendid and magnificent:
   he that had the peculiar treasure of kings and provinces, and
   studiously affected pomp and gallantry, doubtless had the richest
   clothing, and the best made up, that could be got; especially when he
   appeared in his glory on high days. And yet, let him dress himself as
   fine as he could, he comes far short of the beauty of the lilies, and a
   bed of tulips outshines him. Let us, therefore, be ambitious of the
   wisdom of Solomon, in which he was outdone by none (wisdom to do our
   duty in our places), rather than the glory of Solomon, in which he was
   outdone by the lilies. Knowledge and grace are the perfection of man,
   not beauty, much less fine clothes. Now God is here said thus to clothe
   the grass of the field. Note, All the excellences of the creature flow
   from God, the Fountain and spring of them. It was he that gave the
   horse his strength, and the lily its beauty; every creature is in
   itself, as well as to us, what he makes it to be.

   [4.] Consider how instructive all this is to us, v. 30.

   First, As to fine clothing, this teaches us not to care for it at all,
   not to covet it, nor to be proud of it, not to make the putting on of
   apparel our adorning, for after all our care in this the lilies will
   far outdo us; we cannot dress so fine as they do, why then should we
   attempt to vie with them? Their adorning will soon perish, and so will
   ours; they fade--are to-day, and to-morrow are cast, as other rubbish,
   into the oven; and the clothes we are proud of are wearing out, the
   gloss is soon gone, the color fades, the shape goes out of fashion, or
   in awhile the garment itself is worn out; such is man in all his pomp
   (Isa. xl. 6, 7), especially rich men (Jam. i. 10); they fade away in
   their ways.

   Secondly, As to necessary clothing; this teaches us to cast the care of
   it upon God--Jehovah-jireh; trust him that clothes the lilies, to
   provide for you what you shall put on. If he give such fine clothes to
   the grass, much more will he give fitting clothes to his own children;
   clothes that shall be warm upon them, not only when he quieteth the
   earth with the south wind, but when he disquiets it with the north
   wind, Job xxxvii. 17. He shall much more clothe you: for you are nobler
   creatures, of a more excellent being; if so he clothe the short-lived
   grass, much more will he clothe you that are made for immortality. Even
   the children of Nineveh are preferred before the gourd (Jonah iv. 10,
   11), much more the sons of Zion, that are in covenant with God. Observe
   the title he gives them (v. 30), O ye of little faith. This may be
   taken, 1. As an encouragement to truth faith, though it be but weak; it
   entitles us to the divine care, and a promise of suitable supply. Great
   faith shall be commended, and shall procure great things, but little
   faith shall not be rejected, even that shall procure food and raiment.
   Sound believers shall be provided for, though they be not strong
   believers. The babes in the family are fed and clothed, as well as
   those that are grown up, and with a special care and tenderness; say
   not, I am but a child, but a dry tree (Isa. lvi. 3, 5), for though poor
   and needy yet the Lord thinketh on thee. Or, 2. It is rather a rebuke
   to weak faith, though it be true, ch. xiv. 31. It intimates what is at
   the bottom of all our inordinate care and thoughtfulness; it is owing
   to the weakness of our faith, and the remains of unbelief in us. If we
   had but more faith, we should have less care.

   3. Which of you, the wisest, the strongest of you, by taking thought,
   can add one cubit to his stature? (v. 27) to his age, so some; but the
   measure of a cubit denotes it to be meant of the stature, and the age
   at longest is but a span, Ps. xxxix. 5. Let us consider, (1.) We did
   not arrive at the stature we are of by our own care and thought, but by
   the providence of God. An infant of a span long has grown up to be a
   man of six feet, and how was one cubit after another added to his
   stature? not by his own forecast or contrivance; he grew he knew not
   how, by the power and goodness of God. Now he that made our bodies, and
   made them of such size, surely will take care to provide for them.
   Note, God is to be acknowledged in the increase of our bodily strength
   and stature, and to be trusted for all needful supplies, because he has
   made it to appear, that he is mindful for the body. The growing age is
   the thoughtless, careless age, yet we grow; and shall not he who reared
   us to this, provide for us now we are reared? (2.) We cannot alter the
   stature we are of, if we would: what a foolish and ridiculous thing
   would it be for a man of low stature to perplex himself, to break his
   sleep, and beat his brains, about it, and to be continually taking
   thought how he might be a cubit higher; when, after all, he knows he
   cannot effect it, and therefore he had better be content and take it as
   it is! We are not all of a size, yet the difference in stature between
   one and another is not material, nor of any great account; a little man
   is ready to wish he were as tall as such a one, but he knows it is to
   no purpose, and therefore does as well as he can with it. Now as we do
   in reference to our bodily stature, so we should do in reference to our
   worldly estate. [1.] We should not covet an abundance of the wealth of
   this world, any more than we would covet the addition of a cubit to
   one's stature, which is a great deal in a man's height; it is enough to
   grow by inches; such an addition would but make one unwieldy, and a
   burden to one's self. [2.] We must reconcile ourselves to our state, as
   we do to our stature; we must set the conveniences against the
   inconveniences, and so make a virtue of necessity: what cannot be
   remedied must be made the best of. We cannot alter the disposals of
   Providence, and therefore must acquiesce in them, accommodate ourselves
   to them, and relieve ourselves, as well as we can, against
   inconveniences, as Zaccheus against the inconvenience of his stature,
   by climbing into the tree.

   4. After all these things do the Gentiles seek, v. 32. Thoughtfulness
   about the world is a heathenish sin, and unbecoming Christians. The
   Gentiles seek these things, because they know not better things; they
   are eager for this world, because they are strangers to a better; they
   seek these things with care and anxiety, because they are without God
   in the world, and understand not his providence. They fear and worship
   their idols, but know not how to trust them for deliverance and supply,
   and, therefore, are themselves full of care; but it is a shame for
   Christians, who build upon nobler principles, and profess a religion
   which teaches them not only that there is a Providence, but that there
   are promises made to the good of the life that now is, which teaches
   them a confidence in God and a contempt of the world, and gives such
   reasons for both; it is a shame for them to walk as Gentiles walk, and
   to fill their heads and hearts with these things.

   5. Your heavenly Father knows ye have need of all these things; these
   necessary things, food and raiment; he knows our wants better than we
   do ourselves; though he be in heaven, and his children on earth, he
   observes what the least and poorest of them has occasion for (Rev. ii.
   9), I know thy poverty. You think, if such a good friend did not but
   know your wants and straits, you would soon have relief: your God knows
   them; and he is your Father that loves you and pities you, and is ready
   to help you; your heavenly Father, who has wherewithal to supply all
   your needs: away, therefore, with all disquieting thoughts and cares;
   go to thy Father; tell him, he knows that thou has need of such and
   such things; he asks you, Children, have you any meat? John xxi. 5.
   Tell him whether you have or have not. Though he knows our wants, he
   will know them from us; and when we have opened them to him, let us
   cheerfully refer ourselves to his wisdom, power, and goodness, for our
   supply. Therefore, we should ease ourselves of the burthen of care, by
   casting it upon God, because it is he that careth for us (1 Pet. v. 7),
   and what needs all this ado? If he care, why should be care?

   6. Seek first the kingdom of God, and his righteousness, and all these
   things shall be added unto you. v. 33. Here is a double argument
   against the sin of thoughtfulness; take no thought for your life, the
   life of the body; for, (1.) You have greater and better things to take
   thought about, the life of your soul, your eternal happiness; that is
   the one thing needful (Luke x. 42), about which you should employ your
   thoughts, and which is commonly neglected in those hearts wherein
   worldly cares have the ascendant. If we were but more careful to please
   God, and to work out our own salvation, we should be less solicitous to
   please ourselves, and work out an estate in the world. Thoughtfulness
   for our souls in the most effectual cure of thoughtfulness for the
   world. (2.) You have a surer and easier, a safer and more compendious
   way to obtain the necessaries of this life, than by carking, and
   caring, and fretting about them; and that is, by seeking first the
   kingdom of God, and making religion your business: say not that this is
   the way to starve, no, it is the way to be well provided for, even in
   this world. Observe here,

   [1.] The great duty required: it is the sum and substance of our whole
   duty: "Seek first the kingdom of God, mind religion as your great and
   principle concern." Our duty is to seek; to desire, pursue, and aim at
   these things; it is a word that has in it much of the constitution of
   the new covenant in favour of us; though we have not attained, but in
   many things fail and come short, sincere seeking (a careful concern and
   an earnest endeavor) is accepted. Now observe, First, The object of
   this seeking; The kingdom of God, and his righteousness; we must mind
   heaven as our end, and holiness as our way. "Seek the comforts of the
   kingdom of grace and glory as your felicity. Aim at the kingdom of
   heaven; press towards it; give diligence to make it sure; resolve not
   to take up short of it; seek for this glory, honour, and immortality;
   prefer heaven and heavenly blessings far before earth and earthly
   delights." We make nothing of our religion, if we do not make heaven of
   it. And with the happiness of this kingdom, seek the righteousness of
   it; God's righteousness, the righteousness which he requires to be
   wrought in us, and wrought by us, such as exceeds that of the scribes
   and Pharisees; we must follow peace and holiness, Heb. xii. 14.
   Secondly, The order of it. Seek first the kingdom of God. Let your care
   for your souls and another world take the place of all other cares: and
   let all the concerns of this life be made subordinate to those of the
   life to come: we must seek the things of Christ more than our own
   things; and if every they come in competition, we must remember to
   which we are to give the preference. "Seek these things first; first in
   thy days: let the morning of thy youth be dedicated to God. Wisdom must
   be sought early; it is good beginning betimes to be religious. Seek the
   first every day; let waking thoughts be of God." Let this be our
   principle, to do that first which is most needful, and let him that is
   the First, have the first.

   [2.] The gracious promise annexed; all these things, the necessary
   supports of life, shall be added unto you; shall be given over and
   above; so it is in the margin. You shall have what you seek, the
   kingdom of God and his righteousness, for never any sought in vain,
   that sought in earnest; and besides that, you shall have food and
   raiment, by way of overplus; as he that buys goods has paper and
   packthread given him in the bargain. Godliness has the promise of the
   life that now is, 1 Tim. iv. 8. Solomon asked wisdom, and had that and
   other things added to him, 2 Chron. i. 11, 12. O what a blessed change
   would it make in our hearts and lives, did we but firmly believe this
   truth, that the best way to be comfortably provided for in this world,
   is to be most intent upon another world! We then begin at the right end
   of our work, when we begin with God. If we give diligence to make sure
   to ourselves the kingdom of God and the righteousness thereof, as to
   all the things of this life, Jehovah-jireh--the Lord will provide as
   much of them as he sees good for us, and more we would not wish for.
   Have we trusted in him for the portion of our inheritance at our end,
   and shall we not trust him for the portion of our cup, in the way to
   it? God's Israel were not only brought to Canaan at last, but had their
   charges borne through the wilderness. O that we were more thoughtful
   about the things that are not seen, that are eternal, and then the less
   thoughtful we should be, and the less thoughtful we should need to be,
   about the things that are seen, that are temporal! Also regard not your
   stuff, Gen. xlv. 20, 23.

   7. The morrow shall take thought for the things of itself: sufficient
   unto the day is the evil thereof, v. 34. We must not perplex ourselves
   inordinately about future events, because every day brings along with
   it its own burthen of cares and grievances, as, if we look about us,
   and suffer not our fears to betray the succours which grace and reason
   offer, it brings along with it its own strength and supply too. So that
   we are here told,

   (1.) That thoughtfulness for the morrow is needless; Let the morrow
   take thought for the things of itself. If wants and troubles be renewed
   with the day, there are aids and provisions renewed likewise;
   compassions, that are new every morning, Lam. iii. 22, 23. The saints
   have a Friend that is their arm every morning, and gives out fresh
   supplies daily (Isa. xxxiii. 2), according as the business of every day
   requires (Ezra iii. 4), and so he keeps his people in constant
   dependence upon him. Let us refer it therefore to the morrow's
   strength, to do the morrow's work, and bear the morrow's burthen.
   To-morrow, and the things of it, will be provided for without us; why
   need we anxiously care for that which is so wisely cared for already?
   This does not forbid a prudent foresight, and preparation accordingly,
   but a perplexing solicitude, and a prepossession of difficulties and
   calamities, which may perhaps never come, or if they do, may be easily
   borne, and the evil of them guarded against. The meaning is, let us
   mind present duty, and then leave events to God; do the work of the day
   in its day, and then let to-morrow bring its work along with it.

   (2.) That thoughtfulness for the morrow is one of those foolish and
   hurtful lusts, which those that will be rich fall into, and one of the
   many sorrows, wherewith they pierce themselves through. Sufficient unto
   the day is the evil thereof. This present day has trouble enough
   attending it, we need not accumulate burthens by anticipating our
   trouble, nor borrow perplexities from to-morrow's evils to add to those
   of this day. It is uncertain what to-morrow's evils may be, but
   whatever they be, it is time enough to take thought about them when
   they come. What a folly it is to take that trouble upon ourselves this
   day by care and fear, which belongs to another day, and will be never
   the lighter when it comes? Let us not pull that upon ourselves all
   together at once, which Providence has wisely ordered to be borne by
   parcels. The conclusion of this whole matter then is, that it is the
   will and command of the Lord Jesus, that his disciples should not be
   their own tormentors, nor make their passage through this world more
   dark and unpleasant, by their apprehension of troubles, than God has
   made it by the troubles themselves. By our daily prayers we may procure
   strength to bear us up under our daily troubles, and to arm us against
   the temptations that attend them, and then let none of these things
   move us.
     __________________________________________________________________

M A T T H E W.

  CHAP. VII.

   This chapter continues and concludes Christ's sermon on the mount,
   which is purely practical, directing us to order our conversation
   aright, both toward God and man; for the design of the Christian
   religion is to make men good, every way good. We have, I. Some rules
   concerning censure and reproof, ver. 1-6. II. Encouragements given us
   to pray to God for what we need, ver. 7-11. III. The necessity of
   strictness in conversation urged upon us, ver. 12-14. IV. A caution
   given us to take heed of false prophets, ver. 15-20. V. The conclusion
   of the whole sermon, showing the necessity of universal obedience to
   Christ's commands, without which we cannot expect to be happy, ver.
   21-27. VI. The impression which Christ's doctrine made upon his
   hearers, ver. 28, 29.

The Sermon on the Mount.

   1 Judge not, that ye be not judged.   2 For with what judgment ye
   judge, ye shall be judged: and with what measure ye mete, it shall be
   measured to you again.   3 And why beholdest thou the mote that is in
   thy brother's eye, but considerest not the beam that is in thine own
   eye?   4 Or how wilt thou say to thy brother, Let me pull out the mote
   out of thine eye; and, behold, a beam is in thine own eye?   5 Thou
   hypocrite, first cast out the beam out of thine own eye; and then shalt
   thou see clearly to cast out the mote out of thy brother's eye.   6
   Give not that which is holy unto the dogs, neither cast ye your pearls
   before swine, lest they trample them under their feet, and turn again
   and rend you.

   Our Saviour is here directing us how to conduct ourselves in reference
   to the faults of others; and his expressions seem intended as a reproof
   to the scribes and Pharisees, who were very rigid and severe, very
   magisterial and supercilious, in condemning all about them, as those
   commonly are, that are proud and conceited in justifying themselves. We
   have here,

   I. A caution against judging v. 1, 2. There are those whose office it
   is to judge-magistrates and ministers. Christ, though he made not
   himself a Judge, yet came not to unmake them, for by him princes decree
   justice; but this is directed to private persons, to his disciples, who
   shall hereafter sit on thrones judging, but not now. Now observe,

   1. The prohibition; Judge not. We must judge ourselves, and judge our
   own acts, but we must not judge our brother, not magisterially assume
   such an authority over others, as we allow not them over us: since our
   rule is, to be subject to one another. Be not many masters, Jam. iii.
   1. We must not sit in the judgment-seat, to make our word a law to
   every body. We must not judge our brother, that is, we must not speak
   evil of him, so it is explained, Jam. iv. 11. We must not despise him,
   nor set him at nought, Rom. xiv. 10. We must not judge rashly, nor pass
   such a judgment upon our brother as has no ground, but is only the
   product of our own jealousy and ill nature. We must not make the worst
   of people, nor infer such invidious things from their words and actions
   as they will not bear. We must not judge uncharitably, unmercifully,
   nor with a spirit of revenge, and a desire to do mischief. We must not
   judge of a man's state by a single act, nor of what he is in himself by
   what he is to us, because in our own cause we are apt to be partial. We
   must not judge the hearts of others, nor their intentions, for it is
   God's prerogative to try the heart, and we must not step into his
   throne; nor must we judge of their eternal state, nor call them
   hypocrites, reprobates, and castaways; that is stretching beyond our
   line; what have we to do, thus to judge another man's servant? Counsel
   him, and help him, but do not judge him.

   2. The reason to enforce this prohibition. That ye be not judged. This
   intimates, (1.) That if we presume to judge others, we may expect to be
   ourselves judged. He who usurps the bench, shall be called to the bar;
   he shall be judged of men; commonly none are more censured, than those
   who are most censorious; every one will have a stone to throw at them;
   he who, like Ishmael, has his hand, his tongue, against every man,
   shall, like him, have every man's hand and tongue against him (Gen.
   xvi. 12); and no mercy shall be shown to the reputation of those that
   show no mercy to the reputation of others. Yet that is not the worst of
   it; they shall be judged of God; from him they shall receive the
   greater condemnation, Jam. iii. 1. Both parties must appear before him
   (Rom. xiv. 10), who, as he will relieve the humble sufferer, will also
   resist the haughty scorner, and give him enough of judging. (2.) That
   if we be modest and charitable in our censures of others, and decline
   judging them, and judge ourselves rather, we shall not be judged of the
   Lord. As God will forgive those that forgive their brethren; so he will
   not judge those that will not judge their brethren; the merciful shall
   find mercy. It is an evidence of humility, charity, and deference to
   God, and shall be owned and rewarded by him accordingly. See Rom. xiv.
   10.

   The judging of those that judge others is according to the law of
   retaliation; With what judgment ye judge, ye shall be judged, v. 2. The
   righteous God, in his judgments, often observes a rule of proportion,
   as in the case of Adonibezek, Judg. i. 7. See also Rev. xiii. 10;
   xviii. 6. Thus will he be both justified and magnified in his
   judgments, and all flesh will be silenced before him. With what measure
   ye mete, it shall be measured to you again; perhaps in this world, so
   that men may read their sin in their punishment. Let this deter us from
   all severity in dealing with our brother. What shall we do when God
   rises up? Job xxxi. 14. What would become of us, if God should be as
   exact and severe in judging us, as we are in judging our brethren; if
   he should weigh us in the same balance? We may justly expect it, if we
   be extreme to mark what our brethren do amiss. In this, as in other
   things, the violent dealings of men return upon their own heads.

   II. Some cautions about reproving. Because we must not judge others,
   which is a great sin, it does not therefore follow that we must not
   reprove others, which is a great duty, and may be a means of saving a
   soul from death; however, it will be a means of saving our souls from
   sharing in their guilt. Now observe here,

   1. It is not every one who is fit to reprove. Those who are themselves
   guilty of the same faults of which they accuse others, or of worse,
   bring shame upon themselves, and are not likely to do good to those
   whom they reprove, v. 3-5. Here is,

   (1.) A just reproof to the censorious, who quarrel with their brother
   for small faults, while they allow themselves in great ones; who are
   quick-sighted to spy a mote in his eye, but are not sensible of a beam
   in their own; nay, and will be very officious to pull out the mote out
   of his eye, when they are as unfit to do it as if they were themselves
   quite blind. Note, [1.] There are degrees in sin: some sins are
   comparatively but as motes, others as beams; some as a gnat, others as
   a camel: not that there is any sin little, for there is no little God
   to sin against; if it be a mote (or splinter, for so it might better be
   read), it is in the eye; if a gnat, it is in the throat; both painful
   and perilous, and we cannot be easy or well till they are got out. [2.]
   Our own sins ought to appear greater to us than the same sins in
   others: that which charity teaches us to call but a splinter in our
   brother's eye, true repentance and godly sorrow will teach us to call a
   beam in our own; for the sins of others must be extenuated, but our own
   aggravated. [3.] There are many that have beams in their own eyes, and
   yet do not consider it. They are under the guilt and dominion of very
   great sins, and yet are not aware of it, but justify themselves, as if
   they needed no repentance nor reformation; it is as strange that a man
   can be in such a sinful, miserable condition, and not be aware of it,
   as that a man should have a beam in him eye, and not consider it; but
   the god of this world so artfully blinds their minds, that
   notwithstanding, with great assurance, they say, We see. [4.] It is
   common for those who are most sinful themselves, and least sensible of
   it, to be most forward and free in judging and censuring others: the
   Pharisees, who were most haughty in justifying themselves, were most
   scornful in condemning others. They were severe upon Christ's disciples
   for eating with unwashen hands, which was scarcely a mote, while they
   encouraged men in a contempt of their parents, which was a beam. Pride
   and uncharitableness are commonly beams in the eyes of those that
   pretend to be critical and nice in their censures of others. Nay, many
   are guilty of that secret, which they have the face to punish in others
   when it is discovered. Cogita tecum, fortasse vitium de quo quereris,
   si te diligenter excusseris, in sinu invenies; inique publico irasceris
   crimini tuo--Reflect that perhaps the fault of which you complain,
   might, on a strict examination, be discovered in yourself; and that it
   would be unjust publicly to express indignation against your own crime.
   Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults
   of others, while they are indulgent of their own, is a mark of
   hypocrisy. Thou hypocrite, v. 5. Whatever such a one may pretend, it is
   certain that he is no enemy to sin (if he were, he would be an enemy to
   his own sin), and therefore he is not worthy of praise; nay, it appears
   that he is an enemy to his brother, and therefore worthy of blame. This
   spiritual charity must begin at home; "For how canst thou say, how
   canst thou for shame say, to thy brother, Let me help to reform thee,
   when thou takest no care to reform thyself? Thy own heart will upbraid
   thee with the absurdity of it; thou wilt do it with an ill grace, and
   thou wilt expect every one to tell thee, that vice corrects sin:
   physician, heal thyself;" I præ, sequar--Go you before, I will follow.
   See Rom. ii. 21. [6.] The consideration of what is amiss in ourselves,
   though it ought not to keep us from administering friendly reproof,
   ought to keep us from magisterial censuring, and to make us very candid
   and charitable in judging others. "Therefore restore with the spirit of
   meekness, considering thyself (Gal. vi. 1); what thou has been, what
   thou art, and what thou wouldst be, if God should leave thee to
   thyself."

   (2.) Here is a good rule for reprovers, v. 5. Go in the right method,
   first cast the beam out of thine own eye. Our own badness is so far
   from excusing us in not reproving, that our being by it rendered unfit
   to reprove is an aggravation of our badness; I must not say, "I have a
   beam in my own eye, and therefore I will not help my brother with the
   mote out of his." A man's offence will never be his defence: but I must
   first reform myself, that I may thereby help to reform my brother, and
   may qualify myself to reprove him. Note, Those who blame others, ought
   to be blameless and harmless themselves. Those who are reprovers in the
   gate, reprovers by office, magistrates and ministers, are concerned to
   walk circumspectly, and to be very regular in their conversation: an
   elder must have a good report, 1 Tim. iii. 2, 7. The snuffers of the
   sanctuary were to be of pure gold.

   2. It is not every one that is fit to be reproved; Give not that which
   is holy unto the dogs, v. 6. This may be considered, either, (1.) As a
   rule to the disciples in preaching the gospel; not that they must not
   preach it to any one who were wicked and profane (Christ himself
   preached to publicans and sinners), but the reference is to such as
   they found obstinate after the gospel was preached to them, such as
   blasphemed it, and persecuted the preachers of it; let them not spend
   much time among such, for it would be lost labour, but let them turn to
   others, Acts xiii. 41. So Dr. Whitby. Or, (2.) As a rule to all in
   giving reproof. Our zeal against sin must be guided by discretion, and
   we must not go about to give instructions, counsels, and rebukes, much
   less comforts, to hardened scorners, to whom it will certainly do no
   good, but who will be exasperated and enraged at us. Throw a pearl to a
   swine, and he will resent it, as if you threw a stone at him; reproofs
   will be called reproaches, as they were (Luke xi. 45; Jer. vi. 10),
   therefore give not to dogs and swine (unclean creatures) holy things.
   Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they
   are ordinances of God, they are precious; as an ear-ring of gold, and
   an ornament of fine gold, so is the wise reprover (Prov. xxv. 12), and
   a wise reproof is like an excellent oil (Ps. cxli. 5); it is a tree of
   life (Prov. iii. 18). [2.] Among the generation of the wicked, there
   are some that have arrived at such a pitch of wickedness, that they are
   looked upon as dogs and swine; they are impudently and notoriously
   vile; they have so long walked in the way of sinners, that they have
   sat down in the seat of the scornful; they professedly hate and despise
   instruction, and set it at defiance, so that they are irrecoverably and
   irreclaimably wicked; they return with the dog to his vomit, and with
   the sow to her wallowing in the mire. [3.] Reproofs of instruction are
   ill bestowed upon such, and expose the reprover to all the contempt and
   mischief that may be expected from dogs and swine. One can expect no
   other than that they will trample the reproofs under their feet, in
   scorn of them, and rage against them; for they are impatient of control
   and contradiction; and they will turn again and rend the reprovers;
   rend their good names with their revilings, return them wounding words
   for their healing ones; rend them with persecution; Herod rent John
   Baptist for his faithfulness. See here what is the evidence of men's
   being dogs and swine. Those are to be reckoned such, who hate reproofs
   and reprovers, and fly in the face of those who, in kindness to their
   souls, show them their sin and danger. These sin against the remedy;
   who shall heal and help those that will not be healed and helped? It is
   plain that God has determined to destroy such. 2 Chron. xxv. 16. The
   rule here given is applicable to the distinguishing, sealing ordinances
   of the gospel; which must not be prostituted to those who are openly
   wicked and profane, lest holy things be thereby rendered contemptible,
   and unholy persons be thereby hardened. It is not meet to take the
   children's bread, and cast it to the dogs. Yet we must be very cautious
   whom we condemn as dogs and swine, and not do it till after trial, and
   upon full evidence. Many a patient is lost, by being thought to be so,
   who, if means had been used, might have been saved. As we must take
   heed of calling the good, bad, by judging all professors to be
   hypocrites; so we must take heed of calling the bad, desperate, by
   judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is
   very tender of the safety of his people, and would not have them
   needlessly to expose themselves to the fury of those that will turn
   again and rend them. Let them not be righteous over much, so as to
   destroy themselves. Christ makes the law of self-preservation one of
   his own laws, and precious is the blood of his subjects to him.

The Sermon on the Mount.

   7 Ask, and it shall be given you; seek, and ye shall find; knock, and
   it shall be opened unto you:   8 For every one that asketh receiveth;
   and he that seeketh findeth; and to him that knocketh it shall be
   opened.   9 Or what man is there of you, whom if his son ask bread,
   will he give him a stone?   10 Or if he ask a fish, will he give him a
   serpent?   11 If ye then, being evil, know how to give good gifts unto
   your children, how much more shall your Father which is in heaven give
   good things to them that ask him?

   Our Saviour, in the foregoing chapter, had spoken of prayer as a
   commanded duty, by which God is honoured, and which, if done aright,
   shall be rewarded; here he speaks of it as the appointed means of
   obtaining what we need, especially grace to obey the precepts he had
   given, some of which are so displeasing to flesh and blood.

   I. Here is a precept in three words to the same purport, Ask, Seek,
   Knock (v. 7); that is, in one word, "Pray; pray often; pray with
   sincerity and seriousness; pray, and pray again; make conscience of
   prayer, and be constant in it; make a business of prayer, and be
   earnest in it. Ask, as a beggar asks alms." Those that would be rich in
   grace, must betake themselves to the poor trade of begging, and they
   shall find it a thriving trade. "Ask; represent your wants and burthens
   to God, and refer yourselves to him for support and supply, according
   to his promise. Ask as a traveller asks the way; to pray is to enquire
   of God, Ezek. xxxvi. 37. Seek, as for a thing of value that we have
   lost, or as the merchantman that seeks goodly pearls. Seek by prayer,
   Dan. ix. 3. Knock, as he that desires to enter into the house knocks at
   the door." We would be admitted to converse with God, would be taken
   into his love, and favour, and kingdom; sin has shut and barred the
   door against us; by prayer, we knock; Lord, Lord, open to us. Christ
   knocks at our door (Rev. iii. 20; Cant. v. 2); and allows us to knock
   at his, which is a favour we do not allow to common beggars. Seeking
   and knocking imply something more than asking and praying. 1. We must
   not only ask but seek; we must second our prayers with our endeavors;
   we must, in the use of the appointed means, seek for that which we ask
   for, else we tempt God. When the dresser of the vineyard asked for a
   year's respite for the barren fig-tree, he added, I will dig about it,
   Luke xiii. 7, 8. God gives knowledge and grace to those that search the
   scriptures, and wait at Wisdom's gates; and power against sin to those
   that avoid the occasions of it. 2. We must not only ask, but knock; we
   must come to God's door, must ask importunately; not only pray, but
   plead and wrestle with God; we must seek diligently; we must continue
   knocking; must persevere in prayer, and in the use of means; must
   endure to the end in the duty.

   II. Here is a promised annexed: our labour in prayer, if indeed we do
   labour in it, shall not be in vain: where God finds a praying heart, he
   will be found a prayer-hearing God; he shall give thee an answer of
   peace. The precept is threefold, ask, seek, knock; there is precept
   upon precept; but the promise is sixfold, line upon line, for our
   encouragement; because a firm belief of the promise would make us
   cheerful and constant in our obedience. Now here,

   1. The promise is made, and made so as exactly to answer the precept,
   v. 7. Ask, and it shall be given you; not lent you, not sold you, but
   given you; and what is more free than gift? Whatever you pray for,
   according to the promise, whatever you ask, shall be given you, if God
   see it fit for you, and what would you have more? It is but ask and
   have; ye have not, because ye ask not, or ask not aright: what is not
   worth asking, is not worth having, and then it is worth nothing. Seek,
   and ye shall find, and then you do not lose your labour; God is himself
   found of those that seek him, and if we find him we have enough.
   "Knock, and it shall be opened; the door of mercy and grace shall no
   longer be shut against you as enemies and intruders, but opened to you
   as friends and children. It will be asked, who is at the door? If you
   be able to say, a friend, and have the ticket of promise ready to
   produce in the hand of faith, doubt not of admission. If the door be
   not opened at the first knock, continue instant in prayer; it is an
   affront to a friend to knock at his door, and then go away; though he
   tarry, yet wait."

   2. It is repeated, v. 8. It is to the same purport, yet with some
   addition. (1.) It is made to extend to all that pray aright; "Not only
   you my disciples shall receive what you pray for, but every one that
   asketh, receiveth, whether Jew or Gentile, young or old, rich or poor,
   high or low, master or servant, learned or unlearned, they are all
   alike welcome to the throne of grace, if they come in faith: for God is
   no respecter of persons." (2.) It is made so as to amount to a grant,
   in words of the present tense, which is more than a promise for the
   future. Every one that asketh, not only shall receive, but receiveth;
   by faith, applying and appropriating the promise, we are actually
   interested and invested in the good promised: so sure and inviolable
   are the promises of God, that they do, in effect, give present
   possession: an active believer enters immediately, and makes the
   blessings promised his own. What have we in hope, according to the
   promise, is as sure, and should be as sweet, as what we have in hand.
   God hath spoken in his holiness, and then Gilead is mine, Manasseh mine
   (Ps. cviii. 7, 8); it is all mine own, if I can but make it so by
   believing it so. Conditional grants become absolute upon the
   performance of the condition; so here, he that asketh, receiveth.
   Christ hereby puts his fiat to the petition; and he having all power,
   that is enough.

   3. It is illustrated, by a similitude taken from earthly parents, and
   their innate readiness to give their children what they ask. Christ
   appeals to his hearers, What man is there of you, though never so
   morose and ill-humoured, whom if his son ask bread, will he give him a
   stone? v. 9, 10. Whence he infers (v. 11), If ye then, being evil, yet
   grant your children's requests, much more will your heavenly Father
   give you the good things you ask. Now this is of use,

   (1.) To direct our prayers and expectations. [1.] We must come to God,
   as children to a Father in heaven, with reverence and confidence. How
   naturally does a child in want or distress run to the father with its
   complaints; My head, my head; thus should the new nature send us to God
   for supports and supplies. [2.] We must come to him for good things,
   for those he gives to them that ask him; which teaches us to refer
   ourselves to him; we know not what is good for ourselves (Eccl. vi.
   12), but he knows what is good for us, we must therefore leave it with
   him; Father, thy will be done. The child is here supposed to ask bread,
   that is necessary, and a fish, that is wholesome; but if the child
   should foolishly ask for a stone, or a serpent, for unripe fruit to
   eat, or a sharp knife to play with, the father, though kind, is so wise
   as to deny him. We often ask that of God which would do us harm if we
   had it; he knows this, and therefore does not give it to us. Denials in
   love are better than grants in anger; we should have been undone ere
   this if we had had all we desired; this is admirably well expressed by
   a heathen, Juvenal, Sat. 10.


   Permittes ipsis expendere numinibus, quid

   Conveniat nobis, rebusque sit utile nostris,

   Nam pro jucundis aptissima quæque dabunt dii.

   Carior est illis homo, quam sibi: nos animorum

   Impulsu, et cæca, magnaque cupidine ducti,

   Conjugium petimus, partumque uxoris; at illis

   Notum est, qui pueri, qualisque futura sit uxor.

   Entrust thy fortune to the powers above.

   Leave them to manage for thee, and to grant

   What their unerring wisdom sees thee want:

   In goodness, as in greatness, they excel;

   Ah, that we lov'd ourselves but half so well!

   We, blindly by our headstrong passions led,

   Seek a companion, and desire to wed;

   Then wish for heirs: but to the gods alone

   Our future offspring and our wives are known.

   (2.) To encourage our prayers and expectations. We may hope that we
   shall not be denied and disappointed: we shall not have a stone for
   bread, to break our teeth (though we have a hard crust to employ our
   teeth), nor a serpent for a fish, to sting us; we have reason indeed to
   fear it, because we deserve it, but God will be better to us than the
   desert of our sins. The world often gives stones for bread, and
   serpents for fish, but God never does; nay, we shall be heard and
   answered, for children are by their parents. [1.] God has put into the
   hearts of parents a compassionate inclination to succour and supply
   their children, according to their need. Even those that have had
   little conscience of duty, yet have done it, as it were by instinct. No
   law was ever thought necessary to oblige parents to maintain their
   legitimate children, nor, in Solomon's time, their illegitimate ones.
   [2.] He has assumed the relation of a Father to us, and owns us for his
   children; that from the readiness we find in ourselves to relieve our
   children, we may be encouraged to apply ourselves to him for relief.
   What love and tenderness fathers have are from him; not from nature but
   from the God of nature; and therefore they must needs be infinitely
   greater in himself. He compares his concern for his people to that of a
   father for his children (Ps. ciii. 13), nay, to that of a mother, which
   is usually more tender, Isa. lxvi. 13; xlix. 14, 15. But here it is
   supposed, that his love, and tenderness, and goodness, far excel that
   of any earthly parent; and therefore it is argued with a much more, and
   it is grounded upon this undoubted truth, that God is a better Father,
   infinitely better than any earthly parents are; his thoughts are above
   theirs. Our earthly fathers have taken care of us; we have taken care
   of our children; much more will God take care of his; for they are
   evil, originally so; the degenerate seed of fallen Adam; they have lost
   much of the good nature that belonged to humanity, and among other
   corruptions, have that of crossness and unkindness in them; yet they
   give good things to their children, and they know how to give, suitably
   and seasonably; much more will God, for he takes up when they forsake,
   Ps. xxvii. 10. And, First, God is more knowing; parents are often
   foolishly fond, but God is wise, infinitely so; he knows what we need,
   what we desire, and what is fit for us. Secondly, God is more kind. If
   all the compassions of all the tender fathers in the world were crowded
   into the bowels of one, yet compared with the tender mercies of our
   God, they would be but as a candle to the sun, or a drop to the ocean.
   God is more rich, and more ready to give to his children than the
   fathers of our flesh can be; for he is the Father of our spirits, an
   ever-loving, ever-living Father. The bowels of Fathers yearn even
   towards undutiful children, towards prodigals, as David's toward
   Absalom, and will not all this serve to silence disbelief?

The Sermon on the Mount.

   12 Therefore all things whatsoever ye would that men should do to you,
   do ye even so to them: for this is the law and the prophets.   13 Enter
   ye in at the strait gate: for wide is the gate, and broad is the way,
   that leadeth to destruction, and many there be which go in thereat:
   14 Because strait is the gate, and narrow is the way, which leadeth
   unto life, and few there be that find it.

   Our Lord Jesus here presses upon us that righteousness towards men
   which is an essential branch of true religion, and that religion
   towards God which is an essential branch of universal righteousness.

   I. We must make righteousness our rule, and be ruled by it, v. 12.
   Therefore, lay this down for your principle, to do as you would be done
   by; therefore, that you may conform to the foregoing precepts, which
   are particular, that you may not judge and censure others, go by this
   rule in general; (you would not be censured, therefore do not censure),
   Or that you may have the benefit of the foregoing promises. Fitly is
   the law of justice subjoined to the law of prayer, for unless we be
   honest in our conversation, God will not hear our prayers, Isa. i.
   15-17; lviii. 6, 9; Zech. vii. 9, 13. We cannot expect to receive good
   things from God, if we do not fair things, and that which is honest,
   and lovely, and of good report among men. We must not only be devout,
   but honest, else our devotion is but hypocrisy. Now here we have,

   1. The rule of justice laid down; Whatsoever ye would that men should
   do to you, do you even so to them. Christ came to teach us, not only
   what we are to know and believe, but what we are to do; what we are to
   do, not only toward God, but toward men; not only towards our
   fellow-disciples, those of our party and persuasion, but towards men in
   general, all with whom we have to do. The golden rule of equity is, to
   do to others as we would they should do to us. Alexander Severus, a
   heathen emperor, was a great admirer of this rule, had it written upon
   the walls of his closet, often quoted it in giving judgment, honoured
   Christ, and favoured Christians for the sake of it. Quod tibi, hoc
   alteri--do to others as you would they should do to you. Take it
   negatively (Quod tibi fieri non vis, ne alteri feceris), or positively,
   it comes all to the same. We must not do to others the evil they have
   done us, nor the evil which they would do to us, if it were in their
   power; nor may we do that which we think, if it were done to us, we
   could bear contentedly, but what we desire should be done to us. This
   is grounded upon that great commandment, Thou shalt love thy neighbor
   as thyself. As we must bear the same affection to our neighbour that we
   would have borne to ourselves, so we must do the same good offices. The
   meaning of this rule lies in three things. (1.) We must do that to our
   neighbour which we ourselves acknowledge to be fit and reasonable: the
   appeal is made to our own judgment, and the discovery of our judgment
   is referred to that which is our own will and expectation, when it is
   our own case. (2.) We must put other people upon the level with
   ourselves, and reckon we are as much obliged to them, as they to us. We
   are as much bound to the duty of justice as they, and they as much
   entitled to the benefit of it as we. (3.) We must, in our dealings with
   men, suppose ourselves in the same particular case and circumstances
   with those we have to do with, and deal accordingly. If I were making
   such a one's bargain, labouring under such a one's infirmity and
   affliction, how should I desire and expect to be treated? And this is a
   just supposition, because we know not how soon their case may really be
   ours: at least we may fear, lest God by his judgments should do to us
   as we have done to others, if we have not done as we would be done by.

   2. A reason given to enforce this rule; This is the law and the
   prophets. It is the summary of that second great commandment, which is
   one of the two, on which hang all the law and the prophets, ch. xxii.
   40. We have not this in so many words, either in the law or the
   prophets, but it is the concurring language of the whole. All that is
   there said concerning our duty towards our neighbour (and that is no
   little) may be reduced to this rule. Christ has here adopted it into
   this law; so that both the Old Testament and the New agree in
   prescribing this to us, to do as we would be done by. By this rule the
   law of Christ is commended, but the lives of Christians are condemned
   by comparing them with it. Aut hoc non evangelium, authi non
   evangelici.--Either this is not the gospel, or these are not
   Christians.

   II. We must make religion our business, and be intent upon it; we must
   be strict and circumspect in our conversation, which is here
   represented to us as entering in at a strait gate, and walking on in a
   narrow way, v. 13, 14. Observe here,

   1. The account that is given of the bad way of sin, and the good way of
   holiness. There are but two ways, right and wrong, good and evil; the
   way to heaven, and the way to hell; in the one of which we are all of
   us walking: no middle place hereafter, no middle way now: the
   distinction of the children of men into saints and sinners, godly and
   ungodly, will swallow up all to eternity.

   Here is, (1.) An account given us of the way of sin and sinners; both
   what is the best, and what is the worst of it.

   [1.] That which allures multitudes into it, and keeps them in it; the
   gate is wide, and the way broad, and there are many travellers in that
   way. First, "You will have abundance of liberty in that way; the gate
   is wide, and stands wide open to tempt those that go right on their
   way. You may go in at this gate with all your lusts about you; it gives
   no check to your appetites, to your passions: you may walk in the way
   of your heart, and in the sight of your eyes; that gives room enough."
   It is a broad way, for there is nothing to hedge in those that walk in
   it, but they wander endlessly; a broad way, for there are many paths in
   it; there is choice of sinful ways, contrary to each other, but all
   paths in this broad way. Secondly, "You will have abundance of company
   in that way: many there be that go in at this gate, and walk in this
   way." If we follow the multitude, it will be to do evil: if we go with
   the crowd, it will be the wrong way. It is natural for us to incline to
   go down the stream, and do as the most do; but it is too great a
   compliment, to be willing to be damned for company, and to go to hell
   with them, because they will not go to heaven with us: if many perish,
   we should be the more cautious.

   [2.] That which should affright us all from it is, that it leads to
   destruction. Death, eternal death, is at the end of it (and the way of
   sin tends to it),--everlasting destruction from the presence of the
   Lord. Whether it be the high way of open profaneness, or the back way
   of close hypocrisy, if it be a way of sin, it will be our ruin, if we
   repent not.

   (2.) Here is an account given us of the way of holiness.

   [1.] What there is in it that frightens many from it; let us know the
   worst of it, that we may sit down and count the cost. Christ deals
   faithfully with us, and tells us,

   First, That the gate is strait. Conversion and regeneration are the
   gate, by which we enter into this way, in which we begin a life of
   faith and serious godliness; out of a state of sin into a state of
   grace we must pass, by the new birth, John iii. 3, 5. This is a strait
   gate, hard to find, and hard to get through; like a passage between two
   rocks, 1 Sam. xiv. 4. There must be a new heart, and a new spirit, and
   old things must pass away. The bent of the soul must be changed,
   corrupt habits and customs broken off; what we have been doing all our
   days must be undone again. We must swim against the stream; much
   opposition must be struggled with, and broken through, from without,
   and from within. It is easier to set a man against all the world than
   against himself, and yet this must be in conversion. It is a strait
   gate, for we must stoop, or we cannot go in at it; we must become as
   little children; high thoughts must be brought down; nay, we must
   strip, must deny ourselves, put off the world, put off the old man; we
   must be willing to forsake all for our interest in Christ. The gate is
   strait to all, but to some straiter than others; as to the rich, to
   some that have been long prejudiced against religion. The gate is
   strait; blessed be God, it is not shut up, nor locked against us, nor
   kept with a flaming sword, as it will be shortly, ch. xxv. 10.

   Secondly, That the way is narrow. We are not in heaven as soon as we
   have got through the strait gate, nor in Canaan as soon as we have got
   through the Red Sea; no, we must go through a wilderness, must travel a
   narrow way, hedged in by the divine law, which is exceedingly broad,
   and that makes the way narrow; self must be denied, the body kept
   under, corruptions mortified, that are as a right eye and a right hand;
   daily temptations must be resisted; duties must be done that are
   against our inclination. We must endure hardness, must wrestle and be
   in an agony, must watch in all things, and walk with care and
   circumspection. We must go through much tribulation. It is hodos
   tethlimmene--an afflicted way, a way hedged about with thorns; blessed
   be God, it is not hedged up. The bodies we carry about with us, and the
   corruptions remaining in us, make the way of our duty difficult; but,
   as the understanding and will grow more and more sound, it will open
   and enlarge, and grow more and more pleasant.

   Thirdly, The gate being so strait and the way so narrow, it is not
   strange that there are but few that find it, and choose it. Many pass
   it by, through carelessness; they will not be at the pains to find it;
   they are well as they are, and see no need to change their way. Others
   look upon it, but shun it; they like not to be so limited and
   restrained. Those that are going to heaven are but few, compared to
   those that are going to hell; a remnant, a little flock, like the
   grape-gleanings of the vintage; as the eight that were saved in the
   ark, 1 Pet. iii. 20. In vitia alter alterum trudimus; Quomodo ad
   salutem revocari potest, quum nullus retrahit, et populus impellit--In
   the ways of vice men urge each other onward: how shall any one be
   restored to the path of safety, when impelled forwards by the
   multitude, without any counteracting influence? Seneca, Epist. 29. This
   discourages many: they are loth to be singular, to be solitary; but
   instead of stumbling at this, say rather, If so few are going to
   heaven, there shall be one the more for me.

   [2.] Let us see what there is in this way, which, notwithstanding this,
   should invite us all to it; it leads to life, to present comfort in the
   favour of God, which is the life of the soul; to eternal bliss, the
   hope of which, at the end of our way, should reconcile us to all the
   difficulties and inconveniences of the road. Life and godliness are put
   together (2 Pet. i. 3); The gate is strait and the way narrow and
   up-hill, but one hour in heaven will make amends for it.

   2. The great concern and duty of every one of us, in consideration of
   all this; Enter ye in at the strait gate. The matter is fairly stated;
   life and death, good and evil, are set before us; both the ways, and
   both the ends: now let the matter be taken entire, and considered
   impartially, and then choose you this day which you will walk in; nay,
   the matter determines itself, and will not admit of a debate. No man,
   in his wits, would choose to go to the gallows, because it is a smooth,
   pleasant way to it, nor refuse the offer of a palace and a throne,
   because it is a rough, dirty way to it; yet such absurdities as these
   are men guilty of, in the concerns of their souls. Delay not,
   therefore; deliberate not any longer, but enter ye in at the strait
   gate; knock at it by sincere and constant prayers and endeavors, and it
   shall be opened; nay, a wide door shall be opened, and an effectual
   one. It is true, we can neither go in, nor go on, without the
   assistance of divine grace; but it is as true, that grace is freely
   offered, and shall not be wanting to those that seek it, and submit to
   it. Conversion is hard work, but it is needful, and, blessed be God, it
   is not impossible if we strive, Luke xiii. 24.

The Sermon on the Mount.

   15 Beware of false prophets, which come to you in sheep's clothing, but
   inwardly they are ravening wolves.   16 Ye shall know them by their
   fruits. Do men gather grapes of thorns, or figs of thistles?   17 Even
   so every good tree bringeth forth good fruit; but a corrupt tree
   bringeth forth evil fruit.   18 A good tree cannot bring forth evil
   fruit, neither can a corrupt tree bring forth good fruit.   19 Every
   tree that bringeth not forth good fruit is hewn down, and cast into the
   fire.   20 Wherefore by their fruits ye shall know them.

   We have here a caution against false prophets, to take heed that we be
   not deceived and imposed upon by them. Prophets are properly such as
   foretel things to come; there are some mentioned in the Old Testament,
   who pretended to that without warrant, and the event disproved their
   pretensions, as Zedekiah, 1 Kings xxii. 11, and another Zedekiah, Jer.
   xxix. 21. But prophets did also teach the people their duty, so that
   false prophets here are false teachers. Christ being a Prophet and a
   Teacher come from God, and designing to send abroad teachers under him,
   gives warning to all to take heed of counterfeits, who, instead of
   healing souls with wholesome doctrine, as they pretend, would poison
   them.

   They are false teachers and false prophets, 1. Who produce false
   commissions, who pretend to have immediate warrant and direction from
   God to set up for prophets, and to be divinely inspired, when they are
   not so. Though their doctrine may be true, we are to beware of them as
   false prophets. False apostles are those who say they are apostles, and
   are not (Rev. ii. 2); such are false prophets. "Take heed of those who
   pretend to revelation, and admit them not without sufficient proof,
   lest that one absurdity being admitted, a thousand follow." 2. Who
   preach false doctrine in those things that are essential to religion;
   who teach that which is contrary to the truth as it is in Jesus, to the
   truth which is accordingly to godliness. The former seems to be the
   proper notion of pseudo-propheta, a false or pretending prophet, but
   commonly the latter falls in with it; for who would hang out false
   colours, but with design, under pretence of them, the more successfully
   to attack the truth. "Well, beware of them, suspect them, try them, and
   when you have discovered their falsehood, avoid them, have nothing to
   do with them. Stand upon your guard against this temptation, which
   commonly attends the days of reformation, and the breakings out of
   divine light in more than ordinary strength and splendour." When God's
   work is revived, Satan and his agents are most busy. Here is,

   I. A good reason for this caution, Beware of them, for they are wolves
   in sheep's clothing, v. 15.

   1. We have need to be very cautious, because their pretences are very
   fair and plausible, and such as will deceive us, if we be not upon our
   guard. They come in sheep's clothing, in the habit of prophets, which
   was plain and coarse, and unwrought; they wear a rough garment to
   deceive, Zech. xiii. 4. Elijah's mantle the Septuagint calls he
   melote--a sheep-skin mantle. We must take heed of being imposed upon by
   men's dress and garb, as by that of the scribes, who desire to walk in
   long robes, Luke xx. 46. Or it may be taken figuratively; they pretend
   to be sheep, and outwardly appear so innocent, harmless, meek, useful,
   and all that is good, as to be excelled by none; they feign themselves
   to be just men, and for the sake of their clothing are admitted among
   the sheep, which gives them an opportunity of doing them a mischief ere
   they are aware. They and their errors are gilded with the specious
   pretences of sanctity and devotion. Satan turns himself into an angel
   of light, 2 Cor. xi. 13, 14. The enemy has horns like a lamb (Rev.
   xiii. 11); faces of men, Rev. ix. 7, 8. Seducers in language and
   carriage are soft as wool, Rom. xvi. 18; Isa. xxx. 10.

   2. Because under these pretensions their designs are very malicious and
   mischievous; inwardly they are ravening wolves. Every hypocrite is a
   goat in sheep's clothing; not only not a sheep, but the worst enemy the
   sheep has, that comes not but to tear and devour, to scatter the sheep
   (John x. 12), to drive them from God, and from one another, into
   crooked paths. Those that would cheat us of any truth, and possess us
   with error, whatever they pretend, design mischief to our souls. Paul
   calls them grievous wolves, Acts xx. 29. They raven for themselves,
   serve their own belly (Rom. xvi. 18), make a prey of you, make a gain
   of you. Now since it is so easy a thing, and withal so dangerous, to be
   cheated, Beware of false prophets.

   II. Here is a good rule to go by in this caution; we must prove all
   things (1 Thess. v. 21), try the spirits (1 John iv. 1), and here we
   have a touchstone; ye shall know them by their fruits, v. 16-20.
   Observe,

   1. The illustration of this comparison, of the fruit's being the
   discovery of the tree. You cannot always distinguish them by their bark
   and leaves, nor by the spreading of their boughs, but by their fruits
   ye shall know them. The fruit is according to the tree. Men may, in
   their professions, put a force upon their nature, and contradict their
   inward principles, but the stream and bent of their practices will
   agree with them. Christ insists upon this, the agreeableness between
   the fruit and the tree, which is such as that, (1.) If you know what
   the tree is, you may know what fruit to expect. Never look to gather
   grapes from thorns, nor figs from thistles; it is not in their nature
   to produce such fruits. An apple may be stuck, or a bunch of grapes may
   hang, upon a thorn; so may a good truth, a good word or action, be
   found in a bad man, but you may be sure it never grew there. Note, [1.]
   Corrupt, vicious, unsanctified hearts are like thorns and thistles,
   which came in with sin, are worthless, vexing, and for the fire at
   last. [2.] Good works are good fruit, like grapes and figs, pleasing to
   God and profitable to men. [3.] This good fruit is never to be expected
   from bad men, and more than a clean thing out of an unclean: they want
   an influencing acceptable principle. Out of an evil treasure will be
   brought forth evil things. (2.) On the other hand, if you know what the
   fruit is, you may, by that, perceive what the tree is. A good tree
   cannot bring forth evil fruit; and a corrupt tree cannot bring forth
   good fruit, nay, it cannot but bring forth evil fruit. But then that
   must be reckoned the fruit of the tree which it brings forth naturally
   and which is its genuine product--which it brings forth plentifully and
   constantly and which is its usual product. Men are known, not by
   particular acts, but by the course and tenour of their conversation,
   and by the more frequent acts, especially those that appear to be free,
   and most their own, and least under the influence of external motives
   and inducements.

   2. The application of this to the false prophets.

   (1.) By way of terror and threatening (v. 19); Every tree that brings
   not forth good fruit is hewn down. This very saying John the Baptist
   had used, ch. iii. 10. Christ could have spoken the same sense in other
   words; could have altered it, or given it a new turn; but he thought it
   no disparagement to him to say the same that John had said before him;
   let not ministers be ambitious of coining new expressions, nor people's
   ears itch for novelties; to write and speak the same things must not be
   grievous, for it is safe. Here is, [1.] The description of barren
   trees; they are trees that do not bring forth good fruit; though there
   be fruit, if it be not good fruit (though that be done, which for the
   matter of it is good, if it be not done well, in a right manner, and
   for a right end), the tree is accounted barren. [2.] The doom of barren
   trees; they are, that is, certainly they shall be, hewn down, and cast
   into the fire; God will deal with them as men use to deal with dry
   trees that cumber the ground: he will mark them by some signal tokens
   of his displeasure, he will bark them by stripping them of their parts
   and gifts, and will cut them down by death, and cast them into the fire
   of hell, a fire blown with the bellows of God's wrath, and fed with the
   wood of barren trees. Compare this with Ezek. xxxi. 12, 13; Dan. iv.
   14; John xv. 6.

   (2.) By way of trial; By their fruits ye shall know them.

   [1.] By the fruits of their persons, their words and actions, and the
   course of their conversation. If you would know whether they be right
   or not, observe how they live; their works will testify for them or
   against them. The scribes and Pharisees sat in Moses's chair, and
   taught the law, but they were proud, and covetous, and false, and
   oppressive, and therefore Christ warned him disciples to beware of them
   and of their leaven, Mark xii. 38. If men pretend to be prophets and
   are immoral, that disproves their pretensions; those are no true
   friends to the cross of Christ, whatever they profess, whose God is
   their belly, and whose mind earthly things, Phil. iii. 18, 19. Those
   are not taught nor sent of the holy God, whose lives evidence that they
   are led by the unclean spirit. God puts the treasure into earthen
   vessels, but not into such corrupt vessels: they may declare God's
   statutes, but what have they to do to declare them?

   [2.] By the fruits of their doctrine; their fruits as prophets: not
   that this is the only way, but it is one way, of trying doctrines,
   whether they be of God or not. What do they tend to do? What affections
   and practices will they lead those into, that embrace them? If the
   doctrine be of God, it will tend to promote serious piety, humility,
   charity, holiness, and love, with other Christian graces; but if, on
   the contrary, the doctrines these prophets preach have a manifest
   tendency to make people proud, worldly, and contentious, to make them
   loose and careless in their conversations, unjust or uncharitable,
   factious or disturbers of the public peace; if it indulge carnal
   liberty, and take people off from governing themselves and their
   families by the strict rules of the narrow way, we may conclude, that
   this persuasion comes not of him that calleth us, Gal. v. 8. This
   wisdom is from above, James iii. 15. Faith and a good conscience are
   held together, 1 Tim. i. 19; iii. 9. Note, Doctrines of doubtful
   disputation must be tried by graces and duties of confessed certainty:
   those opinions come not from God that lead to sin: but if we cannot
   know them by their fruits, we must have recourse to the great
   touchstone, to the law, and to the testimony; do they speak according
   to that rule?

The Sermon on the Mount.

   21 Not every one that saith unto me, Lord, Lord, shall enter into the
   kingdom of heaven; but he that doeth the will of my Father which is in
   heaven.   22 Many will say to me in that day, Lord, Lord, have we not
   prophesied in thy name? and in thy name have cast out devils? and in
   thy name done many wonderful works?   23 And then will I profess unto
   them, I never knew you: depart from me, ye that work iniquity.   24
   Therefore whosoever heareth these sayings of mine, and doeth them, I
   will liken him unto a wise man, which built his house upon a rock:   25
   And the rain descended, and the floods came, and the winds blew, and
   beat upon that house; and it fell not: for it was founded upon a rock.
     26 And every one that heareth these sayings of mine, and doeth them
   not, shall be likened unto a foolish man, which built his house upon
   the sand:   27 And the rain descended, and the floods came, and the
   winds blew, and beat upon that house; and it fell: and great was the
   fall of it.   28 And it came to pass, when Jesus had ended these
   sayings, the people were astonished at his doctrine:   29 For he taught
   them as one having authority, and not as the scribes.

   We have here the conclusion of this long and excellent sermon, the
   scope of which is to show the indispensable necessity of obedience to
   the commands of Christ; this is designed to clench the nail, that it
   might fix in a sure place: he speaks this to his disciples, that sat at
   his feet whenever he preached, and followed him wherever he went. Had
   he sought his own praise among men, he would have said, that was
   enough; but the religion he came to establish is in power, not in word
   only (1 Cor. iv. 20), and therefore something more is necessary.

   I. He shows, by a plain remonstrance, that an outward profession of
   religion, however remarkable, will not bring us to heaven, unless there
   be a correspondent conversation, v. 21-23. All judgment is committed to
   our Lord Jesus; the keys are put into his hand; he has power to
   prescribe new terms of life and death, and to judge men according to
   them: now this is a solemn declaration pursuant to that power. Observe
   here,

   1. Christ's law laid down, v. 21. Not every one that saith, Lord, Lord,
   shall enter into the kingdom of heaven, into the kingdom of grace and
   glory. It is an answer to that question, Ps. xv. 1. Who shall sojourn
   in thy tabernacle?--the church militant; and who shall dwell in thy
   holy hill?--the church triumphant. Christ here shows,

   (1.) That it will not suffice to say, Lord, Lord; in word and tongue to
   own Christ for our Master, and to make addresses to him, and
   professions of him accordingly: in prayer to God, in discourse with
   men, we must call Christ, Lord, Lord; we say well, for so he is (John
   xiii. 13); but can we imagine that this is enough to bring us to
   heaven, that such a piece of formality as this should be so
   recompensed, or that he who knows and requires the heart should be so
   put off with shows for substance? Compliments among men are pieces of
   civility that are returned with compliments, but they are never paid as
   real services; and can they then be of an account with Christ? There
   may be a seeming importunity in prayer, Lord, Lord: but if inward
   impressions be not answerable to outward expressions, we are but as
   sounding brass and a tinkling cymbal. This is not to take us off from
   saying, Lord, Lord; from praying, and being earnest in prayer, from
   professing Christ's name, and being bold in professing it, but from
   resting in these, in the form of godliness, without the power.

   (2.) That it is necessary to our happiness that we do the will of
   Christ, which is indeed the will of his Father in heaven. The will of
   God, as Christ's Father, is his will in the gospel, for there he is
   made known, as the Father of our Lord Jesus Christ: and in him our
   Father. Now this is his will, that we believe in Christ, that we repent
   of sin, that we live a holy life, that we love one another. This is his
   will, even our sanctification. If we comply not with the will of God,
   we mock Christ in calling him Lord, as those did who put on him a
   gorgeous robe, and said, Hail, King of the Jews. Saying and doing are
   two things, often parted in conversation of men: he that said, I go,
   sir, stirred never a step (ch. xxi. 30); but these two things God has
   joined in his command, and let no man that puts them asunder think to
   enter into the kingdom of heaven.

   2. The hypocrite's plea against the strictness of this law, offering
   other things in lieu of obedience, v. 22. The plea is supposed to be in
   that day, that great day, when every man shall appear in his own
   colours; when the secrets of all hearts shall be manifest, and among
   the rest, the secret pretences with which sinners now support their
   vain hopes. Christ knows the strength of their cause, and it is but
   weakness; what they now harbour in their bosoms, they will then produce
   in arrest of judgment to stay the doom, but it will be in vain. They
   put in their plea with great importunity, Lord, Lord; and with great
   confidence, appealing to Christ concerning it; Lord, does thou not
   know, (1.) That we have prophesied in thy name? Yes, it may be so;
   Balaam and Caiaphas were overruled to prophesy, and Saul was against
   his will among the prophets, yet that did not save them. These
   prophesied in his name, but he did not send them; they only made use of
   his name to serve a turn. Note, A man may be a preacher, may have gifts
   for the ministry, and an external call to it, and perhaps some success
   in it, and yet be a wicked man; may help others to heaven, and yet come
   short himself. (2.) That in thy name we have cast out devils? That may
   be too; Judas cast out devils, and yet was a son of perdition. Origen
   says, that in his time so prevalent was the name of Christ to cast out
   devils, that sometimes it availed when named by wicked Christians. A
   man might cast devils out of others, and yet have a devil, nay, be a
   devil himself. (3.) That in thy name we have done many wonderful works.
   There may be a faith of miracles, where there is no justifying faith;
   none of that faith which works by love and obedience. Gifts of tongues
   and healing would recommend men to the world, but it is real holiness
   or sanctification that is accepted of God. Grace and love are a more
   excellent way than removing mountains, or speaking with the tongues of
   men and of angels, 1 Cor. xiii. 1, 2. Grace will bring a man to heaven
   without working miracles, but working miracles will never bring a man
   to heaven without grace. Observe, That which their heart was upon, in
   doing these works, and which they confided in, was the wonderfulness of
   them. Simon Magus wondered at the miracles (Acts viii. 13), and
   therefore would give any money for power to do the like. Observe, They
   had not many good works to plead: they could not pretend to have done
   many gracious works of piety and charity; one such would have passed
   better in their account than many wonderful works, which availed not at
   all, while they persisted in disobedience. Miracles have now ceased,
   and with them this plea; but do not carnal hearts still encourage
   themselves in their groundless hopes, with the like vain supports? They
   think they shall go to heaven, because they have been of good repute
   among professors of religion, have kept fasts, and given alms, and have
   been preferred in the church; as if this would atone for their reigning
   pride, worldliness, and sensuality; and want of love to God and man.
   Bethel is their confidence (Jer. xlviii. 13), they are haughty because
   of the holy mountain (Zeph. iii. 11); and boast that they are the
   temple of the Lord, Jer. vii. 4. Let us take heed of resting in
   external privileges and performances, lest we deceive ourselves, and
   perish eternally, as multitudes do, with a lie in our right hand.

   3. The rejection of this plea as frivolous. The same that is the
   Law-Maker (v. 21) is here the Judge according to that law (v. 23), and
   he will overrule the plea, will overrule it publicly; he will profess
   to them with all possible solemnity, as sentence is passed by the
   Judge, I never knew you, and therefore depart from me, ye that work
   iniquity.--Observe, (1.) Why, and upon what ground, he rejects them and
   their plea--because they were workers for iniquity. Note, It is
   possible for men to have a great name for piety, and yet to be workers
   of iniquity; and those that are so will receive the greater damnation.
   Secret haunts of sin, kept under the cloak of a visible profession,
   will be the ruin of the hypocrites. Living in known sin nullifies men's
   pretensions, be they ever so specious. (2.) How it is expressed; I
   never knew you; "I never owned you as my servants, no, not when you
   prophesied in my name, when you were in the height of your profession,
   and were most extolled." This intimates, that if he had ever known
   them, as the Lord knows them that are his, had ever owned them and
   loved them as his, he would have known them, and owned them, and loved
   them, to the end; but he never did know them, for he always knew them
   to be hypocrites, and rotten at heart, as he did Judas; therefore, says
   he, depart from me. Has Christ need of such guests? When he came in the
   flesh, he called sinners to him (ch. ix. 13), but when he shall come
   again in glory, he will drive sinners from him. They that would not
   come to him to be saved, must depart from him to be damned. To depart
   from Christ is the very hell of hell; it is the foundation of all the
   misery of the damned, to be cut off from all hope of benefit from
   Christ and he mediation. Those that go no further in Christ's service
   than a bare profession, he does not accept, nor will he own them in the
   great day. See from what a height of hope men may fall into the depth
   of misery! How they may go to hell, by the gates of heaven! This should
   be an awakening word to all Christians. If a preacher, one that cast
   out devils, and wrought miracles, be disowned of Christ for working
   iniquity; what will become of us, if we be found such? And if we be
   such, we shall certainly be found such. At God's bar, a profession of
   religion will not bear out any man in the practice and indulgence of
   sin; therefore let every one that names the name of Christ, depart from
   all iniquity.

   II. He shows, by a parable, that hearing these sayings of Christ will
   not make us happy, if we do not make conscience of doing them; but that
   if we hear them and do them, we are blessed in our deed, v. 24-27.

   1. The hearers of Christ's word are here divided into two sorts; some
   that hear, and do what they hear; others that hear and do not. Christ
   preached now to a mixed multitude, and he thus separates them, one from
   the other, as he will at the great day, when all nations shall be
   gathered before him. Christ is still speaking from heaven by his word
   and Spirits, speaks by ministers, by providences, and of those that
   hear him there are two sorts.

   (1.) Some that hear his sayings and do them: blessed be God that there
   are any such, though comparatively few. To hear Christ is not barely to
   give him the hearing, but to obey him. Note, It highly concerns us all
   to do what we hear of the saying of Christ. It is a mercy that we hear
   his sayings: Blessed are those ears, ch. xiii. 16, 17. But, if we
   practise not what we hear, we receive that grace in vain. To do
   Christ's sayings is conscientiously to abstain from the sins that he
   forbids, and to perform the duties that he requires. Our thoughts and
   affections, our words and actions, the temper of our minds, and the
   tenour of our lives, must be conformable to the gospel of Christ; that
   is the doing he requires. All the sayings of Christ, not only the laws
   he has enacted, but the truths he has revealed, must be done by us.
   They are a light, not only to our eyes, but to our feet, and are
   designed not only to inform our judgments, but to reform our hearts and
   lives: nor do we indeed believe them, if we do not live up to them.
   Observe, It is not enough to hear Christ's sayings, and understand
   them, hear them, and remember them, hear them, and talk of them, repeat
   them, dispute for them; but we must hear, and do them. This do, and
   thou shalt live. Those only that hear, and do, are blessed (Luke xi.
   28; John xiii. 17), and are akin to Christ. ch. xii. 50.

   (2.) There are others who hear Christ's sayings and do them not; their
   religion rests in bare hearing, and goes no further; like children that
   have the rickets, their heads swell with empty notions, and indigested
   opinions, but their joints are weak, and they heavy and listless; they
   neither can stir, nor care to stir, in any good duty; they hear God's
   words, as if they desired to know his ways, like a people that did
   righteousness, but they will not do them, Ezek. xxxiii. 30, 31; Isa.
   lviii. 2. Thus they deceive themselves, as Micah, who thought himself
   happy, because he had a Levite to be his priest, though he had not the
   Lord to be his God. The seed is sown, but it never comes up; they see
   their spots in the glass of the word, but wash them off, Jam. i. 22,
   24. Thus they put a cheat upon their own souls; for it is certain, if
   our hearing be not the means of our obedience, it will be the
   aggravation of our disobedience. Those who only hear Christ's sayings,
   and do them not, sit down in the midway to heaven, and that will never
   bring them to their journey's end. They are akin to Christ only by the
   half-blood, and our law allows not such to inherit.

   2. These two sorts of hearers are here represented in their true
   characters, and the state of their case, under the comparison of two
   builders; one was wise, and built upon a rock, and his building stood
   in a storm; the other foolish, and built upon the sand, and his
   building fell.

   Now, (1.) The general scope of this parable teaches us that the only
   way to make sure work for our souls and eternity is, to hear and do the
   sayings of the Lord Jesus, these sayings of his in this sermon upon the
   mount, which is wholly practical; some of them seem hard sayings to
   flesh and blood, but they must be done; and thus we lay up in store a
   good foundation for the time to come (1 Tim. vi. 19); a good bond, so
   some read it; a bond of God's making, which secures salvation upon
   gospel-terms, that is a good bond; not one of our own devising, which
   brings salvation to our own fancies. They make sure the good part, who,
   like Mary, when they hear the word of Christ, sit at his feet in
   subjection to it: Speak, Lord, for thy servant heareth.

   (2.) The particular parts of it teach us divers good lessons.

   [1.] That we have every one of us a house to build, and that house is
   our hope for heaven. It ought to be our chief and constant care, to
   make our calling and election sure, and so we make our salvation sure;
   to secure a title to heaven's happiness, and then to get the
   comfortable evidence of it; to make it sure, and sure to ourselves,
   that when we fail, we shall be received into everlasting habitations.
   Many never mind this: it is the furthest thing from their thoughts;
   they are building for this world, as if they were to be here always,
   but take no care to build for another world. All who take upon them a
   profession of religion, profess to enquire, what they shall do to be
   saved; how they may get to heaven at last, and may have a well-grounded
   hope of it in the mean time.

   [2.] That there is a rock provided for us to build this house upon, and
   that rock is Christ. He is laid for a foundation, and other foundation
   can no man lay, Isa. xxviii. 16; 1 Cor. iii. 11. He is our Hope, 1 Tim.
   i. 1. Christ in us is so; we must ground our hopes of heaven upon the
   fulness of Christ's merit, for the pardon of sin, the power of his
   Spirit, for the sanctification of our nature, and the prevalency of his
   intercession, for the conveyance of all that good which he has
   purchased for us. There is that in him, as he is made known, and made
   over, to us in the gospel, which is sufficient to redress all our
   grievances, and to answer all the necessities of our case, so that he
   is a Saviour to the uttermost. The church is built upon this Rock, and
   so is every believer. He is strong and immovable as a rock; we may
   venture our all upon him, and shall not be made ashamed of our hope.

   [3.] That there is a remnant, who by hearing and doing the sayings of
   Christ, build their hopes upon this Rock; and it is their wisdom.
   Christ is our only Way to the Father, and the obedience of faith is our
   only way to Christ: for to them that obey him, and to them only, he
   becomes the Author of eternal salvation. Those build upon Christ, who
   having sincerely consented to him, as their Prince and Saviour, make it
   their constant care to conform to all the rules of his holy religion,
   and therein depend entirely upon him for assistance from God, and
   acceptance with him, and count every thing but loss and dung that they
   may win Christ, and be found in him. Building upon a rock requires care
   and pains: they that would make their calling and election sure, must
   give diligence. They are wise builders who begin to build so as they
   may be able to finish (Luke xiv. 30), and therefore lay a firm
   foundation.

   [4.] That there are many who profess that they hope to go to heaven,
   but despise this Rock, and build their hopes upon the sand; which is
   done without much pains, but it is their folly. Every thing besides
   Christ is sand. Some build their hopes upon their worldly prosperity,
   as if they were a sure token of God's favour, Hos. xii. 8. Others upon
   their external profession of religion, the privileges they enjoy, and
   the performances they go through in that profession, and the reputation
   they have got by it. They are called Christians, were baptized, go to
   church, hear Christ's word, say their prayers, and do nobody any harm,
   and, if they perish, God help a great many! This is the light of their
   own fire, which they walk in; this is that, upon which, with a great
   deal of assurance, they venture; but it is all sand, too weak to bear
   such a fabric as our hopes of heaven.

   [5.] That there is a storm coming, that will try what our hopes are
   bottomed on; will try every man's work (1 Cor. iii. 13); will discover
   the foundation, Hab. iii. 13. Rain, and floods, and wind, will beat
   upon the house; the trial is sometimes in this world; when tribulation
   and persecution arise because of the word, then it will be seen, who
   only heard the word, and who heard and practiced it; then when we have
   occasion to use our hopes, it will be tried whether they were right,
   and well-grounded, or not. However, when death and judgment come, then
   the storm comes, and it will undoubtedly come, how calm soever things
   may be with us now. Then every thing else will fail us but these hopes,
   and then, if ever, they will be turned into everlasting fruition.

   [6.] That those hopes which are built upon Christ the Rock will stand,
   and will stand the builder in stead when the storm comes; they will be
   his preservation, both from desertion, and from prevailing disquiet.
   His profession will not wither; his comforts will not fail; they will
   be his strength and song, as an anchor of the soul, sure and steadfast.
   When he comes to the last encounter, those hopes will take off the
   terror of death and the grave; will carry him cheerfully through that
   dark valley; will be approved by the Judge; will stand the test of the
   great day; and will be crowned with endless glory, 2 Cor. i. 12; 2 Tim.
   iv. 7, 8. Blessed is that servant, whom his Lord, when he comes, finds
   so doing, so hoping.

   [7.] That those hopes which foolish builders ground upon any thing but
   Christ, will certainly fail them on a stormy day; will yield them no
   true comfort and satisfaction in trouble, in the hour of death, and in
   the day of judgment; will be no fence against temptations to apostacy,
   in a time of persecution. When God takes away the soul, where is the
   hope of the hypocrite? Job xxvii. 8. It is as the spider's web, and as
   the giving up of the ghost. He shall lean upon his house, but it shall
   not stand, Job viii. 14, 15. It fell in the storm, when the builder had
   most need of it, and expected it would be a shelter to him. It fell
   when it was too late to build another: when a wicked man dies, his
   expectation perishes; then, when he thought it would have been turned
   into fruition, it fell, and great was the fall of it. It was a great
   disappointment to the builder; the shame and loss were great. The
   higher men's hopes have been raised, the lower they fall. It is the
   sorest ruin of all that attends formal professors; witness Capernaum's
   doom.

   III. In the two last verses, we are told what impressions Christ's
   discourse made upon the auditory. It was an excellent sermon; and it is
   probable that he said more than is here recorded; and doubtless the
   delivery of it from the mouth of him, into whose lips grace was poured,
   did mightily set if off. Now, 1. They were astonished at this doctrine;
   it is to be feared that few of them were brought by it to follow him:
   but for the present, they were filled with wonder. Note, It is possible
   for people to admire good preaching, and yet to remain in ignorance and
   unbelief; to be astonished, and yet not sanctified. 2. The reason was
   because he taught them as one having authority, and not as the scribes.
   The scribes pretended to as much authority as any teachers whatsoever,
   and were supported by all the external advantages that could be
   obtained, but their preaching was mean, and flat, and jejune: they
   spake as those what were not themselves masters of what they preached:
   the word did not come from them with any life or force; they delivered
   it as a school-boy says his lesson; but Christ delivered his discourse,
   as a judge gives his charge. He did indeed, dominari in
   conscionibus--deliver his discourses with a tone of authority; his
   lessons were law; his word a word of command. Christ, upon the
   mountain, showed more true authority, than the scribes in Moses's seat.
   Thus when Christ teaches by his Spirit in the soul, he teaches with
   authority. He says, Let there be light, and there is light.
     __________________________________________________________________

M A T T H E W.

  CHAP. VIII.

   The evangelist having, in the foregoing chapters, given us a specimen
   of our Lord's preaching, proceeds now to give some instances of the
   miracles he wrought, which prove him a Teacher come from God, and the
   great Healer of a diseased world. In this chapter we have, I. Christ's
   cleansing of a leper, ver. 1-4. II. His curing a palsy and fever, ver.
   5-18. III. His communing with two that were disposed to follow him,
   ver. 19-22. IV. His controlling the tempest, ver. 23-27. V. His casting
   out devils, ver. 28-34.

The Leper Healed.

   1 When he was come down from the mountain, great multitudes followed
   him.   2 And, behold, there came a leper and worshipped him, saying,
   Lord, if thou wilt, thou canst make me clean.   3 And Jesus put forth
   his hand, and touched him, saying, I will; be thou clean. And
   immediately his leprosy was cleansed.   4 And Jesus saith unto him, See
   thou tell no man; but go thy way, show thyself to the priest, and offer
   the gift that Moses commanded, for a testimony unto them.

   The first verse refers to the close of the foregoing sermon: the people
   that heard him were astonished at his doctrine; and the effect was,
   that when he came down from the mountain, great multitudes followed
   him; though he was so strict a Lawgiver, and so faithful a Reprover,
   they diligently attended him, and were loth to disperse, and go from
   him. Note, They to whom Christ has manifested himself, cannot but
   desire to be better acquainted with him. They who know much of Christ
   should covet to know more; and then shall we know, if we thus follow on
   to know the Lord. It is pleasing to see people so well affected to
   Christ, as to think they can never hear enough of him; so well affected
   to the best things, as thus to flock after good preaching, and to
   follow the Lamb withersoever he goes. Now was Jacob's prophecy
   concerning the Messiah fulfilled, that unto him shall the gathering of
   the people be; yet they who gathered to him did not cleave to him. They
   who followed him closely and constantly were but few, compared with the
   multitudes that were but followers at large.

   In these verses we have an account of Christ's cleansing a leper. It
   should seem, by comparing Mark i. 40, and Luke v. 12, that this
   passage, though placed, by St. Matthew, after the sermon on the mount,
   because he would give account of his doctrine first, and then of his
   miracles, happened some time before; but that is not at all material.
   This is fitly recorded with the first of Christ's miracles, 1. Because
   the leprosy was looked upon, among the Jews, as a particular mark of
   God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten
   with leprosy for some one particular sin; and therefore Christ, to show
   that he came to turn away the wrath of God, by taking away sin, began
   with the cure of a leper. 2. Because this disease, as it was supposed
   to come immediately from the hand of God, so also it was supposed to be
   removed immediately by his hand, and therefore it was not attempted to
   be cured by physicians, but was put under the inspection of the
   priests, the Lord's ministers, who waited to see what God would do. And
   its being in a garment, or in the walls of a house, was altogether
   supernatural: and it should seem to be a disease of a quite different
   nature from what we now call the leprosy. The king of Israel said, Am I
   God, that I am sent to, to recover a man of a leprosy? 2 Kings v. 7.
   Christ proved himself God, by recovering many from the leprosy, and
   authorizing his disciples, in his name, to do so too (ch. x. 8), and it
   is put among the proofs of his being the Messiah, ch. xi. 5. He also
   showed himself to be the Saviour of his people from their sins; for
   though every disease is both the fruit of sin, and a figure of it, as
   the disorder of the soul, yet the leprosy was in a special manner so;
   for it contracted such a pollution, and obliged to such a separation
   from holy things, as no other disease did; and therefore in the laws
   concerning it (Lev. xiii. and xiv.), it is treated, not as a sickness,
   but as an uncleanness; the priest was to pronounce the party clean or
   unclean, according to the indications: but the honour of making the
   lepers clean was reserved for Christ, who was to do it as the High
   Priest of our profession; he comes to do that which the law could not
   do, in that it was weak through the flesh, Rom. viii. 3. The law
   discovered sin (for by the law is the knowledge of sin), and pronounced
   sinners unclean; it shut them up (Gal. iii. 23), as the priest did the
   leper, but could go no further; it could not make the comers thereunto
   perfect. But Christ takes away sin; cleanses us from it, and so
   perfecteth for ever them that are sanctified. Now here we have,

   I. The leper's address to Christ. If this happened, as it is here
   placed, after the sermon on the mount, we may suppose that the leper,
   though shut out by his disease from the cities of Israel, yet got
   within hearing of Christ's sermon, and was encouraged by it to make his
   application to him; for he that taught as one having authority, could
   heal so; and therefore he came and worshipped him, as one clothed with
   a divine power. His address is, Lord, if thou wilt, thou canst make me
   clean. The cleaning of him may be considered,

   1. As a temporal mercy; a mercy to the body, delivering it from a
   disease, which, though it did not threaten life, embittered it. And so
   it directs us, not only to apply ourselves to Christ, who has power
   over bodily diseases, for the cure of them, but it also teaches us in
   what manner to apply ourselves to him; with an assurance of his power,
   believing that he is as able to cure diseases now, as he was when on
   earth, but with a submission to his will; Lord, if thou wilt, thou
   canst. As to temporal mercies, we cannot be so sure of God's will to
   bestow them, as we may of his power, for his power in them is unlimited
   by a regard to his glory and our good: when we cannot be sure of his
   will, we may be sure of his wisdom and mercy, to which we may
   cheerfully refer ourselves; Thy will be done: and this makes the
   expectation easy, and the event, when it comes, comfortable.

   2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out
   from communion with God, to which that we maybe restored, it is
   necessary that we be cleansed from this leprosy, and this ought to be
   our great concern. Now observe, It is our comfort when we apply
   ourselves to Christ, as the great Physician, that if he will, he can
   make us clean; and we should, with an humble, believing boldness, go to
   him and tell him so. That is, (1.) We must rest ourselves upon his
   power; we must be confident of this, that Christ can make us clean. No
   guilt is so great but that there is a sufficiency in his righteousness
   to atone for it; no corruption so strong, but there is a sufficiency in
   his grace to subdue it. God would not appoint a physician to his
   hospital that is not par negotio--every way qualified for the
   undertaking. (2.) We must recommend ourselves to his pity; we cannot
   demand it as a debt, but we must humbly request it as a favour; "Lord,
   if thou wilt. I throw myself at thy feet, and if I perish, I will
   perish there."

   II. Christ's answer to this address, which was very kind, v. 3.

   1. He put forth his hand and touched him. The leprosy was a noisome,
   loathsome disease, yet Christ touched him; for he did not disdain to
   converse with publicans and sinners, to do them good. There was a
   ceremonial pollution contracted by the touch of a leper; but Christ
   would show, that when he conversed with sinners, he was in no danger of
   being infected by them, for the prince of this world had nothing in
   him. If we touch pitch, we are defiled; but Christ was separate from
   sinners, even when he lived among them.

   2. He said, I will, be thou clean. He did not say, as Elisha to Naaman,
   Go, wash in Jordan; did not put him upon a tedious, troublesome,
   chargeable course of a physic, but spake the word and healed him. (1.)
   Here is a word of kindness, I will; I am as willing to help thee, as
   thou art to be helped. Note, They who by faith apply themselves to
   Christ for mercy and grace, may be sure that he is willing, freely
   willing, to give them the mercy and grace they come to him for. Christ
   is a Physician, that does not need to be sought for, he is always in
   the way; does not need to be urged, while we are yet speaking, he
   hears; does not need to be feed, he heals freely, not for price nor
   reward. He has given all possible demonstration, that he is as willing
   as he is able to save sinners. (2.) A word of power, Be thou clean.
   Both a power of authority, and a power of energy, are exerted in this
   word. Christ heals by a word of command to us; Be thou clean; "Be
   willing to be clean, and use the means; cleanse thyself from all
   filthiness;" but there goes along with this a word of command
   concerning us, a word that does the work; I will that thou be clean.
   Such a word as this is necessary to the cure, and effectual for it; and
   the Almighty grace which speaks it, shall not be wanting to those who
   truly desire it.

   III. The happy change hereby wrought: Immediately his leprosy was
   cleansed. Nature works gradually, but the God of nature works
   immediately; he speaks it, it is done; and yet he works effectually; he
   commands, and it stands fast. One of the first miracles Moses wrought,
   was curing himself of a leprosy (Exod. iv. 7), for the priests under
   the law offered sacrifices first for their own sin; but one of Christ's
   first miracles was curing another of leprosy, for he had no sin of his
   own to atone for.

   IV. The after-directions Christ gave him. It is fit that they who are
   cured by Christ should ever after be ruled by him.

   1. See thou tell no man; "Tell no man till thou has shown thyself to
   the priest, and he has pronounced thee clean; and so thou hast a legal
   proof, both that thou wast before a leper, and art now thoroughly
   cleansed." Christ would have his miracles to appear in their full light
   and evidence, and not to be published till they could appear so. Note,
   They that preach the truths of Christ should be able to prove them; to
   defend what they preach, and convince gainsayers. "Tell no man, till
   thou hast showed thyself to the priest, lest if he hear who cured thee,
   he should out of spite deny to give thee a certificate of the cure, and
   so keep thee under confinement." Such were the priests in Christ's
   time, that they who had any thing to do with them had need to have been
   as wise as serpents.

   2. Go show thyself to the priest, according to the law, Lev. xiv. 2.
   Christ took care to have the law observed, lest he should give offence,
   and to show that he will have order kept up, and good discipline and
   respect paid to those that are in office. It may be of use to those
   that are cleansed of their spiritual leprosy, to have recourse to
   Christ's ministers, and to open their case to them, that they may
   assist them in their enquiries into their spiritual state, and advise,
   and comfort, and pray for them.

   3. Offer the gift that Moses commanded, in token of thankfulness to
   God, and recompence to the priest for his pains; and this for a
   testimony unto them; either, (1.) Which Moses commanded for a
   testimony: the ceremonial laws were testimonies of God's authority over
   them, care of them, and of that grace which should afterwards be
   revealed. Or, (2.) "Do thou offer it for a testimony, and let the
   priest know who cleansed thee, and how; and it shall be a testimony,
   that there is one among them who does that which the high priest cannot
   do. Let it remain upon record as a witness of my power, and a testimony
   for me to them, if they will use it and improve it; but against them,
   if they will not:" for so Christ's word and works are testimonies.

Christ Heals the Centurion's Servant.

   5 And when Jesus was entered into Capernaum, there came unto him a
   centurion, beseeching him,   6 And saying, Lord, my servant lieth at
   home sick of the palsy, grievously tormented.   7 And Jesus saith unto
   him, I will come and heal him.   8 The centurion answered and said,
   Lord, I am not worthy that thou shouldest come under my roof: but speak
   the word only, and my servant shall be healed.   9 For I am a man under
   authority, having soldiers under me: and I say to this man, Go, and he
   goeth; and to another, Come, and he cometh; and to my servant, Do this,
   and he doeth it.   10 When Jesus heard it, he marvelled, and said to
   them that followed, Verily I say unto you, I have not found so great
   faith, no, not in Israel.   11 And I say unto you, That many shall come
   from the east and west, and shall sit down with Abraham, and Isaac, and
   Jacob, in the kingdom of heaven.   12 But the children of the kingdom
   shall be cast out into outer darkness: there shall be weeping and
   gnashing of teeth.   13 And Jesus said unto the centurion, Go thy way;
   and as thou hast believed, so be it done unto thee. And his servant was
   healed in the selfsame hour.

   We have here an account of Christ's curing the centurion's servant of a
   palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13.
   Christ went about doing good, and came home to do good too; every place
   he came to was the better for him.

   The persons Christ had now to do with were,

   1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of
   the army; probably commander-in-chief of that part of the Roman army
   which was quartered at Capernaum, and kept garrison there. (1.) Though
   he was a soldier (and a little piety commonly goes a great way with men
   of that profession), yet he was a godly man; he was eminently so. Note,
   God has his remnant among all sorts of people. No man's calling or
   place in the world will be an excuse for his unbelief and impiety; none
   shall say in the great day, I had been religious, if I had not been a
   soldier; for such there are among the ransomed of the Lord. And
   sometimes where grace conquers the unlikely, it is more than a
   conqueror; this soldier that was good, was very good. (2.) Though he
   was a Roman soldier, and his very dwelling among the Jews was a badge
   of their subjection to the Roman yoke, yet Christ, who was King of the
   Jews, favoured him; and therein has taught us to do good to our
   enemies, and not needlessly to interest ourselves in national enmities.
   (3.) Though he was a Gentile, yet Christ countenanced him. It is true,
   he went not to any of the Gentile towns (it was the land of Canaan that
   was Immanuel's land, Isa. viii. 8), yet he received addresses from
   Gentiles; now good old Simeon's word began to be fulfilled, that he
   should be a light to lighten the Gentiles, as well as the glory of his
   people Israel. Matthew, in annexing this cure to that of the leper, who
   was a Jew, intimates this; the leprous Jews Christ touched and cured,
   for he preached personally to them; but the paralytic Gentiles he cured
   at a distance; for to them he did not go in person, but sent his word
   and healed them; yet in them he was more magnified.

   2. The centurion's servant; he was the patient. In this also it
   appears, that there is no respect of persons with God; for in Christ
   Jesus, as there is neither circumcision nor uncircumcision, so there is
   neither bond nor free. He is as ready to heal the poorest servant, as
   the richest master; for himself took upon him the form of a servant, to
   show his regard to the meanest.

   Now in the story of the cure of this servant, we may observe an
   intercourse or interchanging of graces, very remarkable between Christ
   and the centurion. See here,

   I. The grace of the centurion working towards Christ. Can any good
   thing come out of a Roman soldier? any thing tolerable, much less any
   thing laudable? Come and see, and you will find abundance of good
   coming out of this centurion that was eminent and exemplary. Observe,
   1. His affectionate address to Jesus Christ, which speaks,

   (1.) A pious regard to our great Master, as one able and willing to
   succour and relieve poor petitioners. He came to him beseeching him,
   not as Naaman the Syrian (a centurion too) came to Elisha, demanding a
   cure, taking state, and standing upon points of honour; but with cap in
   hand as a humble suitor. By this it seems that he saw more in Christ
   than appeared at first view; saw that which commanded respect, though
   to those who looked no further, his visage was marred more than any
   man's. The officers of the army, being comptrollers of the town, no
   doubt made a great figure, yet he lays by the thoughts of his post of
   honour, when he addresses himself to Christ, and comes beseeching him.
   Note, the greatest of men must turn beggars, when they have to do with
   Christ. He owns Christ's sovereignty, in calling him Lord, and
   referring the case to him, and to his will, and wisdom, by a modest
   remonstrance, without any formal and express petition. He knew he had
   to do with a wise and gracious Physician, to whom the opening of the
   malady was equivalent to the most earnest request. A humble confession
   of our spiritual wants and diseases shall not fail of an answer of
   peace. Pour out thy complaint, and mercy shall be poured out.

   (2.) A charitable regard to his poor servant. We read of many that came
   to Christ for their children, but this is the only instance of one that
   came to him for a servant: Lord, my servant lieth at home sick. Note,
   it is the duty of masters to concern themselves for their servants,
   when they are in affliction. The palsy disabled the servant for his
   work, and made him as troublesome and tedious as any distemper could,
   yet he did not turn him away when he was sick (as that Amalekite did
   his servants, 1 Sam. xxx. 13), did not send him to his friends, not let
   him lie by neglected, but sought out the best relief he could for him;
   the servant could not have done more for the master, than the master
   did here for the servant. The centurion's servants were very dutiful to
   him (v. 9), and here we see what made them so; he was very kind to
   them, and that made them the more cheerfully obedient to him. As we
   must not despise the cause of our servants, when they contend with us
   (Job xxxi. 13, 15), so we must not despise their case when God contends
   with them; for we are made in the same mould, by the same hand, and
   stand upon the same level with them before God, and must not set them
   with the dogs of our flock. The centurion applies not to witches or
   wizards for his servant, but to Christ. The palsy is a disease in which
   the physician's skill commonly fails; it was therefore a great evidence
   of his faith in the power of Christ, to come to him for a cure, which
   was above the power of natural means to effect. Observe, How
   pathetically he represents his servant's case as very sad; he is sick
   of the palsy, a disease which commonly makes the patient senseless of
   pain, but this person was grievously tormented; being young, nature was
   strong to struggle with the stroke, which made it painful. (It was not
   paralysis simplex, but scorbutica). We should thus concern ourselves
   for the souls of our children, and servants, that are spiritually sick
   of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual
   evils, inactive in that which is spiritually good, and bring them to
   the means of healing and health.

   2. Observe his great humility and self-abasement. After Christ had
   intimated his readiness to come and heal his servants (v. 7), he
   expressed himself with the more humbleness of mind. Note, Humble souls
   are made more humble, by Christ's gracious condescensions to them.
   Observe what was the language of his humility; Lord, I am not worthy
   that thou shouldest come under my roof (v. 8), which speaks mean
   thought of himself, and high thoughts of our Lord Jesus. He does not
   say, "My servant is not worthy that thou shouldest come into his
   chamber, because it is in the garret;" But I am not worthy that thou
   shouldest come into my house. The centurion was a great man, yet he
   owned his unworthiness before God. Note, Humility very well becomes
   persons of quality. Christ now made but a mean figure in the world, yet
   the centurion, looking upon him as a prophet, yea, more than a prophet,
   paid him this respect. Note, We should have a value and veneration for
   what we see of God, even in those who, in outward condition, are every
   way our inferiors. The centurion came to Christ with a petition, and
   therefore expressed himself thus humbly. Note, In all our approaches to
   Christ, and to God through Christ, it becomes us to abase ourselves,
   and to lie low in the sense of our own unworthiness, as mean creatures
   and as vile sinners, to do any thing for God, to receive any good from
   him, or to have any thing to do with him.

   3. Observe his great faith. The more humility the more faith; the more
   diffident we are of ourselves, the stronger will be our confidence in
   Jesus Christ. He had an assurance of faith not only that Christ could
   cure his servant, but,

   (1.) That he could cure him at a distance. There needed not any
   physical contact, as in natural operations, nor any application to the
   part affected; but the cure, he believed, might be wrought, without
   bringing the physician and patient together. We read afterwards of
   those, who brought the man sick of the palsy to Christ, through much
   difficulty, and set him before him; and Christ commended their faith
   for a working faith. This centurion did not bring his man sick of the
   palsy, and Christ commended his faith for a trusting faith: true faith
   is accepted of Christ, though variously appearing: Christ puts the best
   construction upon the different methods of religion that people take,
   and thereby has taught us to do so too. This centurion believed, and it
   is undoubtedly true, that the power of Christ knows no limits, and
   therefore nearness and distance are alike to him. Distance of place
   cannot obstruct either the knowing or working of him that fills all
   places. Am I a God at hand, says the Lord, and not a God afar off? Jer.
   xxiii. 23.

   (2.) That he could cure him with a word, not send him a medicine, much
   less a charm; but speak the word only, and I do not question but my
   servant shall be healed. Herein he owns him to have a divine power, an
   authority to command all the creatures and powers of nature, which
   enables him to do whatsoever he pleases in the kingdom of nature; as at
   first he raised that kingdom by an almighty word, when he said, Let
   there be light. With men, saying and doing are two things; but not so
   with Christ, who is therefore the Arm of the Lord, because he is the
   eternal Word. His saying, Be ye warmed and filled (Jam. ii. 16), and
   healed, warms, and fills and heals.

   The centurion's faith in the power of Christ he here illustrates by the
   dominion he had, as a centurion, over his soldiers, as a master over
   his servants; he says to one, Go, and he goes, &c. They were all at his
   beck and command, so as that he could by them execute things at a
   distance; his word was a law to them--dictum factum; well-disciplined
   soldiers know that the commands of their officers are not to be
   disputed, but obeyed. Thus could Christ speak, and it is done; such a
   power had he over all bodily diseases. The centurion had this command
   over his soldiers, though he was himself a man under authority; not a
   commander-in-chief, but a subaltern officer; much more had Christ this
   power, who is the supreme and sovereign Lord of all. The centurion's
   servants were very obsequious, would go and come at every the least
   intimation of their master's mind. Now, [1.] Such servants we all
   should be to God: we must go and come at his bidding, according to the
   directions of his word, and the disposals of his providence; run where
   he sends us, return when he remands us, and do what he appoints. What
   saith my Lord unto his servant? When his will crosses our own, his must
   take place, and our own be set aside. [2.] Such servants bodily
   diseases are to Christ. They seize us when he sends them; they leave us
   when he calls them back; they have that effect upon us, upon our
   bodies, upon our souls, that he orders. It is a matter of comfort to
   all that belong to Christ, for whose good his power is exerted and
   engaged, that every disease has his commission, executes his command,
   is under his control, and is made to serve the intentions of his grace.
   They need not fear sickness, nor what it can do, who see it in the hand
   of so good a Friend.

   II. Here is the grace of Christ appearing towards this centurion; for
   to the gracious he will show himself gracious.

   1. He complies with his address at the first word. He did but tell him
   his servant's case, and was going on to beg a cure, when Christ
   prevented him, with this good word, and comfortable word, I will come
   and heal him (v. 7); not I will come and see him--that had evinced him
   a kind Saviour; but, I will come and heal him--that shows him a mighty,
   an almighty Saviour; it was a great word, but no more than he could
   make good; for he has healing under his wings; his coming is healing.
   They who wrought miracles by a derived power, did not speak thus
   positively, as Christ did, who wrought them by his own power, as one
   that had authority. When a minister is sent for to a sick friend, he
   can but say, I will come and pray for him; but Christ says, I will come
   and heal him: it is well that Christ can do more for us than our
   ministers can. The centurion desired he would heal his servant; he
   says, I will come and heal him; thus expressing more favour than he did
   either ask or think of. Note, Christ often outdoes the expectations of
   poor supplicants. See an instance of Christ's humility, that he would
   make a visit to a poor soldier. He would not go down to see a
   nobleman's sick child, who insisted upon his coming down (John iv.
   47-49), but he proffers to go down to see a sick servant; thus does he
   regard the low estate of his people, and give more abundant honour to
   that part which lacked. Christ's humility, in being willing to come,
   gave an example to him, and occasioned his humility, in owning himself
   unworthy to have him come. Note, Christ's gracious condescensions to
   us, should make us the more humble and self-abasing before him.

   2. He commends his faith, and takes occasion from it to speak a kind
   word of the poor Gentiles, v. 10-12. See what great things a strong but
   self-denying faith can obtain from Jesus Christ, even of general and
   public concern.

   (1.) As to the centurion himself; he not only approved him and accepted
   him (that honour have all true believers), but he admired him and
   applauded him: that honour great believers have, as Job; there is none
   like unto him in the earth.

   [1.] Christ admired him, not for his greatness, but for his graces.
   When Jesus heard it, he marvelled; not as if it were to him new and
   surprising, he knew the centurion's faith, for he wrought it; but it
   was great and excellent, rare and uncommon, and Christ spoke of it as
   wonderful, to teach us what to admire; not worldly pomp and
   decorations, but the beauty of holiness, and the ornaments which are in
   the sight of God of great price. Note, The wonders of grace should
   affect us more than the wonders of nature or providence, and spiritual
   attainments more than any achievements in this world. Of those that are
   rich in faith, not of those that are rich in gold and silver, we should
   say that they have gotten all this glory, Gen. xxx. 1. But whatever
   there is admirable in the faith of any, it must redound to the glory of
   Christ, who will shortly be himself admired in all them that believe,
   as having done in and for them marvellous things.

   [2.] He applauded him in what he said to them that followed. All
   believers shall be, in the other world, but some believers are, in this
   world, confessed and acknowledged by Christ before men, in his eminent
   appearances for them and with them. Verily, I have not found so great
   faith, no, not in Israel. Now this speaks, First, Honour to the
   centurion; who, though not a son of Abraham's loins, was an heir of
   Abraham's faith, and Christ found it so. Note, The thing that Christ
   seeks is faith, and wherever it is, he finds it, though but as a grain
   of mustard-seed. He had not found so great faith, all things
   considered, and in proportion to the means; as the poor widow is said
   to cast in more than they all, Luke xxi. 3. Though the centurion was a
   Gentile, yet he was thus commended. Note, We must be so far from
   grudging, that we must be forward, to give those their due praise, that
   are not within our denomination or pale. Secondly, It speaks shame to
   Israel, to whom pertained the adoption, the glory, the covenants, and
   all the assistances and encouragements of faith. Note, When the Son of
   man comes, he finds little faith, and, therefore, he finds so little
   fruit. Note, the attainments of some, who have had but little helps for
   their souls, will aggravate the sin and ruin of many, that have had
   great plenty of the means of grace, and have not made a good
   improvement of them. Christ said this to those that followed him, if by
   any means he might provoke them to a holy emulation, as Paul speaks,
   Rom. xi. 14. They were Abraham's seed; in jealousy for that honour, let
   them not suffer themselves to be outstripped by a Gentile, especially
   in that grace for which Abraham was eminent.

   (2.) As to others. Christ takes occasion from hence to make a
   comparison between Jews and Gentiles, and tells them two things, which
   could not but be very surprising to them who had been taught that
   salvation was of the Jews.

   [1.] That a great many of the Gentiles should be saved, v. 11. The
   faith of the centurion was but a specimen of the conversion of the
   Gentiles, and a preface to their adoption into the church. This was a
   topic our Lord Jesus touched often upon; he speaks it with assurance; I
   say unto you, "I that know all men;" and he could not say any thing
   more pleasing to himself, or more displeasing to the Jews; an
   intimation of this kind enraged the Nazarenes against him, Luke iv. 27.
   Christ gives us here an idea, First, of the persons that shall be
   saved; many from the east and the west: he had said (ch. vii. 14), Few
   there be that find the way of life; and yet here many shall come. Few
   at one time, and in one place; yet, when they come altogether, they
   will be a great many. We now see but here and there one brought to
   grace; but we shall shortly see the Captain of our salvation bringing
   many sons to glory, Heb. ii. 10. He will come with ten thousands of his
   saints (Jude 14), with such a company as no man can number (Rev. vii.
   9); with nations of them that are saved, Rev. xxi. 24. They shall come
   from the east and from the west; places far distant from each other;
   and yet they shall all meet at the right hand of Christ, the Centre of
   their unity. Note, God has his remnant in all places; from the rising
   of the sun, to the going down of the same, Mal. i. 11. The elect will
   be gathered from the four winds, ch. xxiv. 31. They are sown in the
   earth, some scattered in every corner of the field. The Gentile world
   lay from east to west, and they are especially meant here; though they
   were strangers to the covenant of promise now, and had been long, yet
   who knows what hidden ones God had among them then? As in Elijah's time
   in Israel (1 Kings xix. 14), soon after which they flocked into the
   church in great multitudes, Isa. lx. 3, 4. Note, When we come to
   heaven, as we shall miss a great many there, that we thought had been
   going thither, so we shall meet a great many there, that we did not
   expect. Secondly, Christ gives us an idea of the salvation itself. They
   shall come, shall come together, shall come together to Christ, 2
   Thess. ii. 1. 1. They shall be admitted into the kingdom of grace on
   earth, into the covenant of grace made with Abraham, Isaac, and Jacob;
   they shall be blessed with faithful Abraham, whose blessing comes upon
   the Gentiles, Gal. iii. 14. This makes Zaccheus a son of Abraham, Luke
   xix. 9. 2. They shall be admitted into the kingdom of glory in heaven.
   They shall come cheerfully, flying as doves to their windows; they
   shall sit down to rest from their labours, as having done their day's
   work; sitting denotes continuance: while we stand, we are going; where
   we sit, we mean to stay; heaven is a remaining rest, it is a continuing
   city; they shall sit down, as upon a throne (Rev. iii. 21); as at a
   table; that is the metaphor here; they shall sit down to be feasted;
   which denotes both fulness of communication, and freedom and
   familiarity of communion, Luke xxii. 30. They shall sit down with
   Abraham. They who in this world were ever so far distant from each
   other in time, place, or outward condition, shall all meet together in
   heaven; ancients and moderns, Jews and Gentiles, rich and poor. The
   rich man in hell sees Abraham, but Lazarus sits down with him, leaning
   on his breast. Note, Holy society is a part of the felicity of heaven;
   and they on whom the ends of the world are come, and who are most
   obscure, shall share in glory with the renowned patriarchs.

   [2.] That a great many of the Jews should perish, v. 12. Observe,

   First, A strange sentence passed; The children of the kingdom shall be
   cast out; the Jews that persist in unbelief, though they were by birth
   children of the kingdom, yet shall be cut off from being members of the
   visible church: the kingdom of God, of which they boasted that they
   were the children, shall be taken from them, and they shall become not
   a people, not obtaining mercy, Rom. xi. 20; ix. 31. In the great day it
   will not avail men to have been children of the kingdom, either as Jews
   or as Christians; for men will then be judged, not by what they were
   called, but by what they were. If children indeed, then heirs; but many
   are children in profession, in the family, but not of it, that will
   come short of the inheritance. Being born of professing parents
   denominates us children of the kingdom; but if we rest in that, and
   have nothing else to show for heaven but that, we shall be cast out.

   Secondly, A strange punishment for the workers of iniquity described;
   They shall be cast into outer darkness, the darkness of those that are
   without, of the Gentiles that were out of the church; into that the
   Jews were cast, and into worse; they were blinded, and hardened, and
   filled with terrors, as the apostle shows, Rom. xi. 8-10. A people so
   unchurched and given up to spiritual judgments, are in utter darkness
   already: but it looks further, to the state of damned sinners in hell,
   to which the other is a dismal preface. They shall be cast out from
   God, and all true comfort, and cast into darkness. In hell there is
   fire, but no light; it is utter darkness; darkness in extremity; the
   highest degree of darkness, without any remainder, or mixture, or hope,
   of light; not the least gleam or glimpse of it; it is darkness that
   results from their being shut out of heaven, the land of light; they
   who are without, are in the regions of darkness; yet that is not the
   worst of it, there shall be weeping and gnashing of teeth. 1. In hell
   there will be great grief, floods of tears shed to no purpose; anguish
   of spirit preying eternally upon the vitals, in the sense of the wrath
   of God, is the torment of the damned. 2. Great indignation: damned
   sinners will gnash their teeth for spite and vexation, full of the fury
   of the Lord; seeing with envy the happiness of others, and reflecting
   with horror upon the former possibility of their own being happy, which
   is now past.

   3. He cures his servant. He not only commends his application to him,
   but grants him that for which he applied, which was a real answer, v.
   13. Observe,

   (1.) What Christ said to him: he said that which made the cure as great
   a favour to him as it was to his servant, and much greater; As thou
   hast believed, so be it done to thee. The servant got a cure of his
   disease, but the master got the confirmation and approbation of his
   faith. Note, Christ often gives encouraging answers to his praying
   people, when they are interceding for others. It is kindness to us, to
   be heard for others. God turned the captivity of Job, when he prayed
   for his friends, Job xlii. 10. It was a great honour which Christ put
   upon this centurion, when he gave him a blank, as it were; Be it done
   as thou believest. What could he have more? Yet what was said to him is
   said to us all, Believe, and ye shall receive; only believe. See here
   the power of Christ, and the power of faith. As Christ can do what he
   will, so an active believer may have what he will from Christ; the oil
   of grace multiplies, and stays not till the vessels of faith fail.

   (2.) What was the effect of this saying: the prayer of faith was a
   prevailing prayer, it ever was so, and ever will be so; it appears, by
   the suddenness of the cure, that it was miraculous: and by its
   coincidence with Christ's saying, that the miracle was his; he spake,
   and it was done; and this was a proof of his omnipotence, that he has a
   long arm. It is the observation of a learned physician, that the
   diseases Christ cured were chiefly such as were the most difficult to
   be cured by any natural means, and particularly the palsy. Omnis
   paralysis, præsertim vetusta, aut incurabilis est, aut difficilis
   curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo
   curandi fuerunt propositi, difficillimos sua matura curatu esse--Every
   kind of palsy, especially of long continuance, is either incurable, or
   is found to yield with the utmost difficulty to medical skill, even in
   young subjects; so that I have frequently remarked, that all the
   diseases which were referred to Christ for cure appear to have been of
   the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum,
   lib. 2. cap. 5.

Peter's Wife's Mother Healed.

   14 And when Jesus was come into Peter's house, he saw his wife's mother
   laid, and sick of a fever.   15 And he touched her hand, and the fever
   left her: and she arose, and ministered unto them.   16 When the even
   was come, they brought unto him many that were possessed with devils:
   and he cast out the spirits with his word, and healed all that were
   sick:   17 That it might be fulfilled which was spoken by Esaias the
   prophet, saying, Himself took our infirmities, and bare our sicknesses.

   They who pretend to be critical in the Harmony of the evangelists,
   place this passage, and all that follows to the end of ch. ix. before
   the sermon on the mount, according to the order which Mark and Luke
   observe in placing it. Dr. Lightfoot places only this passage before
   the sermon on the mount, and v. 18, &c. after. Here we have,

   I. A particular account of the cure of Peter's wife's mother, who was
   ill of a fever; in which observe,

   1. The case, which was nothing extraordinary; fevers are the most
   common distempers; but, the patient being a near relation of Peter's,
   it is recorded as an instance of Christ's peculiar care of, and
   kindness to, the families of his disciples. Here we find, (1.) That
   Peter had a wife, and yet was called to be an apostle of Christ; and
   Christ countenanced the marriage state, by being thus kind to his
   wife's relations. The church of Rome, therefore, which forbids
   ministers to marry, goes contrary to that apostle from whom they
   pretend to derive an infallibility. (2.) That Peter had a house, though
   Christ had not, v. 20. Thus was the disciple better provided for than
   his Lord. (3.) That he had a house at Capernaum, though he was
   originally of Bethsaida; it is probably, he removed to Capernaum, when
   Christ removed thither, and made that his principal residence. Note, It
   is worth while to change our quarters, that we may be near to Christ,
   and have opportunities of converse with him. When the ark removes,
   Israel must remove and go after it. (4.) That he had his wife's mother
   with him in his family, which is an example to yoke-fellows to be kind
   to one another's relations as their own. Probably, this good woman was
   old, and yet was respected and taken care of, as old people ought to
   be, with all possible tenderness. (5.) That she lay ill of a fever.
   Neither the strength of youth, nor the weakness and coldness of age,
   will be a fence against diseases of this kind. The palsy was a
   chronical disease, the fever an acute disease, but both were brought to
   Christ.

   2. The cure, v. 15. (1.) How it was effected; He touched her hand; not
   to know the disease, as the physicians do, by the pulse, but to heal
   it. This was an intimation of his kindness and tenderness; he is
   himself touched with the feeling of our infirmities; it likewise shows
   the way of spiritual healing, by the exerting of the power of Christ
   with his word, and the application of Christ to ourselves. The
   scripture speaks the word, the Spirit gives the touch, touches the
   heart, touches the hand. (2.) How it was evidenced: this showed that
   the fever left her, she arose, and ministered to them. By this it
   appears, [1.] That the mercy was perfected. They that recover from
   fevers by the power of nature are commonly weak and feeble, and unfit
   for business a great while after; to show therefore that this cure was
   above the power of nature, she was immediately so well as to go about
   the business of the house. [2.] That the mercy was sanctified; and the
   mercies that are so are indeed perfected. Though she was thus dignified
   by a peculiar favour, yet she does not assume importance, but is as
   ready to wait at table, if there be occasion, as any servant. They must
   be humble whom Christ has honoured; being thus delivered, she studies
   what she shall render. It is very fit that they whom Christ hath healed
   should minister unto him, as his humble servants, all their days.

   II. Here is a general account of the many cures that Christ wrought.
   This cure of Peter's mother-in-law brought him abundance of patients.
   "He healed such a one; why not me? Such a one's friend, why not mine?"
   Now we are here told,

   1. What he did, v. 16. (1.) He cast out devils; cast out the evil
   spirits with his word. There may be much of Satan's agency, by the
   divine permission, in those diseases of which natural causes may be
   assigned, as in Job's boils, especially in the diseases of the mind;
   but, about the time of Christ's being in the world, there seems to have
   been more than ordinary letting loose of the devil, to possess and vex
   the bodies of people; he came, having great wrath, for he knew that his
   time was short; and God wisely ordered it so, that Christ might have
   the fairer and more frequent opportunities of showing his power over
   Satan, and the purpose and design of his coming into the world, which
   was to disarm and dispossess Satan, to break his power, and to destroy
   his works; and his success was as glorious as his design was gracious.
   (2.) He healed all that were sick; all without exception, though the
   patient was ever so mean, and the case ever so bad.

   2. How the scripture was herein fulfilled, v. 17. The accomplishment of
   the Old-Testament prophecies was the great thing Christ had in his eye,
   and the great proof of his being the Messiah: among other things, it
   was written of him (Isa. liii. 4), Surely he hath borne our griefs, and
   carried our sorrows: it is referred to, 1 Pet. ii. 24, and there it is
   construed, he hath borne our sins; here it is referred to, and is
   construed, he hath borne our sicknesses; our sins make our sicknesses
   our griefs; Christ bore away sin by the merit of his death, and bore
   away sickness by the miracles of his life; nay, though those miracles
   are ceased, we may say, that he bore our sicknesses then, when he bore
   our sins in his own body upon the tree; for sin is both the cause and
   the sting of sickness. Many are the diseases and calamities to which we
   are liable in the body: and there is more, in this one line of the
   gospels, to support and comfort us under them, than in all the writings
   of the philosophers--that Jesus Christ bore our sicknesses, and carried
   our sorrows; he bore them before us; though he was never sick, yet he
   was hungry, and thirsty, and weary, and troubled in spirit, sorrowful
   and very heavy; he bore them for us in his passion, and bears them with
   us in compassion, being touched with the feeling of our infirmities:
   and thus he bears them off from us, and makes them sit light, if it be
   not our own fault. Observe how emphatically it is expressed here:
   Himself took our infirmities, and bare our sicknesses; he was both able
   and willing to interpose in that matter, and concerned to deal with our
   infirmities and sicknesses, as our Physician; that part of the calamity
   of the human nature was his particular care, which he evidenced by his
   great readiness to cure diseases; and he is no less powerful, no less
   tender now, for we are sure that never were any the worse for going to
   heaven.

Christ's Answer to a Scribe and Another.

   18 Now when Jesus saw great multitudes about him, he gave commandment
   to depart unto the other side.   19 And a certain scribe came, and said
   unto him, Master, I will follow thee whithersoever thou goest.   20 And
   Jesus saith unto him, The foxes have holes, and the birds of the air
   have nests; but the Son of man hath not where to lay his head.   21 And
   another of his disciples said unto him, Lord, suffer me first to go and
   bury my father.   22 But Jesus said unto him, Follow me; and let the
   dead bury their dead.

   Here is, I. Christ's removing to the other side of the sea of Tiberias,
   and his ordering his disciples, whose boats attended him, to get their
   transport-vessels ready, in order to it, v. 18. The influences of this
   Sun of righteousness were not to be confined to one place, but diffused
   all the country over; he must go about to do good; the necessities of
   souls called to him, Come over, and help us (Acts xvi. 9); he removed
   when he saw great multitudes about him. Though by this it appeared that
   they were desirous to have him there, he knew there were others as
   desirous to have him with them, and they must have their share of him:
   his being acceptable and useful in one place was no objection against,
   but a reason for, his going to another. Thus he would try the
   multitudes that were about him, whether their zeal would carry them to
   follow him, and attend on him, when his preaching was removed to some
   distance. Many would be glad of such helps, if they could have them at
   next door, who will not be at the pains to follow them to the other
   side; and thus Christ shook off those who were less zealous, and the
   perfect were made manifest.

   II. Christ's communication with two, who, upon his remove to the other
   side, were loth to stay behind, and had a mind to follow him, not as
   others, who were his followers at large, but to come into close
   discipleship, which the most were shy of; for it carried such a face of
   strictness as they could not like, nor be well reconciled to; but here
   is an account of two who seemed desirous to come into communion, and
   yet were not right; which is here given as a specimen of the hindrances
   by which many are kept from closing with Christ, and cleaving to him;
   and a warning to us, to set out in following Christ, so as that we may
   not come short; to lay such a foundation, as that our building may
   stand.

   We have here Christ's managing of two different tempers, one quick and
   eager, the other dull and heavy; and his instructions are adapted to
   each of them, and designed for our use.

   1. Here is one that was too hasty in promising; and he was a certain
   scribe (v. 19), a scholar, a learned man, one of those that studied and
   expounded the law; generally we find them in the gospels to be men of
   no good character; usually coupled with the Pharisees, as enemies to
   Christ and his doctrine. Where is the scribe? 1 Cor. i. 20. He is very
   seldom following Christ; yet here was one that bid pretty fair for
   discipleship, a Saul among the prophets. Now observe,

   (1.) How he expressed his forwardness; Master, I will follow thee,
   whithersoever thou goest. I know not how any man could have spoken
   better. His profession of a self-dedication to Christ is, [1.] Very
   ready, and seems to be ex mero motu--from his unbiased inclination: he
   is not called to it by Christ, nor urged by any of the disciples, but,
   of his own accord, he proffers himself to be a close follower of
   Christ; he is not a pressed man, but a volunteer. [2.] Very resolute;
   he seems to be at a point in this matter; he does not say, "I have a
   mind to follow thee;" but, "I am determined, I will do it." [3.] It was
   unlimited and without reserve; "I will follow thee whithersoever thou
   goest; not only to the other side of the country, but if it were to the
   utmost regions of the world." Now we should think ourselves sure of
   such a man as this; and yet it appears, by Christ's answer, that his
   resolution was rash, his ends low and carnal: either he did not
   consider at all, or not that which was to be considered; he saw the
   miracles Christ wrought, and hoped he would set up a temporal kingdom,
   and he wished to apply betimes for a share in it. Note, There are many
   resolutions for religion, produced by some sudden pangs of conviction,
   and taken up without due consideration, that prove abortive, and come
   to nothing: soon ripe, soon rotten.

   (2.) How Christ tried his forwardness, whether it were sincere or not,
   v. 20. He let him know that this Son of man, whom he is so eager to
   follow, has not where to lay his head, v. 20. Now from this account of
   Christ's deep poverty, we observe,

   [1.] That it is strange in itself, that the Son of God, when he came
   into the world, should put himself into such a very low condition, as
   to want the convenience of a certain resting-place, which the meanest
   of the creatures have. If he would take our nature upon him, one would
   think, he should have taken it in its best estate and circumstances:
   no, he takes it in its worst. See here, First, How well provided for
   the inferior creatures are: The foxes have holes; though they are not
   only not useful, but hurtful, to man, yet God provides holes for them
   in which they are earthed: man endeavours to destroy them, but thus
   they are sheltered; their holes are their castles. The birds of the
   air, though they take no care for themselves, yet are taken care of,
   and have nests (Ps. civ. 17); nests in the field; some of them nests in
   the house; in God's courts, Ps. lxxxiv. 3. Secondly, How poorly the
   Lord Jesus was provided for. It may encourage us to trust God for
   necessaries, that the beasts and birds have such good provision; and
   may comfort us, if we want necessaries, that our Master did so before
   us. Note, Our Lord Jesus, when he was here in the world, submitted to
   the disgraces and distresses of extreme poverty; for our sakes he
   became poor, very poor. He had not a settlement, had not a place of
   repose, not a house of his own, to put his head in, not a pillow of his
   own, to lay his head on. He and his disciples lived upon the charity of
   well-disposed people, that ministered to him of their substance, Luke
   viii. 2. Christ submitted to this, not only that he might in all
   respects humble himself, and fulfil the scriptures, which spake of him
   as poor and needy, but that he might show us the vanity of worldly
   wealth, and teach us to look upon it with a holy contempt; that he
   might purchase better things for us, and so make us rich, 2 Cor. viii.
   9.

   [2.] It is strange that such a declaration should be made on this
   occasion. When a scribe offered to follow Christ, one would think he
   would have encouraged him, and said, Come, and I will take care of
   thee; one scribe might be capable of doing him more credit and service
   than twelve fishermen: but Christ saw his heart, and answered to the
   thoughts of that, and therein teaches us all how to come to Christ.
   First, The scribe's resolve seems to have been sudden; and Christ would
   have us, when we take upon us a profession of religion, to sit down and
   count the cost (Luke xiv. 28), to do it intelligently, and with
   consideration, and choose the way of godliness, not because we know no
   other, but because we know no better. It is no advantage to religion,
   to take men by surprise, ere they are aware. They that take up a
   profession in a pang, will throw it off again in a fret; let them,
   therefore, take time, and they will have done the sooner: let him that
   will follow Christ know the worst of it, and expect to lie hard, and
   fare hard. Secondly, His resolve seems to have been from a worldly,
   covetous principle. He saw what abundance of cures Christ wrought, and
   concluded that he had large fees, and would get an estate quickly, and
   therefore he would follow him in hopes of growing rich with him; but
   Christ rectifies his mistake, and tells him, he was so far from growing
   rich, that he had not a place to lay his head on; and that if he follow
   him, he cannot expect to fare better than he fared. Note, Christ will
   accept none for his followers that aim at worldly advantages in
   following him, or design to make any thing but heaven of their
   religion. We have reason to think that this scribe, hereupon, went away
   sorrowful, being disappointed in a bargain which he thought would turn
   to account; he is not for following Christ, unless he can get by him.

   2. Here is another that was too slow in performing. Delay in execution
   is as bad, on the one hand, as precipitancy in resolution is on the
   other hand; when we have taken time to consider, and then have
   determined, let it never be said, we left that to be done to-morrow,
   which we could do to-day. This candidate for the ministry was one of
   Christ's disciples already (v. 21), a follower of him at large. Clemens
   Alexandrinus tells us, from an ancient tradition, that this was Philip;
   he seems to be better qualified and disposed than the former; because
   not so confident and presumptuous: a bold, eager, over-forward temper
   is not the most promising in religion; sometimes the last are first,
   and the first last. Now observe here,

   (1.) The excuse that this disciple made, to defer an immediate
   attendance on Christ (v. 21); "Lord, suffer me first to go and bury my
   father. Before I come to be a close and constant follower of thee, let
   me be allowed to perform this last office of respect to my father; and
   in the mean time, let it suffice to be a hearer of thee now and then,
   when I can spare time." His father (some think) was now sick, or dying,
   or dead; others think, he was only aged, and not likely in a course of
   nature, to continue long; and he desired leave to attend upon him in
   his sickness, at his death, and to his grave, and then he would be at
   Christ's service. This seemed a reasonable request, and yet it was not
   right. He had not the zeal he should have had for the work, and
   therefore pleaded this, because it seemed a plausible plea. Note, An
   unwilling mind never wants an excuse. The meaning of Non vacat is, Non
   placet--The want of leisure is the want of inclination. We will suppose
   it to come from a true filial affection and respect for his father, yet
   still the preference should have been given to Christ. Note, Many are
   hindered from and in the way of serious godliness, by an over-concern
   for their families and relations; these lawful things undo us all, and
   our duty to God is neglected, and postponed, under colour of
   discharging our debts to the world; here therefore we have need to
   double our guard.

   (2.) Christ's disallowing of this excuse (v. 22); Jesus said to him,
   Follow me; and, no doubt, power accompanied this word to him, as to
   others, and he did follow Christ, and cleaved to him, as Ruth to Naomi,
   when the scribe, in the verses before, like Orpah, took leave of him.
   That said, I will follow thee; to this Christ said, Follow me;
   comparing them together, it is intimated that we are brought to Christ
   by the force of his call to us, not of our promises to him; it is not
   of him that willeth, nor of him that runneth, but of God that showeth
   mercy; he calls whom he will, Rom. ix. 16. And further, Note, Though
   chosen vessels may make excuses, and delay their compliance with divine
   calls a great while, yet Christ will at length answer their excuses,
   conquer their unwillingness, and bring them to his feet; when Christ
   calls, he will overcome, and make the call effectual, 1 Sam. iii. 10.
   His excuse is laid aside as insufficient; Let the dead bury their dead.
   It is a proverbial expression; "Let one dead man bury another: rather
   let them lie unburied, than that the service of Christ should be
   neglected. Let the dead spiritually bury the dead corporally; let
   worldly offices be left to worldly people; do not thou encumber thyself
   with them. Burying the dead, and especially a dead father, is a good
   work, but it is not thy work at this time: it may be done as well by
   others, that are not called and qualified, as thou art, to be employed
   for Christ; thou hast something else to do, and must not defer that."
   Note, Piety to God must be preferred before piety to parents, though
   that is a great and needful part of our religion. The Nazarites, under
   the law, were not to mourn for their own parents, because they were
   holy to the Lord (Num. vi. 6-8); nor was the high priest to defile
   himself for the dead, no, not for his own father, Lev. xxi. 11, 12. And
   Christ requires of those who would follow him, that they hate father
   and mother (Luke xiv. 26); love them less than God; we must
   comparatively neglect and disesteem our nearest relations, when they
   come in competition with Christ, and either our doing for him, or our
   suffering for him.

Jesus Allays a Storm.

   23 And when he was entered into a ship, his disciples followed him.
   24 And, behold, there arose a great tempest in the sea, insomuch that
   the ship was covered with the waves: but he was asleep.   25 And his
   disciples came to him, and awoke him, saying, Lord, save us: we perish.
     26 And he saith unto them, Why are ye fearful, O ye of little faith?
   Then he arose, and rebuked the winds and the sea; and there was a great
   calm.   27 But the men marvelled, saying, What manner of man is this,
   that even the winds and the sea obey him!

   Christ had given sailing orders to his disciples (v. 18), that they
   should depart to the other side of the sea of Tiberias, into the
   country of Gadara, in the tribe of Gad, which lay east of Jordan;
   thither he would go to rescue a poor creature that was possessed with a
   legion of devils, though he foresaw how he should be affronted there.
   Now. 1. He chose to go by water. It had not been much about, if he had
   gone by land; but he chose to cross the lake, that he might have
   occasion to manifest himself the God of the sea as well as of the dry
   land, and to show that all power is his, both in heaven and in earth.
   It is a comfort to those who go down to the sea in ships, and are often
   in perils there, to reflect that they have a Saviour to trust in, and
   pray to, who knows what it is to be at sea, and to be in storms there.
   But observe, when he went to sea, he had no yacht or pleasure-boat to
   attend him, but made use of his disciples' fishing-boats; so poorly was
   he accommodated in all respects. 2. His disciples followed him; the
   twelve kept close to him, when others staid behind upon the terra
   firma, where there was sure footing. Note, They, and they only, will be
   found the true disciples of Christ, that are willing to go to sea with
   him, to follow him into dangers and difficulties. Many would be content
   to go the land-way to heaven, that will rather stand still, or go back,
   than venture upon a dangerous sea; but those that would rest with
   Christ hereafter must follow him now wherever he leads them, into a
   ship or into a prison, as well as into a palace. Now observe here,

   I. The peril and perplexity of the disciples in this voyage; and in
   this appeared the truth of what Christ had just now said, that those
   who follow him must count upon difficulties, v. 20.

   1. There arose a very great storm, v. 24. Christ could have prevented
   this storm, and have ordered them a pleasant passage, but that would
   not have been so much for his glory and the confirmation of their faith
   as their deliverance was: this storm was for their sakes, as John xi.
   4. One would have expected, that having Christ with them, they should
   have had a very favourable gale, but it is quite otherwise; for Christ
   would show that they who are passing with him over the ocean of this
   world to the other side, must expect storms by the way. The church is
   tossed with tempests (Isa. liv. 11); it is only the upper region that
   enjoys a perpetual calm, this lower one is ever and anon disturbed and
   disturbing.

   2. Jesus Christ was asleep in this storm. We never read of Christ's
   sleeping but at this time; he was in watchings often, and continued all
   night in prayer to God: this was a sleep, not of security, like Jonah's
   in a storm, but of holy serenity, and dependence upon his Father: he
   slept to show that he was really and truly man, and subject to the
   sinless infirmities of our nature: his work made him weary and sleepy,
   and he had no guilt, no fear within, to disturb his repose. Those that
   can lay their heads upon the pillow of a clear conscience, may sleep
   quietly and sweetly in a storm (Ps. iv. 8), as Peter, Acts xii. 6. He
   slept at this time, to try the faith of his disciples, whether they
   could trust him when he seemed to slight them. He slept not so much
   with a desire to be refreshed, as with a design to be awaked.

   3. The poor disciples, though used to the sea, were in a great fright,
   and in their fear came to their Master, v. 25. Whither else should they
   go? It was well they had him so near them. They awoke him with their
   prayers; Lord, save us, we perish. Note, They who would learn to pray
   must go to sea. Imminent and sensible dangers will drive people to him
   who alone can help in time of need. Their prayer has life in it, Lord,
   save us, we perish. (1.) Their petition is, Lord, save us. They
   believed he could save them; they begged he would, Christ's errand into
   the world was to save, but those only shall be saved that call on the
   name of the Lord, Acts ii. 21. They who by faith are interested in the
   eternal salvation wrought out by Christ, may with a humble confidence
   apply themselves to him for temporal deliverances. Observe, They call
   him, Lord, and then pray, Save us. Note, Christ will save none but
   those that are willing to take him for their Lord; for he is a Prince
   and a Saviour. (2.) Their plea is, We perish; which was, [1.] The
   language of their fear; they looked upon their case as desperate, and
   gave up all for lost; they had received a sentence of death within
   themselves, and this they plead, "We perish, if thou dost not save us;
   look upon us therefore with pity." [2.] It was the language of their
   fervency; they pray as men in earnest, that beg for their lives; it
   becomes us thus to strive and wrestle in prayer; therefore Christ
   slept, that he might draw out this importunity.

   II. The power and grace of Jesus Christ put forth for their succour:
   then the Lord Jesus awaked, as one refreshed, Ps. lxxviii. 65. Christ
   may sleep when his church is in a storm, but he will not outsleep
   himself: the time, the set time to favour his distressed church, will
   come, Ps. cii. 13.

   1. He rebuked the disciples (v. 26); Why are ye fearful, O ye of little
   faith? He does not chide them for disturbing him with their prayers,
   but for disturbing themselves with their fears. Christ reproved them
   first, and then delivered them; this is his method, to prepare us for a
   mercy, and then to give it us. Observe, (1.) His dislike of their
   fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion
   be afraid, let heathen mariners tremble in a storm, but you shall not
   be so. Enquire into the reasons of your fear, and weigh them." (2.) His
   discovery of the cause and spring of their fears; O ye of little faith.
   Many that have true faith are weak in it, and it does but little. Note,
   [1.] Christ's disciples are apt to be disquieted with fears in a stormy
   day, to torment themselves with jealousies that things are bad with
   them, and dismal conclusions that they will be worse. [2.] The
   prevalence of our inordinate fears in a stormy day is owing to the
   weakness of our faith, which would be as an anchor to the soul, and
   would ply the oar of prayer. By faith we might see through the storm to
   the quiet shore, and encourage ourselves with hope that we shall
   weather our point. [3.] The fearfulness of Christ's disciples in a
   storm, and their unbelief, the cause of it, are very displeasing to the
   Lord Jesus, for they reflect dishonour upon him, and create disturbance
   to themselves.

   2. He rebukes the wind; the former he did as the God of grace, and the
   Sovereign of the heart, who can do what he pleases in us; this he did
   as the God of nature, the Sovereign of the world, who can do what he
   pleases for us. It is the same power that stills the noise of the sea,
   and the tumult of fear, Ps. lxv. 7. See, (1.) How easily this was done,
   with a word's speaking. Moses commanded the waters with a rod; Joshua,
   with the ark of the covenant; Elisha, with the prophet's mantle; but
   Christ with a word. See his absolute dominion over all the creatures,
   which bespeaks both his honour, and the happiness of those that have
   him on their side. (2.) How effectually it was done? There was a great
   calm, all of a sudden. Ordinarily, after a storm, there is such a fret
   of the waters, that it is a good while ere they can settle; but if
   Christ speak the word, not only the storm ceases, but all the effects
   of it, all the remains of it. Great storms of doubt, and fear in the
   soul, under the power of the spirit of bondage, sometimes end in a
   wonderful calm, created and spoken by the Spirit of adoption.

   3. This excited their astonishment (v. 27); The men marvelled. They had
   been long acquainted with the sea, and never saw a storm so immediately
   turned into a perfect calm, in all their lives. It has all the marks
   and signatures of a miracle upon it; it is the Lord's doing, and is
   marvellous in their eyes. Observe, (1.) Their admiration of Christ;
   What manner of man is this! Note, Christ is a Nonsuch; every thing in
   him is admirable: none so wise, so mighty, so amiable, as he. (2.) The
   reason of it; Even the winds and the sea obey him. Upon this account,
   Christ is to be admired, that he has a commanding power even over winds
   and seas. Others pretended to cure diseases, but he only undertook to
   command the winds. We know not the way of the wind (John iii. 8), much
   less can we control it; but he that bringeth forth the wind out of his
   treasury (Ps. cxxxv. 7), when it is out, gathers it into his fists,
   Prov. xxx. 4. He that can do this, can do any thing, can do enough to
   encourage our confidence and comfort in him, in the most stormy day,
   within or without, Isa. xxvi. 4. The Lord sits upon the floods, and is
   mightier than the noise of many waters. Christ, by commanding the seas,
   showed himself to be the same that made the world, when, at his rebuke,
   the waters fled (Ps. civ. 7, 8), as now, at his rebuke, they fell.

The Devils Cast Out of Two Men.

   28 And when he was come to the other side into the country of the
   Gergesenes, there met him two possessed with devils, coming out of the
   tombs, exceeding fierce, so that no man might pass by that way.   29
   And, behold, they cried out, saying, What have we to do with thee,
   Jesus, thou Son of God? art thou come hither to torment us before the
   time?   30 And there was a good way off from them a herd of many swine
   feeding.   31 So the devils besought him, saying, If thou cast us out,
   suffer us to go away into the herd of swine.   32 And he said unto
   them, Go. And when they were come out, they went into the herd of
   swine: and, behold, the whole herd of swine ran violently down a steep
   place into the sea, and perished in the waters.   33 And they that kept
   them fled, and went their ways into the city, and told every thing, and
   what was befallen to the possessed of the devils.   34 And, behold, the
   whole city came out to meet Jesus: and when they saw him, they besought
   him that he would depart out of their coasts.

   We have here the story of Christ's casting the devils out of two men
   that were possessed. The scope of this chapter is to show the divine
   power of Christ, by the instances of his dominion over bodily diseases,
   which to us are irresistible; over winds and waves, which to us are yet
   more uncontrollable; and lastly, over devils, which to us are most
   formidable of all. Christ has not only all power in heaven and earth
   and all deep places, but has the keys of hell too. Principalities and
   powers were made subject to him, even while he was in his estate of
   humiliation, as an earnest of what should be at his entrance into his
   glory (Eph. i. 21); he spoiled them, Col. ii. 15. It was observed in
   general (v. 16), that Christ cast out the spirits with his word; here
   we have a particular instance of it, which have some circumstances more
   remarkable than the rest. This miracle was wrought in the country of
   the Gergesenes; some think, they were the remains of the old
   Girgashites, Deut. vii. 1. Though Christ was sent chiefly to the lost
   sheep of the house of Israel, yet some sallies he made among the
   borderers, as here, to gain this victory over Satan, which was a
   specimen of the conquest of his legions in the Gentile world.

   Now, besides the general instance which this gives us of Christ's power
   over Satan, and his design against him to disarm and dispossess him, we
   have here especially discovered to us the way and manner of evil
   spirits in their enmity to man. Observe, concerning this legion of
   devils, What work they made where they were, and where they went.

   I. What work they made where they were; which appears in the miserable
   condition of these two that were possessed by them; and some think,
   these two were man and wife, because the other Evangelists speak but of
   one.

   1. They dwelt among the tombs; thence they came when the met Christ.
   The devil having the power of death, not as judge, but as executioner,
   he delighted to converse among the trophies of his victory, the dead
   bodies of men; but there, where he thought himself in the greatest
   triumph and elevation, as afterwards in Golgotha, the place of a skull,
   did Christ conquer and subdue him. Conversing among the graves
   increased the melancholy and frenzy of the poor possessed creatures,
   and so strengthened the hold he had of them by their bodily distemper,
   and also made them more formidable to other people, who generally
   startle at any thing that stirs among the tombs.

   2. They were exceeding fierce; not only ungovernable themselves, but
   mischievous to others, frightening many, having hurt some; so that no
   man durst pass that way. Note, The devil bears malice to mankind, and
   shows it by making men spiteful and malicious one to another. Mutual
   enmities, where they should be mutual endearments and assistances, are
   effects and evidences of Satan's enmity to the whole race; he makes one
   man a wolf, a bear, a devil, to another--Homo homini lupus. Where Satan
   rules in a man spiritually, by those lusts that war in the members,
   pride, envy, malice, revenge, they make him as unfit for human society,
   as unworthy of it, and as much an enemy to the comfort of it, as these
   poor possessed creatures were.

   3. They bid defiance to Jesus Christ, and disclaimed all interest in
   him, v. 29. It is an instance of the power of God over the devils,
   that, notwithstanding the mischief they studied to do by and to these
   poor creatures, yet they could not keep them from meeting Jesus Christ,
   who ordered the matter so as to meet them. It was his overpowering hand
   that dragged these unclean spirits into his presence, which they
   dreaded more than any thing else: his chains could hold them, when the
   chains that men made for them could not. But being brought before him,
   they protested against his jurisdiction, and broke out into a rage,
   What have we to do with thee, Jesus, thou Son of God? Here is,

   (1.) One word that the devil spoke like a saint; he addressed himself
   to Christ as Jesus the Son of God; a good word, and at this time, when
   it was a truth but in the proving, it was a great word too, what flesh
   and blood did not reveal to Peter, ch. xvi. 17. Even the devils know,
   and believe, and confess Christ to be the Son of God, and yet they are
   devils still, which makes their enmity to Christ so much the more
   wicked, and indeed a perfect torment to themselves; for how can it be
   otherwise, to oppose one they know to be the Son of God? Note, It is
   not knowledge, but love, that distinguishes saints from devils. He is
   the first-born of hell, that knows Christ and yet hates him, and will
   not be subject to him and his law. We may remember that not long since
   the devil made a doubt whether Christ were the Son of God or not, and
   would have persuaded him to question it (ch. iv. 3), but now he readily
   owns it. Note, Though God's children may be much disquieted in an hour
   of temptation, by Satan's questioning their relation to God as a
   Father, yet the Spirit of adoption shall at length clear it up to them
   so much to their satisfaction, as to set it even above the devil's
   contradiction.

   (2.) Two words that he said like a devil, like himself.

   [1.] A word of defiance; What have we to do with thee? Now, First, It
   is true that the devils have nothing to do with Christ as a Saviour,
   for he took not on him the nature of the angels that fell, nor did he
   lay hold on them (Heb. ii. 16); they are in no relation to him, they
   neither have, nor hope for, any benefit by him. O the depth of this
   mystery of divine love, that fallen man hath so much to do with Christ,
   when fallen angels have nothing to do with him! Surely here was torment
   enough before the time, to be forced to own the excellency that is in
   Christ, and yet that he has no interest in him. Note, It is possible
   for me to call Jesus the Son of God, and yet have nothing to do with
   him. Secondly, It is as true, that the devils desire not to have any
   thing to do with Christ as a Ruler; they hate him, they are filled with
   enmity against him, they stand in opposition to him, and are in open
   rebellion against his crown and dignity. See whose language they speak,
   that will have nothing to do with the gospel of Christ, with his laws
   and ordinances, that throw off his yoke, that break his bands in
   sunder, and will not have him to reign over them; that say to the
   Almighty Jesus, Depart from us: they are of their father the devil,
   they do his lusts, and speak his language. Thirdly, But it is not true,
   that the devils have nothing to do with Christ as a Judge, for they
   have, and they know it. These devils could not say, What hast thou to
   do with us? could not deny that the Son of God is the Judge of devils;
   to his judgment they are bound over in chains of darkness, which they
   would fain shake off, and shake off the thought of.

   [2.] A word of dread and deprecation; "Art thou come hither to torment
   us--to cast us out from these men, and to restrain us from doing the
   hurt we would do?" Note, To be turned out, and tied up, from doing
   mischief, is a torment to the devil, all whose comfort and satisfaction
   are man's misery and destruction. Should not we then count it our
   heaven to be doing well, and reckon that our torment, whether within or
   without, that hinders us from well-doing? Now must we be tormented by
   thee before the time; Note, First, There is a time in which devils will
   be more tormented than they are, and they know it. The great assize at
   the last day is the time fixed for their complete torture, in that
   Tophet which is ordained of old for the king, for the prince of the
   devils, and his angels (Isa. xxx. 33; Matt. xxv. 41); for the judgment
   of that day they are reserved, 2 Pet. ii. 4. Those malignant spirits
   that are, by the divine permission, prisoners at large, walking to and
   fro through the earth (Job i. 7), are even now in a chain; hitherto
   shall their power reach, and no further; they will then be made close
   prisoners: they have now some ease; they will then be in torment
   without ease. This they here take for granted, and ask not never to be
   tormented (despair of relief is the misery of their case), but they beg
   that they may not be tormented before the time; for though they knew
   not when the day of judgment should be, they knew it should not be yet.
   Secondly, The devils have a certain fearful looking for of that
   judgment and fiery indignation, upon every approach of Christ, and
   every check that is given to their power and rage. The very sight of
   Christ and his word of command to come out of the man, made them thus
   apprehensive of their torment. Thus the devils believe, and tremble,
   Jam. ii. 19. It is their own enmity to God and man that puts them upon
   the rack, and torments them before the time. The most desperate
   sinners, whose damnation is sealed, yet cannot quite harden their
   hearts against the surprise of fearfulness, when they see the day
   approaching.

   II. Let us now see what work they made where they went, when they were
   turned out of the men possessed, and that was into a herd of swine,
   which was a good way off, v. 30. These Gergesenes, though living on the
   other side Jordan, were Jews. What had they to do with swine, which by
   the law were unclean, and not to be eaten nor touched? Probably, lying
   in the outskirts of the land, there were many Gentiles among them, to
   whom this herd of swine belonged: or they kept them to be sold, or
   bartered, to the Romans, with whom they had now great dealings, and who
   were admirers of swine's flesh. Now observe,

   1. How the devils seized the swine. Though they were a good way off,
   and, one would think, out of danger, yet the devils had an eye upon
   them, to do them a mischief: for they go up and down, seeking to
   devour, seeking an opportunity; and they seek not long but they find.
   Now here,

   (1.) They asked leave to enter into the swine (v. 31); they besought
   him, with all earnestness, If thou cast us out, suffer us to go away
   into the herd of swine. Hereby, [1.] They discover their own
   inclination to do mischief, and what a pleasure it is to them; those,
   therefore, are their children, and resemble them, whose sleep departeth
   from them, except they cause some to fall, Prov. iv. 16. "Let us go
   into the herd of swine, any where rather than into the place of
   torment, any where to do mischief." If they might not be suffered to
   hurt men in their bodies, they would hurt them in their goods, and in
   that too they intend hurt to their souls, by making Christ a burthen to
   them: such malicious devices hath that old subtle serpent! [2.] They
   own Christ's power over them; that, without his sufferance and
   permission, they could not so much as hurt a swine. This is comfortable
   to all the Lord's people, that, though the devil's power be very great,
   yet it is limited, and not equal to his malice (what would become of
   us, if it were?) especially that it is under the control of our Lord
   Jesus, our most faithful, powerful friend and Saviour; that Satan and
   his instruments can go no further than he is pleased to permit; here
   shall their proud waves be stayed.

   (2.) They had leave. Christ said unto them, Go (v. 32), as God did to
   Satan, when he desired leave to afflict Job. Note, God does often, for
   wise and holy ends, permit the efforts of Satan's rage, and suffer him
   to do the mischief he would, and even by it serve his own purposes. The
   devils are not only Christ's captives, but his vassals; his dominion
   over them appears in the harm they do, as well as in the hindrance of
   them from doing more. Thus even their wrath is made to praise Christ,
   and the remainder of it he does and will restrain. Christ permitted
   this, [1.] For the conviction of the Sadducees that were then among the
   Jews, who denied the existence of spirits, and would not own that there
   were such beings, because they could not see them. Now Christ would, by
   this, bring it as near as might be to an ocular demonstration of the
   being, multitude, power, and malice, of evil spirits, that, if they
   were not hereby convinced, they might be left inexcusable in their
   infidelity. We see not the wind, but it would be absurd to deny it,
   when we see trees and houses blown down by it. [2.] For the punishment
   of the Gadarenes, who perhaps, though Jews, took a liberty to eat
   swine's flesh, contrary to the law: however, their keeping swine
   bordered upon evil; and Christ would also show what a hellish crew they
   were delivered from, which, if he had permitted it, would soon have
   choked them, as they did their swine. The devils, in obedience to
   Christ's command, came out of the men, and having permission, when they
   were come out, immediately they went into the herd of swine. See what
   an industrious enemy Satan is, and how expeditious; he will lose no
   time in doing mischief. Observe,

   2. Whither they hurried them, when they had seized them. They were not
   bid to save their lives, and, therefore, they were made to run
   violently down a steep place into the sea, where they all perished, to
   the number of about two thousand, Mark v. 13. Note, The possession
   which the devil gets is for destruction. Thus the devil hurries people
   to sin, hurries them to that which they have resolved against, and
   which they know will be shame and grief to them: with what a force doth
   the evil spirit work in the children of disobedience, when by so many
   foolish and hurtful lusts they are brought to act in direct
   contradiction, not only to religion, but to right reason, and their
   interest in this world! Thus, likewise, he hurries them to ruin, for he
   is Apollyon and Abaddon, the great destroyer. By his lusts which men
   do, they are drowned in destruction and perdition. This is Satan's
   will, to swallow up and to devour; miserable then is the condition of
   those that are led captive by him at his will. They are hurried into a
   worse lake than this, a lake that burns with fire and brimstone.
   Observe,

   3. What effect this had upon the owners. The report of it was soon
   brought them by the swine-herds, who seemed to be more concerned for
   the loss of the swine than any thing else, for they went not to tell
   what was befallen to the possessed of the devils, till the swine were
   lost, v. 33. Christ went not into the city, but the news of his being
   there did, by which he was willing to feel how their pulse beat, and
   what influence it had upon them, and then act accordingly.

   Now, (1.) Their curiosity brought them out to see Jesus. The whole city
   came out to meet him, that they might be able to say, they had seen a
   man who did such wonderful works. Thus many go out, in profession, to
   meet Christ for company, that have no real affection for him, nor
   desire to know him.

   (2.) Their covetousness made them willing to be rid of him. Instead of
   inviting him into their city, or bringing their sick to him to be
   healed, they desired him to depart out of their coasts, as if they had
   borrowed the words of the devils, What have we to do with thee, Jesus
   thou Son of God? And now the devils had what they aimed at in drowning
   the swine; they did it, and then made the people believe that Christ
   had done it, and so prejudiced them against him. He seduced our first
   parents, by possessing them with hard thoughts of God, and kept the
   Gadarenes from Christ, by suggesting that he came into their country to
   destroy their cattle, and that he would do more hurt than good; for
   though he had cured two men, yet he had drowned two thousand swine.
   Thus the devil sows tares in God's field, does mischief in the
   Christian church, and then lays the blame upon Christianity, and
   incenses men against that. They besought him that he would depart,
   lest, like Moses in Egypt, he should proceed to some other plague.
   Note, There are a great many who prefer their swine before their
   Saviour, and so come short of Christ, and salvation by him. They desire
   Christ to depart out of their hearts, and will not suffer his word to
   have a place in them, because he and his word will be the destruction
   of their brutish lusts--those swine which they give up themselves to
   feed. And justly will Christ forsake those that thus are weary of him,
   and say to them hereafter, Depart, ye cursed, who now say to the
   Almighty, Depart from us.
     __________________________________________________________________

M A T T H E W.

  CHAP. IX.

   We have in this chapter remarkable instances of the power and pity of
   the Lord Jesus, sufficient to convince us that he is both able to save
   to the uttermost all that come to God by him, and as willing as he is
   able. His power and pity appear here in the good offices he did, I. To
   the bodies of people, in curing the palsy (ver. 2-8); raising to life
   the ruler's daughter, and healing the bloody issue (ver. 18-26); giving
   sight to two blind men (ver. 27-31); casting the devil out of one
   possessed (ver. 32-34); and healing all manner of sickness, ver. 35.
   II. To the souls of people; in forgiving sins (ver. 2); calling
   Matthew, and conversing freely with publicans and sinners (ver. 9-13);
   considering the frame of his disciples, with reference to the duty of
   fasting (ver. 14-17); preaching the gospel, and, in compassion to the
   multitude, providing preachers for them, ver. 35-38. Thus did he prove
   himself to be, as undoubtedly he is, the skilful, faithful Physician,
   both of soul and body, who has sufficient remedies for all the maladies
   of both: for which we must, therefore, apply ourselves to him, and
   glorify him both with our bodies and with our spirits, which are his,
   in return to him for his kindness to both.

Christ Heals a Man Sick of the Palsy.

   1 And he entered into a ship, and passed over, and came into his own
   city.   2 And, behold, they brought to him a man sick of the palsy,
   lying on a bed: and Jesus seeing their faith said unto the sick of the
   palsy; Son, be of good cheer; thy sins be forgiven thee.   3 And,
   behold, certain of the scribes said within themselves, This man
   blasphemeth.   4 And Jesus knowing their thoughts said, Wherefore think
   ye evil in your hearts?   5 For whether is easier, to say, Thy sins be
   forgiven thee; or to say, Arise, and walk?   6 But that ye may know
   that the Son of man hath power on earth to forgive sins, (then saith he
   to the sick of the palsy,) Arise, take up thy bed, and go unto thine
   house.   7 And he arose, and departed to his house.   8 But when the
   multitudes saw it, they marvelled, and glorified God, which had given
   such power unto men.

   The first words of this chapter oblige us to look back to the close of
   that which precedes it, where we find the Gadarenes so resenting the
   loss of their swine, that they were disgusted with Christ's company,
   and besought him to depart out of their coasts. Now here it follows, He
   entered into a ship, and passed over. They bid him begone, and he took
   them at their word, and we never read that he came into their coasts
   again. Now here observe, 1. His justice--that he left them. Note,
   Christ will not tarry long where he is not welcome. In righteous
   judgment, he forsakes those places and persons that are weary of him,
   but abides with those that covet and court his stay. If the unbeliever
   will depart from Christ, let him depart; it is at his peril, 1 Cor.
   vii. 15. 2. His patience--that he did not leave some destroying
   judgment behind him, to punish them, as they deserved, for their
   contempt and contumacy. How easily, how justly, might he have sent them
   after their swine, who were already so much under the devil's power.
   The provocation, indeed, was very great: but he put it up, and passed
   it by; and, without any angry resentments or upbraidings, he entered
   into a ship, and passed over. This was the day of his patience; he came
   not to destroy men's lives, but to save them; not to kill, but to cure.
   Spiritual judgments agree more with the constitution of gospel times;
   yet some observe, that in those bloody wars which the Romans made upon
   the Jews, which began not many years after this, they first besieged
   the town of Gadara, where these Gadarenes dwelt. Note, Those that drive
   Christ from them, draw all miseries upon them. Woe unto us, if God
   depart from us.

   He came into his own city, Capernaum, the principal place of his
   residence at present (Mark ii. 1), and therefore called his own city.
   He had himself testified, that a prophet it least honoured in his own
   country and city, yet thither he came; for he sought not his own
   honour; but, being in a state of humiliation, he was content to be
   despised of the people. At Capernaum all the circumstances recorded in
   this chapter happened, and are, therefore, put together here, though,
   in the harmony of the evangelists, other events intervened. When the
   Gadarenes desired Christ to depart, they of Capernaum received him. If
   Christ be affronted by some, there are others in whom he will be
   glorious; if one will not, another will.

   Now the first occurrence, after Christ's return to Capernaum, as
   recorded in these verses, was the cure of the man sick of the palsy. In
   which we may observe,

   I. The faith of his friends in bringing him to Christ. His distemper
   was such, that he could not come to Christ himself, but as he was
   carried. Note, Even the halt and the lame may be brought to Christ, and
   they shall not be rejected by him. If we do as well as we can, he will
   accept of us. Christ had an eye to their faith. Little children cannot
   go to Christ themselves, but he will have an eye to the faith of those
   that bring them, and it shall not be in vain. Jesus saw their faith,
   the faith of the paralytic himself, as well as of them that brought
   him; Jesus saw the habit of faith, though his distemper, perhaps,
   impaired his intellect, and obstructed the actings of it. Now their
   faith was, 1. A strong faith; they firmly believed that Jesus Christ
   both could and would heal him; else they would not have brought the
   sick man to him so publicly, and through so much difficulty. 2. A
   humble faith; though the sick man was unable to stir a step, they would
   not ask Christ to make him a visit, but brought him to attend on
   Christ. It is fitter than we should wait on Christ, than he on us. 3.
   An active faith: in the belief of Christ's power and goodness, they
   brought the sick man to him, lying on a bed, which could not be done
   without a deal of pains. Note, A strong faith regards no obstacles in
   pressing after Christ.

   II. The favour of Christ, in what he said to him; Son, be of good
   cheer, thy sins be forgiven thee. This was a sovereign cordial to a
   sick man, and was enough to make all his bed in his sickness; and to
   make it easy to him. We read not of any thing said to Christ; probably
   the poor sick man could not speak for himself, and they that brought
   him chose rather to speak by actions than words; they set him before
   Christ; that was enough. Note, It is not in vain to present ourselves
   and our friends to Christ, as the objects of his pity. Misery cries as
   well as sin, and mercy is no less quick of hearing than justice. Here
   is, in what Christ said, 1. A kind compellation; Son. Note,
   Exhortations and consolations to the afflicted speak to them as to
   sons, for afflictions are fatherly discipline, Heb. xii. 5. 2. A
   gracious encouragement; "Be of good cheer. Have a good heart on it;
   cheer up thy spirits." Probably the poor man, when let down among them
   all in his bed, was put out of countenance, was afraid of a rebuke for
   being brought in so rudely: but Christ does not stand upon ceremony; he
   bids him be of good cheer; all would be well, he should not be laid
   before Christ in vain. Christ bids him be of good cheer; and then cures
   him. He would have those to whom he deals his gifts, to be cheerful in
   seeking him, and in trusting in him; to be of good courage. 3. A good
   reason for that encouragement; Thy sins are forgiven thee. Now this may
   be considered, (1.) as an introduction to the cure of his bodily
   distemper; "Thy sins are pardoned, and therefore thou shalt be healed."
   Note, As sin is the cause of sickness, so the remission of sin is the
   comfort of recovery from sickness; not but that sin may be pardoned,
   and yet the sickness not removed; not but that the sickness may be
   removed, and yet the sin not pardoned: but if we have the comfort of
   our reconciliation to God, with the comfort of our recovery from
   sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa.
   xxxviii. 17. Or, (2.) As a reason of the command to be of good cheer,
   whether he were cured of his disease or not; "Though I should not heal
   thee, wilt thou not say thou hast not sought in vain, if I assure thee
   that thy sins are pardoned; and wilt thou not look upon that as a
   sufficient ground of comfort, though thou shouldst continue sick of the
   palsy?" Note, They who, through grace, have some evidence of the
   forgiveness of their sins, have reasons to be of good cheer, whatever
   outward troubles or afflictions they are under; see Isa. xxxiii. 24.

   III. The cavil of the scribes at that which Christ said (v. 3); They
   said within themselves, in their hearts, among themselves, in their
   secret whisperings, This man blasphemeth. See how the greatest instance
   of heaven's power and grace is branded with the blackest note of hell's
   enmity; Christ's pardoning sin is termed blasphemy; nor had it been
   less, if he had not had commission from God for it. They, therefore,
   are guilty of blasphemy, that have no such commission, and yet pretend
   to pardon sin.

   IV. The conviction which Christ gave them of the unreasonableness of
   this cavil, before he proceeded.

   1. He charged them with it. Though they did but say it within
   themselves, he knew their thoughts. Note, Our Lord Jesus has the
   perfect knowledge of all that we say within ourselves. Thoughts are
   secret and sudden, yet naked and open before Christ, the eternal Word
   (Heb. iv. 12, 13), and he understands them afar off, Ps. cxxxix. 2. He
   could say to them (which no mere man could), Wherefore think ye evil in
   your hearts? Note, There is a great deal of evil in sinful thoughts,
   which is very offensive to the Lord Jesus. He being the Sovereign of
   the heart, sinful thoughts invade his right, and disturb his
   possession; therefore he takes notice of them, and is much displeased
   with them. In them lies the root of bitterness, Gen. vi. 5. The sins
   that begin and end in the heart, and go no further, are as dangerous as
   any other.

   2. He argued them out of it, v. 5, 6. Where observe,

   (1.) How he asserts his authority in the kingdom of grace. He
   undertakes to make out, that the Son of man, the Mediator, has power on
   earth to forgive sins; for therefore the Father has committed all
   judgment to the Son, and has given him this authority, because he is
   the Son of man, John v. 22, 27. If he has power to give eternal life,
   as he certainly has (John xvii. 2), he must have power to forgive sin;
   for guilt is a bar that must be removed, or we can never get to heaven.
   What an encouragement is this to poor sinners to repent, that the power
   of pardoning sin is put into the hands of the Son of man, who is bone
   of our bone! And if he had this power on earth, much more now that he
   is exalted to the Father's right hand, to give repentance and remission
   of sins, and so to be both a Prince and a Saviour, Acts v. 31.

   (2.) How he proves it, by his power in the kingdom of nature; his power
   to cure diseases. Is it not as easy to say, Thy sins are forgiven thee,
   as to say, Arise and walk? He that can cure the disease, whether
   declaratively as a Prophet, or authoritatively as God, can, in like
   manner, forgive the sin. Now, [1.] This is a general argument to prove
   that Christ had a divine mission. His miracles, especially his
   miraculous cures, confirm what he said of himself, that he was the Son
   of God; the power that appeared in his cures proved him sent of God;
   and the pity that appeared in them proved him sent of God to heal and
   save. The God of truth would not set his seal to a lie. [2.] It had a
   particular cogency in this case. The palsy was but a symptom of the
   disease of sin; now he made it to appear, that he could effectually
   cure the original disease, by the immediate removal of that symptom; so
   close a connection was there between the sin and the sickness. He that
   had power to remove the punishment, no doubt, had power to remit the
   sin. The scribes stood much upon a legal righteousness, and placed
   their confidence in that, and made no great matter of the forgiveness
   of sin, the doctrine upon which Christ hereby designed to put honour,
   and to show that his great errand to the world was to save his people
   from their sins.

   V. The immediate cure of the sick man. Christ turned from disputing
   with them, and spake healing to him. The most necessary arguings must
   not divert us from doing the good that our hand finds to do. He saith
   to the sick of the palsy, Arise, take up thy bed, and go to thine
   house; and a healing, quickening, strengthening power accompanied this
   word (v. 7): he arose and departed to his house. Now, 1. Christ bid him
   take up his bed, to show that he was perfectly cured, and that not only
   he had no more occasion to be carried upon his bed, but that he had
   strength to carry it. 2. He sent him to his house, to be a blessing to
   his family, where he had been so long a burden; and did not take him
   along with him for a show, which those would do in such a case who seek
   the honour that comes from men.

   VI. The impression which this made upon the multitude (v. 8); they
   marvelled, and glorified God. Note, All our wonder should help to
   enlarge our hearts in glorifying God, who alone does marvellous things.
   They glorified God for what he had done for this poor man. Note,
   Others' mercies should be our praises, and we should give him thanks
   for them, for we are members one of another. Though few of this
   multitude were so convinced, as to be brought to believe in Christ, and
   to follow him, yet they admired him, not as God, or the Son of God, but
   as a man to whom God had given such power. Note, God must be glorified
   in all the power that is given to men to do good. For all power is
   originally his; it is in him, as the Fountain, in men, as the cisterns.

Matthew Called.

   9 And as Jesus passed forth from thence, he saw a man, named Matthew,
   sitting at the receipt of custom: and he saith unto him, Follow me. And
   he arose, and followed him.   10 And it came to pass, as Jesus sat at
   meat in the house, behold, many publicans and sinners came and sat down
   with him and his disciples.   11 And when the Pharisees saw it, they
   said unto his disciples, Why eateth your Master with publicans and
   sinners?   12 But when Jesus heard that, he said unto them, They that
   be whole need not a physician, but they that are sick.   13 But go ye
   and learn what that meaneth, I will have mercy, and not sacrifice: for
   I am not come to call the righteous, but sinners to repentance.

   In these verses we have an account of the grace and favour of Christ to
   poor publicans, particularly to Matthew. What he did to the bodies of
   people was to make way for a kind design upon their souls. Now observe
   here,

   I. The call of Matthew, the penman of this gospel. Mark and Luke call
   him Levi; it was ordinary for the same person to have two names:
   perhaps Matthew was the name he was most known by as a publican, and,
   therefore, in his humility, he called himself by that name, rather than
   by the more honourable name of Levi. Some think Christ gave him the
   name of Matthew when he called him to be an apostle; as Simon, he
   surnamed Peter. Matthew signifies, the gift of God, Ministers are God's
   gifts to the church; their ministry, and their ability for it, are
   God's gifts to them. Now observe,

   1. The posture that Christ's call found Matthew in. He was sitting at
   the receipt of custom, for he was a publican, Luke v. 27. He was a
   custom-house officer at the port of Capernaum, or an exciseman, or
   collector of the land-tax. Now, (1.) He was in his calling, as the rest
   of them whom Christ called, ch. iv. 18. Note, As Satan chooses to come,
   with his temptations, to those that are idle, so Christ chooses to
   come, with his calls, to those that are employed. But, (2.) It was a
   calling of ill fame among serious people; because it was attended with
   so much corruption and temptation, and there were so few in that
   business that were honest men. Matthew himself owns what he was before
   his conversion, as does St. Paul (1 Tim. i. 13), that the grace of
   Christ in calling him might be the more magnified, and to show, that
   God has his remnant among all sorts of people. None can justify
   themselves in their unbelief, by their calling in the world; for there
   is no sinful calling, but some have been saved out of it, and no lawful
   calling, but some have been saved in it.

   2. The preventing power of this call. We find not that Matthew looked
   after Christ, or had any inclination to follow him, though some of his
   kindred were already disciples of Christ, but Christ prevented him with
   the blessings of his goodness. He is found of those that seek him not.
   Christ spoke first; we have not chosen him, but he hath chosen us. He
   said, Follow me; and the same divine, almighty power accompanied this
   word to convert Matthew, which attended that word (v. 6), Arise and
   walk, to cure the man sick of the palsy. Note, A saving change is
   wrought in the soul by Christ as the Author, and his word as the means.
   His gospel is the power of God unto salvation, Rom. i. 16. The call was
   effectual, for he came at the call; he arose, and followed him
   immediately; neither denied, nor deferred his obedience. The power of
   divine grace soon answers and overcomes all objections. Neither his
   commission for his place, nor his gains by it, could detain him, when
   Christ called him. He conferred not with flesh and blood, Gal. i. 15,
   16. He quitted his post, and his hopes of preferment in that way; and,
   though we find the disciples that were fishers occasionally fishing
   again afterwards, we never find Matthew at the receipt of custom again.

   II. Christ's converse with publicans and sinners upon this occasion;
   Christ called Matthew, to introduce himself into an acquaintance with
   the people of that profession. Jesus sat at meat in the house, v. 10.
   The other evangelists tell us, that Matthew made a great feast, which
   the poor fishermen, when they were called, were not able to do. But
   when he comes to speak of this himself, he neither tells us that it was
   his own house, nor that it was a feast, but only that he sat at meat in
   the house; preserving the remembrance of Christ's favours to the
   publicans, rather than of the respect he had paid to Christ. Note, It
   well becomes us to speak sparingly of our own good deeds.

   Now observe, 1. When Matthew invited Christ, he invited his disciples
   to come along with him. Note, They that welcome Christ, must welcome
   all that are his, for his sake, and let them have a room in their
   hearts. 2. He invited many publicans and sinners to meet him. This was
   the chief thing Matthew aimed at in this treat, that he might have an
   opportunity of bringing his old associates acquainted with Christ. He
   knew by experience what the grace of Christ could do, and would not
   despair concerning them. Note, They who are effectually brought to
   Christ themselves, cannot but be desirous that others also may be
   brought to him, and ambitious of contributing something towards it.
   True grace will not contentedly eat its morsels alone, but will invite
   others. When by the conversion of Matthew the fraternity was broken,
   presently his house was filled with publicans, and surely some of them
   will follow him, as he followed Christ. Thus did Andrew and Philip,
   John i. 41, 45; iv. 29. See Judges xiv. 9.

   III. The displeasure of the Pharisees at this, v. 11. They cavilled at
   it; why eateth your Master with publicans and sinners? Here observe, 1.
   That Christ was quarrelled with. It was not the least of his
   sufferings, that he endured the contradiction of sinners against
   himself. None was more quarrelled with by men, than he that came to
   take up the great quarrel between God and man. Thus he denied himself
   the honour due to an incarnate Deity, which was to be justified in what
   he spake, and to have all he said readily subscribed to: for though he
   never spoke or did anything amiss, every thing he said and did was
   found fault with. Thus he taught us to expect and prepare for reproach,
   and to bear it patiently. 2. They that quarrelled with him were the
   Pharisees; a proud generation of men, conceited of themselves, and
   censorious of others; of the same temper with those in the prophet's
   time, who said, Stand by thyself, come not near me; I am holier than
   thou: they were very strict in avoiding sinners, but not in avoiding
   sin; none greater zealots than they for the form of godliness, nor
   greater enemies to the power of it. They were for keeping up the
   traditions of the elders to a nicety, and so propagating the same
   spirit that they were themselves governed by. 3. They brought their
   cavil, not to Christ himself; they had not the courage to face him with
   it, but to his disciples. The disciples were in the same company, but
   the quarrel is with the Master: for they would not have done it, if he
   had not; and they thought it worse in him who was a prophet, than in
   them; his dignity, they thought, should set him at a greater distance
   from such company than others. Being offended at the Master, they
   quarrel with the disciples. Note, It concerns Christians to be able to
   vindicate and justify Christ, and his doctrines and laws, and to be
   ready always to give an answer to those that ask them a reason of the
   hope that is in them, 1 Pet. iii. 15. While he is an Advocate for us in
   heaven, let us be advocates for him on earth, and make his reproach our
   own. 4. The complaint was his eating with publicans and sinners: to be
   intimate with wicked people is against the law of God (Ps. cxix. 115;
   i. 1); and perhaps by accusing Christ of this to his disciples, they
   hoped to tempt them from him, to put them out of conceit with him, and
   so to bring them over to themselves to be their disciples, who kept
   better company; for they compassed sea and land to make proselytes. To
   be intimate with publicans was against the tradition of the elders,
   and, therefore, they looked upon it as a heinous thing. They were angry
   with Christ for this, (1.) Because they wished ill to him, and sought
   occasion to misrepresent him. Note, It is an easy and very common thing
   to put the worst constructions upon the best words and actions. (2.)
   Because they wished no good to publicans and sinners, but envied
   Christ's favour to them, and were grieved to see them brought to
   repentance. Note, It may justly be suspected, that they have not the
   grace of God themselves, who grudge others a share in that grace, who
   are not pleased with it.

   IV. The defence that Christ made for himself and his disciples, in
   justification of their converse with publicans and sinners. The
   disciples, it should seem, being yet weak, had to seek for an answer to
   the Pharisees' cavil, and, therefore, bring it to Christ, and he heard
   it (v. 12), or perhaps overheard them whispering it to his disciples.
   Let him alone to vindicate himself and to plead his own cause, to
   answer for himself and for us too. Two things he urges in his defence,

   1. The necessity and exigence of the case of the publicans, which
   called aloud for his help, and therefore justified him in conversing
   with them for their good. It was the extreme necessity of poor, lost
   sinners, that brought Christ from the pure regions above, to these
   impure ones; and the same was it, that brought him into this company
   which was thought impure. Now,

   (1.) He proves the necessity of the case of the publicans: they that be
   whole need not a physician, but they that are sick. The publicans are
   sick, and they need one to help and heal them, which the Pharisees
   think they do not. Note,

   [1.] Sin is the sickness of the soul; sinners are spiritually sick.
   Original corruptions are the diseases of the soul, actual
   transgressions are its wounds, or the eruptions of the disease. It is
   deforming, weakening, disquieting, wasting, killing, but, blessed be
   God, not incurable. [2.] Jesus Christ is the great Physician of souls.
   His curing of bodily diseases signified this, that he arose with
   healing under his wings. He is a skilful, faithful, compassionate
   Physician, and it is his office and business to heal the sick. Wise and
   good men should be as physicians to all about them; Christ was so. Hunc
   affectum versus omnes habet sapiens, quem versus ægros suos medicus--A
   wise man cherishes towards all around him the feelings of a physician
   for his patient. Seneca De Const. [3.] Sin-sick souls have need of this
   Physician, for their disease is dangerous; nature will not help itself;
   no man can help us; such need have we of Christ, that we are undone,
   eternally undone, without him. Sensible sinners see their need, and
   apply themselves to him accordingly. [4.] There are multitudes who
   fancy themselves to be sound and whole, who think they have no need of
   Christ, but that they can shift for themselves well enough without him,
   as Laodicea, Rev. iii. 17. Thus the Pharisees desired not the knowledge
   of Christ's word and ways, not because they had no need of him, but
   because they thought they had none. See John ix. 40, 41.

   (2.) He proves, that their necessity did sufficiently justify his
   conduct, in conversing familiarly with them, and that he ought not to
   be blamed for it; for that necessity made it an act of charity, which
   ought always to be preferred before the formalities of a religious
   profession, in which beneficence and munificence are far better than
   magnificence, as much as substance is better than shows or shadows.
   Those duties, which are of moral and natural obligation, are to take
   place even of those divine laws which are positive and ritual, much
   more of those impositions of men, and traditions of the elders, which
   make God's law stricter than he has made it. This he proves (v. 13) by
   a passage quoted out of Hos. vi. 6, I will have mercy and not
   sacrifice. That morose separation from the society of publicans, which
   the Pharisees enjoined, was less than sacrifice; but Christ's
   conversing with them was more than an act of common mercy, and
   therefore to be preferred before it. If to do well ourselves is better
   than sacrifice, as Samuel shows (1 Sam. xv. 22, 23), much more to do
   good to others. Christ's conversing with sinners is here called mercy:
   to promote the conversion of souls is the greatest act of mercy
   imaginable; it is saving a soul from death, Jam. v. 20. Observe how
   Christ quotes this, Go ye and learn what that meaneth. Note, It is not
   enough to be acquainted with the letter of scripture, but we must learn
   to understand the meaning of it. And they have best learned the meaning
   of the scriptures, that have learned how to apply them as a reproof to
   their own faults, and a rule for their own practice. This scripture
   which Christ quoted, served not only to vindicate him, but, [1.] To
   show wherein true religion consists; not in external observances: not
   in meats and drinks and shows of sanctity, not in little particular
   opinions and doubtful disputations, but in doing all the good we can to
   the bodies and souls of others; in righteousness and peace; in visiting
   the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of
   those who place religion in rituals, more than in morals, ch. xxiii.
   23. They espouse those forms of godliness which may be made consistent
   with, and perhaps subservient to, their pride, covetousness, ambition,
   and malice, while they hate that power of it which is mortifying to
   those lusts.

   2. He urges the nature and end of his own commission. He must keep to
   his orders, and prosecute that for which he was appointed to be the
   great Teacher; now, says he, "I am not come to call the righteous, but
   sinners to repentance, and therefore must converse with publicans."
   Observe, (1.) What his errand was; it was to call to repentance. This
   was his first text (ch. iv. 17), and it was the tendency of all his
   sermons. Note, The gospel call is a call to repentance; a call to us to
   change our mind and to change our way. (2.) With whom his errand lay;
   not with the righteous, but with sinners. That is, [1.] If the children
   of men had not been sinners, there had been no occasion for Christ's
   coming among them. He is the Saviour, not of man as man, but of man as
   fallen. Had the first Adam continued in his original righteousness, we
   had not needed a second Adam. [2.] Therefore his greatest business lies
   with the greatest sinners; the more dangerous the sick man's case is,
   the more occasion there is for the physician's help. Christ came into
   the world to save sinners, but especially the chief (1 Tim. i. 15); to
   call not those so much, who, though sinners, are comparatively
   righteous, but the worst of sinners. [3.] The more sensible any sinners
   are of their sinfulness, the more welcome will Christ and his gospel be
   to them; and every one chooses to go where his company is desired, not
   to those who would rather have his room. Christ came not with an
   expectation of succeeding among the righteous, those who conceit
   themselves so, and therefore will sooner be sick of their Saviour, than
   sick of their sins, but among the convinced humble sinners; to them
   Christ will come, for to them he will be welcome.

Christ's Reply to the Disciples of John.

   14 Then came to him the disciples of John, saying, Why do we and the
   Pharisees fast oft, but thy disciples fast not?   15 And Jesus said
   unto them, Can the children of the bridechamber mourn, as long as the
   bridegroom is with them? but the days will come, when the bridegroom
   shall be taken from them, and then shall they fast.   16 No man putteth
   a piece of new cloth unto an old garment, for that which is put in to
   fill it up taketh from the garment, and the rent is made worse.   17
   Neither do men put new wine into old bottles: else the bottles break,
   and the wine runneth out, and the bottles perish: but they put new wine
   into new bottles, and both are preserved.

   The objections which were made against Christ and his disciples gave
   occasion to some of the most profitable of his discourses; thus are the
   interests of truth often served, even by the opposition it meets with
   from gainsayers, and thus the wisdom of Christ brings good out of evil.
   This is the third instance of it in this chapter; his discourse of his
   power to forgive sin, and his readiness to receive sinners, was
   occasioned by the cavils of the scribes and Pharisees; so here, from a
   reflection upon the conduct of his family, arose a discourse concerning
   his tenderness for it. Observe,

   I. The objection which the disciples of John made against Christ's
   disciples, for not fasting so often as they did; which they are charged
   with, as another instance of the looseness of their profession, besides
   that of eating with publicans and sinners; and it is therefore
   suggested to them, that they should change that profession for another
   more strict. It appears by the other evangelists (Mark ii. 18 and Luke
   v. 33) that the disciples of the Pharisees joined with them, and we
   have reason to suspect that they instigated them, making use of John's
   disciples as their spokesmen, because they, being more in favour with
   Christ and his disciples, could do it more plausibly. Note, It is no
   new thing for bad men to set good men together by the ears; if the
   people of God differ in their sentiments, designing men will take that
   occasion to sow discord, and to incense them one against another, and
   alienate them one from another, and so make an easy prey of them. If
   the disciples of John and of Jesus clash, we have reason to suspect the
   Pharisees have been at work underhand, blowing the coals. Now the
   complaint is, Why do we and the Pharisees fast often, but thy disciples
   fast not? It is pity the duties of religion, which ought to be the
   confirmations of holy love, should be made the occasions of strife and
   contention; but they often are so, as here; where we may observe,

   1. How they boasted of their own fasting. We and the Pharisees fast
   often. Fasting has in all ages of the church been consecrated, upon
   special occasions, to the service of religion; the Pharisees were much
   in it; many of them kept two fast-days in a week, and yet the
   generality of them were hypocrites and bad men. Note, False and formal
   professors often excel others in outward acts of devotion, and even of
   mortification. The disciples of John fasted often, partly in compliance
   with their master's practice, for he came neither eating nor drinking
   (ch. xi. 18); and people are apt to imitate their leaders, though not
   always from the same inward principle; partly in compliance with their
   master's doctrine of repentance. Note, The severer part of religion is
   often most minded by those that are yet under the discipline of the
   Spirit, as a Spirit of bondage, whereas, though these are good in their
   place, we must pass through them to that life of delight in God and
   dependence on him, to which these should lead. Now they come to Christ
   to tell him that they fasted often, at least they thought it often.
   Note, Most men will proclaim every one his own goodness, Prov. xx. 6.
   There is a proneness in professors to brag of their own performance in
   religion, especially if there by any thing extraordinary in them; nay,
   and not only to boast of them before men, but to plead them before God,
   and confide in them as a righteousness.

   2. How they blamed Christ's disciples for not fasting so often as they
   did. Thy disciples fast not. They could not but know, that Christ had
   instructed his disciples to keep their fasts private, and to manage
   themselves so as that they might not appear unto men to fast; and,
   therefore, it was very uncharitable in them to conclude they did not
   fast, because they did not proclaim their fasts. Note, We must not
   judge of people's religion by that which falls under the eye and
   observation of the world. But suppose it was so, that Christ's
   disciples did not fast so often or so long as they did, why truly, they
   would therefore have it thought, that they had more religion in them
   than Christ's disciples had. Note, It is common for vain professors to
   make themselves a standard in religion, by which to try and measure
   persons and things, as if all who differed from them were so far in the
   wrong; as if all that did less than they, did too little, and all that
   did more than they, did too much, which is a plain evidence of their
   want of humility and charity.

   3. How they brought this complaint to Christ. Note, If Christ's
   disciples, either by omission or commission, give offence, Christ
   himself will be sure to hear of it, and be reflected upon for it. O,
   Jesus, are these thy Christians? Therefore, as we tender the honour of
   Christ, we are concerned to conduct ourselves well. Observe, The
   quarrel with Christ was brought to the disciples (v. 11), the quarrel
   with the disciples was brought to Christ (v. 14), this is the way of
   sowing discord and killing love, to set people against ministers,
   ministers against people, and one friend against another.

   II. The apology which Christ made for his disciples in this matter.
   Christ might have upbraided John's disciples with the former part of
   their question, Why do ye fast often? "Nay, you know best why you do
   it; but the truth is, many abound in external instances of devotion,
   that scarcely do themselves know why and wherefore." But he only
   vindicates the practice of his disciples; whey they had nothing to say
   for themselves, he had something ready to say for them. Note, As it is
   wisdom's honour to be justified of all her children, so it is her
   children's happiness to be all justified of wisdom. What we do
   according to the precept and pattern of Christ, he will be sure to bear
   us out in, and we may with confidence leave it to him to clear up our
   integrity.


   But thou shalt answer, Lord, for me.

   Herbert.

   Two things Christ pleads in defence of their not fasting.

   1. That it was not a season proper for that duty (v. 15): Can the
   children of the bride-chamber mourn, as long as the bridegroom is with
   them? Observe, Christ's answer is so framed, as that it might
   sufficiently justify the practice of his own disciples, and yet not
   condemn the institution of John, or the practice of his disciples. When
   the Pharisees fomented this dispute, they hoped Christ would cast
   blame, either on his own disciples, or on John's, but he did neither.
   Note, When at any time we are unjustly censured, our care must be only
   to clear ourselves, not to recriminate, or throw dirt upon others; and
   such a variety may there be of circumstances, as may justify us in our
   practice, without condemning those that practise otherwise.

   Now his argument is taken from the common usage of joy and rejoicing
   during the continuance of marriage solemnities; when all instances of
   melancholy and sorrow are looked upon as improper and absurd, as it was
   at Samson's wedding, Judges xiv. 17. Now, (1.) The disciples of Christ
   were the children of the bride-chamber, invited to the wedding-feast,
   and welcome there; the disciples of the Pharisees were not so, but
   children of the bond-woman (Gal. iv. 25, 31), continuing under a
   dispensation of darkness and terror. Note, The faithful followers of
   Christ, who have the Spirit of adoption, have a continual feast, while
   they who have the spirit of bondage and fear, cannot rejoice for joy,
   as other people, Hos. ix. 1. (2.) The disciples of Christ had the
   bridegroom with them, which the disciples of John had not; their master
   was now cast into prison, and lay there in continual danger of his
   life, and therefore it was seasonable for them to fast often. Such a
   day would come upon the disciples of Christ, when the bridegroom should
   be taken from them, when they should be deprived of his bodily
   presence, and then should they fast. The thoughts of parting grieved
   them when he was going, John xvi. 6. Tribulation and affliction befel
   them when he was gone, and gave them occasion of mourning and praying,
   that is, of religious fasting. Note, [1.] Jesus Christ is the
   Bridegroom of his Church, and his disciples are the children of the
   bride-chamber. Christ speaks of himself to John's disciples under this
   similitude, because that John had used it, when he called himself a
   friend of the bridegroom, John iii. 29. And if they would by this hint
   call to mind what their master then said, they would answer themselves.
   [2.] The condition of those who are the children of the bride-chamber
   is liable to many changes and alterations in this world; they sing of
   mercy and judgment. [3.] It is merry or melancholy with the children of
   the bride-chamber, according as they have more or less of the
   bridegroom's presence. When he is with them, the candle of God shines
   upon their head, and all is well; but when he is withdrawn, though but
   for a small moment, they are troubled, and walk heavily; the presence
   and nearness of the sun makes day and summer, his absence and distance,
   night and winter. Christ is all in all to the church's joy. [4.] Every
   duty is to be done in its proper season. See Eccles. vii. 14; Jam. v.
   13. There is a time to mourn and a time to laugh, to each of which we
   should accommodate ourselves, and bring forth fruit in due season. In
   fasts, regard is to be had to the methods of God's grace towards us;
   when he mourns to us, we must lament; and also to the dispensations of
   his providence concerning us; there are times when the Lord God calls
   to weeping and mourning; regard is likewise to be had to any special
   work before us, ch. xvii. 21; Acts xiii. 2.

   2. That they had not strength sufficient for that duty. This is set
   forth in two similitudes, one of putting new cloth into an old garment,
   which does but pull the old to pieces (v. 16); the other of putting new
   wine into old bottles, which does but burst the bottles, v. 17.
   Christ's disciples were not able to bear these severe exercises so well
   as those of John and of the Pharisees, which the learned Dr. Whitby
   gives this reason for: There were among the Jews not only sects of the
   Pharisees and Essenes, who led an austere life, but also schools of the
   prophets, who frequently lived in mountains and deserts, and were many
   of them Nazarites; they had also private academies to train men up in a
   strict discipline; and possibly from these many of John's disciples
   might come, and many of the Pharisees; whereas Christ's disciples,
   being taken immediately from their callings, had not been used to such
   religious austerities, and were unfit for them, and would by them be
   rather unfitted for their other work. Note, (1.) Some duties of
   religion are harder and more difficult than others, like new cloth and
   new wine, which require most intenseness of mind, and are most
   displeasing to flesh and blood; such are religious fasting and the
   duties that attend it. (2.) The best of Christ's disciples pass through
   a state of infancy; all the trees in Christ's garden are not of a
   growth, nor all his scholars in the same form; there are babes in
   Christ and grown men. (3.) In the enjoining of religious exercises, the
   weakness and infirmity of young Christians ought to be considered: as
   the food provided for them must be such as is proper for their age (1
   Cor. iii. 2; Heb. v. 12), so must the work be that is cut out for them.
   Christ would not speak to his disciples that which they could not then
   bear, John xvi. 12. Young beginners in religion must not be put upon
   the hardest duties at first, lest they be discouraged. Such as was
   God's care of his Israel, when he brought them out of Egypt, not to
   lead them by the way of the Philistines (Exod. xiii. 17, 18), and such
   as was Jacob's care of his children and cattle, not to overdrive them
   (Gen. xxxiii. 13), such is Christ's care of the little ones of his
   family, and the lambs of his flock: he gently leads them. For want of
   this care, many times, the bottles break, and the wine is spilled; the
   profession of many miscarries and comes to nothing, through
   indiscretion at first. Note, There may be over--doing even in
   well--doing, a being righteous over-much; and such an over--doing as
   may prove an undoing through the subtlety of Satan.

The Ruler's Daughter Raised.

   18 While he spake these things unto them, behold, there came a certain
   ruler, and worshipped him, saying, My daughter is even now dead: but
   come and lay thy hand upon her, and she shall live.   19 And Jesus
   arose, and followed him, and so did his disciples.   20 And, behold, a
   woman, which was diseased with an issue of blood twelve years, came
   behind him, and touched the hem of his garment:   21 For she said
   within herself, If I may but touch his garment, I shall be whole.   22
   But Jesus turned him about, and when he saw her, he said, Daughter, be
   of good comfort; thy faith hath made thee whole. And the woman was made
   whole from that hour.   23 And when Jesus came into the ruler's house,
   and saw the minstrels and the people making a noise,   24 He said unto
   them, Give place: for the maid is not dead, but sleepeth. And they
   laughed him to scorn.   25 But when the people were put forth, he went
   in, and took her by the hand, and the maid arose.   26 And the fame
   hereof went abroad into all that land.

   We have here two passages of history put together; that of the raising
   of Jairus's daughter to life, and that of the curing of the woman that
   had the bloody issue, as he was going to Jairus's house, which is
   introduced in a parenthesis, in the midst of the other; for Christ's
   miracles were thick sown, and interwoven; the work of him that sent him
   was his daily work. He was called to do these good works from speaking
   the things foregoing, in answer to the cavils of the Pharisees, v. 18:
   While he spake these things; and we may suppose it is a pleasing
   interruption given to that unpleasant work of disputation, which,
   though sometimes needful, a good man will gladly leave, to go about a
   work of devotion or charity. Here is,

   I. The ruler's address to Christ, v. 18. A certain ruler, a ruler of
   the synagogue, came and worshipped him. Have any of the rulers believed
   on him? Yes, here was one, a church ruler, whose faith condemned the
   unbelief of the rest of the rulers. This ruler had a little daughter,
   of twelve years old, just dead, and this breach made upon his family
   comforts was the occasion of his coming to Christ. Note, In trouble we
   should visit God: the death of our relations should drive us to Christ,
   who is our life; it is well if any thing will do it. When affliction is
   in our families, we must not sit down astonished, but, as Job, fall
   down and worship. Now observe,

   1. His humility in this address to Christ. He came with his errand to
   Christ himself, and did not send his servant. Note, It is no
   disparagement to the greatest rulers, personally to attend on the Lord
   Jesus. He worshipped him, bowed the knee to him, and gave him all
   imaginable respect. Note, They that would receive mercy from Christ
   must give honour to Christ.

   2. His faith in this address; "My daughter is even now dead," and
   though any other physician would now come too late (nothing more absurd
   than post mortem medicina--medicine after death), yet Christ comes not
   too late; he is a Physician after death, for he is the resurrection and
   the life; "O come then, and lay thy hand upon her, and she shall live."
   This was quite above the power of nature (a privatione ad habitum non
   datur regressus--life once lost cannot be restored), yet within the
   power of Christ, who has life in himself, and quickeneth whom he will.
   Now Christ works in an ordinary, by nature and not against it, and,
   therefore, we cannot in faith bring him such a request as this; while
   there is life, there is hope, and room for prayer; but when our friends
   are dead, the case is determined; we shall go to them, but they shall
   not return to us. But while Christ was here upon earth working
   miracles, such a confidence as this was not only allowable but very
   commendable.

   II. The readiness of Christ to comply with his address, v. 19. Jesus
   immediately arose, left his company, and followed him; he was not only
   willing to grant him what he desired, in raising his daughter to life,
   but to gratify him so far as to come to his house to do it. Surely he
   never said to the seed of Jacob, Seek ye me in vain. He denied to go
   along with the nobleman, who said, Sir, come down, ere my child die
   (John iv. 48-50), yet he went along with the ruler of the synagogue,
   who said, Sir, come down, and my child shall live. The variety of
   methods which Christ took in working his miracles is perhaps to be
   attributed to the different frame and temper of mind which they were in
   who applied to him, which he who searcheth the heart perfectly knew,
   and accommodated himself to. He knows what is in man, and what course
   to take with him. And observe, when Jesus followed him, so did his
   disciples, whom he had chosen for his constant companions; it was not
   for state, or that he might come with observation, that he took his
   attendants with him, but that they might be the witnesses of his
   miracles, who were hereafter to be the preachers of his doctrine.

   III. The healing of the poor woman's bloody issue. I call her a poor
   woman, not only because her case was piteous, but because, she had
   spent it all upon physicians, for the cure of her distemper, and was
   never the better; which was a double aggravation of the misery of her
   condition, that she had been full, but was now empty; and that she had
   impoverished herself for the recovery of her health, and yet had not
   her health neither. This woman was diseased with a constant issue of
   blood twelve years (v. 20); a disease, which was not only weakening and
   wasting, and under which the body must needs languish; but which also
   rendered her ceremonially unclean, and shut her out from the courts of
   the Lord's house; but it did not cut her off from approaching to
   Christ. She applied herself to Christ, and received mercy from him, by
   the way, as he followed the ruler, whose daughter was dead, to whom it
   would be a great encouragement, and a help to keep up his faith in the
   power of Christ. So graciously does Christ consider the frame, and
   consult the case, of weak believers. Observe,

   1. The woman's great faith in Christ, and in his power. Her disease was
   of such a nature, that her modesty would not suffer her to speak openly
   to Christ for a cure, as others did, but by a peculiar impulse of the
   Spirit of faith, she believed him to have such an overflowing fulness
   of healing virtue, that the very touch of his garment would be her
   cure. This, perhaps, had something of fancy mixed with faith; for she
   had no precedent for this way of application to Christ, unless, as some
   think, she had an eye to the raising of the dead man by the touch of
   Elisha's bones, 2 Kings xiii. 21. But what weakness of understanding
   there was in it, Christ was pleased to overlook, and to accept the
   sincerity and strength of her faith; for he eateth the honey-comb with
   the honey, Cant. iv. 11. She believed she should be healed if she did
   but touch the very hem of his garment, the very extremity of it. Note,
   There is virtue in every thing that belongs to Christ. The holy oil
   with which the high priest was anointed, ran down to the skirts of his
   garments, Ps. cxxxiii. 2. Such a fulness of grace is there in Christ,
   that from it we may all receive, John i. 16.

   2. Christ's great favour to this woman. He did not suspend (as he might
   have done) his healing influences, but suffered this bashful patient to
   steal a cure unknown to any one else, though she could not think to do
   it unknown to him. And now she was well content to be gone, for she had
   what she came for, but Christ was not willing to let he to so; he will
   not only have his power magnified in her cure, but his grace magnified
   in her comfort and commendation: the triumphs of her faith must be to
   her praise and honour. He turned about to see for her (v. 22), and soon
   discovered her. Note, It is great encouragement to humble Christians,
   that they who hide themselves from men are known to Christ, who sees in
   secret their applications to heaven when most private. Now here,

   (1.) He puts gladness into her heart, by that word, Daughter, be of
   good comfort. She feared being chidden for coming clandestinely, but
   she is encouraged. [1.] He calls her daughter, for he spoke to her with
   the tenderness of a father, as he did to the man sick of the palsy (v.
   2), whom he called son. Note, Christ has comforts ready for the
   daughters of Zion, that are of a sorrowful spirit, as Hannah was, 1
   Sam. i. 15. Believing women are Christ's daughters, and he will own
   them as such. [2.] He bids her be of good comfort: she has reason to be
   so, if Christ own her for a daughter. Note, The saints' consolation is
   founded in their adoption. His bidding her be comforted, brought
   comfort with it, as his saying, Be ye whole, brought health with it.
   Note, It is the will of Christ that his people should be comforted, and
   it is his prerogative to command comfort to troubled spirits. He
   creates the fruit of the lips, peace, Isa. lvii. 19.

   (2.) He puts honour upon her faith. That grace of all others gives most
   honour to Christ, and therefore he puts most honour upon it; Thy faith
   has made thee whole. Thus by faith she obtained a good report. And as
   of all graces Christ puts the greatest honour upon faith, so of all
   believers he puts the greatest honour upon those that are most humble;
   as here on this woman, who had more faith than she thought she had. She
   had reason to be of good comfort, not only because she was made whole,
   but because her faith had made her whole; that is, [1.] She was
   spiritually healed; that cure was wrought in her which is the proper
   fruit and effect of faith, the pardon of sin and the work of grace.
   Note, We may then be abundantly comforted in our temporal mercies when
   they are accompanied with those spiritual blessings that resemble them;
   our food and raiment will be comfortable, when by faith we are fed with
   the bread of life, and clothed with the righteousness of Jesus Christ;
   our rest and sleep will be comfortable, when by faith we repose in God,
   and dwell at ease in him; our health and prosperity will be
   comfortable, when by faith our souls prosper, and are in health. See
   Isa. xxxviii. 16, 17. [2.] Her bodily cure was the fruit of faith, of
   her faith, and that made it a happy, comfortable cure indeed. They out
   of whom the devils were cast, were helped by Christ's sovereign power;
   some by the faith of others (as v. 2); but it is thy faith that has
   made thee whole. Note, Temporal mercies are then comforts indeed to us,
   when they are received by faith. If, when in pursuit of mercy, we
   prayed for it in faith, with an eye to the promise, and in dependence
   upon that, if we desired it for the sake of God's glory, and with a
   resignation to God's will, and have our hearts enlarged by it in faith,
   love, and obedience, we may then say, it was received by faith.

   IV. The posture in which he found the ruler's house, v. 23. --He saw
   the people and the minstrels, or musicians, making a noise. The house
   was in a hurry: such work does death make, when it comes into a family;
   and, perhaps, the necessary cares that arise at such a time, when our
   dead is to be decently buried out of our sight, give some useful
   diversion to that grief which is apt to prevail and play the tyrant.
   The people in the neighbourhood came together to condole on account of
   the loss, to comfort the parents, to prepare for, and attend on, the
   funeral, which the Jews were not wont to defer long. The musicians were
   among them, according to the custom of the Gentiles, with their
   doleful, melancholy tunes, to increase the grief, and stir up the
   lamentations of those that attended on this occasion; as (they say) is
   usual among the Irish, with their Ahone, Ahone. Thus they indulged a
   passion that is apt enough of itself to grow intemperate, and affected
   to sorrow as those that had no hope. See how religion provides
   cordials, where irreligion administers corrosives. Heathenism
   aggravates that grief which Christianity studies to assuage. Or perhaps
   these musicians endeavoured on the other hand to divert the grief and
   exhilarate the family; but, as vinegar upon nitre, so is he that sings
   songs to a heavy heart. Observe, The parents, who were immediately
   touched with the affliction, were silent, while the people and
   minstrels, whose lamentations were forced, made such a noise. Note, The
   loudest grief is not always the greatest; rivers are most noisy where
   they run shallow. Ille dolet vere, qui sine teste dolet--That grief is
   most sincere, which shuns observation. But notice is taken of this, to
   show that the girl was really dead, in the undoubted apprehension of
   all about her.

   V. The rebuke that Christ gave to this hurry and noise, v. 24. He said,
   Give place. Note, Sometimes, when the sorrow of the world prevails, it
   is difficult for Christ and his comforts to enter. They that harden
   themselves in sorrow, and, like Rachel, refuse to be comforted, should
   think they hear Christ saying to their disquieting thoughts, Give
   place: "Make room for him who is the Consolation of Israel, and brings
   with him strong consolations, strong enough to overcome the confusion
   and tyranny of these worldly griefs, if he may but be admitted into the
   soul." He gives a good reason why they should not thus disquiet
   themselves and one another; The maid is not dead but sleepeth. 1. This
   was eminently true of this maid, that was immediately to be raised to
   life; she was really dead, but not so to Christ, who knew within
   himself what he would do, and could do, and who had determined to make
   her death but as a sleep. There is little more difference between sleep
   and death, but in continuance; whatever other difference there is, it
   is but a dream. This death must be but of short continuance, and
   therefore is but a sleep, like one night's rest. He that quickens the
   dead, may well call the things which be not as though they were, Rom.
   iv. 17. 2. It is in a sense true of all that die, chiefly of them that
   die in the Lord. Note, (1.) Death is a sleep. All nations and
   languages, for the softening of that which is so dreadful, and withal
   so unavoidable, and the reconciling of themselves to it, have agreed to
   call it so. It is said, even of the wicked kings, that they slept with
   their fathers; and of those that shall arise to everlasting contempt,
   that they sleep in the dust, Dan. xii. 2. It is not the sleep of the
   soul; its activity ceases not; but the sleep of the body, which lies
   down in the grave, still and silent, regardless and disregarded, wrapt
   up in darkness and obscurity. Sleep is a short death, and death a long
   sleep. But the death of the righteous is in a special manner to be
   looked upon as a sleep, Isa. lvii. 2. They sleep in Jesus (1 Thess. iv.
   14); they not only rest from the toils and labours of the day, but rest
   in hope of a joyful waking again in the morning of the resurrection,
   when they shall wake refreshed, wake to a new life, wake to be richly
   dressed and crowned, and wake to sleep no more. (2.) The consideration
   of this should moderate our grief at the death of our dear relations:
   "say not, They are lost; no, they are but gone before: say not, They
   are slain; no, they are but fallen asleep; and the apostle speaks of it
   as an absurd thing to imagine that they that are fallen asleep in
   Christ are perished (1 Cor. xv. 18); give place, therefore, to those
   comforts which the covenant of grace ministers, fetched from the future
   state, and the glory to be revealed."

   Now could it be thought that such a comfortable word as this, from the
   mouth of our Lord Jesus, should be ridiculed as it was? They laughed
   him to scorn. These people lived in Capernaum, knew Christ's character,
   that he never spake a rash or foolish word; they knew how many mighty
   works he had done; so that if they did not understand what he meant by
   this, they might at least have been silent in expectation of the issue.
   Note, The words and works of Christ which cannot be understood, yet are
   not therefore to be despised. We must adore the mystery of divine
   sayings, even when they seem to contradict what we think ourselves most
   confident of. Yet even this tended to the confirmation of the miracle:
   for it seems she was so apparently dead, that it was thought a very
   ridiculous thing to say otherwise.

   VI. The raising of the damsel to life by the power of Christ, v. 25.
   The people were put forth. Note, Scorners that laugh at what they see
   and hear that is above their capacity, are not proper witnesses of the
   wonderful works of Christ, the glory of which lies not in pomp, but in
   power. The widow's son at Nain, and Lazarus, were raised from the dead
   openly, but this damsel privately; for Capernaum, that had slighted the
   lesser miracles of restoring health, was unworthy to see the greater,
   of restoring life; these pearls were not to be cast before those that
   would trample them under their feet.

   Christ went in and took her by the hand, as it were to awake her, and
   to help her up, prosecuting his own metaphor of her being asleep. The
   high priest, that typified Christ, was not to come near the dead (Lev.
   xxi. 10, 11), but Christ touched the dead. The Levitical priesthood
   leaves the dead in their uncleanness, and therefore keeps at a distance
   from them, because it cannot remedy them; but Christ, having power to
   raise the dead, is above the infection, and therefore is not shy of
   touching them. He took her by the hand, and the maid arose. So easily,
   so effectually was the miracle wrought; not by prayer, as Elijah did (1
   Kings xvii. 21), and Elisha (2 Kings iv. 33), but by a touch. They did
   it as servants, he as a Son, as a God, to whom belong the issues from
   death. Note, Jesus Christ is the Lord of souls, he commands them forth,
   and commands them back, when and as he pleases. Dead souls are not
   raised to spiritual life, unless Christ take them by the hand: it is
   done in the day of his power. He helps us up, or we lie still.

   VII. The general notice that was taken of this miracle, though it was
   wrought privately; v. 26. The fame thereof went abroad into all that
   land: it was the common subject of discourse. Note, Christ's works are
   more talked of than considered and improved. And doubtless, they that
   heard only the report of Christ's miracles, were accountable for that
   as well as they that were eye-witnesses of them. Though we at this
   distance have not seen Christ's miracles, yet having an authentic
   history of them, we are bound, upon the credit of that, to receive his
   doctrine; and blessed are they that have not seen, and yet have
   believed, John xx. 29.

Two Blind and a Dumb Man Healed.

   27 And when Jesus departed thence, two blind men followed him, crying,
   and saying, Thou Son of David, have mercy on us.   28 And when he was
   come into the house, the blind men came to him: and Jesus saith unto
   them, Believe ye that I am able to do this? They said unto him, Yea,
   Lord.   29 Then touched he their eyes, saying, According to your faith
   be it unto you.   30 And their eyes were opened; and Jesus straitly
   charged them, saying, See that no man know it.   31 But they, when they
   were departed, spread abroad his fame in all that country.   32 As they
   went out, behold, they brought to him a dumb man possessed with a
   devil.   33 And when the devil was cast out, the dumb spake: and the
   multitudes marvelled, saying, It was never so seen in Israel.   34 But
   the Pharisees said, He casteth out devils through the prince of the
   devils.

   In these verses we have an account of two more miracles wrought
   together by our Saviour.

   I. The giving of sight to two blind men, v. 27-31. Christ is the
   Fountain of light as well as life; and as, by raising the dead, he
   showed himself to be the same that at first breathed into man the
   breath of life, so, by giving sight to the blind, he showed himself to
   be the same that at first commanded the light to shine out of darkness.
   Observe,

   1. The importunate address of the blind men to Christ. He was returning
   from the ruler's house to his own lodgings, and these blind men
   followed him, as beggars do, with their incessant cries, v. 27. He that
   cured diseases so easily, so effectually, and, withal, at so cheap a
   rate, shall have patients enough. As for other things, so he is famed
   for an Oculist. Observe,

   (1.) The title which these blind men gave to Christ; Thou Son of David,
   have mercy on us. The promise made to David, that of his loins the
   Messiah should come, was well known, and the Messiah was therefore
   commonly called the Son of David. At this time there was a general
   expectation of his appearing; these blind men know, and own, and
   proclaim it in the streets of Capernaum, that he is come, and that this
   is he; which aggravates the folly and sin of the chief priests and
   Pharisees who denied and opposed him. They could not see him and his
   miracles, but faith comes by hearing. Note, They who, by the providence
   of God, are deprived of bodily sight, may yet, by the grace of God,
   have the eyes of their understanding so enlightened, as to discern
   those great things of God, which are hid from the wise and prudent.

   (2.) Their petition, Have mercy on us. It was foretold that the Son of
   David should be merciful (Ps. lxxii. 12, 13), and in him shines the
   tender mercy of our God, Luke i. 78. Note, Whatever our necessities and
   burthens are, we need no more for supply and support, than a share in
   the mercy of our Lord Jesus. Whether he heal us or no, if he have mercy
   on us, we have enough; as to the particular instances and methods of
   mercy, we may safely and wisely refer ourselves to the wisdom of
   Christ. They did not each of them say for himself, Have mercy on me,
   but both for one another, Have mercy on us. Note, It becomes those that
   are under the same affliction, to concur in the same prayers for
   relief. Fellow-sufferers should be joint-petitioners. In Christ there
   is enough for all.

   (3.) Their importunity in this request; they followed him, crying. It
   seems, he did not take notice of them at first, for he would try their
   faith, which he knew to be strong; would quicken their prayers, and
   make his cures the more valued, when they did not always come at the
   first word; and would teach us to continue instant in prayer, always to
   pray, and not to faint: and, though the answer do not come presently,
   yet to wait for it, and to follow providence, even in those steps and
   out goings of it which seem to neglect or contradict our prayers.
   Christ would not heal them publicly in the streets, for this was a cure
   he would have kept private (v. 30), but when he came into the house,
   they followed him thither, and came to him. Note, Christ's doors are
   always open to believing and importunate petitioners; it seemed rude in
   them to rush into the house after him, when he desired to retire; but,
   such is the tenderness of our Lord Jesus, that they were not more bold
   than welcome.

   2. The confession of faith, which Christ drew from them upon this
   occasion. When they came to him for mercy, he asked them, Believe ye
   that I am able to do this? Note, Faith is the great condition of
   Christ's favours. They who would receive the mercy of Christ, must
   firmly believe the power of Christ. What we would have him do for us,
   we must be fully assured that he is able to do. They followed Christ,
   and followed him crying, but the great question is, Do ye believe?
   Nature may work fervency, but it is only grace that can work faith;
   spiritual blessings are obtained only by faith. They had intimated
   their faith in the office of Christ as Son of David, and in his mercy;
   but Christ demands likewise a profession of faith in his power. Believe
   ye that I am able to do this; to bestow this favour; to give sight to
   the blind, as well as to cure the palsy and raise the dead? Note, It is
   good to be particular in the exercise of faith, to apply the general
   assurances of God's power and good will, and the general promises, to
   our particular exigencies. All shall work for good, and if all, then
   this. "Believe ye that I am able, not only to prevail with God for it,
   as a prophet, but that I am able to do it by my own power?" This will
   amount to their belief of his being not only the Son of David, but the
   Son of God; for it is God's prerogative to open the eyes of the blind
   (Ps. cxlvi. 8); he makes the seeing eye, Exod. iv. 11. Job was eyes to
   the blind (Job xxix. 15); was to them instead of eyes, but he could not
   give eyes to the blind. Still it is put to us, Believe we that Christ
   is able to do for us, by the power of his merit and intercession in
   heaven, of his Spirit and grace in the heart, and of his providence and
   dominion in the world? To believe the power of Christ is not only to
   assure ourselves of it, but to commit ourselves to it, and encourage
   ourselves in it.

   To this question they give an immediate answer, without hesitation:
   they said, Yea, Lord. Though he had kept them in suspense awhile, and
   had not helped them at first, they honestly imputed that to his wisdom,
   not to his weakness, and were still confident of his ability. Note, The
   treasures of mercy that are laid up in the power of Christ, are laid
   out and wrought for those that trust in him, Ps. xxxi. 19.

   3. The cure that Christ wrought on them; he touched their eyes, v. 29.
   This he did to encourage their faith, which, by his delay, he had
   tried, and to show that he gives sight to blind souls by the operations
   of his grace accompanying the word, anointing the eyes with eye-salve:
   and he put the cure upon their faith, According to your faith be it
   unto you. When they begged for a cure, he enquired into their faith (v.
   28), Believe ye that I am able? He did not enquire into their wealth,
   whether they were able to pay him for a cure; nor into their
   reputation, should he get credit by curing them; but into their faith;
   and now they had professed their faith he referred the matter to that:
   "I know you do believe, and the power you believe in shall be exerted
   for you; According to your faith be it unto you." This speaks, (1.) His
   knowledge of the sincerity of their faith, and his acceptance and
   approbation of it. Note, It is a great comfort to true believers, that
   Jesus Christ knows their faith, and is well pleased with it. Though it
   be weak, though others do not discern it, though they themselves are
   ready to question it, it is known to him. (2.) His insisting upon their
   faith as necessary; "If you believe, take what you come for." Note,
   They who apply themselves to Jesus Christ, shall be dealt with
   according to their faith; not according to their fancies, nor according
   to their profession, but according to their faith; that is, unbelievers
   cannot expect to find any favour with God, but true believers may be
   sure to find all that favour which is offered in the gospel; and our
   comforts ebb or flow, according as our faith is stronger or weaker; we
   are not straitened in Christ, let us not then be straitened in
   ourselves.

   4. The charge he gave them to keep it private (v. 30), See that no man
   know it. He gave them this charge, (1.) To set us an example of that
   humility and lowliness of mind, which he would have us to learn of him.
   Note, In the good we do, we must not seek our own praise, but only the
   glory of God. It must be more our care and endeavour to be useful, than
   to be known and observed to be so, Prov. xx. 6; xxv. 27 Thus Christ
   seconded the rule he had given, Let not thy left hand know what thy
   right hand doeth. (2.) Some think that Christ, in keeping it private,
   showed his displeasure against the people of Capernaum, who had seen so
   many miracles, and yet believed not. Note, The silencing of those who
   should proclaim the works of Christ is a judgment to any place or
   people: and it is just in Christ to deny the means of conviction to
   those that are obstinate in their infidelity; and to shroud the light
   from those that shut their eyes against it. (3.) He did it in
   discretion, for his own preservation; because the more he was
   proclaimed, the more jealous would the rulers of the Jews be of his
   growing interest among the people. (4.) Dr. Whitby gives another
   reason, which is very considerable, why Christ sometimes concealed his
   miracles, and afterwards forbid the publishing of his transfiguration;
   because he would not indulge that pernicious conceit which obtained
   among the Jews, that their Messiah should be a temporal prince, and so
   give occasion to the people to attempt the setting up of his kingdom,
   by tumults and seditions, as they offered to do, John vi. 15. But when,
   after his resurrection (which was the full proof of his mission), his
   spiritual kingdom was set up, then that danger was over, and they must
   be published to all nations. And he observes, that the miracles which
   Christ wrought among the Gentiles and the Gadarenes, were ordered to be
   published, because with them there was not that danger.

   But honour is like the shadow, which, as it flees from those that
   follow it, so it follows those that flee from it (v. 31); They spread
   abroad his fame. This was more an act of zeal, than of prudence; and
   though it may be excused as honestly meant for the honour of Christ,
   yet it cannot be justified, being done against a particular charge.
   Whenever we profess to direct our intention to the glory of God, we
   must see to it that the action be according to the will of God.

   II. The healing of a dumb man, that was possessed with a devil. And
   here observe,

   1. His case, which was very sad. He was under the power of the devil in
   this particular instance, that he was disabled from speaking, v. 32.
   See the calamitous state of this world, and how various the afflictions
   of the afflicted are! We have no sooner dismissed two blind men, but we
   meet with a dumb man. How thankful should we be to God for our sight
   and speech! See the malice of Satan against mankind, and in how many
   ways he shows it. This man's dumbness was the effect of his being
   possessed with a devil; but it was better he should be unable to say
   any thing, than be forced to say, as those demoniacs did (ch. viii.
   29), What have we to do with thee? Of the two, better a dumb devil than
   a blaspheming one. When the devil gets possession of a soul, it is made
   silent as to any thing that is good; dumb in prayers and praises, which
   the devil is a sworn enemy to. This poor creature they brought to
   Christ, who entertained not only those that came of themselves in their
   own faith, but those that were brought to him by their friends in the
   faith of others. Though the just shall live eternally by his faith, yet
   temporal mercies may be bestowed on us with an eye to their faith who
   are intercessors on our behalf. They brought him in just as the blind
   man went out. See how unwearied Christ was in doing good; how closely
   one good work followed another! Treasures of mercy, wondrous mercy, are
   hid in him; which may be continually communicated, but can never be
   exhausted.

   2. His cure, which was very sudden (v. 33), When the devil was cast
   out, the dumb spake. Note, Christ's cures strike at the root, and
   remove the effect by taking away the cause; they open the lips, by
   breaking Satan's power in the soul. In sanctification he heals the
   waters by casting salt into the spring. When Christ, by his grace,
   casts the devil out of a soul, presently the dumb speaks. When Paul was
   converted, behold, he prays; then the dumb spake.

   3. The consequences of this cure.

   (1.) The multitudes marvelled; and well they might; though few
   believed, many wondered. The admiration of the common people is sooner
   raised than any other affection. It was foretold, that the new song,
   the New-Testament song, should be sung for marvellous works, Ps.
   xcviii. 1. They said, It was never so seen in Israel, and therefore
   never so seen any where; for no people experienced such wonders of
   mercy as Israel did. There had been those in Israel that were famous
   for working miracles, but Christ excelled them all. The miracles Moses
   wrought had reference to Israel as a people, but Christ's were brought
   home to particular persons.

   (2.) The Pharisees blasphemed, v. 34. When they could not gainsay the
   convincing evidence of these miracles, they fathered them upon the
   devil, as if they had been wrought by compact and collusion: he casteth
   out devils (say they) by the prince of the devils--a suggestion horrid
   beyond expression; we shall hear more of it afterwards, and Christ's
   answer to it (ch. xii. 25); only observe here, how evil men and
   seducers wax worse and worse (2 Tim. iii. 13), and it is both their sin
   and their punishment. Their quarrels with Christ for taking upon him to
   forgive sin (v. 3), for conversing with publicans and sinners, (v. 11),
   for not fasting (v. 14), though spiteful enough, yet had some colour of
   piety, purity, and devotion in them; but this (which they are left to,
   to punish them for those) breathes nothing but malice and falsehood,
   and hellish enmity in the highest degree; it is diabolism all over, and
   was therefore justly pronounced unpardonable. Because the people
   marvelled, they must say something to diminish the miracle, and this
   was all they could say.

Jesus Preaching throughout the Country.

   35 And Jesus went about all the cities and villages, teaching in their
   synagogues, and preaching the gospel of the kingdom, and healing every
   sickness and every disease among the people.   36 But when he saw the
   multitudes, he was moved with compassion on them, because they fainted,
   and were scattered abroad, as sheep having no shepherd.   37 Then saith
   he unto his disciples, The harvest truly is plenteous, but the
   labourers are few;   38 Pray ye therefore the Lord of the harvest, that
   he will send forth labourers into his harvest.

   Here is, I. A conclusion of the foregoing account of Christ's preaching
   and miracles (v. 35); He went about all the cities teaching and
   healing. This is the same we had before, ch. iv. 23. There it ushers in
   the more particular record of Christ's preaching (ch. v., vi. and vii.)
   and of his cures (ch. viii. and ix.), and here it is elegantly repeated
   in the close of these instances, as the quod erat demonstrandum--the
   point to be proved; as if the evangelist should say, "Now I hope I have
   made it out, by an induction of particulars, that Christ preached and
   healed; for you have had the heads of his sermons, and some few
   instances of his cures, which were wrought to confirm his doctrine: and
   these were written that you might believe." Some think that this was a
   second perambulation in Galilee, like the former; he visited again
   those whom he had before preached to. Though the Pharisees cavilled at
   him and opposed him, he went on with his work; he preached the gospel
   of the kingdom. He told them of a kingdom of grace and glory, now to be
   set up under the government of a Mediator: this was gospel indeed, good
   news, glad tidings of great joy.

   Observe how Christ in his preaching had respect,

   1. To the private towns. He visited not only the great and wealthy
   cities, but the poor, obscure villages; there he preached, there he
   healed. The souls of those that are meanest in the world are as
   precious to Christ, and should be to us, as the souls of those that
   make the greatest figure. Rich and poor meet together in him, citizens
   and boors: his righteous acts towards the inhabitants of his villages
   must be rehearsed, Judg. v. 11.

   2. To the public worship. He taught in their synagogues, (1.) That he
   might bear a testimony to solemn assemblies, even then when there were
   corruptions in them. We must not forsake the assembling of ourselves
   together, as the manner of some is. (2.) That he might have an
   opportunity of preaching there, where people were gathered together,
   with an expectation to hear. Thus, even where the gospel church was
   founded, and Christian meetings erected, the apostles often preached in
   the synagogues of the Jews. It is the wisdom of the prudent, to make
   the best of that which is.

   II. A preface, or introduction, to the account in the following
   chapter, of his sending forth his apostles. He took notice of the
   multitude (v. 36); not only of the crowds that followed him, but of the
   vast numbers of people with whom (as he passed along) he observed the
   country to be replenished; he noticed what nests of souls the towns and
   cities were, and how thick of inhabitants; what abundance of people
   there were in every synagogue, and what places of concourse the
   openings of the gates were: so very populous was that nation now grown;
   and it was the effect of God's blessing on Abraham. Seeing this,

   1. He pities them, and was concerned for them (v. 36); He was moved
   with compassion on them; not upon a temporal account, as he pities the
   blind, and lame, and sick; but upon a spiritual account; he was
   concerned to see them ignorant and careless, and ready to perish for
   lack of vision. Note, Jesus Christ is a very compassionate friend to
   precious souls; here his bowels do in a special manner yearn. It was
   pity to souls that brought him from heaven to earth, and there to the
   cross. Misery is the object of mercy; and the miseries of sinful,
   self-destroying souls, are the greatest miseries: Christ pities those
   most that pity themselves least; so should we. The most Christian
   compassion is compassion to souls; it is most Christ-like.

   See what moved this pity. (1.) They fainted; they were destitute,
   vexed, wearied. They strayed, so some; were loosed one from another;
   The staff of bands was broken, Zech. xi. 14. They wanted help for their
   souls, and had none at hand that was good for any thing. The scribes
   and Pharisees filled them with vain notions, burthened them with the
   traditions of the elders, deluded them into many mistakes, while they
   were not instructed in their duty, nor acquainted with the extent and
   spiritual nature of the divine law; therefore they fainted; for what
   spiritual health, and life, and vigour can there be in those souls,
   that are fed with husks and ashes, instead of the bread of life?
   Precious souls faint when duty is to be done, temptations to be
   resisted, afflictions to be borne, being not nourished up with the word
   of truth. (2.) They were scattered abroad, as sheep having no shepherd.
   That expression is borrowed from 1 Kings xxii. 17, and it sets forth
   the sad condition of those that are destitute of faithful guides to go
   before them in the things of God. No creature is more apt to go astray
   than a sheep, and when gone astray more helpless, shiftless, and
   exposed, or more unapt to find the way home again: sinful souls are as
   lost sheep; they need the care of shepherds to bring them back. The
   teachers the Jews then had pretended to be shepherds, yet Christ says
   they had not shepherds, for they were worse than none; idle shepherds
   that led them away, instead of leading them back, and fleeced the
   flock, instead of feeding it: such shepherds as were described, Jer.
   xxiii. 1, &c. Ezek. xxxiv. 2, &c. Note, The case of those people is
   very pitiable, who either have no ministers at all, or those that are
   as bad as none; that seek their own things, not the things of Christ
   and souls.

   2. He excited his disciples to pray for them. His pity put him upon
   devising means for the good of these people. It appears (Luke vi. 12,
   13) that upon this occasion, before he sent out his apostles, he did
   himself spend a great deal of time in prayer. Note, Those we pity we
   should pray for. Having spoken to God for them he turns to his
   disciples, and tells them,

   (1.) How the case stood; The harvest truly is plenteous, but the
   labourers are few. People desired good preaching, but there were few
   good preachers. There was a great deal of work to be done, and a great
   deal of good likely to be done, but there wanted hands to do it. [1.]
   It was an encouragement, that the harvest was so plenteous. It was not
   strange, that there were multitudes that needed instruction, but it was
   what does not often happen, that they who needed it, desired it, and
   were forward to receive it. They that were ill taught were desirous to
   be better taught; people's expectations were raised, and there was such
   a moving of affections, as promised well. Note, It is a blessed thing,
   to see people in love with good preaching. The valleys are then covered
   over with corn, and there are hopes it may be well gathered in. That is
   a gale of opportunity, that calls for a double care and diligence in
   the improvement of it; a harvest-day should be a busy day. [2.] It was
   a pity when it was so that the labourers should be so few; that the
   corn should shed and spoil, and rot upon the ground for want of
   reapers; loiterers many, but labourers very few. Note, It is ill with
   the church, when good work stands still, or goes slowly on, for want of
   good workmen; when it is so, the labourers that there are have need to
   be very busy.

   (2.) What was their duty in this case (v. 38); Pray ye therefore the
   Lord of the harvest. Note, The melancholy aspect of the times and the
   deplorable state of precious souls, should much excite and quicken
   prayer. When things look discouraging, we should pray more, and then we
   should complain and fear less. And we should adapt our prayers to the
   present exigencies of the church; such an understanding we ought to
   have of the times, as to know, not only what Israel ought to do, but
   what Israel ought to pray for. Note, [1.] God is the Lord of the
   harvest; my Father is the Husbandman, John xv. 1. It is the vineyard of
   the Lord of hosts, Isa. v. 7. It is for him and to him, and to his
   service and honour, that the harvest is gathered in. Ye are God's
   husbandry (1 Cor. iii. 9); his threshing, and the corn of his floor,
   Isa. xxi. 10. He orders every thing concerning the harvest as he
   pleases; when and where the labourers shall work, and how long; and it
   is very comfortable to those who wish well to the harvest-work, that
   God himself presides in it, who will be sure to order all for the best.
   [2.] Ministers are and should be labourers in God's harvest; the
   ministry is a work and must be attended to accordingly; it is
   harvest-work, which is needful work; work that requires every thing to
   be done in its season, and diligence to do it thoroughly; but it is
   pleasant work; they reap in joy, and the joy of the preachers of the
   gospel is likened to the joy of harvest (Isa. ix. 2, 3); and he that
   reapeth receiveth wages; the hire of the labourers that reap down God's
   field, shall not be kept back, as theirs was, Jam. v. 4. [3.] It is
   God's work to send forth labourers; Christ makes ministers (Eph. iv.
   11); the office is of his appointing, the qualifications of his
   working, the call of his giving. They will not be owned nor paid as
   labourers, that run without their errand, unqualified, uncalled. How
   shall they preach except they be sent? [4.] All that love Christ and
   souls, should show it by their earnest prayers to God, especially when
   the harvest is plenteous, that he would send forth more skillful,
   faithful, wise, and industrious labourers into his harvest; that he
   would raise up such as he will own in the conversion of sinners and the
   edification of saints; would give them a spirit for the work, call them
   to it, and succeed them in it; that he would give them wisdom to win
   souls; that he would thrust forth labourers, so some; intimating
   unwillingness to go forth, because of their own weakness and the
   people's badness, and opposition from men, that endeavour to thrust
   them out of the harvest; but we should pray that all contradiction from
   within and from without, may be conquered and got over. Christ puts his
   friends upon praying this, just before he sends apostles forth to
   labour in the harvest. Note, It is a good sign God is about to bestow
   some special mercy upon a people, when he stirs up those that have an
   interest at the throne of grace, to pray for it, Ps. x. 17. Further
   observe, that Christ said this to his disciples, who were to be
   employed as labourers. They must pray, First, That God would send them
   forth. Here am I, send me, Isa. vi. 8. Note, Commissions, given in
   answer to prayer, are most likely to be successful; Paul is a chosen
   vessel, for behold he prays, Acts ix. 11, 15. Secondly, That he would
   send others forth. Note, Not the people only, but those who are
   themselves ministers, should pray for the increase of ministers. Though
   self-interest makes those that seek their own things desirous to be
   placed alone (the fewer ministers the more preferments), yet those that
   seek the things of Christ, desire more workmen, that more work may be
   done, though they be eclipsed by it.
     __________________________________________________________________

M A T T H E W.

  CHAP. X.

   This chapter is an ordination sermon, which our Lord Jesus preached,
   when he advanced his twelve disciples to the degree and dignity of
   apostles. In the close of the foregoing chapter, he had stirred up them
   and others to pray that God would send forth labourers, and here we
   have an immediate answer to that prayer: while they are yet speaking he
   hears and performs. What we pray for, according to Christ's direction,
   shall be given, Now here we have, I. The general commission that was
   given them, ver. 1. II. The names of the persons to whom this
   commission was given, ver. 2-4. III. The instructions that were given
   them, which are very full and particular; 1. Concerning the services
   they were to do; their preaching; their working miracles; to whom they
   must apply themselves; how they must behave themselves; and in what
   method they must proceed, ver. 5-15. 2. Concerning the sufferings they
   were to undergo. They are told what they should suffer, and from whom;
   counsels are given them what course to take when persecuted, and
   encouragements to bear up cheerfully under their sufferings, ver.
   16-42. These things, though primarily intended for direction to the
   apostles, are of use to all Christ's ministers, with whom, by his word,
   Christ, and will be always to end the world.

The Apostles Sent Forth.

   1 And when he had called unto him his twelve disciples, he gave them
   power against unclean spirits, to cast them out, and to heal all manner
   of sickness and all manner of disease.   2 Now the names of the twelve
   apostles are these; The first, Simon, who is called Peter, and Andrew
   his brother; James the son of Zebedee, and John his brother;   3
   Philip, and Bartholomew; Thomas, and Matthew the publican; James the
   son of Alpheus, and Lebbeus, whose surname was Thaddeus;   4 Simon the
   Canaanite, and Judas Iscariot, who also betrayed him.

   Here we are told, I. Who they were that Christ ordained to be his
   apostles or ambassadors; they were his disciples, v. 1. He had called
   them some time before to be disciples, his immediate followers and
   constant attendants, and he then told them that they should be made
   fishers of men, which promise he now performed. Note, Christ commonly
   confers honours and graces by degrees; the light of both, like that of
   the morning, shines more and more. All this while Christ had kept these
   twelve,

   1. In a state of probation. Though he knows what is in man, though he
   knew from the first what was in them (John vi. 70), yet he took this
   method to give an example to his church. Note, The ministry being a
   great trust, it is fit that men should be tried for a time, before they
   are entrusted with it. Let them first be proved, 1 Tim. iii. 10.
   Therefore, hands must not be laid suddenly on any man, but let him
   first be observed as a candidate and probationer, a proposant (that is
   the term the French churches use), because some men's sins go before,
   others follow, 1 Tim. v. 22.

   2. In a state of preparation. All this while he had been fitting them
   for this great work. Note, Those whom Christ intends for, and calls to,
   any work, he first prepares and qualifies, in some measure, for it. He
   prepared them, (1.) By taking them to be with him. Note, The best
   preparative for the work of the ministry, is an acquaintance and
   communion with Jesus Christ. They that would serve Christ, must first
   be with him (John xii. 26). Paul had Christ revealed, not only to him,
   but in him, before he went to preach him among the Gentiles, Gal. i.
   16. By the lively acts of faith, and the frequent exercise of prayer
   and meditation, that fellowship with Christ must be maintained and kept
   up, which is a requisite qualification for the work of the ministry.
   (2.) By teaching them; they were with him as scholars or pupils, and he
   taught them privately, besides the benefit they derived from his public
   preaching; he opened the scriptures to them, and opened their
   understandings to understand the scriptures: to them it was given to
   know the mysteries of the kingdom of heaven, and to them they were made
   plain. Note, They that design to be teachers must first be learners;
   they must receive, that they may give; they must be able to teach
   others, 2 Tim. ii. 2. Gospel truths must be first committed to them,
   before they be commissioned to be gospel ministers. To give men
   authority to teach others, that have not an ability, is but a mockery
   to God and the church; it is sending a message by the hand of a fool,
   Prov. xxvi. 6. Christ taught his disciples before he sent them forth
   (ch. v. 2), and afterwards, when he enlarged their commission, he gave
   them more ample instructions, Acts i. 3.

   II. What the commission was that he gave them.

   1. He called them to him, v. 1. He had called them to come after him
   before; now he calls them to come to him, admits them to a greater
   familiarity, and will not have them to keep at such a distance as they
   had hitherto observed. They that humble themselves shall thus be
   exalted. The priests under the law were said to draw near and approach
   unto God, nearer than the people; the same may be said of gospel
   ministers; they are called to draw near to Christ, which, as it is an
   honour, so should strike an awe upon them, remembering that Christ will
   be sanctified in those that come nigh unto him. It is observable, that
   when the disciples were to be instructed, they came unto him of their
   own accord, ch. v. 1. But now they were to be ordained, he called them.
   Note, It well becomes the disciples of Christ to be more forward to
   learn than to teach. In the sense of our own ignorance, we must seek
   opportunities to be taught; and in the same sense we must wait for a
   call, a clear call, ere we take upon us to teach others; for no man
   ought to take this honour to himself.

   2. He gave them power, exousian, authority in his name, to command men
   to obedience, and for the confirmation of that authority, to command
   devils too into a subjection. Note, All rightful authority is derived
   from Jesus Christ. All power is given to him without limitation, and
   the subordinate powers that be are ordained of him. Some of his honour
   he put on his ministers, as Moses put some of his on Joshua. Note, It
   is an undeniable proof of the fulness of power which Christ used as
   Mediator, that he could impart his power to those he employed, and
   enable them to work the same miracles that he wrought in his name. He
   gave them power over unclean spirits, and over all manner of sickness.
   Note, The design of the gospel was to conquer the devil and to cure the
   world. These preachers were sent out destitute of all external
   advantages to recommend them; they had no wealth, nor learning, nor
   titles of honour, and they made a very mean figure; it was therefore
   requisite that they should have some extraordinary power to advance
   them above the scribes.

   (1.) He gave them power against unclean spirits, to cast them out.
   Note, The power that is committed to the ministers of Christ, is
   directly levelled against the devil and his kingdom. The devil, as an
   unclean spirit, is working both in doctrinal errors (Rev. xvi. 13), and
   in practical debauchery (2 Pet. ii. 10); and in both these, ministers
   have a charge against him. Christ gave them power to cast him out of
   the bodies of people; but that was to signify the destruction of his
   spiritual kingdom, and all the works of the devil; for which purpose
   the Son of God was manifested.

   (2.) He gave them power to heal all manner of sickness. He authorized
   them to work miracles for the confirmation of their doctrine, to prove
   that it was of God; and they were to work useful miracles for the
   illustration of it, to prove that it is not only faithful, but well
   worthy of all acceptation; that the design of the gospel is to heal and
   save. Moses's miracles were many of them for destruction; those Mahomet
   pretended to, were for ostentation; but the miracles Christ wrought,
   and appointed his apostles to work, were all for edification, and
   evince him to be, not only the great Teacher and Ruler, but the great
   Redeemer, of the world. Observe what an emphasis is laid upon the
   extent of their power to all manner of sickness, and all manner of
   disease, without the exception even of those that are reckoned
   incurable, and the reproach of physicians. Note, In the grace of the
   gospel there is a salve for every sore, a remedy for every malady.
   There is no spiritual disease so malignant, so inveterate, but there is
   a sufficiency of power in Christ, for the cure of it. Let none
   therefore say there is no hope, or that the breach is wide as the sea,
   that cannot be healed.

   III. The number and names of those that were commissioned; they are
   made apostles, that is, messengers. An angel, and an apostle, both
   signify the same thing--one sent on an errand, an ambassador. All
   faithful ministers are sent of Christ, but they that were first, and
   immediately, sent by him, are eminently called apostles, the prime
   ministers of state in his kingdom. Yet this was but the infancy of
   their office; it was when Christ ascended on high that he gave some
   apostles, Eph. iv. 11. Christ himself is called an apostle (Heb. iii.
   1), for he was sent by the Father, and so sent them, John xx. 21. The
   prophets were called God's messengers.

   1. Their number was twelve, referring to the number of the tribes of
   Israel, and the sons of Jacob that were the patriarchs of those tribes.
   The gospel church must be the Israel of God; the Jews must be first
   invited into it; the apostles must be spiritual fathers, to beget a
   seed to Christ. Israel after the flesh is to be rejected for their
   infidelity; these twelve, therefore, are appointed to be the fathers of
   another Israel. These twelve, by their doctrine, were to judge the
   twelve tribes of Israel, Luke xxii. 30. These were the twelve stars
   that made up the church's crown (Rev. xii. 1): the twelve foundations
   of the new Jerusalem (Rev. xxi. 12, 14), typified by the twelve
   precious stones in Aaron's breast-plate, the twelve loaves on the table
   of show-bread, the twelve wells of water at Elim. This was that famous
   jury (and to make it a grand jury, Paul was added to it) that was
   impanelled to enquire between the King of kings, and the body of
   mankind; and, in this chapter, they have their charge given them, by
   him to whom all judgment was committed.

   2. Their names are here left upon record, and it is their honour; yet
   in this they had more reason to rejoice, that their names were written
   in heaven (Luke x. 20), while the high and mighty names of the great
   ones of the earth are buried in the dust. Observe,

   (1.) There are some of these twelve apostles, of whom we know no more,
   from the scripture, than their names; as Bartholomew, and Simon the
   Canaanite; and yet they were faithful servants to Christ and his
   church. Note, all the good ministers of Christ are not alike famous,
   nor their actions alike celebrated.

   (2.) They are names by couples; for at first they were sent forth two
   and two, because two are better than one; they would be serviceable to
   each other, and the more serviceable jointly to Christ and souls; what
   one forgot the other would remember, and out of the mouth of two
   witnesses every word would be established. Three couple of them were
   brethren; Peter and Andrew, James and John, and the other James and
   Lebbeus. Note, Friendship and fellowship ought to be kept up among
   relations, and to be made serviceable to religion. It is an excellent
   thing, when brethren by nature are brethren by grace, and those two
   bonds strengthen each other.

   (3.) Peter is named first, because he was first called; or because he
   was the most forward among them, and upon all occasions made himself
   the mouth of the rest, and because he was to be the apostle of the
   circumcision; but that gave him no power over the rest of the apostles,
   nor is there the least mark of any supremacy that was given to him, or
   ever claimed by him, in this sacred college.

   (4.) Matthew, the penman of this gospel, is here joined with Thomas (v.
   3), but in two things there is a variation from the accounts of Mark
   and Luke, Mark iii. 18; Luke vi. 15. There, Matthew is put first; in
   that order it appears he was ordained before Thomas; but here, in his
   own catalogue, Thomas is put first. Note, It well becomes the disciples
   of Christ in honour to prefer one another. There, he is only called
   Matthew, here Matthew the publican, the toll-gatherer or collector of
   the customs, who was called from that infamous employment to be an
   apostle. Note, It is good for those who are advanced to honour with
   Christ, to look unto the rock whence they were hewn; often to remember
   what they were before Christ called them, that thereby they may be kept
   humble, and divine grace may be the more glorified. Matthew the apostle
   was Matthew the publican.

   (5.) Simon is called the Canaanite, or rather the Canite, from Cana of
   Galilee, where probably he was born; or Simon the Zealot, which some
   make to be the signification of Kananites.

   (6.) Judas Iscariot is always named last, and with that black brand
   upon his name, who also betrayed him; which intimates that from the
   first, Christ knew what a wretch he was, that he had a devil, and would
   prove a traitor; yet Christ took him among the apostles, that it might
   not be a surprise and discouragement to his church, if, at any time,
   the vilest scandals should break out in the best societies. Such spots
   there have been in our feasts of charity; tares among the wheat, wolves
   among the sheep; but there is a day of discovery and separation coming,
   where hypocrites shall be unmasked and discarded. Neither the
   apostleship, nor the rest of the apostles, were ever the worse for
   Judas's being one of the twelve, while his wickedness was concealed and
   did not break out.

Instructions to the Apostles.

   5 These twelve Jesus sent forth, and commanded them, saying, Go not
   into the way of the Gentiles, and into any city of the Samaritans enter
   ye not:   6 But go rather to the lost sheep of the house of Israel.   7
   And as ye go, preach, saying, The kingdom of heaven is at hand.   8
   Heal the sick, cleanse the lepers, raise the dead, cast out devils:
   freely ye have received, freely give.   9 Provide neither gold, nor
   silver, nor brass in your purses,   10 Nor scrip for your journey,
   neither two coats, neither shoes, nor yet staves: for the workman is
   worthy of his meat.   11 And into whatsoever city or town ye shall
   enter, enquire who in it is worthy; and there abide till ye go thence.
     12 And when ye come into a house, salute it.   13 And if the house be
   worthy, let your peace come upon it: but if it be not worthy, let your
   peace return to you.   14 And whosoever shall not receive you, nor hear
   your words, when ye depart out of that house or city, shake off the
   dust of your feet.   15 Verily I say unto you, It shall be more
   tolerable for the land of Sodom and Gomorrah in the day of judgment,
   than for that city.

   We have here the instructions that Christ gave to his disciples, when
   he gave them their commission. Whether this charge was given them in a
   continued discourse, or the several articles of it hinted to them at
   several times, is not material; in this he commanded them. Jacob's
   blessing his sons, is called his commanding them, and with these
   commands Christ commanded a blessing. Observe,

   I. The people to whom he sent them. These ambassadors are directed what
   places to go to.

   1. Not to the Gentiles nor the Samaritans. They must not go into the
   way of the Gentiles, nor into any road out of the land of Israel,
   whatever temptations they might have. The Gentiles must not have the
   gospel brought them, till the Jews have first refused it. As to the
   Samaritans, who were the posterity of the mongrel people that the king
   of Assyria planted about Samaria, their country lay between Judea and
   Galilee, so that they could not avoid going into the way of the
   Samaritans, but they must not enter into any of their cities. Christ
   had declined manifesting himself to the Gentiles or Samaritans, and
   therefore the apostles must not preach to them. If the gospel be hid
   from any place, Christ thereby hides himself from that place. This
   restraint was upon them only in their first mission, afterwards they
   were appointed to go into all the world, and teach all nations.

   2. But to the lost sheep of the house of Israel. To them Christ
   appropriated his own ministry (ch. xv. 24), for he was a minister of
   the circumcision (Rom. xv. 8): and, therefore, to them the apostles,
   who were but his attendants and agents, must be confined. The first
   offer of salvation must be made to the Jews, Acts iii. 26. Note, Christ
   had a particular and very tender concern for the house of Israel; they
   were beloved for the fathers' sakes, Rom. xi. 28. He looked with
   compassion upon them as lost sheep, whom he, as a shepherd, was to
   gather out of the by-paths of sin and error, into which they were gone
   astray, and in which, if not brought back, they would wander endlessly;
   see Jer. ii. 6. The Gentiles also had been as lost sheep, 1 Pet. ii.
   25. Christ gives this description of those to whom they were sent, to
   quicken them to diligence in their work, they were sent to the house of
   Israel (of which number they themselves lately were), whom they could
   not but pity, and be desirous to help.

   II. The preaching work which he appointed them. He did not send them
   forth without an errand; no, As ye go, preach, v. 7. They were to be
   itinerant preachers: wherever they come they must proclaim the
   beginning of the gospel, saying, The kingdom of heaven is at hand. Not
   that they must say nothing else, but this must be their text; on this
   subject they must enlarge: let people know, that the kingdom of the
   Messiah, who is the Lord from heaven, is now to be set up according to
   the scriptures; from whence it follows, that men must repent of their
   sins and forsake them, that they might be admitted to the privileges of
   that kingdom. It is said (Mark vi. 12), they went out, and preached
   that men should repent; which was the proper use and application of
   this doctrine, concerning the approach of the kingdom of heaven. They
   must, therefore, expect to hear more of this long-looked-for Messiah
   shortly, and must be ready to receive his doctrine, to believe in him,
   and to submit to his yoke. The preaching of this was like the morning
   light, to give notice of the approach of the rising sun. How unlike was
   this to the preaching of Jonah, which proclaimed ruin at hand! Jonah
   iii. 4. This proclaims salvation at hand, nigh them that fear God;
   mercy and truth meet together (Ps. lxxxv. 9, 10), that is, the kingdom
   of heaven at hand: not so much the personal presence of the king; that
   must not be doated upon; but a spiritual kingdom which is to be set up,
   when his bodily presence is removed, in the hearts of men.

   Now this was the same that John the Baptist and Christ had preached
   before. Note, People need to have good truths pressed again and again
   upon them, and if they be preached and heard with new affections, they
   are as if they were fresh to us. Christ, in the gospel, is the same
   yesterday, to-day, and for ever, Heb. xiii. 8. Afterwards, indeed, when
   the Spirit was poured out, and the Christian church was formed, this
   kingdom of heaven came, which was now spoken of as at hand; but the
   kingdom of heaven must still be the subject of our preaching: now it is
   come, we must tell people it is come to them, and must lay before them
   the precepts and privileges of it; and there is a kingdom of glory yet
   to come, which we must speak of as at hand, and quicken people to
   diligence from the consideration of that.

   III. The power he gave them to work miracles for the confirmation of
   their doctrine, v. 8. When he sent them to preach the same doctrine
   that he had preached, he empowered them to confirm it, by the same
   divine seals, which could never be set to a lie. This is not necessary
   now the kingdom of God is come; to call for miracles now is to lay
   again the foundation when the building is reared. The point being
   settled, and the doctrine of Christ sufficiently attested, by the
   miracles which Christ and his apostles wrought, it is tempting God to
   ask for more signs. They are directed here,

   1. To use their power in doing good: not "Go and remove mountains," or
   "fetch fire from heaven," but, Heal the sick, cleanse the lepers. They
   are sent abroad as public blessings, to intimate to the world, that
   love and goodness were the spirit and genius of that gospel which they
   came to preach, and of that kingdom which they were employed to set up.
   By this it would appear, that they were the servants of that God who is
   good and does good, and whose mercy is over all his works; and that the
   intention of the doctrine they preached, was to heal sick souls, and to
   raise those that were dead in sin; and therefore, perhaps, that of
   raising the dead is mentioned; for though we read not of their raising
   any to life before the resurrection of Christ, yet they were
   instrumental to raise many to spiritual life.

   2. In doing good freely; Freely ye heave received, freely give. Those
   that had power to heal all diseases, had an opportunity to enrich
   themselves; who would not purchase such easy certain cures at any rate?
   Therefore they are cautioned not to make a gain of the power they had
   to work miracles: they must cure gratis, further to exemplify the
   nature and complexion of the gospel kingdom, which is made up, not only
   of grace, but of free grace. Gratia gratis data (Rom. iii. 24), freely
   by his grace, Buy medicines without money, and without price, Isa. lv.
   1. And the reason is, because freely you have received. Their power to
   heal the sick cost them nothing, and, therefore, they must not make any
   secular advantage to themselves of it. Simon Magus would not have
   offered money for the gifts of the Holy Ghost, if he had not hoped to
   get money by them; Acts viii. 18. Note, The consideration of Christ's
   freeness in doing good to us, should make us free in doing good to
   others.

   IV. The provision that must be made for them in this expedition; it is
   a thing to be considered in sending an ambassador, who must bear the
   charge of the embassy. As to that,

   1. They must make no provision for it themselves, v. 9, 10. Provide
   neither gold nor silver. As, on the one hand, they shall not raise
   estates by their work, so, on the other hand, they shall not spend what
   little they have of their own upon it. This was confined to the present
   mission, and Christ would teach them, (1.) To act under the conduct of
   human prudence. They were now to make but a short excursion, and were
   soon to return to their Master, and to their head-quarters again, and,
   therefore, why should they burthen themselves with that which they
   would have no occasion for? (2.) To act in dependence upon Divine
   Providence. They must be taught to live, without taking thought for
   life, ch. vi. 25, &c. Note, They who go upon Christ's errand, have, of
   all people, most reason to trust him for food convenient. Doubtless he
   will not be wanting to those that are working for him. Those whom he
   employs, as they are taken under special protection, so they are
   entitled to special provisions. Christ's hired servants shall have
   bread enough and to spare; while we abide faithful to God and our duty,
   and are in care to do our work well, we may cast all our other care
   upon God; Jehovah-jireh, let the Lord provide for us and ours as he
   thinks fit.

   2. They might expect that those to whom they were sent would provide
   for them what was necessary, v. 10. The workman is worthy of his meat.
   They must not expect to be fed by miracles, as Elijah was: but they
   might depend upon God to incline the hearts of those they went among,
   to be kind to them, and provide for them. Though they who serve at the
   altar may not expect to grow rich by the altar, yet they may expect to
   live, and to live comfortably upon it, 1 Cor. ix. 13, 14. It is fit
   they should have their maintenance from their work. Ministers are, and
   must be, workmen, labourers, and they that are so are worthy of their
   meat, so as not to be forced to any other labour for the earning of it.
   Christ would have his disciples, as not to distrust their God, so not
   to distrust their countrymen, so far as to doubt of a comfortable
   subsistence among them. If you preach to them, and endeavour to do good
   among them, surely they will give you meat and drink enough for your
   necessities: and if they do, never desire dainties; God will pay you
   your wages hereafter, and it will be running on in the mean time.

   V. The proceedings they were to observe in dealing with any place, v.
   11-15. They went abroad they knew not whither, uninvited, unexpected,
   knowing none, and known of none; the land of their nativity was to them
   a strange land; what rule must they go by? what course must they take?
   Christ would not send them out without full instructions, and here they
   are.

   1. They are here directed how to conduct themselves toward those that
   were strangers to them; How to do,

   (1.) In strange towns and cities: when you come to a town, enquire who
   in it is worthy. [1.] It is supposed that there were some such in every
   place, as were better disposed than others to receive the gospel, and
   the preachers of it; though it was a time of general corruption and
   apostasy. Note, In the worst of times and places, we may charitably
   hope that there are some who distinguish themselves, and are better
   than their neighbours; some who swim against the stream, and are as
   wheat among the chaff. There were saints in Nero's household. Enquire
   who is worthy, who there are that have some fear of God before their
   eyes, and have made a good improvement of the light and knowledge they
   have. The best are far from meriting the favour of a gospel offer; but
   some would be more likely than others to give the apostles and their
   message a favourable entertainment, and would not trample these pearls
   under their feet. Note, Previous dispositions to that which is good,
   are both directions and encouragements to ministers, in dealing with
   people. There is most hope of the word being profitable to those who
   are already so well inclined, as that it is acceptable to them; and
   there is here and there one such. [2.] They must enquire out such; not
   enquire for the best inns; public houses were no proper places for them
   that neither took money with them (v. 9), nor expected to receive any
   (v. 8); but they must look out for accommodations in private houses,
   with those that would entertain them well, and expect no other
   recompence for it but a prophet's reward, an apostle's reward, their
   praying and preaching. Note, They that entertain the gospel, must
   neither grudge the expense of it, nor promise themselves to get by it
   in this world. They must enquire, not who is rich, but who is worthy;
   not who is the best gentleman, but who is the best man. Note, Christ's
   disciples, wherever they come, should ask for the good people of the
   place, and be acquainted with them; when we took God for our God, we
   took his people for our people, and like will rejoice in its like. Paul
   in all his travels found out the brethren, if there were any, Acts
   xxviii. 14. It is implied, that if they did enquire who was worthy,
   they might discover them. They that were better than their neighbours
   would be taken notice of, and any one could tell them, there lives an
   honest, sober, good man; for this is a character which, like the
   ointment of the right hand, betrays itself and fills the house with its
   odours. Every body knew where the seer's house was, 1 Sam. ix. 18. [3.]
   In the house of those they found worthy, they must continue; which
   intimates that they were to make so short a stay at each town, that
   they needed not change their lodging, but whatever house providence
   brought them to at first, there they must continue till they left that
   town. They are justly suspected, as having no good design, that are
   often changing their quarters. Note, It becomes the disciples of Christ
   to make the best of that which is, to abide by it, and not be for
   shifting upon every dislike or inconvenience.

   (2.) In strange houses. When they had found the house of one they
   thought worthy, they must at their entrance salute it. "In those common
   civilities, be beforehand with people, in token of your humility. Think
   it not a disparagement, to invite yourselves into a house, nor stand
   upon the punctilio of being invited. Salute the family, [1.] To draw on
   further discourse, and so to introduce your message." (From matters of
   common conversation, we may insensibly pass into that communication
   which is good to the use of edifying.) [2.] "To try whether you are
   welcome or not; you will take notice whether the salutation be received
   with shyness and coldness, or with a ready return. He that will not
   receive your salutation kindly, will not receive your message kindly;
   for he that is unskilful and unfaithful in a little, will also be in
   much, Luke xvi. 10. [3.] To insinuate yourselves into their good
   opinion. Salute the family, that they may see that though you are
   serious, you are not morose." Note, Religion teaches us to be courteous
   and civil, and obliging to all with whom we have to do. Though the
   apostles went out backed with the authority of the Son of God himself,
   yet their instructions were, when they came into a house, not to
   command it, but to salute it; for love's sake rather to beseech, is the
   evangelical way, Philemon 8, 9. Souls are first drawn to Christ with
   the cords of a man, and kept to him by the bands of love, Hos. xi. 4.
   When Peter made the first offer of the gospel to Cornelius, a Gentile,
   Peter was first saluted; see Acts x. 25, for the Gentiles courted that
   which the Jews were courted to.

   When they had saluted the family after a godly sort, they must by the
   return, judge concerning the family, and proceed accordingly. Note, The
   eye of God is upon us, to observe what entertainment we give to good
   people and good ministers; if the house be worthy, let your peace come
   and rest upon it; if not, let it return to you, v. 13. It seems then,
   that after they had enquired for the most worthy (v. 11), it was
   possible they might light upon those that were unworthy. Note, Though
   it is wisdom to hearken to, yet it is folly to rely upon, common report
   and opinion; we ought to use a judgment of discretion, and to see with
   our own eyes. The wisdom of the prudent is himself to understand his
   own way. Now this rule is intended,

   First, For satisfaction to the apostles. The common salutation was,
   Peace be unto you; this, as they used it, was turned into gospel; it
   was the peace of God, the peace of the kingdom of heaven, that they
   wished. Now lest they should make a scruple of pronouncing this
   blessing upon all promiscuously, because many were utterly unworthy of
   it, this is to clear them of that scruple; Christ tells them that this
   gospel prayer (for so it was now become) should be put up for all, as
   the gospel proffer was made to all indefinitely, and that they should
   leave it to God who knows the heart, and every man's true character, to
   determine the issue of it. If the house be worthy, it will reap the
   benefit of your blessing; if not, there is no harm done, you will not
   lose the benefit of it; it shall return to you, as David's prayers for
   his ungrateful enemies did, Ps. xxxv. 13. Note, It becomes us to judge
   charitably of all, to pray heartily for all, and to conduct ourselves
   courteously to all, for that is our part, and then to leave it with God
   to determine what effect it shall have upon them, for that is his part.

   Secondly, For direction to them. "If, upon your salutation, it appear
   that they are indeed worthy, let them have more of your company, and so
   let your peace come upon them; preach the gospel to them, peace by
   Jesus Christ; but if otherwise, if they carry it rudely to you, and
   shut their doors against you, let your peace, as much as in you lies,
   return to you. Retract what you have said, and turn your backs upon
   them; by slighting this, they have made themselves unworthy of the rest
   of your favours, and cut themselves short of them." Note, Great
   blessings are often lost by a neglect seemingly small and
   inconsiderable, when men are in their probation and upon their
   behaviour. Thus Esau lost his birthright (Gen. xxv. 34), and Saul his
   kingdom, 1 Sam. xiii. 13, 14.

   2. They are here directed how to carry it towards those that were
   refusers of them. The case is put (v. 14) of those that would not
   receive them, nor hear their words. The apostles might think, that now
   they had such a doctrine to preach, and such a power to work miracles
   for the confirmation of it, no doubt but they should be universally
   entertained and made welcome: they are, therefore, told before, that
   there would be those that would slight them, and put contempt on them
   and their message. Note, The best and most powerful preachers of the
   gospel must expect to meet with some, that will not so much as give
   them the hearing, nor show them any token of respect. Many turn a deaf
   ear, even to the joyful sound, and will not hearken to the voice of the
   charmers, charm they never so wisely. Observe, "They will not receive
   you, and they will not hear your words." Note, Contempt of the gospel,
   and contempt of gospel ministers, commonly go together, and they will
   either of them be construed into a contempt of Christ, and will be
   reckoned for accordingly.

   Now in this case we have here,

   (1.) The directions given to the apostles what to do. They must depart
   out of that house or city. Note, The gospel will not tarry long with
   those that put it away from them. At their departure they must shake
   off the dust of their feet, [1.] In detestation of their wickedness; it
   was so abominable, that it did even pollute the ground they went upon,
   which must therefore be shaken off as a filthy thing. The apostles must
   have no fellowship nor communion with them; must not so much as carry
   away the dust of their city with them. The work of them that turn aside
   shall not cleave to me, Ps. ci. 3. The prophet was not to eat or drink
   in Bethel, 1 Kings xiii. 9. [2.] As a denunciation of wrath against
   them. It was to signify, that they were base and vile as dust, and that
   God would shake them off. The dust of the apostles' feet, which they
   left behind them, would witness against them, and be brought in as
   evidence, that the gospel had been preached to them, Mark vi. 11.
   Compare Jam. v. 3. See this practised, Acts xiii. 51, xviii. 6. Note,
   They who despise God and his gospel shall be lightly esteemed.

   (2.) The doom passed upon such wilful recusants, v. 15. It shall be
   more tolerable, in the day of judgment, for the land of Sodom, as
   wicked a place as it was. Note, [1.] There is a day of judgment coming,
   when all those that refused the gospel will certainly be called to
   account for it; however they now make a jest of it. They that would not
   hear the doctrine that would save them, shall be made to hear the
   sentence that will ruin them. Their judgment is respited till that day.
   [2.] There are different degrees of punishment in that day. All the
   pains of hell will be intolerable; but some will be more so than
   others. Some sinners sink deeper into hell than others, and are beaten
   with more stripes. [3.] The condemnation of those that reject the
   gospel, will in that day be severer and heavier than that of Sodom and
   Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jude
   7. But that vengeance will come with an aggravation upon those that
   despise the great salvation. Sodom and Gomorrah were exceedingly wicked
   (Gen. xiii. 13), and that which filled up the measure of their iniquity
   was, that they received not the angels that were sent to them, but
   abused them (Gen. xix. 4, 5), and hearkened not to their words, v. 14.
   And yet it will be more tolerable for them than for those who receive
   not Christ's ministers and hearken not to their words. God's wrath
   against them will be more flaming, and their own reflections upon
   themselves more cutting. Son, remember I will sound most dreadfully in
   the ears of such as had a fair offer made them of eternal life, and
   chose death rather. The iniquity of Israel, when God sent them his
   servants the prophets, is represented as, upon that account, more
   heinous than the iniquity of Sodom (Ezek. xvi. 48, 49), much more now
   he sent them his Son, the great Prophet.

Instructions to the Apostles.

   16 Behold, I send you forth as sheep in the midst of wolves: be ye
   therefore wise as serpents, and harmless as doves.   17 But beware of
   men: for they will deliver you up to the councils, and they will
   scourge you in their synagogues;   18 And ye shall be brought before
   governors and kings for my sake, for a testimony against them and the
   Gentiles.   19 But when they deliver you up, take no thought how or
   what ye shall speak: for it shall be given you in that same hour what
   ye shall speak.   20 For it is not ye that speak, but the Spirit of
   your Father which speaketh in you.   21 And the brother shall deliver
   up the brother to death, and the father the child: and the children
   shall rise up against their parents, and cause them to be put to death.
     22 And ye shall be hated of all men for my name's sake: but he that
   endureth to the end shall be saved.   23 But when they persecute you in
   this city, flee ye into another: for verily I say unto you, Ye shall
   not have gone over the cities of Israel, till the Son of man be come.
   24 The disciple is not above his master, nor the servant above his
   lord.   25 It is enough for the disciple that he be as his master, and
   the servant as his lord. If they have called the master of the house
   Beelzebub, how much more shall they call them of his household?   26
   Fear them not therefore: for there is nothing covered, that shall not
   be revealed; and hid, that shall not be known.   27 What I tell you in
   darkness, that speak ye in light: and what ye hear in the ear, that
   preach ye upon the housetops.   28 And fear not them which kill the
   body, but are not able to kill the soul: but rather fear him which is
   able to destroy both soul and body in hell.   29 Are not two sparrows
   sold for a farthing? and one of them shall not fall on the ground
   without your Father.   30 But the very hairs of your head are all
   numbered.   31 Fear ye not therefore, ye are of more value than many
   sparrows.   32 Whosoever therefore shall confess me before men, him
   will I confess also before my Father which is in heaven.   33 But
   whosoever shall deny me before men, him will I also deny before my
   Father which is in heaven.   34 Think not that I am come to send peace
   on earth: I came not to send peace, but a sword.   35 For I am come to
   set a man at variance against his father, and the daughter against her
   mother, and the daughter in law against her mother in law.   36 And a
   man's foes shall be they of his own household.   37 He that loveth
   father or mother more than me is not worthy of me: and he that loveth
   son or daughter more than me is not worthy of me.   38 And he that
   taketh not his cross, and followeth after me, is not worthy of me.   39
   He that findeth his life shall lose it: and he that loseth his life for
   my sake shall find it.   40 He that receiveth you receiveth me, and he
   that receiveth me receiveth him that sent me.   41 He that receiveth a
   prophet in the name of a prophet shall receive a prophet's reward; and
   he that receiveth a righteous man in the name of a righteous man shall
   receive a righteous man's reward.   42 And whosoever shall give to
   drink unto one of these little ones a cup of cold water only in the
   name of a disciple, verily I say unto you, he shall in no wise lose his
   reward.

   All these verses relate to the sufferings of Christ's ministers in
   their work, which they are here taught to expect, and prepare for; they
   are directed also how to bear them, and how to go on with their work in
   the midst of them. This part of the sermon looks further than to their
   present mission; for we find not that they met with any great hardships
   or persecutions while Christ was with them, nor were they well able to
   bear them; but they are here forewarned of the troubles they should
   meet with, when after Christ's resurrection, their commission should be
   enlarged, and the kingdom of heaven, which was not at hand, should be
   actually set up; they dreamed of nothing then, but outward pomp and
   power; but Christ tells them, they must expect greater sufferings than
   they were yet called to; that they should then be made prisoners, when
   they expected to be made princes. It is good to be told what troubles
   we may hereafter meet with, that we may provide accordingly, and may
   not boast, as if we had put off the harness, when we are yet but
   girding it on.

   We have here intermixed, I. Predictions of trouble: and, II.
   Prescriptions of counsel and comfort, with reference to it.

   I. We have here predictions of trouble; which the disciples should meet
   with in their work: Christ foresaw their sufferings as well as his own,
   and yet will have them go on, as he went on himself; and he foretold
   them, not only that the troubles might not be a surprise to them, and
   so a shock to their faith, but that, being the accomplishment of a
   prediction, they might be a confirmation to their faith.

   He tells them what they should suffer, and from whom.

   1. What they should suffer: hard things to be sure; for, Behold, I send
   you forth as sheep in the midst of wolves, v. 16. And what may a flock
   of poor, helpless, unguarded sheep expect, in the midst of a herd of
   ravenous wolves, but to be worried and torn? Note, Wicked men are like
   wolves, in whose nature it is to devour and destroy. God's people, and
   especially his ministers, are like sheep among them, of a contrary
   nature and disposition, exposed to them, and commonly an easy prey to
   them. It looked unkind in Christ to expose them to so much danger, who
   had left all to follow him; but he knew that the glory reserved for his
   sheep, when in the great day they shall be set on his right hand, would
   be a recompence sufficient for sufferings as well as services. They are
   as sheep among wolves, that is frightful; but Christ sends them forth,
   that is comfortable; for he that sends them forth will protect them,
   and bear them out. But that they might know the worst, he tells them
   particularly what they must expect.

   (1.) They must expect to be hated, v. 22. Ye shall be hated for my
   name's sake: that is the root of all the rest, and a bitter root it is.
   Note, Those whom Christ loves, the world hates; as whom the court
   blesses the country curses. If the world hated Christ without a cause
   (John xv. 25), no marvel if it hated those that bore his image and
   served his interests. We hate what is nauseous, and they are counted as
   the offscouring of all things, 1 Cor. iv. 13. We hate what is noxious,
   and they are counted the troublers of the land (1 Kings xviii. 17), and
   the tormentors of their neighbours, Rev. xi. 10. It is grievous to be
   hated, and to be the object of so much ill-will, but it is for thy
   name's sake; which, as it speaks the true reason of the hatred,
   whatever is pretended, so it speaks comfort to them who are thus hated;
   it is for a good cause, and they have a good friend that shares with
   them in it, and takes it to himself.

   (2.) They must expect to be apprehended and arraigned as malefactors.
   Their restless malice is resistless malice, and they will not only
   attempt, but will prevail, to deliver you up to the councils (v. 17,
   18), to the bench of aldermen or justices, that take care of the public
   peace. Note, A deal of mischief is often done to good men, under colour
   of law and justice. In the place of judgment there is wickedness,
   persecuting wickedness, Eccl. iii. 16. They must look for trouble, not
   only from inferior magistrates in the councils, but from governors and
   kings, the supreme magistrates. To be brought before them, under such
   black representations as were commonly made of Christ's disciples, was
   dreadful and dangerous; for the wrath of a king is as the roaring of a
   lion. We find this often fulfilled in the acts of the apostles.

   (3.) They must expect to be put to death (v. 21); They shall deliver
   them to death, to death in state, with pomp and solemnity, when it
   shows itself most as the king of terrors. The malice of the enemies
   rages so high as to inflict this; it is the blood of the saints that
   they thirst after: the faith and patience of the saints stand so firm
   as to expect this; Neither count I my life dear to myself: the wisdom
   of Christ permits it, knowing how to make the blood of the martyrs the
   seal of the truth, and the seed of the church. By this noble army's not
   loving their lives to the death, Satan has been vanquished, and the
   kingdom of Christ and its interests greatly advanced, Rev. xi. 11. They
   were put to death as criminals, so the enemies meant it, but really as
   sacrifices (Phil. ii. 17; 2 Tim. iv. 6); as burnt offerings, sacrifices
   of acknowledgement to the honour of God, and in his truth and cause.

   (4.) They must expect, in the midst of these sufferings, to be branded
   with the most odious and ignominious names and characters that could
   be. Persecutors would be ashamed in this world, if they did not first
   dress up those in bear-skins whom they thus bait, and represent them in
   such colours as may serve to justify such cruelties. The blackest of
   all the ill characters they give them is here stated; they call them
   Beelzebub, the name of the prince of the devils, v. 25. They represent
   them as ringleaders of the interest of the kingdom of darkness, and
   since every one thinks he hates the devil, thus they endeavour to make
   them odious to all mankind. See, and be amazed to see, how this world
   is imposed upon: [1.] Satan's sworn enemies are represented as his
   friends; the apostles, who pulled down the devil's kingdom, were called
   devils. Thus men laid to their charge, not only things which they knew
   not, but things which they abhorred, and were directly contrary to, and
   the reverse of. [2.] Satan's sworn servants would be thought to be his
   enemies, and they never more effectually do his work, than when they
   pretend to be fighting against him. Many times they who themselves are
   nearest akin to the devil, are most apt to father others upon him; and
   those that paint him on others' clothes have him reigning in their own
   hearts. It is well there is a day coming, when (as it follows here, v.
   26) that which is hid will be brought to light.

   (5.) These sufferings are here represented by a sword and division, v.
   34, 35. Think not that I am come to send peace, temporal peace and
   outward prosperity; they thought Christ came to give all his followers
   wealth and power in the world; "no," says Christ, "I did not come with
   a view to give them peace; peace in heaven they may be sure of, but not
   peace on earth." Christ came to give us peace with God, peace in our
   consciences, peace with our brethren, but in the world ye shall have
   tribulation. Note, They mistake the design of the gospel, who think
   their profession of it will secure them from, for it will certainly
   expose them to, trouble in this world. If all the world would receive
   Christ, there would then follow a universal peace, but while there are
   and will be so many that reject him (and those not only the children of
   this world, but the seed of the serpent), the children of God, that are
   called out of the world, must expect to feel the fruits of their
   enmity.

   [1.] Look not for peace, but a sword, Christ came to give the sword of
   the word, with which his disciples fight against the world, and
   conquering work this sword has made (Rev. vi. 4; xix. 21), and the
   sword of persecution, with which the world fights against the
   disciples, being cut to the heart with the sword of the word (Acts vii.
   54), and tormented by the testimony of Christ's witnesses (Rev. xi.
   10), and cruel work this sword made. Christ sent that gospel, which
   gives occasion for the drawing of this sword, and so may be said to
   send this sword; he orders his church into a suffering state for the
   trial and praise of his people's graces, and the filling up of the
   measure of their enemies' sins.

   [2.] Look not for peace, but division (v. 35), I am come to set men at
   variance. This effect of the preaching of the gospel is not the fault
   of the gospel, but of those who do not receive it. When some believe
   the things that are spoken, and others believe them not, the faith of
   those that believe condemns those that believe not, and, therefore,
   they have an enmity against them that believe. Note, the most violent
   and implacable feuds have ever been those that have arisen from
   difference in religion; no enmity like that of the persecutors, no
   resolution like that of the persecuted. Thus Christ tells his disciples
   what they should suffer, and these were hard sayings; if they could
   bear these, they could bear any thing. Note, Christ has dealt fairly
   and faithfully with us, in telling us the worst we can meet with in his
   service; and he would have us deal so with ourselves, in sitting down
   and counting the cost.

   2. They are here told from whom, and by whom, they should suffer these
   hard things. Surely hell itself must be let loose, and devils, those
   desperate and despairing spirits, that have no part nor lot in the
   great salvation, must become incarnate, ere such spiteful enemies could
   be found to a doctrine, the substance of which was good will toward
   men, and the reconciling of the world to God; no, would you think it?
   all this mischief arises to the preachers of the gospel, from those to
   whom they came to preach salvation. Thus the blood-thirsty hate the
   upright, but the just seek his soul (Prov. xxix. 10), and therefore
   heaven is so much opposed on earth, because earth is so much under the
   power of hell, Eph. ii. 2.

   These hard things Christ's disciples must suffer,

   (1.) From men (v. 17). "Beware of men; you will have need to stand upon
   your guard, even against those who are of the same nature with
   you"--such is the depravity and degeneracy of that nature (homo homini
   lupus,--man is a wolf to man), crafty and politic as men, but cruel and
   barbarous as beasts, and wholly divested of the thing called humanity.
   Note, Persecuting rage and enmity turn men into brutes, into devils.
   Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv. 32.
   It is a sad pass that the world is come to, when the best friends it
   has, have need to beware of men. It aggravates the troubles of Christ's
   suffering servants, that they arise from those who are bone of their
   bone, made of the same blood. Persecutors are, in this respect, worse
   than beasts, that they prey upon those of their own kind: Sævis inter
   se convenit ursis--Even savage bears agree among themselves. It is very
   grievous to have men rise up against us (Ps. cxxiv.), from whom we
   might expect protection and sympathy; men, and no more: mere men; men,
   and not saints; natural men (1 Cor. ii. 14); men of this world, Ps.
   xvii. 14. Saints are more than men, and are redeemed from among men,
   and therefore are hated by them. The nature of man, if it be not
   sanctified, is the worst nature in the world next to that of devils.
   They are men, and therefore subordinate, dependent, dying creatures;
   they are men, but they are but men (Ps. ix. 20), and who art thou, that
   thou shouldst be afraid of a man that shall die? Isa. li. 12. Beware of
   the men, so Dr. Hammond; those you are acquainted with, the men of the
   Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 4.

   (2.) From professing men, men that have a form of godliness, and make a
   show of religion. They will scourge you in their synagogues, their
   places of meeting for the worship of God, and for the exercise of their
   church-discipline: so that they looked upon the scourging of Christ's
   ministers to be a branch of their religion. Paul was five times
   scourged in the synagogues, 2 Cor. xi. 24. The Jews, under colour of
   zeal for Moses, were the most bitter persecutors of Christ and
   Christianity, and placed those outrages to the score of their religion.
   Note, Christ's disciples have suffered much from conscientious
   persecutors, that scourge them in their synagogues, cast them out and
   kill them, and think they do God good service (John xvi. 2), and say,
   Let the Lord be glorified, Isa. lxvi. 5; Zech. xi. 4, 5. But the
   synagogue will be so far from consecrating the persecution, that the
   persecution, doubtless, profanes and desecrates the synagogue.

   (3.) From great men, and men in authority. The Jews did not only
   scourge them, which was the utmost their remaining power extended to,
   but when they could go no further themselves, they delivered them up to
   the Roman powers, as they did Christ, John xviii. 30. Ye shall be
   brought before governors and kings (v. 18), who, having more power, are
   in a capacity of doing the more mischief. Governors and kings receive
   their power from Christ (Prov. viii. 15), and should be his servants,
   and his church's protectors and nursing-fathers, but they often use
   their power against him, and are rebels to Christ, and oppressors of
   his church. The kings of the earth set themselves against his kingdom,
   Ps. ii. 1, 2; Acts iv. 25, 26. Note, It has often been the lot of good
   men to have great men for their enemies.

   (4.) From all men (v. 22). Ye shall be hated of all men, of all wicked
   men, and these are the generality of men, for the whole world lies in
   wickedness. So few are there that love, and own, and countenance
   Christ's righteous cause, that we may say, the friends of it are hated
   of all men; they are all gone astray, and, therefore, eat up my people,
   Ps. xiv. 3. As far as the apostasy from God goes, so far the enmity
   against the saints goes; sometimes it appears more general than at
   other times, but there is something of this poison lurking in the
   hearts of all the children of disobedience. The world hates you, for it
   wonders after the beast, Rev. xiii. 3. Every man is a liar, and
   therefore a hater of truth.

   (5.) From those of their own kindred. The brother shall deliver up the
   brother to death, v. 21. A man shall be, upon this account, at variance
   with his own father; nay, and those of the weaker and tenderer sex too
   shall become persecutors and persecuted; the persecuting daughter will
   be against the believing mother, where natural affection and filial
   duty, one would think, should prevent or soon extinguish the quarrel;
   and then, no marvel if the daughter-in-law be against the
   mother-in-law; where, too often, the coldness of love seeks occasion of
   contention, v. 35. In general, a man's foes shall be they of his own
   household (v. 36). They who should be his friends will be incensed
   against him for embracing Christianity, and especially for adhering to
   it when it comes to be persecuted, and will join with his persecutors
   against him. Note, The strongest bonds of relative love and duty have
   often been broken through, by an enmity against Christ and his
   doctrine. Such has been the power of prejudice against the true
   religion, and zeal for a false one, that all other regards, the most
   natural and sacred, the most engaging and endearing, have been
   sacrificed to these Molochs. They who rage against the Lord, and his
   anointed ones, break even these bonds in sunder, and cast away even
   these cords from them, Ps. ii. 2, 3. Christ's spouse suffers hard
   things from the anger of her own mother's children, Cant. i. 6.
   Sufferings from such are more grievous; nothing cuts more than this, It
   was thou, a man, mine equal (Ps. lv. 12, 13); and the enmity of such is
   commonly most implacable; a brother offended is harder to be won than a
   strong city, Prov. xviii. 19. The martyrologies, both ancient and
   modern, are full of instances of this. Upon the whole matter, it
   appears, that all that will live godly in Christ Jesus, must suffer
   persecution; and through many tribulations we must expect to enter into
   the kingdom of God.

   II. With these predictions of trouble, we have here prescriptions of
   counsels and comforts for a time of trial. He sends them out exposed to
   danger indeed, and expecting it, but well armed with instructions and
   encouragements, sufficient to bear them up, and bear them out, in all
   these trials. Let us gather up what he says,

   1. By way of counsel and direction in several things.

   (1.) Be ye wise as serpents, v. 16. "You may be so" (so some take it,
   only as a permission); "you may be as wary as you please, provided you
   be harmless as doves." But it is rather to be taken as a precept,
   recommending to us that wisdom of the prudent, which is to understand
   his way, as useful at all times, but especially in suffering times.
   "Therefore, because you are exposed, as sheep among wolves; be ye wise
   as serpents; not wise as foxes, whose cunning is to deceive others; but
   as serpents, whose policy is only to defend themselves, and to shift
   for their own safety." The disciples of Christ are hated and persecuted
   as serpents, and their ruin is sought, and, therefore, they need the
   serpent's wisdom. Note, It is the will of Christ that his people and
   ministers, being so much exposed to troubles in this world, as they
   usually are, should not needlessly expose themselves, but use all fair
   and lawful means for their own preservation. Christ gave us an example
   of this wisdom, ch. xxi. 24, 25; xxii. 17, 18, 19; John vii. 6, 7;
   besides the many escapes he made out of the hands of his enemies, till
   his hour was come. See an instance of Paul's wisdom, Acts xxiii. 6, 7.
   In the cause of Christ we must sit loose to life and all its comforts,
   but must not be prodigal of them. It is the wisdom of the serpent to
   secure his head, that it may not be broken, to stop his ear to the
   voice of the charmer (Ps. lviii. 4, 5), and to take shelter in the
   clefts of the rocks; and herein we may be wise as serpents. We must be
   wise, not to pull trouble upon our own heads; wise to keep silence in
   an evil time, and not to give offence, if we can help it.

   (2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate;
   not only do nobody any hurt, but bear nobody any ill will; be without
   gall, as doves are; this must always go along with the former." They
   are sent forth among wolves, therefore must be as wise as serpents, but
   they are sent forth as sheep, therefore must be harmless as doves. We
   must be wise, not to wrong ourselves, but rather so than wrong any one
   else; must use the harmlessness of the dove to bear twenty injuries,
   rather than the subtlety of the serpent to offer or to return one.
   Note, It must be the continual care of all Christ's disciples, to be
   innocent and inoffensive in word and deed, especially in consideration
   of the enemies they are in the midst of. We have need of a dove-like
   spirit, when we are beset with birds of prey, that we may neither
   provoke them nor be provoked by them: David coveted the wings of a
   dove, on which to fly away and be at rest, rather than the wings of a
   hawk. The Spirit descended on Christ as a dove, and all believers
   partake of the Spirit of Christ, a dove-like spirit, made for love, not
   for war.

   (3.) Beware of men, v. 17. "Be always upon your guard, and avoid
   dangerous company; take heed what you say and do, and presume not too
   far upon any man's fidelity; be jealous of the most plausible
   pretensions; trust not in a friend, no, not in the wife of thy bosom,"
   Micah vii. 5. Note, It becomes those who are gracious to be cautious,
   for we are taught to cease from man. Such a wretched world do we live
   in, that we know not whom to trust. Ever since our Master was betrayed
   with a kiss, by one of his own disciples, we have need to beware of
   men, of false brethren.

   (4.) Take no thought how or what ye shall speak, v. 19. "When you are
   brought before magistrates, conduct yourselves decently, but afflict
   not yourselves with care how you shall come off. A prudent thought
   there must be, but not an anxious, perplexing, disquieting thought; let
   this care be cast upon God, as well as that--what you shall eat and
   what you shall drink. Do not study to make fine speeches, ad captandam
   benevolentiam--to ingratiate yourselves; affect not quaint expressions,
   flourishes of wit, and laboured periods, which only serve to gild a bad
   cause; the gold of a good one needs it not. It argues a diffidence of
   your cause, to be solicitous in this matter, as if it were not
   sufficient to speak for itself. You know upon what grounds you go, and
   then verbaque prævisam rem non invita sequentur--suitable expressions
   will readily occur." Never any spoke better before governors and kings
   than those three champions, who took no thought before, what they
   should speak: O Nebuchadnezzar, we are not careful to answer thee in
   this matter, Dan. iii. 16. See Ps. cxix. 46. Note, The disciples of
   Christ must be more thoughtful how to do well than how to speak well;
   how to keep their integrity than how to vindicate it. Non magna
   loquimur, sed vivimus--Our lives, not boasting words, form the best
   apology.

   (5.) When they persecute you in this city, flee to another, v. 23.
   "Thus reject them who reject you and your doctrine, and try whether
   others will not receive you and it. Thus shift for your own safety."
   Note, In case of imminent peril, the disciples of Christ may and must
   secure themselves by flight, when God, in his providence, opens to them
   a door of escape. He that flies may fight again. It is no inglorious
   thing for Christ's soldiers to quit their ground, provided they do not
   quit their colours: they may go out of the way of danger, though they
   must not go out of the way of duty. Observe Christ's care of his
   disciples, in providing places of retreat and shelter for them;
   ordering it so, that persecution rages not in all places at the same
   time; but when one city is made too hot for them, another is reserved
   for a cooler shade, and a little sanctuary; a favour to be used and not
   to be slighted; yet always with this proviso, that no sinful, unlawful
   means be used to make the escape; for then it is not a door of God's
   opening. We have many examples to this rule in the history both of
   Christ and his apostles, in the application of all which to particular
   cases wisdom and integrity are profitable to direct.

   (6.) Fear them not (v. 26), because they can but kill the body (v. 28).
   Note, it is the duty and interest of Christ's disciples, not to fear
   the greatest of their adversaries. They who truly fear God, need not
   fear man; and they who are afraid of the least sin, need not be afraid
   of the greatest trouble. The fear of man brings a snare, a perplexing
   snare, that disturbs our peace; an entangling snare, by which we are
   drawn into sin; and, therefore, it must be carefully watched, and
   striven, and prayed against. Be the times never so difficult, enemies
   never so outrageous, and events never so threatening, yet need we not
   fear, yet will we not fear, though the earth be removed, while we have
   so good a God, so good a cause, and so good a hope through grace.

   Yes, this is soon said; but when it comes to the trial, racks and
   tortures, dungeons and galleys, axes and gibbets, fire and faggot, are
   terrible things, enough to make the stoutest heart to tremble, and to
   start back, especially when it is plain, that they may be avoided by a
   few declining steps; and therefore, to fortify us against this
   temptation, we have here,

   [1.] A good reason against this fear, taken from the limited power of
   the enemies; they kill the body, that is the utmost their rage can
   extend to; hitherto they can go, if God permit them, but no further;
   they are not able to kill the soul, nor to do it any hurt, and the soul
   is the man. By this it appears, that the soul does not (as some dream)
   fall asleep at death, nor is deprived of thought and perception; for
   then the killing of the body would be the killing of the soul too. The
   soul is killed when it is separated from God and his love, which is its
   life, and is made a vessel of his wrath; now this is out of the reach
   of their power. Tribulation, distress, and persecution may separate us
   from all the world, but cannot part between us and God, cannot make us
   either not to love him, or not to be loved by him, Rom. viii. 35, 37.
   If, therefore, we were more concerned about our souls, as our jewels,
   we should be less afraid of men, whose power cannot rob us of them;
   they can but kill the body, which would quickly die of itself, not the
   soul, which will enjoy itself and its God in spite of them. They can
   but crush the cabinet: a heathen set the tyrant at defiance with this,
   Tunde capsam Anaxarchi, Anaxarchum nom lædis--you may abuse the case of
   Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is
   untouched. Seneca undertakes to make it out, that you cannot hurt a
   wise and good man, because death itself is no real evil to him. Si
   maximum illud ultra quod nihil habent iratæ leges, aut sævissimi domini
   minantur, in quo imperium suum fortuna consumit, æquo placidoque animo
   accipimus, et scimus mortem malum non esse ob hoc, ne injuriam
   quidem--If with calmness and composure we meet that last extremity,
   beyond which injured laws and merciless tyrants have nothing to
   inflict, and in which fortune terminates her dominion, we know that
   death is not an evil, because it does not occasion the slightest
   injury. Seneca De Constantid.

   [2.] A good remedy against it, and that is, to fear God. Fear him who
   is able to destroy both soul and body in hell. Note, First, Hell is the
   destruction both of soul and body; not of the being of either, but the
   well--being of both; it is the ruin of the whole man; if the soul be
   lost, the body is lost too. They sinned together; the body was the
   soul's tempter to sin, and its tool in sin, and they must eternally
   suffer together. Secondly, This destruction comes from the power of
   God: he is able to destroy; it is a destruction from his glorious power
   (2 Thess. i. 9); he will in it make his power known; not only his
   authority to sentence, but his ability to execute the sentence, Rom.
   ix. 22. Thirdly, God is therefore to be feared, even by the best saints
   in this world. Knowing the terrors of the Lord, we persuade men to
   stand in awe of him. If according to his fear so is his wrath, then
   according to his wrath so should his fear be, especially because none
   knows the power of his anger, Ps. xc. 11. When Adam, in innocency, was
   awed by a threatening, let none of Christ's disciples think that they
   need not the restraint of a holy fear. Happy is the man that fears
   always. The God of Abraham, who was then dead, is called the Fear of
   Isaac, who was yet alive, Gen. xxxi. 42, 53. Fourthly, The fear of God,
   and of his power reigning in the soul, will be a sovereign antidote
   against the fear of man. It is better to fall under the frowns of all
   the world, than under God's frowns, and therefore, as it is most right
   in itself, so it is most safe for us, to obey God rather than men, Acts
   iv. 19. They who are afraid of a man that shall die, forget the Lord
   their Maker, Isa. li. 12, 13; Neh. iv. 14.

   (7.) What I tell you in darkness, that speak ye in light (v. 27);
   "whatever hazards you run, go on with your work, publishing and
   proclaiming the everlasting gospel to all the world; that is your
   business, mind that. The design of the enemies is not merely to destroy
   you, but to suppress that, and, therefore, whatever be the consequence,
   publish that." What I tell you, that speak ye. Note, That which the
   apostles have delivered to us is the same that they received from Jesus
   Christ, Heb. ii. 3. They spake what he told them--that, all that, and
   nothing but that. Those ambassadors received their instructions in
   private, in darkness, in the ear, in corners, in parables. Many things
   Christ spake openly, and nothing in secret varying from what he
   preached in public, John xviii. 20. But the particular instructions
   which he gave his disciples after his resurrection, concerning the
   things pertaining to the kingdom of God, were whispered in the ear
   (Acts i. 3), for then he never showed himself openly. But they must
   deliver their embassy publicly, in the light, and upon the house-tops;
   for the doctrine of the gospel is what all are concerned in (Prov. i.
   20, 21; viii. 2, 3), therefore he that hath ears to hear, let him hear.
   The first indication of the reception of the Gentiles into the church,
   was upon a house-top, Acts x. 9. Note, There is no part of Christ's
   gospel that needs, upon any account, to be concealed; the whole counsel
   of God must be revealed, Acts xx. 27. In never so mixed a multitude let
   it be plainly and fully delivered.

   2. By way of comfort and encouragement. Here is very much said to that
   purpose, and all little enough, considering the many hardships they
   were to grapple with, throughout the course of their ministry, and
   their present weakness, which was such, as that, without some powerful
   support, they could scarcely bear even the prospect of such usage;
   Christ therefore shows them why they should be of good cheer.

   (1.) Here is one word peculiar to their present mission, v. 23. Ye
   shall not have gone over the cities of Israel, till the Son of man be
   come. They were to preach that the kingdom of the Son of man, the
   Messiah, was at hand; they were to pray, Thy kingdom come: now they
   should not have gone over all the cities of Israel, thus praying and
   thus preaching, before that kingdom should come, in the exaltation of
   Christ, and the pouring out of the Spirit. It was a comfort, [1.] That
   what they said should be made good: they said the Son of man is coming,
   and behold, he comes. Christ will confirm the word of his messengers,
   Isa. xlvi. 26. [2.] That it should be made good quickly. Note, It is
   matter of comfort to Christ's labourers, that their working time will
   be short, and soon over; the hireling has his day; the work and warfare
   will in a little time be accomplished. [3.] That then they should be
   advanced to a higher station. When the Son of man comes, they shall be
   endued with greater power from on high; now they were sent forth as
   agents and envoys, but in a little time their commission should be
   enlarged, and they should be sent forth as plenipotentiaries into all
   the world.

   (2.) Here are many words that relate to their work in general, and the
   troubles they were to meet with in it; and they are good words and
   comfortable words.

   [1.] That their sufferings were for a testimony against them and the
   Gentiles, v. 18. When the Jewish consistories transfer you to the Roman
   governors, that they may have you put to death, your being hurried thus
   from one judgment-seat to another, will help to make your testimony the
   more public, and will give you an opportunity of bringing the gospel to
   the Gentiles, as well as to the Jews; nay, you will testify to them,
   and against them, by the very troubles you undergo. Note, God's people,
   and especially God's ministers, are his witnesses (Isa. xliii. 10), not
   only in their doing work, but in their suffering work. Hence they are
   called martyrs--witnesses for Christ, that his truths are of undoubted
   certainty and value; and, being witnesses for him, they are witnesses
   against those who oppose him and his gospel. The sufferings of the
   martyrs, as they witness to the truth of the gospel they profess, so
   they are testimonies of the enmity of their persecutors, and both ways
   they are a testimony against them, and will be produced in evidence in
   the great day, when the saints shall judge the world; and the reason of
   the sentence will be, Inasmuch as ye did it unto these, ye did it unto
   me. Now if their sufferings be a testimony, how cheerfully should they
   be borne! for the testimony is not finished till those come, Rev. xi.
   7. If they be Christ's witnesses, they shall be sure to have their
   charges borne.

   [2.] That upon all occasions they should have God's special presence
   with them, and the immediate assistance of his Holy Spirit,
   particularly when they should be called out to bear their testimony
   before governors and kings; it shall be given you (said Christ) in that
   same hour what ye shall speak. Christ's disciples were chosen from
   among the foolish of the world, unlearned and ignorant men, and,
   therefore, might justly distrust their own abilities, especially when
   they were called before great men. When Moses was sent to Pharaoh, he
   complained, I am not eloquent, Exod. iv. 10. When Jeremiah was set over
   the kingdoms, he objected, I am but a child, Jer. i. 6, 10. Now, in
   answer to this suggestion, First, they are here promised that it should
   be given them, nor some time before, but in that same hour, what they
   should speak. They shall speak extempore, and yet shall speak as much
   to the purpose, as if it had been never so well studied. Note, When God
   calls us out to speak for him, we may depend upon him to teach us what
   to say; even then, when we labour under the greatest disadvantages and
   discouragements. Secondly, They are here assured, that the blessed
   Spirit should draw up their plea for them. It is not ye that speak, but
   the Spirit of your Father, which speaketh in you, v. 20. They were not
   left to themselves upon such an occasion, but God undertook for them;
   his Spirit of wisdom spoke in them, as sometimes his providence
   wonderfully spoke for them, and by both together they were manifested
   in the consciences even of their persecutors. God gave them an ability,
   not only to speak to the purpose, but what they did say, to say it with
   holy zeal. The same Spirit that assisted them in the pulpit, assisted
   them at the bar. They cannot but come off well, who have such an
   advocate; to whom God says, as he did to Moses (Exod. iv. 12), Go, and
   I will be with thy mouth, and with thy heart.

   [3.] That he that endures to the end shall be saved, v. 22. Here it is
   very comfortable to consider, First, that there will be an end of these
   troubles; they may last long, but will not last always. Christ
   comforted himself with this, and so may his followers; The things
   concerning me have an end, Luke xxii. 37. Dabit Deus his quoque
   finem--These also will God bring to a termination. Note, A believing
   prospect of the period of our troubles, will be of great use to support
   us under them. The weary will be at rest, when the wicked cease from
   troubling, Job iii. 17. God will give an expected end, Jer. xxix. 11.
   The troubles may seem tedious, like the days of a hireling, but,
   blessed be God, they are not everlasting. Secondly, That while they
   continue, they may be endured; as they are not eternal, so they are not
   intolerable; they may be borne, and borne to the end, because the
   sufferers shall be borne up under them, in everlasting arms: The
   strength shall be according to the day, 1 Cor. x. 13. Thirdly,
   Salvation will be the eternal recompence of all those that endure to
   the end. The weather stormy, and the way foul, but the pleasure of home
   will make amends for all. A believing regard to the crown of glory has
   been in all ages the cordial and support of suffering saints, 2 Cor.
   iv. 16; 17, 18; Heb. x. 34. This is not only an encouragement to us to
   endure, but an engagement to endure to the end. They who endure but
   awhile, and in time of temptation fall away, have run in vain, and lose
   all that they have attained; but they who persevere, are sure of the
   prize, and they only. Be faithful unto death, and then thou shalt have
   the crown of life.

   [4.] That whatever hard usage the disciples of Christ meet with, it is
   no more than what their Master met with before (v. 24, 25). The
   disciple is not above his master. We find this given them as a reason,
   why they should not hesitate to perform the meanest duties, no, not
   washing one another's feet. John xiii. 16. Here it is given as a
   reason, why they should not stumble at the hardest sufferings. They are
   reminded of this saying, John xv. 20. It is a proverbial expression,
   The servant is not better than his master, and, therefore, let him not
   expect to fare better. Note, First, Jesus Christ is our Master, our
   teaching Master, and we are his disciples, to learn of him; our ruling
   master, and we are his servants to obey him: He is Master of the house,
   oikodespotes, has a despotic power in the church, which is his family.
   Secondly, Jesus Christ our Lord and Master met with very hard usage
   from the world; they called him Beelzebub, the god of flies, the name
   of the chief of the devils, with whom they said he was in league. It is
   hard to say which is here more to be wondered at, the wickedness of men
   who thus abused Christ, or the patience of Christ, who suffered himself
   to be thus abused; that he who was the God of glory should be
   stigmatized as the god of flies; the King of Israel, as the god of
   Ekron; the Prince of light and life, as the prince of the powers of
   death and darkness; that Satan's greatest Enemy and Destroyer should be
   run down as his confederate, and yet endure such contradiction of
   sinners. Thirdly, The consideration of the ill treatment which Christ
   met with in the world, should engage us to expect and prepare for the
   like, and to bear it patiently. Let us not think it strange, if they
   who hated him hate his followers, for his sake; nor think it hard if
   they who are shortly to be made like him in glory, be now made like him
   in sufferings. Christ began in the bitter cup, let us be willing to
   pledge him; his bearing the cross made it easy for us.

   [5.] That there is nothing covered that shall not be revealed, v. 26.
   We understand this, First, Of the revealing of the gospel to all the
   world. "Do you publish it (v. 27), for it shall be published. The
   truths which are now, as mysteries, hid from the children of men, shall
   all be made known, to all nations, in their own language," Acts ii. 11.
   The ends of the earth must see this salvation. Note, It is a great
   encouragement to those who are doing Christ's work, that it is a work
   which shall certainly be done. It is a plough which God will speed. Or,
   Secondly, Of the clearing up of the innocency of Christ's suffering
   servants, that are called Beelzebub; their true character is now
   invidiously disguised with false colours, but however their innocency
   and excellency are now covered, they shall be revealed; sometimes it is
   in a great measure done in this world, when the righteousness of the
   saints is made, by subsequent events, to shine forth as the light:
   however it will be done at the great day, when their glory shall be
   manifested to all the world, angels and men, to whom they are now made
   spectacles, 1 Cor. iv. 9. All their reproach shall be rolled away, and
   their graces and services, that are now covered, shall be revealed, 1
   Cor. iv. 5. Note, It is matter of comfort to the people of God, under
   all the calumnies and censures of men, that there will be a
   resurrection of names as well as of bodies, at the last day, when the
   righteous shall shine forth as the sun. Let Christ's ministers
   faithfully reveal his truths, and then leave it to him, in due time, to
   reveal their integrity.

   [6.] That the providence of God is in a special manner conversant about
   the saints, in their suffering, v. 29-31. It is good to have recourse
   to our first principles, and particularly to the doctrine of God's
   universal providence, extending itself to all the creatures, and all
   their actions, even the smallest and most minute. The light of nature
   teaches us this, and it is comfortable to all men, but especially to
   all good men, who can in faith call this God their Father, and for whom
   he has a tender concern. See here,

   First, The general extent of providence to all the creatures, even the
   least, and least considerable, to the sparrows, v. 29. These little
   animals are of so small account, that one of them is not valued; there
   must go two to be worth a farthing (nay, you shall have five for a
   halfpenny, Luke xii. 6), and yet they are not shut out of the divine
   care; One of them shall not fall to the ground without your Father:
   That is, 1. They do not light on the ground for food, to pick up a
   grain of corn, but your heavenly Father, by his providence, laid it
   ready for them. In the parallel place, Luke xii. 6, it is thus
   expressed, Not one of them is forgotten before God, forgotten to be
   provided for; he feedeth them, ch. vi. 26. Now he that feeds the
   sparrows, will not starve the saints. 2. They do not fall to the ground
   by death, either a natural or a violent death, without the notice of
   God: though they are so small a part of the creation, yet even their
   death comes within the notice of the divine providence; much more does
   the death of his disciples. Observe, The birds that soar above, when
   they die, fall to the ground; death brings the highest to the earth.
   Some think that Christ here alludes to the two sparrows that were used
   in cleansing the leper (Lev. xiv. 4-6); the two birds in the margin are
   called sparrows; of these one was killed, and so fell to the ground,
   the other was let go. Now it seemed a casual thing which of the two was
   killed; the persons employed took which they pleased, but God's
   providence designed, and determined which. Now this God, who has such
   an eye to the sparrows, because they are his creatures, much more will
   have an eye to you, who are his children. If a sparrow die not without
   your Father, surely a man does not,--a Christian,--a minister,--my
   friend, my child. A bird falls not into the fowler's net, nor by the
   fowler's shot, and so comes not to be sold in the market, but according
   to the direction of providence; your enemies, like subtle fowlers, lay
   snares for you, and privily shoot at you, but they cannot take you,
   they cannot hit you, unless God give them leave. Therefore be not
   afraid of death, for your enemies have no power against you, but what
   is given them from above. God can break their bows and snares (Ps.
   xxxviii. 12-15; lxiv. 4, 7), and make our souls to escape as a bird
   (Ps. cxxiv. 7); Fear ye not, therefore, v. 31. Note, There is enough in
   the doctrine of God's providence to silence all the fears of God's
   people: Ye are of more value than many sparrows. All men are so, for
   the other creatures were made for man, and put under his feet (Ps.
   viii. 6-8); much more the disciples of Jesus Christ, who are the
   excellent ones of the earth, however contemned, as if not worth one
   sparrow.

   Secondly, The particular cognizance which providence takes of the
   disciples of Christ, especially in their sufferings (v. 30), But the
   very hairs of your head are all numbered. This is a proverbial
   expression, denoting the account which God takes and keeps of all the
   concernments of his people, even of those that are most minute, and
   least regarded. This is not to be made a matter of curious enquiry, but
   of encouragement to live in a continual dependence upon God's
   providential care, which extends itself to all occurrences, yet without
   disparagement to the infinite glory, or disturbance to the infinite
   rest, of the Eternal Mind. If God numbers their hairs, much more does
   he number their heads, and take care of their lives, their comforts,
   their souls. It intimates, that God takes more care of them, than they
   do of themselves. They who are solicitous to number their money, and
   goods, and cattle, yet were never careful to number their hairs, which
   fall and are lost, and they never miss them: but God numbers the hairs
   of his people, and not a hair of their head shall perish (Luke xxi.
   18); not the least hurt shall be done them, but upon a valuable
   consideration: so precious to God are his saints, and their lives and
   deaths!

   [7.] That he will shortly, in the day of triumph, own those who now own
   him, in the day of trial, when those who deny him shall be for ever
   disowned and rejected by him, v. 32, 33. Note, First, It is our duty,
   and if we do it, it will hereafter be our unspeakable honour and
   happiness, to confess Christ before men. 1. It is our duty, not only to
   believe in Christ, but to profess that faith, in suffering for him,
   when we are called to it, as well as in serving him. We must never be
   ashamed of our relation to Christ, our attendance on him, and our
   expectations from him: hereby the sincerity of our faith, is evidenced,
   his name glorified, and others edified. 2. However this may expose us
   to reproach and trouble now, we shall be abundantly recompensed for
   that, in the resurrection of the just, when it will be our unspeakable
   honour and happiness to hear Christ say (what would we more?) "Him will
   I confess, though a poor worthless worm of the earth; this is one of
   mine, one of my friends and favourites, who loved me and was beloved by
   me; the purchase of my blood, the workmanship of my Spirit; I will
   confess him before my Father, when it will do him the most service; I
   will speak a good word for him, when he appears before my Father to
   receive his doom; I will present him, will represent him to my Father."
   Those who honour Christ he will thus honour. They honour him before
   men; that is a poor thing: he will honour them before his Father; that
   is a great thing. Secondly, It is a dangerous thing for any to deny and
   disown Christ before men; for they who so do will be disowned by him in
   the great day, when they have most need of him: he will not own them
   for his servants who would not own him for their master: I tell you, I
   know you not, ch. vii. 23. In the first ages of Christianity, when for
   a man to confess Christ was to venture all that was dear to him in this
   world, it was more a trial of sincerity, than it was afterwards, when
   it had secular advantages attending it.

   [8.] That the foundation of their discipleship was laid in such a
   temper and disposition, as would make sufferings very light and easy to
   them; and it was upon the condition of a preparedness for suffering,
   that Christ took them to be his followers, v. 37-39. He told them at
   first, that they were not worthy of him, if they were not willing to
   part with all for him. Men hesitate not at those difficulties which
   necessarily attend their profession, and which they counted upon, when
   they undertook that profession; and they will either cheerfully submit
   to those fatigues and troubles, or disclaim the privileges and
   advantages of their profession. Now, in the Christian profession, they
   are reckoned unworthy the dignity and felicity of it, that put not such
   a value upon their interest in Christ, as to prefer that before any
   other interests. They cannot expect the gains of a bargain, who will
   not come up to the terms of it. Now thus the terms are settled; if
   religion be worth any thing, it is worth every thing: and, therefore,
   all who believe the truth of it, will soon come up to the price of it;
   and they who make it their business and bliss, will make every thing
   else to yield to it. They who like not Christ on these terms, may leave
   him at their peril. Note, It is very encouraging to think, that
   whatever we leave, or lose, or suffer for Christ, we do not make a hard
   bargain for ourselves. Whatever we part with for this pearl of price,
   we may comfort ourselves with this persuasion, that it is well worth
   what we give for it. The terms are, that we must prefer Christ.

   First, Before our nearest and dearest relations; father or mother, son
   or daughter. Between these relations, because there is little room left
   for envy, there is commonly more room for love, and, therefore, these
   are instanced, as relations which are most likely to affect us.
   Children must love their parents, and parents must love their children;
   but if they love them better than Christ, they are unworthy of him. As
   we must not be deterred from Christ by the hatred of our relations
   which he spoke of (v. 21, 35, 36), so we must not be drawn from him, by
   their love. Christians must be as Levi, who said to his father, I have
   not seen him, Deut. xxxiii. 9.

   Secondly, Before our ease and safety. We must take up our cross and
   follow him, else we are not worthy of him. Here observe, 1. They who
   would follow Christ, must expect their cross and take it up. 2. In
   taking up the cross, we must follow Christ's example, and bear it as he
   did. 3. It is a great encouragement to us, when we meet with crosses,
   that in bearing them we follow Christ, who has showed us the way; and
   that if we follow him faithfully, he will lead us through sufferings
   like him, to glory with him.

   Thirdly, Before life itself, v. 39. He that findeth his life shall lose
   it; he that thinks he had found it when he has saved it, and kept it,
   by denying Christ, shall lose it in an eternal death; but he that
   loseth his life for Christ's sake, that will part with it rather than
   deny Christ, shall find it, to his unspeakable advantage, an eternal
   life. They are best prepared for the life to come, that sit most loose
   to this present life.

   [9.] That Christ himself would so heartily espouse their cause, as to
   show himself a friend to all their friends, and to repay all the
   kindnesses that should at any time be bestowed upon them, v. 40-42. He
   that receiveth you, receiveth me.

   First, It is here implied, that though the generality would reject
   them, yet they should meet with some who would receive and entertain
   them, would bid the message welcome to their hearts, and the messengers
   to their houses, for the sake of it. Why was the gospel market made,
   but that if some will not, others will. In the worst of times there is
   a remnant according to the election of grace. Christ's ministers shall
   not labour in vain.

   Secondly, Jesus Christ takes what is done to his faithful ministers,
   whether in kindness or in unkindness, as done to himself, and reckons
   himself treated as they are treated. He that receiveth you, receiveth
   me. Honour or contempt put upon an ambassador reflects honour or
   contempt upon the prince that sends him, and ministers are ambassadors
   for Christ. See how Christ may still be entertained by those who would
   testify their respects to him; his people and ministers we have always
   with us; and he is with them always, even to the end of the world. Nay,
   the honour rises higher, He that receiveth me, receiveth him that sent
   me. Not only Christ takes it as done to himself, but through Christ God
   does so too. By entertaining Christ's ministers, they entertain not
   angels unawares, but Christ, nay, and God himself, and unawares too, as
   appears, ch. xxv. 37. When saw we thee an hungered?

   Thirdly, That though the kindness done to Christ's disciples be never
   so small, yet if there be occasion for it, and ability to do no more,
   it shall be accepted, though it be but a cup of cold water given to one
   of these little ones, v. 42. They are little ones, poor and weak, and
   often stand in need of refreshment, and glad of the least. The
   extremity may be such, that a cup of cold water may be a great favour.
   Note, Kindnesses shown to Christ's disciples are valued in Christ's
   books, not according to the cost of the gift, but according to the love
   and affection of the giver. On that score the widow's mite not only
   passed current, but was stamped high, Luke xxi. 3, 4. Thus they who are
   truly rich in graces may be rich in good works, though poor in the
   world.

   Fourthly, That kindness to Christ's disciples which he will accept,
   must be done with an eye to Christ, and for his sake. A prophet must be
   received in the name of a prophet, and a righteous man in the name of a
   righteous man, and one of those little ones in the name of a disciple;
   not because they are learned, or witty, nor because they are our
   relations or neighbours, but because they are righteous, and so bear
   Christ's image; because they are prophets and disciples, and so are
   sent on Christ's errand. It is a believing regard to Christ that puts
   an acceptable value upon the kindnesses done to his ministers. Christ
   does not interest himself in the matter, unless we first interest him
   in it. Ut tibi debeam aliquid pro eo quod præstas, debes non tantum
   mihi præstare, sed tanquam mihi--If you wish me to feel an obligation
   to you for any service you render, you must not only perform the
   service, but you must convince me that you do it for my sake. Seneca.
     __________________________________________________________________

M A T T H E W.

  CHAP. XI.

   In this chapter we have, I. The constant and unwearied diligence of our
   Lord Jesus in his great work of preaching the gospel, ver. 1. II. His
   discourse with the disciples of John concerning his being the Messiah,
   ver. 2-6. III. The honourable testimony that Christ bore to John
   Baptist, ver. 7-15. IV. The sad account he gives of that generation in
   general, and of some particular places with reference to the success,
   both of John's ministry and of his own, ver. 16-24. V. His thanksgiving
   to his Father for the wise and gracious method he had taken in
   revealing the great mysteries of the gospel, ver. 25, 26. VI. His
   gracious call and invitation of poor sinners to come to him, and to be
   ruled, and taught, and saved by him, ver. 27-30. No Where have we more
   of the terror of gospel woes for warning to us, or of the sweetness of
   gospel grace for encouragement to us, than in this chapter, which sets
   before us life and death, the blessing and the curse.

John's Disciples Come to Christ.

   1 And it came to pass, when Jesus had made an end of commanding his
   twelve disciples, he departed thence to teach and to preach in their
   cities.   2 Now when John had heard in the prison the works of Christ,
   he sent two of his disciples,   3 And said unto him, Art thou he that
   should come, or do we look for another?   4 Jesus answered and said
   unto them, Go and show John again those things which ye do hear and
   see:   5 The blind receive their sight, and the lame walk, the lepers
   are cleansed, and the deaf hear, the dead are raised up, and the poor
   have the gospel preached to them.   6 And blessed is he, whosoever
   shall not be offended in me.

   The first verse of this chapter some join to the foregoing chapter, and
   make it (not unfitly) the close of that.

   1. The ordination sermon which Christ preached to his disciples in the
   foregoing chapter is here called his commanding them. Note, Christ's
   commissions imply commands. Their preaching of the gospel was not only
   permitted them, but it was enjoined them. It was not a thing respecting
   which they were left at their liberty, but necessity was laid upon
   them, 1 Cor. ix. 16. The promises he made them are included in these
   commands, for the covenant of grace is a word which he hath commanded,
   Ps. cv. 8. He made an end of commanding, etelesendiatasson. Note, The
   instructions Christ gives are full instructions. He goes through with
   his work.

   2. When Christ had said what he had to say to his disciples, he
   departed thence. It should seem they were very loth to leave their
   Master, till he departed and separated himself from them; as the nurse
   withdraws the hand, that the child may learn to go by itself. Christ
   would now teach them how to live, and how to work, without his bodily
   presence. It was expedient for them, that Christ should thus go away
   for awhile, that they might be prepared for his long departure, and
   that, by the help of the Spirit, their own hands might be sufficient
   for them (Deut. xxxiii. 7), and they might not be always children. We
   have little account of what they did now pursuant to their commission.
   They went abroad, no doubt; probably into Judea (for in Galilee the
   gospel had been mostly preached hitherto), publishing the doctrine of
   Christ, and working miracles in his name: but still in a more immediate
   dependence upon him, and not being long from him; and thus they were
   trained up, by degrees, for their great work.

   3. Christ departed, to teach and preach in the cities whither he sent
   his disciples before him to work miracles (ch. x. 1-8), and so to raise
   people's expectations, and to make way for his entertainment. Thus was
   the way of the Lord prepared; John prepared it by bringing people to
   repentance, but he did no miracles. The disciples go further, they work
   miracles for confirmation. Note, Repentance and faith prepare people
   for the blessings of the kingdom of heaven, which Christ gives.
   Observe, When Christ empowered them to work miracles, he employed
   himself in teaching and preaching, as if that were the more honourable
   of the two. That was but in order to do this. Healing the sick was the
   saving of bodies, but preaching the gospel was to the saving of souls.
   Christ had directed his disciples to preach (ch. x. 7), yet he did not
   leave off preaching himself. He set them to work, not for his own ease,
   but for the ease of the country, and was not the less busy for
   employing them. How unlike are they to Christ, who yoke others only
   that they may themselves be idle! Note, the increase and multitude of
   labourers in the Lord's work should be made not an excuse for our
   negligence, but an encouragement to our diligence. The more busy others
   are, the more busy we should be, and all little enough, so much work is
   there to be done. Observe, he went to preach in their cities, which
   were populous places; he cast the net of the gospel where there were
   most fish to be enclosed. Wisdom cries in the cities (Prov. i. 21), at
   the entry of the city (Prov. viii. 3), in the cities of the Jews, even
   of them who made light of him, who notwithstanding had the first offer.

   What he preached we are not told, but it was probably to the same
   purpose with his sermon on the mount. But here is next recorded a
   message which John Baptist sent to Christ, and his return to it, v.
   2-6. We heard before that Jesus heard of John's sufferings, ch. iv. 12.
   Now we are told that John, in prison, hears of Christ's doings. He
   heard in the prison the works of Christ; and no doubt he was glad to
   hear of them, for he was a true friend of the Bridegroom, John iii. 29.
   Note, When one useful instrument is laid aside, God knows how to raise
   up many others in the stead of it. The work went on, though John was in
   prison, and it added no affliction, but a great deal of consolation, to
   his bonds. Nothing more comfortable to God's people in distress, than
   to hear of the works of Christ; especially to experience them in their
   own souls. This turns a prison into a palace. Some way or other Christ
   will convey the notices of his love to those that are in trouble for
   conscience sake. John could not see the works of Christ, but he heard
   of them with pleasure. And blessed are they who have not seen, but only
   heard, and yet have believed.

   Now John Baptist, hearing of Christ's works, sent two of his disciples
   to him; and what passed between them and him we have here an account
   of. Here is,

   I. The question they had to propose to him: Art thou he that should
   come, or do we look for another? This was a serious and important
   question; Art thou the Messiah promised, or not? Art thou the Christ?
   Tell us. 1. It is taken for granted that the Messiah should come. It
   was one of the names by which he was known to the Old-Testament saints,
   he that cometh or shall come, Ps. cxviii. 26. He is now come, but there
   is another coming of his which we still expect. 2. They intimate, that
   if this be not he, they would look for another. Note, We must not be
   weary of looking for him that is to come, nor ever say, we will not
   more expect him till we come to enjoy him. Though he tarry, wait for
   him, for he that shall come will come, though not in our time. 3. They
   intimate likewise, that if they be convinced that this is he, they will
   not be sceptics, they will be satisfied, and will look for no other. 4.
   They therefore ask, Art thou he? John had said for his part, I am not
   the Christ, John i. 20. Now, (1.) Some think that John sent this
   question for his own satisfaction. It is true he had borne a noble
   testimony to Christ; he had declared him to be the Son of God (John i.
   34), the Lamb of God (v. 29), and he that should baptize with the Holy
   Ghost (v. 33), and sent of God (John iii. 34), which were great things.
   But he desired to be further and more fully assured, that he was the
   Messiah that had been so long promised and expected. Note, In matters
   relating to Christ and our salvation by him, it is good to be sure.
   Christ appeared not in that external pomp and power in which it was
   expected he should appear; his own disciples stumbled at this, and
   perhaps John did so; Christ saw something of this at the bottom of this
   enquiry, when he said, blessed is he who shall not be offended in me.
   Note, It is hard, even for good men, to bear up against vulgar errors.
   (2.) John's doubt might arise from his own present circumstances. He
   was a prisoner, and might be tempted to think, if Jesus be indeed the
   Messiah, whence is it that I, his friend and forerunner, am brought
   into this trouble, and am left to be so long in it, and he never looks
   after me, never visits me, nor sends to me, enquires not after me, does
   nothing either to sweeten my imprisonment or hasten my enlargement?
   Doubtless there was a good reason why our Lord Jesus did not go to John
   in prison, lest there should seem to have been a compact between them:
   but John construed it into a neglect, and it was perhaps a shock to his
   faith in Christ. Note, [1.] Where there is true faith, yet there may be
   a mixture of unbelief. The best are not always alike strong. [2.]
   Troubles for Christ, especially when they continue long unrelieved, are
   such trials of faith as sometimes prove too hard to be borne up
   against. [3.] The remaining unbelief of good men may sometimes, in an
   hour of temptation, strike at the root, and call in question the most
   fundamental truths which were thought to be well settled. Will the Lord
   cast off for ever? But we will hope that John's faith did not fail in
   this matter, only he desired to have it strengthened and confirmed.
   Note, The best saints have need of the best helps they can get for the
   strengthening of their faith, and the arming of themselves against
   temptations to infidelity. Abraham believed, and yet desired a sign
   (Gen. xv. 6, 8), so did Gideon, Judg. vi. 36. But, (3.) Others think
   that John sent his disciples to Christ with this question, not so much
   for his own satisfaction as for theirs. Observe, Though he was a
   prisoner they adhered to him, attended on him, and were ready to
   receive instructions from him; they loved him, and would not leave him.
   Now, [1.] They were weak in knowledge, and wavering in their faith, and
   needed instruction and confirmation; and in this matter they were
   somewhat prejudiced; being jealous for their master, they were jealous
   of our Master; they were loth to acknowledge Jesus to be the Messiah,
   because he eclipsed John, and are loth to believe their own master when
   they think he speaks against himself and them. Good men are apt to have
   their judgments blessed by their interest. Now John would have their
   mistakes rectified, and wished them to be as well satisfied as he
   himself was. Note, The strong ought to consider the infirmities of the
   weak, and to do what they can to help them: and such as we cannot help
   ourselves we should send to those that can. When thou art converted,
   strengthen thy brethren. [2.] John was all along industrious to turn
   over his disciples to Christ, as from the grammar-school to the
   academy. Perhaps he foresaw his death approaching, and therefore would
   bring his disciples to be better acquainted with Christ, under whose
   guardianship he must leave them. Note, Ministers' business is to direct
   every body to Christ. And those who would know the certainty of the
   doctrine of Christ, must apply themselves to him, who is come to give
   an understanding. They who would grow in grace must be inquisitive.

   II. Here is Christ's answer to this question, v. 4-6. It was not so
   direct and express, as when he said, I that speak unto thee am he; but
   it was a real answer, an answer in fact. Christ will have us to spell
   out the convincing evidences of gospel truths, and to take pains in
   digging for knowledge.

   1. He points them to what they heard and saw, which they must tell
   John, that he might from thence take occasion the more fully to
   instruct and convince them out of their own mouths. Go and tell him
   what you hear and see. Note, Our senses may and ought to be appealed to
   in those things that are their proper objects. Therefore the popish
   doctrine of the real presence agrees not with the truth as it is in
   Jesus; for Christ refers us to the things we hear and see. Go and tell
   John,

   (1.) What you see of the power of Christ's miracles; you see how, by
   the word of Jesus, the blind receive their sight, the lame walk, &c.
   Christ's miracles were done openly, and in the view of all; for they
   feared not the strongest and most impartial scrutiny. Veritas no quærit
   angulos--Truth seeks not concealment. They are to be considered, [1.]
   As the acts of a divine power. None but the God of nature could thus
   overrule and outdo the power of nature. It is particularly spoken of as
   God's prerogative to open the eyes of the blind, Ps. cxlvi. 8. Miracles
   are therefore the broad seal of heaven, and the doctrine they are
   affixed to must be of God, for his power will never contradict his
   truth; nor can it be imagined that he should set his seal to a lie;
   however lying wonders may be vouched for in proof of false doctrines,
   true miracles evince a divine commission; such Christ's were, and they
   leave no room to doubt that he was sent of God, and that his doctrine
   was his that sent him. [2.] As the accomplishment of a divine
   prediction. It was foretold (Isa. xxxv. 5, 6), that our God should
   come, and that then the eyes of the blind should be opened. Now if the
   works of Christ agree with the words of the prophet, as it is plain
   they do, then no doubt but this is our God whom we have waited for, who
   shall come with a recompence; this is he who is so much wanted.

   (2.) Tell him what you hear of the preaching of his gospel, which
   accompanies his miracles. Faith, though confirmed by seeing, comes by
   hearing. Tell him, [1.] That the poor preach the gospel; so some read
   it. It proves Christ's divine mission, that those whom he employed in
   founding his kingdom were poor men, destitute of all secular
   advantages, who, therefore, could never have carried their point, if
   they had not been carried on by a divine power. [2.] That the poor have
   the gospel preached to them. Christ's auditory is made up of such as
   the scribes and Pharisees despised, and looked upon with contempt, and
   the rabbies would not instruct, because they were notable to pay them.
   The Old-Testament prophets were sent mostly to kings and princes, but
   Christ preached to the congregations of the poor. It was foretold that
   the poor of the flock should wait upon him, Zech. xi. 11. Note,
   Christ's gracious condescensions and compassions to the poor, are an
   evidence that it was he that should bring to the world the tender
   mercies of our God. It was foretold that the Son of David should be the
   poor man's King, Ps. lxxii. 2, 4, 12, 13. Or we may understand it, not
   so much of the poor of the world, as the poor in spirit, and so that
   scripture is fulfilled, Isa. lxi. 1, He hath anointed me to preach glad
   tidings to the meek. Note, It is a proof of Christ's divine mission
   that his doctrine is gospel indeed; good news to those who are truly
   humbled in sorrow for their sins, and truly humble in the denial of
   self; to them it is accommodated, for whom God always declared he had
   mercy in store. [3.] That the poor receive the gospel, and are wrought
   upon by it, they are evangelized, they receive and entertain the
   gospel, are leavened by it, and delivered into it as into a mould.
   Note, The wonderful efficacy of the gospel is a proof of its divine
   original. The poor are wrought upon by it. The prophets complained of
   the poor, that they knew not the way of the Lord, Jer. v. 4. They could
   do no good upon them; but the gospel of Christ made its way into their
   untutored minds.

   2. He pronounces a blessing on those that were not offended in him, v.
   6. So clear are these evidences of Christ's mission, that they who are
   not wilfully prejudiced against him, and scandalized in him (so the
   word is), cannot but receive his doctrine, and so be blessed in him.
   Note, (1.) There are many things in Christ which they who are ignorant
   and unthinking are apt to be offended at, some circumstances for the
   sake of which they reject the substance of his gospel. The meanness of
   his appearance, his education at Nazareth, the poverty of his life, the
   despicableness of his followers, the slights which the great men put
   upon him, the strictness of his doctrine, the contradiction it gives to
   flesh and blood, and the sufferings that attend the profession of his
   name; these are things that keep many from him, who otherwise cannot
   but see much of God in him. Thus he is set for the fall of many, even
   in Israel (Luke ii. 34), a Rock of offence, 1 Pet. ii. 8. (2.) They are
   happy who get over these offences. Blessed are they. The expression
   intimates, that it is a difficult thing to conquer these prejudices,
   and a dangerous thing not to conquer them; but as to those, who,
   notwithstanding this opposition, to believe in Christ, their faith will
   be found so much the more, to praise, and honour, and glory.

Christ's Testimony of John.

   7 And as they departed, Jesus began to say unto the multitudes
   concerning John, What went ye out into the wilderness to see? A reed
   shaken with the wind?   8 But what went ye out for to see? A man
   clothed in soft raiment? behold, they that wear soft clothing are in
   kings' houses.   9 But what went ye out for to see? A prophet? yea, I
   say unto you, and more than a prophet.   10 For this is he, of whom it
   is written, Behold, I send my messenger before thy face, which shall
   prepare thy way before thee.   11 Verily I say unto you, Among them
   that are born of women there hath not risen a greater than John the
   Baptist: notwithstanding he that is least in the kingdom of heaven is
   greater than he.   12 And from the days of John the Baptist until now
   the kingdom of heaven suffereth violence, and the violent take it by
   force.   13 For all the prophets and the law prophesied until John.
   14 And if ye will receive it, this is Elias, which was for to come.
   15 He that hath ears to hear, let him hear.

   We have here the high encomium which our Lord Jesus gave of John the
   Baptist; not only to revive his honour, but to revive his work. Some of
   Christ's disciples might perhaps take occasion from the question John
   sent, to reflect upon him, as weak and wavering, and inconsistent with
   himself, to prevent which Christ gives him this character. Note, It is
   our duty to consult the reputation of our brethren, and not only to
   remove, but to obviate and prevent, jealousies and ill thoughts of
   them; and we must take all occasions, especially such as discover any
   thing of infirmity, to speak well of those who are praiseworthy, and to
   give them that fruit of their hands. John the Baptist, when he was upon
   the stage, and Christ in privacy and retirement, bore testimony to
   Christ; and now that Christ appeared publicly, and John was under a
   cloud, he bore testimony to John. Note, They who have a confirmed
   interest themselves, should improve it for the helping of the credit
   and reputation of others, whose character claims it, but whose temper
   or present circumstances put them out of the way of it. This is giving
   honour to whom honour is due. John had abased himself to honour Christ
   (John iii. 20, 30, ch. iii. 11), had made himself nothing, that Christ
   might be All, and now Christ dignifies him with this character. Note,
   They who humble themselves shall be exalted, and those that honour
   Christ he will honour; those that confess him before men, he will
   confess, and sometimes before men too, even in this world. John had now
   finished his testimony, and now Christ commends him. Note, Christ
   reserves honour for his servants when they have done their work, John
   xii. 26.

   Now concerning this commendation of John, observe,

   I. That Christ spoke thus honourably of John, not in the hearing of
   John's disciples, but as they departed, just after they were gone, Luke
   vii. 24. He would not so much as seem to flatter John, nor have these
   praises of him reported to him. Note, Though we must be forward to give
   to all their due praise for their encouragement, yet we must avoid
   every thing that looks like flattery, or may be in danger of puffing
   them up. They who in other things are mortified to the world, yet
   cannot well bear their own praise. Pride is a corrupt humour, which we
   must not feed either in others or in ourselves.

   II. That what Christ said concerning John, was intended not only for
   his praise, but for the people's profit, to revive the remembrance of
   John's ministry, which had been well attended, but which was now (as
   other such things used to be) strangely forgotten: they did for a
   season, and but for a season, rejoice in his light, John v. 35. "Now,
   consider, what went ye out into the wilderness to see? Put this
   question to yourselves." 1. John preached in the wilderness, and
   thither people flocked in crowds to him, though in a remote place, and
   an inconvenient one. If teachers be removed into corners, it is better
   to go after them than to be without them. Now if his preaching was
   worth taking so much pains to hear it, surely it was worth taking some
   care to recollect it. The greater the difficulties we have broken
   through to hear the word, the more we are concerned to profit by it. 2.
   They went out to him to see him; rather to feed their eyes with the
   unusual appearance of his person, than to feed their souls with his
   wholesome instructions; rather for curiosity than for conscience. Note,
   Many that attend on the word come rather to see and be seen, than to
   learn and be taught, to have something to talk of, than to be made wise
   to salvation. Christ puts it to them, what went ye out to see? Note,
   They who attend on the word will be called to an account, what their
   intentions and what their improvements were. We think when the sermon
   is done, the care is over; no, then the greatest of the care begins. It
   will shortly be asked, "What business had you such a time at such an
   ordinance? What brought you thither? Was it custom or company, or was
   it a desire to honour God and get good? What have you brought thence?
   What knowledge, and grace, and comfort? What went you to see?" Note,
   When we go to read and hear the word, we should see that we aim right
   in what we do.

   III. Let us see what the commendation of John was. They know not what
   answer to make to Christ's question; well, says Christ, "I will tell
   you what a man John the Baptist was."

   1. "He was a firm, resolute man, and not a reed shaken with the wind;
   you have been so in your thoughts of him, but he was not so. He was not
   wavering in his principles, nor uneven in his conversation; but was
   remarkable for his steadiness and constant consistency with himself."
   They who are weak as reeds will be shaken as reeds; but John was strong
   in spirit, Eph. iv. 14. When the wind of popular applause on the one
   hand blew fresh and fair, when the storm of Herod's rage on the other
   hand grew fierce and blustering, John was still the same, the same in
   all weathers. The testimony he had borne to Christ was not the
   testimony of a reed, of a man who was of one mind to-day, and of
   another to-morrow; it was not a weather-cock testimony; no, his
   constancy in it is intimated (John i. 20); he confessed and denied not,
   but confessed, and stood to it afterwards, John iii. 28. And therefore
   this question sent by his disciples was not to be construed into any
   suspicion of the truth of what he had formerly said: therefore the
   people flocked to him, because he was not as a reed. Note, There is
   nothing lost in the long run by an unshaken resolution to go on with
   our work, neither courting the smiles, nor fearing the frowns of men.

   2. He was a self-denying man, and mortified to this world. "Was he a
   man clothed in soft raiment? If so, you would not have gone into the
   wilderness to see him, but to the court. You went to see one that had
   his raiment of camel's hair, and a leathern girdle about his loins; his
   mien and habit showed that he was dead to all the pomps of the world
   and the pleasures of sense; his clothing agreed with the wilderness he
   lived in, and the doctrine he preached there, that of repentance. Now
   you cannot think that he who was such a stranger to the pleasures of a
   court, should be brought to change his mind by the terrors of a prison,
   and now to question whether Jesus be the Messiah or not!" Note, they
   who have lived a life of mortification, are least likely to be driven
   off from their religion by persecution. He was not a man clothed in
   soft raiment; such there are, but they are in kings' houses. Note, It
   becomes people in all their appearances to be consistent with their
   character and their situation. They who are preachers must not affect
   to look like courtiers; nor must they whose lot is cast in common
   dwellings, be ambitious of the soft clothing which they wear who are in
   kings' houses. Prudence teaches us to be of a piece. John appeared
   rough and unpleasant, yet they flocked after him. Note, The remembrance
   of our former zeal in attending on the word of God, should quicken us
   to, and in, our present work: let it not be said that we have done and
   suffered so many things in vain, have run in vain and laboured in vain.

   3. His greatest commendation of all was his office and ministry, which
   was more his honour than any personal endowments or qualifications
   could be; and therefore this is most enlarged upon in a full encomium.

   (1.) He was a prophet, yea, and more than a prophet (v. 9); so he said
   of him who was the great Prophet, to whom all the prophets bear
   witness. John said of himself, he was not that prophet, that great
   prophet, the Messiah himself; and now Christ (a very competent Judge)
   says of him, that he was more than a prophet. He owned himself inferior
   to Christ, and Christ owned him superior to all other prophets.
   Observe, The forerunner of Christ was not a king, but a prophet, lest
   it should seem that the kingdom of the Messiah had been laid in earthly
   power; but his immediate forerunner was, as such, a transcendent
   prophet, more than an Old-Testament prophet; they all did virtuously,
   but John excelled them all; they saw Christ's day at a distance, and
   their vision was yet for a great while to come; but John saw the day
   dawn, he saw the sun rise, and told the people of the Messiah, as one
   that stood among them. They spake of Christ, but he pointed to him;
   they said, A virgin shall conceive: he said, Behold the Lamb of God!

   (2.) He was the same that was predicted to be Christ's forerunner (v.
   10); This is he of whom it is written. He was prophesied of by the
   other prophets, and therefore was greater than they. Malachi prophesied
   concerning John, Behold, I send my messenger before thy face. Herein
   some of Christ's honour was put upon him, that the Old-Testament
   prophets spake and wrote of him; and this honour have all the saints,
   that their names are written in the Lamb's book of life. It was great
   preferment to John above all the prophets, that he was Christ's
   harbinger. He was a messenger sent on a great errand; a messenger, one
   among a thousand, deriving his honour from his whose messenger he was:
   he is my messenger sent of God. His business was to prepare Christ's
   way, to dispose people to receive the Saviour, by discovering to them
   their sin and misery, and their need of a Saviour. This he had said of
   himself (John i. 23) and now Christ said it of him; intending hereby
   not only to put an honour upon John's ministry, but to revive people's
   regard to it, as making way for the Messiah. Note, Much of the beauty
   of God's dispensations lies in their mutual connection and coherence,
   and the reference they have one to another. That which advanced John
   above the Old-Testament prophets was, that he went immediately before
   Christ. Note, The nearer any are to Christ, the more truly honourable
   they are.

   (3.) There was not a greater born of women than John the Baptist, v.
   11. Christ knew how to value persons according to the degrees of their
   worth, and he prefers John before all that went before him, before all
   that were born of women by ordinary generation. Of all that God had
   raised up and called to any service in his church, John is the most
   eminent, even beyond Moses himself; for he began to preach the gospel
   doctrine of remission of sins to those who are truly penitent; and he
   had more signal revelations from heaven than any of them had; for he
   saw heaven opened, and the Holy Ghost descend. He also had great
   success in his ministry; almost the whole nation flocked to him: none
   rose on so great a design, or came on so noble an errand, as John did,
   or had such claims to a welcome reception. Many had been born of women
   that made a great figure in the world, but Christ prefers John before
   them. Note, Greatness is not to be measured by appearances and outward
   splendour, but they are the greatest men who are the greatest saints,
   and the greatest blessings, who are, as John was, great in the sight of
   the Lord, Luke i. 15.

   Yet this high encomium of John has a surprising limitation,
   notwithstanding, he that is least in the kingdom of heaven is greater
   than he. [1.] In the kingdom of glory. John was a great and good man,
   but he was yet in a state of infirmity and imperfection, and therefore
   came short of glorified saints, and the spirits of just men made
   perfect. Note, First, There are degrees of glory in heaven, some that
   are less than others there; though every vessel is alike full, all are
   not alike large and capacious. Secondly, The least saint in heaven is
   greater, and knows more, and loves more, and does more in praising God,
   and receives more from him, than the greatest in this world. The saints
   on earth are excellent ones (Ps. xvi. 3), but those in heaven are much
   more excellent; the best in this world are lower than the angels (Ps.
   viii. 5), the least there are equal with the angels, which should make
   us long for that blessed state, where the weak shall be as David, Zech.
   xii. 8. [2.] By the kingdom of heaven here, is rather to be understood
   the kingdom of grace, the gospel dispensation in the perfection of its
   power and purity; and ho mikroteros--he that is less in that is greater
   than John. Some understand it of Christ himself, who was younger than
   John, and, in the opinion of some, less than John, who always spoke
   diminishingly of himself; I am a worm, and no man, yet greater than
   John; so it agrees with what John the Baptist said (John i. 15), He
   that cometh after me is preferred before me. But it is rather to be
   understood of the apostles and ministers of the New Testament, the
   evangelical prophets; and the comparison between them and John is not
   with respect to their personal sanctity, but to their office; John
   preached Christ coming, but they preached Christ not only come, but
   crucified and glorified. John came to the dawning of the gospel-day,
   and therein excelled the foregoing prophets, but he was taken off
   before the noon of that day, before the rending of the veil, before
   Christ's death and resurrection, and the pouring out of the Spirit; so
   that the least of the apostles and evangelists, having greater
   discoveries made to them, and being employed in a greater embassy, is
   greater than John. John did no miracles; the apostles wrought many. The
   ground of this preference is laid in the preference of the
   New-Testament dispensation to that of the Old Testament. Ministers of
   the New Testament therefore excel, because their ministration does so,
   2 Cor. iii. 6, &c. John was a maximum quod sic--the greatest of his
   order; he went to the utmost that the dispensation he was under would
   allow; but minimum maximi est majus maximo minimi--the least of the
   highest order is superior to the first of the lowest; a dwarf upon a
   mountain sees further than a giant in the valley. Note, All the true
   greatness of men is derived from, and denominated by, the gracious
   manifestation of Christ to them. The best men are no better than he is
   pleased to make them. What reason have we to be thankful that our lot
   is cast in the days of the kingdom of heaven, under such advantages of
   light and love! And the greater the advantages, the greater will the
   account be, if we receive the grace of God in vain.

   (4.) The great commendation of John the Baptist was, that God owned his
   ministry, and made it wonderfully successful for the breaking of the
   ice, and the preparing of people for the kingdom of heaven. From the
   days of the first appearing of John the Baptist, until now (which was
   not much above two years), a great deal of good was done; so quick was
   the motion when it came near to Christ the Centre; The kingdom of
   heaven suffereth violence--biazetai-vim patitur, like the violence of
   an army taking a city by storm, or of a crowd bursting into a house, so
   the violent take it by force. The meaning of this we have in the
   parallel place, Luke xvi. 16. Since that time the kingdom of God is
   preached, and every man presseth into it. Multitudes are wrought upon
   by the ministry of John, and become his disciples. And it is

   [1.] An improbable multitude. Those strove for a place in this kingdom,
   that one would think had no right nor title to it, and so seemed to be
   intruders, and to make a tortuous entry, as our law calls it, a
   wrongful and forcible one. When the children of the kingdom are
   excluded out of it, and many come into it from the east and the west,
   then it suffers violence. Compare this with ch. xxi. 31, 32. The
   publicans and harlots believed John, whom the scribes and Pharisees
   rejected, and so went into the kingdom of God before them, took it over
   their heads, while they trifled. Note, It is no breach of good manners
   to go to heaven before our betters: and it is a great commendation of
   the gospel from the days of its infancy, that it has brought many to
   holiness that were very unlikely.

   [2.] An importunate multitude. This violence denotes a strength, and
   vigour, and earnestness of desire and endeavour, in those who followed
   John's ministry, else they would not have come so far to attend upon
   it. It shows us also, what fervency and zeal are required of all those
   who design to make heaven of their religion. Note, They who would enter
   into the kingdom of heaven must strive to enter; that kingdom suffers a
   holy violence; self must be denied, the bent and bias, the frame and
   temper, of the mind must be altered; there are hard sufferings to be
   undergone, a force to be put upon the corrupt nature; we must run, and
   wrestle, and fight, and be in an agony, and all little enough to win
   such a prize, and to get over such opposition from without and from
   within. The violent take it by force. They who will have an interest in
   the great salvation are carried out towards it with a strong desire,
   will have it upon any terms, and not think them hard, nor quit their
   hold without a blessing, Gen. xxxii. 26. They who will make their
   calling and election sure must give diligence. The kingdom of heaven
   was never intended to indulge the ease of triflers, but to be the rest
   of them that labour. It is a blessed sight; Oh that we could see a
   greater number, not with an angry contention thrusting others out of
   the kingdom of heaven, but with a holy contention thrusting themselves
   into it!

   (5.) The ministry of John was the beginning of the gospel, as it is
   reckoned, Mark i. 1; Acts i. 22. This is shown here in two things:

   [1.] In John the Old Testament dispensation began to die, v. 13. So
   long that ministration continued in full force and virtue, but then it
   began to decline. Though the obligation of the law of Moses was not
   removed till Christ's death, yet the discoveries of the Old Testament
   began to be superseded by the more clear manifestation of the kingdom
   of heaven as at hand. Because the light of the gospel (as that of
   nature) was to precede and make way for its law, therefore the
   prophecies of the Old Testament came to an end (finis perficiens, not
   interficiens--an end of completion, not of duration), before the
   precepts of it; so that when Christ says, all the prophets and the law
   prophesied until John, he shows us, First, How the light of the Old
   Testament was set up; it was set up in the law and the prophets, who
   spoke, though darkly, of Christ and his kingdom. Observe, The law is
   said to prophesy, as well as the prophets, concerning him that was to
   come. Christ began at Moses (Luke xxiv. 27); Christ was foretold by the
   dumb signs of the Mosaic work, as well as by the more articulate voices
   of the prophets, and was exhibited, not only in the verbal predictions,
   but in the personal and real types. Blessed be God that we have both
   the New-Testament doctrine to explain the Old-Testament prophecies, and
   the Old-Testament prophecies to confirm and illustrate the
   New-Testament doctrine (Heb. i. 1); like the two cherubim, they look at
   each other. The law was given by Moses long ago, and there had been no
   prophets for three hundred years before John, and yet they are both
   said to prophecy until John, because the law was still observed, and
   Moses and the prophets still read. Note, The scripture is teaching to
   this day, though the penmen of it are gone. Moses and the prophets are
   dead; the apostles and evangelists are dead (Zech. i. 5), but the word
   of the Lord endures for ever (1 Pet. i. 25); the scripture is speaking
   expressly, though the writers are silent in the dust. Secondly, How
   this light was laid aside: when he says, they prophesied until John, he
   intimates, that their glory was eclipsed by the glory which excelled;
   their predictions superseded by John's testimony, Behold the Lamb of
   God! Even before the sun rises, the morning light makes candles to
   shine dim. Their prophecies of a Christ to come became out of date,
   when John said, He is come.

   [2.] In him the New-Testament day began to dawn; for (v. 14) This is
   Elias, that was for to come. John was as the loop that coupled the two
   Testaments; as Noah was Fibula utriusque mundi--the link connecting
   both worlds, so was he utriusque Testamenti--the link connecting both
   Testaments. The concluding prophecy of the Old Testament was, Behold, I
   will send you Elijah, Mal. iv. 5, 6. Those words prophesied until John,
   and then, being turned into a history, they ceased to prophecy. First,
   Christ speaks of it as a great truth, that John the Baptist is the
   Elias of the New Testament; not Elias in propria persona--in his own
   person, as the carnal Jews expected; he denied that (John i. 21), but
   one that should come in the spirit and power of Elias (Luke i. 17),
   like him in temper and conversation, that should press repentance with
   terrors, and especially as it is in the prophecy, that should turn the
   hearts of the fathers to the children. Secondly, He speaks of it as a
   truth, which would not be easily apprehended by those whose
   expectations fastened upon the temporal kingdom of the Messiah, and
   introductions to it agreeable. Christ suspects the welcome of it, if ye
   will receive it. Not but that it was true, whether they would receive
   it or not, but he upbraids them with their prejudices, that they were
   backward to receive the greatest truths that were opposed to their
   sentiments, though never so favourable to their interests. Or, "If you
   will receive him, or if you will receive the ministry of John as that
   of the promised Elias, he will be an Elias to you, to turn you and
   prepare you for the Lord," Note, Gospel truths are as they are
   received, a savour of life or death. Christ is a Saviour, and John an
   Elias, to those who will receive the truth concerning them.

   Lastly, Our Lord Jesus closes this discourse with a solemn demand of
   attention (v. 15): He that hath ears to hear, let him hear; which
   intimates, that those things were dark and hard to be understood, and
   therefore needed attention, but of great concern and consequence, and
   therefore well deserved it. "Let all people take notice of this, if
   John be the Elias prophesied of, then certainly here is a great
   revolution on foot, the Messiah's kingdom is at the door, and the world
   will shortly be surprised into a happy change. These are things which
   require your serious consideration, and therefore you are all concerned
   to hearken to what I say." Note, The things of God are of great and
   common concern: every one that has ears to hear any thing, is concerned
   to hear this. It intimates, that God requires no more from us but the
   right use and improvement of the faculties he has already given us. He
   requires those to hear that have ears, those to use their reason that
   have reason. Therefore people are ignorant, not because they want
   power, but because they want will; therefore they do not hear, because,
   like the deaf adder, they stop their ears.

Christ Reproaches Chorazin, &c..

   16 But whereunto shall I liken this generation? It is like unto
   children sitting in the markets, and calling unto their fellows,   17
   And saying, We have piped unto you, and ye have not danced; we have
   mourned unto you, and ye have not lamented.   18 For John came neither
   eating nor drinking, and they say, He hath a devil.   19 The Son of man
   came eating and drinking, and they say, Behold a man gluttonous, and a
   winebibber, a friend of publicans and sinners. But wisdom is justified
   of her children.   20 Then began he to upbraid the cities wherein most
   of his mighty works were done, because they repented not:   21 Woe unto
   thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works,
   which were done in you, had been done in Tyre and Sidon, they would
   have repented long ago in sackcloth and ashes.   22 But I say unto you,
   It shall be more tolerable for Tyre and Sidon at the day of judgment,
   than for you.   23 And thou, Capernaum, which art exalted unto heaven,
   shalt be brought down to hell: for if the mighty works, which have been
   done in thee, had been done in Sodom, it would have remained until this
   day.   24 But I say unto you, That it shall be more tolerable for the
   land of Sodom in the day of judgment, than for thee.

   Christ was going on in the praise of John the Baptist and his ministry,
   but here stops on a sudden, and turns that to the reproach of those who
   enjoyed both that, and the ministry of Christ and his apostles too, in
   vain. As to that generation, we may observe to whom he compares them
   (v. 16-19), and as to the particular places he instances in, we may
   observe with whom he compares them, v. 20-24.

   I. As to that generation, the body of the Jewish people at that time.
   There were many indeed that pressed into the kingdom of heaven; but the
   generality continued in unbelief and obstinacy. John was a great and
   good man, but the generation in which his lot was cast was as barren
   and unprofitable as could be, and unworthy of him. Note, The badness of
   the places where good ministers live serves for a foil to their beauty.
   It was Noah's praise that he was righteous in his generation. Having
   commended John, he condemns those who had him among them, and did not
   profit by his ministry. Note, The more praise-worthy the people are, if
   they slight him, and so it will be found in the day of account.

   This our Lord Jesus here sets forth in a parable, yet speaks as if he
   were at a loss to find out a similitude proper to represent this,
   Whereunto shall I liken this generation? Note, There is not a greater
   absurdity than that which they are guilty of who have good preaching
   among them, and are never the better for it. It is hard to say what
   they are like. The similitude is taken from some common custom among
   the Jewish children at their play, who, as is usual with children,
   imitated the fashions of grown people at their marriages and funerals,
   rejoicing and lamenting; but being all a jest, it made no impression;
   no more did the ministry either of John the Baptist or of Christ upon
   that generation. He especially reflects on the scribes and Pharisees,
   who had a proud conceit of themselves; therefore to humble them he
   compares them to children, and their behaviour to children's play.

   The parable will be best explained by opening it and the illustration
   of it together in these five observations.

   Note, 1. The God of heaven uses a variety of proper means and methods
   for the conversion and salvation of poor souls; he would have all men
   to be saved, and therefore leaves no stone unturned in order to it. The
   great thing he aims at, is the melting of our wills into a compliance
   with the will of God, and in order to this the affecting of us with the
   discoveries he has made of himself. Having various affections to be
   wrought upon, he uses various ways of working upon them, which though
   differing one from another, all tend to the same thing, and God is in
   them all carrying on the same design. In the parable, this is called
   his piping to us, and his mourning to us; he hath piped to us in the
   precious promises of the gospel, proper to work upon hope, and mourned
   to us in the dreadful threatenings of the law, proper to work upon
   fear, that he might frighten us out of our sins and allure us to
   himself. He had piped to us in gracious and merciful providences,
   mourned to us in calamitous, afflicting providences, and has set the
   one over against the other. He has taught his ministers to change their
   voice (Gal. iv. 20); sometimes to speak in thunder from mount Sinai,
   sometimes in a still small voice from mount Sion.

   In the explanation of the parable is set forth the different temper of
   John's ministry and of Christ's, who were the two great lights of that
   generation.

   (1.) On the one hand, John came mourning to them, neither eating nor
   drinking; not conversing familiarly with people, nor ordinarily eating
   in company, but alone, in his cell in the wilderness, where his meat
   was locusts and wild honey. Now this, one would think, should work upon
   them; for such an austere, mortified life as this, was very agreeable
   to the doctrine he preached: and that minister is most likely to do
   good, whose conversation is according to his doctrine; and yet the
   preaching even of such a minister is not always effectual.

   (2.) On the other hand, the Son of man came eating and drinking, and so
   he piped unto them. Christ conversed familiarly with all sorts of
   people, not affecting any peculiar strictness or austerity; he was
   affable and easy of access, not shy of any company, was often at
   feasts, both with Pharisees and publicans, to try if this would win
   upon those who were not wrought upon by John's reservedness: those who
   were not awed by John's frowns, would be allured by Christ's smiles;
   from whom St. Paul learned to be come all things to all men, 1 Cor. ix.
   22. Now our Lord Jesus, by his freedom, did not at all condemn John,
   any more than John did condemn him, though their deportment was so very
   different. Note, Though we are never so clear in the goodness of our
   own practice, yet we must not judge of others by it. There may be a
   great diversity of operations, where it is the same God that worketh
   all in all (1 Cor. xii. 6), and this various manifestation of the
   Spirit is given to every man to profit withal, v. 7. Observe
   especially, that God's ministers are variously gifted: the ability and
   genius of some lie one way, of others, another way: some are
   Boanerges--sons of thunder; others, Barnabeses--sons of consolation;
   yet all these worketh that one and the self-same Spirit (1 Cor. xii.
   11), and therefore we ought not to condemn either, but to praise both,
   and praise God for both, who thus tries various ways of dealing with
   persons of various tempers, that sinners may be either made pliable or
   left inexcusable, so that, whatever the issue is, God will be
   glorified.

   Note, 2. The various methods which God takes for the conversion of
   sinners, are with many fruitless and ineffectual: "Ye have not danced,
   ye have not lamented; you have not been suitably affected either with
   the one or with the other." Particular means have, as in medicine,
   their particular intentions, which must be answered, particular
   impressions, which must be submitted to, in order to the success of the
   great and general design; now if people will be neither bound by laws,
   nor invited by promises, nor frightened by threatenings, will neither
   be awakened by the greatest things, nor allured by the sweetest things,
   nor startled by the most terrible things, nor be made sensible by the
   plainest things; if they will hearken to the voice neither of
   scripture, nor reason, nor experience, nor providence, nor conscience,
   nor interest, what more can be done? The bellows are burned, the lead
   is consumed, the founder melteth in vain; reprobate silver shall men
   call them, Jer. vi. 29. Ministers' labour is bestowed in vain (Isa.
   xlix. 4), and, which is a much greater loss, the grace of God received
   in vain, 2 Cor. vi. 1. Note, It is some comfort to faithful ministers,
   when they see little success of their labours, that it is no new thing
   for the best preachers and the best preaching in the world to come
   short of the desired end. Who has believed our report? If from the
   blood of the slain, from the fat of the mighty, the bow of those great
   commanders, Christ and john, returned so often empty (2 Sam. i. 22), no
   marvel if ours do so, and we prophecy to so little purpose upon dry
   bones.

   Note, 3. That commonly those persons who do not profit by the means of
   grace, are perverse, and reflect upon the ministers by whom they enjoy
   those means; and because they do not get good themselves, they do all
   the hurt they can to others, by raising and propagating prejudices
   against the word, and the faithful preachers of it. Those who will not
   comply with God, and walk after him, confront him, and walk contrary to
   him. So this generation did; because they were resolved not to believe
   Christ and John, and to own them, as they ought to have done, for the
   best of men, they set themselves to abuse them, and to represent them
   as the worst. (1.) As for John the Baptist, they say, He has a devil.
   They imputed his strictness and reservedness to melancholy, and some
   kind or degree of a possession of Satan. "Why should we heed him? he is
   a poor hypochondriacal man, full of fancies, and under the power of a
   crazed imagination." (2.) As for Jesus Christ, they imputed his free
   and obliging conversation to the more vicious habit of luxury and
   flesh-pleasing: Behold a gluttonous man and a wine-bibber. No
   reflection could be more foul and invidious; it is the charge against
   the rebellious son (Deut. xxi. 20), He is a glutton and a drunkard; yet
   none could be more false and unjust; for Christ pleased not himself
   (Rom. xv. 3), nor did ever any man live such a life of self-denial,
   mortification, and contempt of the world, as Christ lived: he that was
   undefiled, and separate from sinners, is here represented as in league
   with them, and polluted by them. Note, The most unspotted innocency,
   and the most unparalleled excellency, will not always be a fence
   against the reproach of tongues: nay, a man's best gifts and best
   actions, which are both well intended and well calculated for
   edification, may be made the matter of his reproach. The best of our
   actions may become the worst of our accusations, as David's fasting,
   Ps. lxix. 10. It was true in some sense, that Christ was a Friend to
   publicans and sinners, the best Friend they ever had, for he came into
   the world to save sinners, great sinners, even the chief; so he said
   very feelingly, who had been himself not a publican and sinner, but a
   Pharisee and sinner; but this is, and will be to eternity, Christ's
   praise, and they forfeited the benefit of it who thus turned it to his
   reproach.

   Note, 4. That the cause of this great unfruitfulness and perverseness
   of people under the means of grace, is that they are like children
   sitting in the markets; they are foolish as children, froward as
   children, mindless and playful as children; would they but show
   themselves men in understanding, there would be some hopes of them. The
   market-place they sit in is to some a place of idleness (ch. xx. 3); to
   others a place of worldly business (James iv. 13); to all a place of
   noise or diversion; so that if you ask the reason why people get so
   little good by the means of grace, you will find it is because they are
   slothful and trifling, and do not love to take pains; or because their
   heads, and hands, and hearts are full of the world, the cares of which
   choke the word, and choke their souls at last ( Ezek. xxxiii. 31; Amos
   viii. 5); and they study to divert their own thoughts from every thing
   that is serious. Thus in the markets they are, and there they sit; in
   these things their hearts rest, and by them they resolve to abide.

   Note, 5. Though the means of grace be thus slighted and abused by many,
   by the most, yet there is a remnant that through grace do improve them,
   and answer the designs of them, to the glory of God, and the good of
   their own souls. But wisdom is justified of her children. Christ is
   Wisdom; in him are hid treasures of wisdom; the saints are the children
   God has given him, Heb. ii. 13. The gospel is wisdom, it is the wisdom
   from above: true believers are begotten again by it, and born from
   above too; they are wise children, wise for themselves, and their true
   interests; not like the foolish children that sat in the markets. These
   children of wisdom justify wisdom; they comply with the designs of
   Christ's grace, answer the intentions of it, and are suitably affected
   with, and impressed by, the various methods it takes, and so evidence
   the wisdom of Christ in taking these methods. This is explained, Luke
   vii. 29. The publicans justified God, being baptized with the baptism
   of John, and afterwards embracing the gospel of Christ. Note, The
   success of the means of grace justifies the wisdom of God in the choice
   of these means, against those who charge him with folly therein. The
   cure of every patient, that observes the physician's orders, justifies
   the wisdom of the physician: and therefore Paul is not ashamed of the
   gospel of Christ, because, whatever it is to others, to them that
   believe it is the power of God unto salvation, Rom. i. 16. When the
   cross of Christ, which to others is foolishness and a stumbling-block,
   is to them that are called the wisdom of God and the power of God (1
   Cor. i. 23, 24), so that they make the knowledge of that the summit of
   their ambition (1 Cor. ii. 2), and the efficacy of that the crown of
   their glorying (Gal. vi. 14), here is wisdom justified of her children.
   Wisdom's children are wisdom's witnesses in the world (Isa. xliii. 10),
   and shall be produced as witnesses in that day, when wisdom, that is
   now justified by the saints, shall be glorified in the saints, and
   admired in all them that believe, 2 Thess. i. 10. If the unbelief of
   some reproach Christ by giving him the lie, the faith of others shall
   honour him by setting to its seal that he is true, and that he also is
   wise, 1 Cor. i. 25. Whether we do it or not, it will be done; not only
   God's equity, but his wisdom, will be justified when he speaks, when he
   judges.

   Well, this is the account Christ gives of that generation, and that
   generation is not passed away, but remains in a succession of the like;
   for as it was then, it has been since and is still; some believe the
   things which are spoken, and some believe not, Acts xxviii. 24.

   II. As to the particular places in which Christ was most conversant.
   What he said in general of that generation, he applied in particular to
   those places, to affect them. Then began he to upbraid them, v. 20. He
   began to preach to them long before (ch. iv. 17), but he did not begin
   to upbraid till now. Note, Rough and unpleasing methods must not be
   taken, till gentler means have first been used. Christ is not apt to
   upbraid; he gives liberally, and upbraideth not, till sinners by their
   obstinacy extort it from him. Wisdom first invites, but when her
   invitations are slighted, then she upbraids, Prov. i. 20, 24. Those do
   not go in Christ's method, who begin with upbraidings. Now observe,

   1. The sin charged upon them; not any against the moral law, then an
   appeal would have lain to the gospel, which would have relieved, but a
   sin against the gospel, the remedial law, and that is impenitency: this
   was it he upbraided them with, or reproached them for, as the most
   shameful, ungrateful thing that could be, that they repented not. Note,
   Wilful impenitency is the great damning sin of multitudes that enjoy
   the gospel, and which (more than any other) sinners will be upbraided
   with to eternity. The great doctrine that both John the Baptist, and
   Christ, and the apostles preached, was repentance; the great thing
   designed, both in the piping and in the mourning, was to prevail with
   people to change their minds and ways, to leave their sins and turn to
   God; and this they would not be brought to. He does not say, because
   they believed not (for some kind of faith many of them had) that Christ
   was a Teacher come from God; but because they repented not: their faith
   did not prevail to the transforming of their hearts, and the reforming
   of their lives. Christ reproved them for their other sins, that he
   might lead them to repentance; but when they repented not, He upbraided
   them with that, as their refusal to be healed: He upbraided them with
   it, that they might upbraid themselves, and might at length see the
   folly of it, as that which alone makes the sad case a desperate one,
   and the wound incurable.

   2. The aggravation of the sin; they were the cities in which most of
   his mighty works were done; for thereabouts his principal residence had
   been for some time. Note, Some places enjoy the means of grace in
   greater plenty, power, and purity, than other places. God is a free
   agent, and acts so in all his disposals, both as the God of nature and
   as the God of grace, common and distinguishing grace. By Christ's
   mighty works they should have been prevailed with, not only to receive
   his doctrine, but to obey his law; the curing of bodily diseases should
   have been the healing of their souls, but it had not that effect. Note,
   The stronger inducements we have to repent, the more heinous is the
   impenitency and the severer will the reckoning be, for Christ keeps
   account of the mighty works done among us, and of the gracious works
   done for us too, by which also we should be led to repentance, Rom. ii.
   4.

   (1.) Chorazin and Bethsaida are here instanced (v. 21, 22), they have
   each of them their woe: Woe unto thee, Chorazin, woe unto thee,
   Bethsaida. Christ came into the world to bless us; but if that blessing
   be slighted, he has woes in reserve, and his woes are of all others the
   most terrible. These two cities were situate upon the sea of Galilee,
   the former on the east side, and the latter on the west, rich and
   populous places; Bethsaida was lately advanced to a city by Philip the
   tetrarch; out of it Christ took at least three of his apostles: thus
   highly were these places favoured! Yet because they knew not the day of
   their visitation, they fell under these woes, which stuck so close to
   them, that soon after this they decayed, and dwindled into mean,
   obscure villages. So fatally does sin ruin cities, and so certainly
   does the word of Christ take place!

   Now Chorazin and Bethsaida are here compared with Tyre and Sidon, two
   maritime cities we read much of in the Old Testament, that had been
   brought to ruin, but began to flourish again; these cities bordered
   upon Galilee, but were in a very ill name among the Jews for idolatry
   and other wickedness. Christ sometimes went into the coasts of Tyre and
   Sidon (ch. xv. 21), but never thither; the Jews would have taken it
   very heinously if he had; therefore Christ, to convince and humble
   them, here shows,

   [1.] That Tyre and Sidon would not have been so bad as Chorazin and
   Bethsaida. If they had had the same word preached, and the same
   miracles wrought among them, they would have repented, and that long
   ago, as Nineveh did, in sackcloth and ashes. Christ, who knows the
   hearts of all, knew that if he had gone and lived among them, and
   preached among them, he should have done more good there than where he
   was; yet he continued where he was for some time, to encourage his
   ministers to do so, though they see not the success they desire. Note,
   Among the children of disobedience, some are more easily wrought upon
   than others; and it is a great aggravation of the impenitency of those
   who plentifully enjoy the means of grace, not only that there are many
   who sit under the same means that are wrought upon, but that there are
   many more that would have been wrought upon, if they had enjoyed the
   same means. See Ezek. iii. 6, 7. Our repentance is slow and delayed,
   but theirs would have been speedy; they would have repented long ago.
   Ours has been slight and superficial; theirs would have been deep and
   serious, in sackcloth and ashes. Yet we must observe, with an awful
   adoration of the divine sovereignty, that the Tyrians and Sidonians
   will justly perish in their sin, though, if they had had the means of
   grace, they would have repented; for God is a debtor to no man.

   [2.] That therefore Tyre and Sidon shall not be so miserable as
   Chorazin and Bethsaida, but it shall be more tolerable for them in the
   day of judgment, v. 22. Note, First, At the day of judgment the
   everlasting state of the children of men will, by an unerring and
   unalterable doom, be determined; happiness or misery, and the several
   degrees of each. Therefore it is called the eternal judgment (Heb. vi.
   2), because decisive of the eternal state. Secondly, In that judgment,
   all the means of grace that were enjoyed in the state of probation will
   certainly come into the account, and it will be enquired, not only how
   bad we were, but how much better we might have been, had it not been
   our own fault, Isa. v. 3, 4. Thirdly, Though the damnation of all that
   perish will be intolerable, yet the damnation of those who had the
   fullest and clearest discoveries made them of the power and grace of
   Christ, and yet repented not, will be of all others the most
   intolerable. The gospel light and sound open the faculties, and enlarge
   the capacities of all that see and hear it, either to receive the
   riches of divine grace, or (if that grace be slighted) to take in the
   more plentiful effusions of divine wrath. If self-reproach be the
   torture of hell, it must needs be hell indeed to those who had such a
   fair opportunity of getting to heaven. Son, remember that.

   (2.) Capernaum is here condemned with an emphasis (v. 23), "And thou,
   Capernaum, hold up thy hand, and hear they doom," Capernaum, above all
   the cities of Israel, was dignified with Christ's most usual residence;
   it was like Shiloh of old, the place which he chose, to put his name
   there, and it fared with it as with Shiloh, Jer. vii. 12, 14. Christ's
   miracles here were daily bread, and therefore, as the manna of old,
   were despised and called light bread. Many a sweet and comfortable
   lecture of grace Christ had read them to little purpose, and therefore
   he reads them a dreadful lecture of wrath: those who will not hear the
   former shall be made to feel the latter.

   We have here Capernaum's doom,

   [1.] Put absolutely; Thou which art exalted to heaven shalt be brought
   down to hell Note, First, Those who enjoy the gospel in power and
   purity, are thereby exalted to heaven; they have therein a great honour
   for the present, and a great advantage for eternity; they are lifted up
   toward heaven; but if, notwithstanding, they still cleave to the earth,
   they may thank themselves that they are not lifted up into heaven.
   Secondly, Gospel advantages and advancements abused will sink sinners
   so much lower into hell. Our external privileges will be so far from
   saving us, that if our hearts and lives be not agreeable to them, they
   will but inflame the reckoning: the higher the precipice is, the more
   fatal is the fall from it: Let us not therefore be high-minded, but
   fear; not slothful, but diligent. See Job xx. 6, 7.

   [2.] We have it here put in comparison with the doom of Sodom--a place
   more remarkable, both for sin and ruin, than perhaps any other; and yet
   Christ here tells us,

   First, That Capernaum's means would have saved Sodom. If these miracles
   had been done among the Sodomites, as bad as they were, they would have
   repented, and their city would have remained unto this day a monument
   of sparing mercy, as now it is of destroying justice, Jude 7. Note,
   Upon true repentance through Christ, even the greatest sin shall be
   pardoned and the greatest ruin prevented, that of Sodom not excepted.
   Angels were sent to Sodom, and yet it remained not; but if Christ had
   been sent thither, it would have remained; how well is it for us, then,
   that the world to come is put in subjection to Christ, and not to
   angels! Heb. ii. 5. Lot would not have seemed as one that mocked, if he
   had wrought miracles.

   Secondly, That Sodom's ruin will therefore be less at the great day
   than Capernaum's. Sodom will have many things to answer for, but not
   the sin of neglecting Christ, as Capernaum will. If the gospel prove a
   savour of death, a killing savour, it is doubly so; it is of death unto
   death, so great a death (2 Cor. ii. 16); Christ had said the same of
   all other places that receive not his ministers nor bid his gospel
   welcome (ch. x. 15); It shall be more tolerable for the land of Sodom
   than for that city. We that have now the written word in our hands, the
   gospel preached, and the gospel ordinances administered to us, and live
   under the dispensation of the Spirit, have advantages not inferior to
   those of Chorazin, and Bethsaida, and Capernaum, and the account in the
   great day will be accordingly. It has therefore been justly said, that
   the professors of this age, whether they go to heaven or hell, will be
   the greatest debtors in either of these places; if to heaven, the
   greatest debtors to divine mercy for those rich means that brought them
   thither; if to hell, the greatest debtors to divine justice, for those
   rich means that would have kept them from thence.

Christ's Invitation to Burthened Souls.

   25 At that time Jesus answered and said, I thank thee, O Father, Lord
   of heaven and earth, because thou hast hid these things from the wise
   and prudent, and hast revealed them unto babes.   26 Even so, Father:
   for so it seemed good in thy sight.   27 All things are delivered unto
   me of my Father: and no man knoweth the Son, but the Father; neither
   knoweth any man the Father, save the Son, and he to whomsoever the Son
   will reveal him.   28 Come unto me, all ye that labour and are heavy
   laden, and I will give you rest.   29 Take my yoke upon you, and learn
   of me; for I am meek and lowly in heart: and ye shall find rest unto
   your souls.   30 For my yoke is easy, and my burden is light.

   In these verses we have Christ looking up to heaven, with thanksgiving
   to his Father for the sovereignty and security of the covenant of
   redemption; and looking around him upon this earth, with an offer to
   all the children of men, to whom these presents shall come, of the
   privileges and benefits of the covenant of grace.

   I. Christ here returns thanks to God for his favour to those babes who
   had the mysteries of the gospel revealed to them (v. 25, 26). Jesus
   answered and said. It is called an answer, though no other words are
   before recorded but his own, because it is so comfortable a reply to
   the melancholy considerations preceding, and is aptly set in the
   balance against them. The sin and ruin of those woeful cities, no
   doubt, was a grief to the Lord Jesus; he could not but weep over them,
   as he did over Jerusalem (Luke xix. 41); with this thought therefore he
   refreshes himself; and to make it the more refreshing, he puts it into
   a thanksgiving; that for all this, there is a remnant, though but
   babes, to whom the things of the gospel are revealed. Though Israel be
   not gathered, yet shall he be glorious. Note, We may take great
   encouragement in looking upward to God, when round about us we see
   nothing but what is discouraging. It is sad to see how regardless most
   men are of their own happiness, but it is comfortable to think that the
   wise and faithful God will, however, effectually secure the interests
   of his own glory. Jesus answered and said, I thank thee. Note,
   Thanksgiving is a proper answer to dark and disquieting thoughts, and
   may be an effectual means to silence them. Songs of praise are
   sovereign cordials to drooping souls, and will help to cure melancholy.
   When we have no other answer ready to the suggestions of grief and
   fear, we may have recourse to this, I thank thee, O Father; let us
   bless God that it is not worse with us than it is.

   Now in this thanksgiving of Christ, we may observe,

   1. The titles he gives to God; O Father, Lord of heaven and earth.
   Note, (1.) In all our approaches to God, by praise as well as by
   prayer, it is good for us to eye him as a Father, and to fasten on that
   relation, not only when we ask for the mercies we want, but when we
   give thanks for the mercies we have received. Mercies are then doubly
   sweet, and powerful to enlarge the heart in praise, when they are
   received as tokens of a Father's love, and gifts of a Father's hand;
   Giving thanks to the Father, Col. i. 12. It becomes children to be
   grateful, and to say, Thank you, father, as readily as, Pray, father.
   (2.) When we come to God as a Father, we must withal remember, that he
   is Lord of heaven and earth; which obliges us to come to him with
   reverence, as to the sovereign Lord of all, and yet with confidence, as
   one able to do for us whatever we need or can desire; to defend us from
   all evil and to supply us with all good. Christ, in Melchizedec, had
   long since blessed God as the Possessor, or Lord of heaven and earth;
   and in all our thanksgivings for mercies in the stream, we must give
   him the glory of the all-sufficiency that is in the fountain.

   2. The thing he gives thanks for: Because thou has hid these things
   from the wise and prudent, and yet revealed them to babes. These
   things; he does not say what things, but means the great things of the
   gospel, the things that belong to our peace, Luke xix. 42. He spoke
   thus emphatically of them, these things, because they were things that
   filled him, and should fill us: all other things are as nothing to
   these things.

   Note (1.) The great things of the everlasting gospel have been and are
   hid from many that were wise and prudent, that were eminent for
   learning and worldly policy; some of the greatest scholars and the
   greatest statesmen have been the greatest strangers to gospel
   mysteries. The world by wisdom knew not God, 1 Cor. i. 21. Nay, there
   is an opposition given to the gospel, by a science falsely so called, 1
   Tim. vi. 20. Those who are most expert in things sensible and secular,
   are commonly least experienced in spiritual things. Men may dive deeply
   into the mysteries of nature and into the mysteries of state, and yet
   be ignorant of, and mistake about, the mysteries of the kingdom of
   heaven, for want of an experience of the power of them.

   (2.) While the wise and prudent men of the world are in the dark about
   gospel mysteries, even the babes in Christ have the sanctifying saving
   knowledge of them: Thou hast revealed them unto babes. Such the
   disciples of Christ were; men of mean birth and education; no scholars,
   no artists, no politicians, unlearned and ignorant men, Acts iv. 13.
   Thus are the secrets of wisdom, which are double to that which is (Job
   xi. 6), made known to babes and sucklings, that out of their mouth
   strength might be ordained (Ps. viii. 2), and God's praise thereby
   perfected. The learned men of the world were not made choice of to be
   the preachers of the gospel, but the foolish things of the world (1
   Cor. ii. 6, 8, 10).

   (3.) This difference between the prudent and the babes is of God's own
   making. [1.] It is he that has hid these things from the wise and
   prudent; he gave them parts, and learning, and much of human
   understanding above others, and they were proud of that, and rested in
   it, and looked no further; and therefore God justly denies them the
   Spirit of wisdom and revelation, and then, though they hear the sound
   of the gospel tidings, they are to them as a strange thing. God is not
   the Author of their ignorance and error, but he leaves them to
   themselves, and their sin becomes their punishment, and the Lord is
   righteous in it. See John xii. 39, 40; Rom. xi. 7, 8; Acts xxviii. 26,
   27. Had they honoured God with the wisdom and prudence they had, he
   would have given them the knowledge of these better things; but because
   they served their lusts with them, he has hid their hearts from this
   understanding. [2.] It is he that has revealed them unto babes. Things
   revealed belong to our children (Deut. xxix. 29), and to them he gives
   an understanding to receive these things, and the impressions of them.
   Thus he resists the proud, and gives grace to the humble, Jam. iv. 6.

   (4.) This dispensation must be resolved into the divine sovereignty.
   Christ himself referred it to that; Even so, Father, for so it seemed
   good in thy sight. Christ here subscribes to the will of his Father in
   this matter; Even so. Let God take what ways he pleases to glorify
   himself, and make us of what instruments he pleases for the carrying on
   of his own work; his grace is his own, and he may give or withhold it
   as he pleases. We can give no reason why Peter, a fisherman, should be
   made an apostle, and not Nicodemus, a Pharisee, and a ruler of the
   Jews, though he also believed in Christ; but so it seemed good in God's
   sight. Christ said this in the hearing of his disciples, to show them
   that it was not for any merit of their own that they were thus
   dignified and distinguished, but purely from God's good pleasure; he
   made them to differ.

   (5.) This way of dispensing divine grace is to be acknowledged by us,
   as it was by our Lord Jesus, with all thankfulness. We must thank God,
   [1.] That these things are revealed; the mystery hid from ages and
   generations is manifested; that they are revealed, not to a few, but to
   be published to all the world. [2.] That they are revealed to babes;
   that the meek and humble are beautified with this salvation; and this
   honour put upon those whom the world pours contempt upon. [3.] It
   magnifies the mercy to them, that these things are hid from the wise
   and prudent: distinguishing favours are the most obliging. As Job
   adored the name of the Lord in taking away as well as in giving, so may
   we in hiding these things from the wise and prudent, as well as in
   revealing them unto babes; not as it is their misery, but as it is a
   method by which self is abased, proud thoughts brought down, all flesh
   silenced, and divine power and wisdom made to shine the more bright.
   See 1 Cor. i. 27, 31.

   II. Christ here makes a gracious offer of the benefits of the gospel to
   all, and these are the things which are revealed to babes, v. 25, &c.
   Observe here,

   1. The solemn preface which ushers in this call or invitation, both to
   command our attention to it, and to encourage our compliance with it.
   That we might have strong consolation, in flying for refuge to this
   hope set before us, Christ prefixes his authority, produces his
   credentials; we shall see he is empowered to make this offer.

   Two things he here lays before us, v. 27.

   (1.) His commission from the Father: All things are delivered unto me
   of my Father. Christ, as God, is equal in power and glory with the
   Father; but as Mediator he receives his power and glory from the
   Father; has all judgment committed to him. He is authorized to settle a
   new covenant between God and man, and to offer peace and happiness to
   the apostate world, upon such terms as he should think fit: he was
   sanctified and sealed to be the sole Plenipotentiary, to concert and
   establish this great affair. In order to this, he has all power both in
   heaven and in earth, (ch. xxviii. 18); power over all flesh (John xvii.
   2); authority to execute judgment, John v. 22, 27. This encourages us
   to come to Christ, that he is commissioned to receive us, and to give
   us what we come for, and has all things delivered to him for that
   purpose, by him who is Lord of all. All powers, all treasures are in
   his hand. Observe, The Father has delivered his all into the hands of
   the Lord Jesus; let us but deliver our all into his hand and the work
   is done; God has made him the great Referee, the blessed Daysman, to
   lay his hand upon us both; that which we have to do is to agree to the
   reference, to submit to the arbitration of the Lord Jesus, for the
   taking up of this unhappy controversy, and to enter into bonds to stand
   to his award.

   (2.) His intimacy with the Father: No man knoweth the Son but the
   Father, Neither knoweth any man the Father save the Son. This gives us
   a further satisfaction, and an abundant one. Ambassadors use to have
   not only their commissions, which they produce, but their instructions,
   which they reserve to themselves, to be made use of as there is
   occasion in their negotiations; our Lord Jesus had both, not only
   authority, but ability, for his undertaking. In transacting the great
   business of our redemption, the Father and the Son are the parties
   principally concerned; the counsel of peace is between them, Zech. vi.
   13. It must therefore be a great encouragement to us to be assured,
   that they understood one another very well in this affair; that the
   Father knew the Son, and the Son knew the Father, and both perfectly (a
   mutual consciousness we may call it, between the Father and the Son),
   so that there could be no mistake in the settling of this matter; as
   often there is among men, to the overthrow of contracts, and the
   breaking of the measures taken, through their misunderstanding one
   another. The Son had lain in the bosom of the Father from eternity; he
   was à secretioribus--of the cabinet-council, John i. 18. He was by him,
   as one brought up with him (Prov. viii. 30), so that none knows the
   Father save the Son, he adds, and he to whom the Son will reveal him.
   Note, [1.] The happiness of men lies in an acquaintance with God; it is
   life eternal, it is the perfection of rational beings. [2.] Those who
   would have an acquaintance with God, must apply themselves to Jesus
   Christ; for the light of the knowledge of the glory of God shines in
   the face of Christ, 2 Cor. iv. 6. We are obliged to Christ for all the
   revelation we have of God the Father's will and love, ever since Adam
   sinned; there is no comfortable intercourse between a holy God and
   sinful man, but in and by a Mediator, John xiv. 6.

   2. Here is the offer itself that is made to us, and an invitation to
   accept of it. After so solemn a preface, we may well expect something
   very great; and it is a faithful saying, and well worthy of all
   acceptation; words whereby we may be saved. We are here invited to
   Christ as our Priest, Prince, and Prophet, to be saved, and, in order
   to that, to be ruled and taught by him.

   (1.) We must come to Jesus Christ as our Rest, and repose ourselves in
   him (v. 28), Come unto me all ye that labour. Observe, [1.] The
   character of the persons invited; all that labour, and are heavy laden.
   This is a word in season to him that is weary, Isa. l. 4. Those who
   complain of the burthen of the ceremonial law, which was an intolerable
   yoke, and was made much more so by the tradition of the elders (Luke
   xi. 46), let them come to Christ, and they shall be made easy; he came
   to free his church from this yoke, to cancel the imposition of those
   carnal ordinances, and to introduce a purer and more spiritual way of
   worship; but it is rather to be understood of the burthen of sin, both
   the guilt and the power of it. Note, All those, and those only, are
   invited to rest in Christ, that are sensible of sin as a burthen, and
   groan under it; that are not only convinced of the evil of sin, of
   their own sin, but are contrite in soul for it; that are really sick of
   their sins, weary of the service of the world and of the flesh; that
   see their state sad and dangerous by reason of sin, and are in pain and
   fear about it, as Ephraim (Jer. xxxi. 18-20), the prodigal (Luke xv.
   17), the publican (Luke xviii. 13), Peter's hearers (Acts ii. 37), Paul
   (Acts ix. 4, 6, 9), the jailor (Acts xvi. 29, 30). This is a necessary
   preparative for pardon and peace. The Comforter must first convince
   (John xvi. 8); I have torn and then will heal. [2.] The invitation
   itself: Come unto me. That glorious display of Christ's greatness which
   we had (v. 27), as Lord of all, might frighten us from him, but see
   here how he holds out the golden sceptre, that we may touch the top of
   it and may live. Note, It is the duty and interest of weary and heavy
   laden sinners to come to Jesus Christ. Renouncing all those things
   which stand in opposition to him, or in competition with him, we must
   accept of him, as our Physician and Advocate, and give up ourselves to
   his conduct and government; freely willing to be saved by him, in his
   own way, and upon his own terms. Come and cast that burden upon him,
   under which thou art heavy laden. This is the gospel call, The Spirit
   saith, Come; and the bride saith, Come; let him that is athirst come;
   Whoever will, let him come.

   [3.] The blessing promised to those that do come: I will give you rest.
   Christ is our Noah, whose name signifies rest, for this same shall give
   us rest. Gen. v. 29; viii. 9. Truly rest is good (Gen. xlix. 15),
   especially to those that labour and are heavy laden, Eccl. v. 12. Note,
   Jesus Christ will give assured rest to those weary souls, that by a
   lively faith come to him for it; rest from the terror of sin, in a
   well-grounded peace of conscience; rest from the power of sin, in a
   regular order of the soul, and its due government of itself; a rest in
   God, and a complacency of soul, in his love. Ps. xi. 6, 7. This is that
   rest which remains for the people of God (Heb. iv. 9), begun in grace,
   and perfected in glory.

   (2.) We must come to Jesus Christ as our Ruler, and submit ourselves to
   him (v. 29). Take my yoke upon you. This must go along with the former,
   for Christ is exalted to be both a Prince and a Saviour, a Priest upon
   his throne. The rest he promises is a release from the drudgery of sin,
   not from the service of God, but an obligation to the duty we owe to
   him. Note, Christ has a yoke for our necks, as well as a crown for our
   heads, and this yoke he expects we should take upon us and draw in. To
   call those who are weary and heavy laden, to take a yoke upon them,
   looks like adding affliction to the afflicted; but the pertinency of it
   lies in the word my: "You are under a yoke which makes you weary: shake
   that off and try mine, which will make you easy." Servants are said to
   be under the yoke (1 Tim. vi. 1), and subjects, 1 Kings xii. 10. To
   take Christ's yoke upon us, is to put ourselves into the relation to
   servants and subjects to him, and then of conduct ourselves
   accordingly, in a conscientious obedience to all his commands, and a
   cheerful submission to all his disposals: it is to obey the gospel of
   Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke
   he has appointed; a yoke he has himself drawn in before us, for he
   learned obedience, and which he does by his Spirit draw in with us, for
   he helpeth our infirmities, Rom. viii. 26. A yoke speaks some hardship,
   but if the beast must draw, the yoke helps him. Christ's commands are
   all in our favour: we must take this yoke upon us to draw in it. We are
   yoked to work, and therefore must be diligent; we are yoked to submit,
   and therefore must be humble and patient: we are yoked together with
   our fellow-servants, and therefore must keep up the communion of
   saints: and the words of the wise are as goads, to those who are thus
   yoked.

   Now this is the hardest part of our lesson, and therefore it is
   qualified (v. 30). My yoke is easy and my burden is light; you need not
   be afraid of it.

   [1.] The yoke of Christ's commands is an easy yoke; it is chrestos, not
   only easy, but gracious, so the word signifies; it is sweet and
   pleasant; there is nothing in it to gall the yielding neck, nothing to
   hurt us, but, on the contrary, must to refresh us. It is a yoke that is
   lined with love. Such is the nature of all Christ's commands, so
   reasonable in themselves, so profitable to us, and all summed up in one
   word, and that a sweet word, love. So powerful are the assistances he
   gives us, so suitable the encouragements, and so strong the
   consolations, that are to be found in the way of duty, that we may
   truly say, it is a yoke of pleasantness. It is easy to the new nature,
   very easy to him that understandeth, Prov. xiv. 6. It may be a little
   hard at first, but it is easy afterwards; the love of God and the hope
   of heaven will make it easy.

   [2.] The burden of Christ's cross is a light burden, very light:
   afflictions from Christ, which befal us as men; afflictions for Christ,
   which befal us as Christians; the latter are especially meant. This
   burden in itself is not joyous, but grievous; yet as it is Christ's, it
   is light. Paul knew as much of it as any man, and he calls it a light
   affliction, 2 Cor. iv. 17. God's presence (Isa. xliii. 2), Christ's
   sympathy (Isa. lxxiii. 9, Dan. iii. 25), and especially the Spirit's
   aids and comforts (2 Cor. i. 5), make suffering for Christ light and
   easy. As afflictions abound, and are prolonged, consolations abound,
   and are prolonged too. Let this therefore reconcile us to the
   difficulties, and help us over the discouragements, we may meet with,
   both in doing work and suffering work; though we may lose for Christ,
   we shall not lose by him.

   (3.) We must come to Jesus Christ as our Teacher, and set ourselves to
   learn of him, v. 29. Christ has erected a great school, and has invited
   us to be his scholars. We must enter ourselves, associate with his
   scholars, and daily attend the instructions he gives by his word and
   Spirit. We must converse much with what he said, and have it ready to
   use upon all occasions; we must conform to what he did, and follow his
   steps, 1 Pet. ii. 21. Some make the following words, for I am meek and
   lowly in heart, to be the particular lesson we are required to learn
   from the example of Christ. We must learn of him to be meek and lowly,
   and must mortify our pride and passion, which render us so unlike to
   him. We must so learn of Christ as to learn Christ (Eph. iv. 20), for
   he is both Teacher and Lesson, Guide and Way, and All in All.

   Two reasons are given why we must learn of Christ.

   [1.] I am meek and lowly in heart, and therefore fit to teach you.

   First, He is meek, and can have compassion on the ignorant, whom others
   would be in a passion with. Many able teachers are hot and hasty, which
   is a great discouragement to those who are dull and slow; but Christ
   knows how to bear with such, and to open their understandings. His
   carriage towards his twelve disciples was a specimen of this; he was
   mild and gentle with them, and made the best of them; though they were
   heedless and forgetful, he was not extreme to mark their follies.
   Secondly, He is lowly in heart. He condescends to teach poor scholars,
   to teach novices; he chose disciples, not from the court, nor the
   schools, but from the seaside. He teaches the first principles, such
   things as are milk for babes; he stoops to the meanest capacities; he
   taught Ephraim to go, Hos. xi. 3. Who teaches like him? It is an
   encouragement to us to put ourselves to school to such a Teacher. This
   humility and meekness, as it qualifies him to be a Teacher, so it will
   be the best qualification of those who are to be taught by him; for the
   meek will he guide in judgment, Ps. xxv. 9.

   [2.] You shall find rest to your souls. This promise is borrowed from
   Jer. vi. 16, for Christ delighted to express himself in the language of
   the prophets, to show the harmony between the two Testaments. Note,
   First, Rest for the soul is the most desirable rest; to have the soul
   to dwell at ease. Secondly, The only way, and a sure way to find rest
   for our souls is, to sit at Christ's feet and hear his word. The way of
   duty is the way of rest. The understanding finds rest in the knowledge
   of God and Jesus Christ, and is there abundantly satisfied, finding
   that wisdom in the gospel which has been sought for in vain throughout
   the whole creation, Job xxviii. 12. The truths Christ teaches are such
   as we may venture our souls upon. The affections find rest in the love
   of God and Jesus Christ, and meet with that in them which gives them an
   abundant satisfaction; quietness and assurance for ever. And those
   satisfactions will be perfected and perpetuated in heaven, where we
   shall see and enjoy God immediately, shall see him as he is, and enjoy
   him as he is ours. This rest is to be had with Christ for all those who
   learn of him.

   Well, this is the sum and substance of the gospel call and offer: we
   are here told, in a few words, what the Lord Jesus requires of us, and
   it agrees with what God said of him once and again. This is my beloved
   Son, in whom I am well pleased, hear ye him.
     __________________________________________________________________

M A T T H E W.

  CHAP. XII.

   In this chapter, we have, I. Christ's clearing of the law of the fourth
   commandment concerning the sabbath-day, and vindicating it from some
   superstitious notions advanced by the Jewish teachers; showing that
   works of necessity and mercy are to be done on that day, ver. 1-13. II.
   The prudence, humility, and self-denial of our Lord Jesus in working
   his miracles, ver. 14-21. III. Christ's answer to the blasphemous
   cavils and calumnies of the scribes and Pharisees, who imputed his
   casting out devils to a compact with the devil, ver. 22-37. IV.
   Christ's reply to a tempting demand of the scribes and Pharisees,
   challenging him to show them a sign from heaven, ver. 38-45. V.
   Christ's judgment about his kindred and relations, ver. 46-50.

Christ Vindicates His Disciples.

   1 At that time Jesus went on the sabbath day through the corn; and his
   disciples were an hungred, and began to pluck the ears of corn, and to
   eat.   2 But when the Pharisees saw it, they said unto him, Behold, thy
   disciples do that which is not lawful to do upon the sabbath day.   3
   But he said unto them, Have ye not read what David did, when he was an
   hungred, and they that were with him;   4 How he entered into the house
   of God, and did eat the showbread, which was not lawful for him to eat,
   neither for them which were with him, but only for the priests?   5 Or
   have ye not read in the law, how that on the sabbath days the priests
   in the temple profane the sabbath, and are blameless?   6 But I say
   unto you, That in this place is one greater than the temple.   7 But if
   ye had known what this meaneth, I will have mercy, and not sacrifice,
   ye would not have condemned the guiltless.   8 For the Son of man is
   Lord even of the sabbath day.   9 And when he was departed thence, he
   went into their synagogue:   10 And, behold, there was a man which had
   his hand withered. And they asked him, saying, Is it lawful to heal on
   the sabbath days? that they might accuse him.   11 And he said unto
   them, What man shall there be among you, that shall have one sheep, and
   if it fall into a pit on the sabbath day, will he not lay hold on it,
   and lift it out?   12 How much then is a man better than a sheep?
   Wherefore it is lawful to do well on the sabbath days.   13 Then saith
   he to the man, Stretch forth thine hand. And he stretched it forth; and
   it was restored whole, like as the other.

   The Jewish teachers had corrupted many of the commandments, by
   interpreting them more loosely than they were intended; a mistake which
   Christ discovered and rectified (ch. v.) in his sermon on the mount:
   but concerning the fourth commandment, they had erred in the other
   extreme, and interpreted it too strictly. Note, it is common for men of
   corrupt minds, by their zeal in rituals, and the external services of
   religion, to think to atone for the looseness of their morals. But they
   are cursed who add to, as well as they who take from, the words of this
   book, Rev. xxii. 16, 19; Prov. xxx. 6.

   Now that which our Lord Jesus here lays down is, that the works of
   necessity and mercy are lawful on the sabbath day, which the Jews in
   many instances were taught to make a scruple of. Christ's industrious
   explanation of the fourth commandment, intimates its perpetual
   obligation to the religious observation of one day in seven, as a holy
   sabbath. He would not expound a law that was immediately to expire, but
   doubtless intended hereby to settle a point which would be of use to
   his church in all ages; and so it is to teach us, that our Christian
   sabbath, though under the direction of the fourth commandment, is not
   under the injunctions of the Jewish elders.

   It is usual to settle the meaning of a law by judgments given upon
   cases that happen in fact, and in like manner is the meaning of this
   law settled. Here are two passages of story put together for this
   purpose, happening at some distance of time from each other, and of a
   different nature, but both answering this intention.

   I. Christ, by justifying his disciples in plucking the ears of corn on
   the sabbath-day, shows that works of necessity are lawful on that day.
   Now here observe,

   1. What it was that the disciples did. They were following their Master
   one sabbath day through a corn-field; it is likely they were going to
   the synagogue (v. 9), for it becomes not Christ's disciples to take
   idle walks on that day, and they were hungry; let it be no
   disparagement to our Master's house-keeping. But we will suppose they
   were so intent upon the sabbath work, that they forgot to eat bread;
   had spent so much time in their morning worship, that they had no time
   for their morning meal, but came out fasting, because they would not
   come late to the synagogue. Providence ordered it that they went
   through the corn, and there they were supplied. Note, God has many ways
   of bringing suitable provision to his people when they need it, and
   will take particular care of them when they are going to the synagogue,
   as of old for them that went up to Jerusalem to worship (Ps. lxxxiv. 6,
   7), for whose use the rain filled the pools: while we are in the way of
   duty, Jehovah-jireh, let God alone to provide for us. Being in the
   corn-fields, they began to pluck the ears of corn; the law of God
   allowed this (Deut. xxiii. 25), to teach people to be neighbourly, and
   not to insist upon property in a small matter, whereby another may be
   benefited. This was but slender provision for Christ and his disciples,
   but it was the best they had, and they were content with it. The famous
   Mr. Ball, of Whitmore, used to say he had two dishes of meat to his
   sabbath dinner, a dish of hot milk, and a dish of cold, and he had
   enough and enough.

   2. What was the offence that the Pharisees took at this. It was but a
   dry breakfast, yet the Pharisees would not let them eat that in
   quietness. They did not quarrel with them for taking another man's corn
   (they were no great zealots for justice), but for doing it on the
   sabbath day; for plucking and rubbing the ears of corn of that day was
   expressly forbidden by the tradition of the elders, for this reason,
   because it was a kind of reaping.

   Note, It is no new thing for the most harmless and innocent actions of
   Christ's disciples to be evil spoken of, and reflected upon as
   unlawful, especially by those who are zealous for their own inventions
   and impositions. The Pharisees complained of them to their Master for
   doing that which it was not lawful to do. Note, Those are no friends to
   Christ and his disciples, who make that to be unlawful which God has
   not made to be so.

   3. What was Christ's answer to this cavil of the Pharisees. The
   disciples could say little for themselves, especially because those who
   quarrelled with them seemed to have the strictness of the sabbath
   sanctification on their side; and it is safest to err on that hand: but
   Christ came to free his followers, not only from the corruptions of the
   Pharisees, but from their unscriptural impositions, and therefore has
   something to say for them, and justifies what they did, though it was a
   transgression of the canon.

   (1.) He justifies them by precedents, which were allowed to be good by
   the Pharisees themselves.

   [1.] He urges an ancient instance of David, who in a case of necessity
   did that which otherwise he ought not to have done (v. 3, 4); "Have ye
   not read the story (1 Sam. xxi. 6) of David's eating the show-bread,
   which by the law was appropriated to the priest?" (Lev. xxiv. 5-9). It
   is most holy to Aaron and his sons; and (Exod. xxix. 33) a stranger
   shall not eat of it; yet the priest gave it to David and his men; for
   though the exception of a case of necessity was not expressed, yet it
   was implied in that and all other ritual institutions. That which bore
   out David in eating the show-bread was not his dignity (Uzziah, that
   invaded the priest's office in the pride of his heart, though a king,
   was struck with a leprosy for it, 2 Chron. xxvi. 16, &c.), but his
   hunger. The greatest shall not have their lusts indulged, but the
   meanest shall have their wants considered. Hunger is a natural desire
   which cannot be mortified, but must be gratified, and cannot be put off
   with any thing but meat; therefore we say, It will break through stone
   walls. Now the Lord is for the body, and allowed his own appointment to
   be dispensed with in a case of distress; much more might the tradition
   of the elders be dispensed with. Note, That may be done in a case of
   necessity which may not be done at another time; there are laws which
   necessity has not, but it is a law to itself. Men do not despise, but
   pity, a thief that steals to satisfy his soul when he is hungry, Prov.
   vi. 30.

   [2.] He urges a daily instance of the priests, which they likewise read
   in the law, and according to which was the constant usage, v. 5. The
   priests in the temple did a great deal of servile work on the sabbath
   day; killing, flaying, burning the sacrificed beasts, which in a common
   case would have been profaning the sabbath; and yet it was never
   reckoned any transgression of the fourth commandment, because the
   temple-service required and justified it. This intimates, that those
   labours are lawful on the sabbath day which are necessary, not only to
   the support of life, but to the service of the day; as tolling a bell
   to call the congregation together, travelling to church, and the like.
   Sabbath rest is to promote, not to hinder, sabbath worship.

   (2.) He justifies them by arguments, three cogent ones.

   [1.] In this place is one greater than the temple, v. 6. If the
   temple-service would justify what the priests did in their
   ministration, the service of Christ would much more justify the
   disciples in what they did in their attendance upon him. The Jews had
   an extreme veneration for the temple: it sanctified the gold; Stephen
   was accused for blaspheming that holy place (Acts vi. 13); but Christ,
   in a corn-field, was greater than the temple, for in him dwelt not the
   presence of God symbolically, but all the fulness of the Godhead
   bodily. Note, If whatever we do, we do it in the name of Christ, and as
   unto him, it shall be graciously accepted of God, however it may be
   censured and cavilled at by men.

   [2.] God will have mercy and not sacrifice, v. 7. Ceremonial duties
   must give way to moral, and the natural, royal law of love and
   self-preservation must take place of ritual observances. This is quoted
   from Hos. vi. 6. It was used before, ch. ix. 13, in vindication of
   mercy to the souls of men; here, of mercy to their bodies. The rest of
   the sabbath was ordained for man's good, in favour of the body, Deut.
   v. 14. Now no law must be construed so as to contradict its own end. If
   you had known what this means, had known what it is to be of a merciful
   disposition, you would have been sorry that they were forced to do this
   to satisfy their hunger, and would not have condemned the guiltless.
   Note, First, Ignorance is the cause of our rash and uncharitable
   censures of our brethren. Secondly, It is not enough for us to know the
   scriptures, but we must labour to know the meaning of them. Let him
   that readeth understand. Thirdly, Ignorance of the meaning of the
   scripture is especially shameful in those who take upon them to teach
   others.

   [3.] The Son of man is Lord even of the sabbath day, v. 8. That law, as
   all the rest, is put into the hand of Christ, to be altered, enforced,
   or dispensed with, as he sees good. It was by the Son that God made the
   world, and by him he instituted the sabbath in innocency; by him he
   gave the ten commandments at mount Sinai, and as Mediator he is
   entrusted with the institution of ordinances, and to make what changes
   he thought fit; and particularly, as being Lord of the sabbath, he was
   authorized to make such an alteration of that day, as that it should
   become the Lord's day, the Lord Christ's day. And if Christ be the Lord
   of the sabbath, it is fit the day and all the work of it should be
   dedicated to him. By virtue of this power Christ here enacts, that
   works of necessity, if they be really such, and not a pretended and
   self-created necessity, are lawful on the sabbath day; and this
   explication of the law plainly shows that it was to be perpetual.
   Exceptio firmat regulam--The exception confirms the rule.

   Christ having thus silenced the Pharisees, and got clear of them (v.
   9), departed, and went into their synagogue, the synagogue of these
   Pharisees, in which they presided, and toward which he was going, when
   they picked this quarrel with him. Note, First, We must take heed lest
   any thing that occurs in our way to holy ordinances unfit us for, or
   divert us from, our due attendance on them. Let us proceed in the way
   of our duty, notwithstanding the artifices of Satan, who endeavours, by
   the perverse disputings of men of corrupt minds, and many other ways,
   to ruffle and discompose us. Secondly, We must not, for the sake of
   private feuds and personal piques, draw back from public worship.
   Though the Pharisees had thus maliciously cavilled at Christ, yet he
   went into their synagogue. Satan gains this point, if, by sowing
   discord among brethren, he prevail to drive them, or any of them, from
   the synagogue, and the communion of the faithful.

   II. Christ, by healing the man that had the withered hand on the
   sabbath day, shows that works of mercy are lawful and proper to be done
   on that day. The work of necessity was done by the disciples, and
   justified by him; the work of mercy was done by himself; the works of
   mercy were his works of necessity; it was his meat and drink to do
   good. I must preach, says he, Luke iv. 43. This cure is recorded for
   the sake of the time when it was wrought, on the sabbath.

   Here is, 1. The affliction that this poor man was in; his hand was
   withered so that he was utterly disabled to get his living by working
   with his hands. St. Jerome says, that the gospel of Matthew in Hebrew,
   used by the Nazarenes and Ebionites, adds this circumstance to this
   story of the man with the withered hand, that he was Cæmentarius--a
   bricklayer, and applied himself to Christ thus; "Lord, I am a
   bricklayer, and have got my living by my labour (manibus victum
   quæritans); I beseech thee, O Jesus, restore me the use of my hand,
   that I may not be obliged to beg my bread" (ne turpiter mendicem
   cibos). Hieron. in loc. This poor man was in the synagogue. Note, Those
   who can do but little, or have but little to do for the world, must do
   so much the more for their souls; as the rich, the aged, and the
   infirm.

   2. A spiteful question which the Pharisees put to Christ upon the sight
   of this man. They asked him, saying, Is it lawful to heal? We read not
   here of any address this poor man made to Christ for a cure, but they
   observed Christ began to take notice of him, and knew it was usual for
   him to be found of those that sought him not, and therefore with their
   badness they anticipated his goodness, and started this case as a
   stumbling-block in the way of doing good; Is it lawful to heal on the
   sabbath-day? Whether it was lawful for physicians to heal on that day
   or not, which was the thing disputed in their books, one would think it
   past dispute, that it is lawful for prophets to heal, for him to heal
   who discovered a divine power and goodness in all he did of this kind,
   and manifested himself to be sent of God. Did ever any ask, whether it
   is lawful for God to heal, to send his word and heal? It is true,
   Christ was now made under the law, by a voluntary submission to it, but
   he was never made under the precepts of the elders. Is it lawful to
   heal? To enquire into the lawfulness and unlawfulness of actions is
   very good, and we cannot apply ourselves to any with such enquiries
   more fitly than to Christ; but they asked here, not that they might be
   instructed by him, but that they might accuse him. If he should say
   that it was lawful to heal on the sabbath day, they would accuse him of
   a contradiction to the fourth commandment; to so great a degree of
   superstition had the Pharisees brought the sabbath rest, that, unless
   in peril of life, they allowed not any medicinal operations on the
   sabbath day. If he should say that it was not lawful, they would accuse
   him of partiality, having lately justified his disciples in plucking
   the ears of corn on that day.

   3. Christ's answer to this question, by way of appeal to themselves,
   and their own opinion and practice, v. 11, 12. In case a sheep (though
   but one, of which the loss would not be very great) should fall into a
   pit on the sabbath day, would they not lift it out? No doubt they might
   do it, the fourth commandment allows it; they must do it, for a
   merciful man regardeth the life of his beast, and for their parts they
   would do it, rather than lose a sheep; does Christ take care for sheep?
   Yes, he does; he preserves and provides for both man and beast. But
   here he says it for our sakes (1 Cor. ix. 9, 10), and hence argues, How
   much then is a man better than a sheep? Sheep are not only harmless but
   useful creatures, and are prized and tended accordingly; yet a man is
   here preferred far before them. Note, Man, in respect of his being, is
   a great deal better, and more valuable, than the best of the brute
   creatures: man is a reasonable creature, capable of knowing, loving,
   and glorifying God, and therefore is better than a sheep. The sacrifice
   of a sheep could therefore not atone for the sin of a soul. They do not
   consider this, who are more solicitous for the education, preservation,
   and supply of their horses and dogs than of God's poor, or perhaps
   their own household.

   Hence Christ infers a truth, which, even at first sight, appears very
   reasonable and good-natured; that it is lawful to do well on the
   sabbath days; they had asked, Is it lawful to heal? Christ proves it is
   lawful to do well, and let any one judge whether healing, as Christ
   healed, was not doing well. Note, There are more ways of doing well
   upon sabbath days, than by the duties of God's immediate worship;
   attending the sick, relieving the poor, helping those who are fallen
   into sudden distress, and call for speedy relief; this is doing good:
   and this must be done from a principle of love and charity, with
   humility and self-denial, and a heavenly frame of spirit, and this is
   doing well, and it shall be accepted, Gen. iv. 7.

   4. Christ's curing of the man, notwithstanding the offence which he
   foresaw the Pharisees would take at it, v. 13. Though they could not
   answer Christ's arguments, they were resolved to persist in their
   prejudice and enmity; but Christ went on with his work notwithstanding.
   Note, Duty is not to be left undone, nor opportunities of doing good
   neglected, for fear of giving offence. Now the manner of the cure is
   observable; he said to the man, "Stretch forth thy hand, exert thyself
   as well as thou canst;" and he did so, and it was restored whole. This,
   as other cures Christ wrought, had a spiritual significancy. (1.) By
   nature our hands are withered, we are utterly unable of ourselves to
   doing any thing that is good. (2.) It is Christ only, by the power of
   his grace, that cures us; he heals the withered hand by putting life
   into the dead soul, works in us both to will and to do. (3.) In order
   to our cure, he commands us to stretch forth our hands, to improve our
   natural powers, and do as well as we can; to stretch them out in prayer
   to God, to stretch them out to lay hold on Christ by faith, to stretch
   them out in holy endeavours. Now this man could not stretch forth his
   withered hand of himself, any more than the impotent man could arise
   and carry his bed, or Lazarus come forth out of his grave; yet Christ
   bid him do it. God's commands to us to do the duty which of ourselves
   we are not able to do are no more absurd or unjust, than this command
   to the man with the withered hand, to stretch it forth; for with the
   command, there is a promise of grace which is given by the word. Turn
   ye at my reproof, and I will pour out my Spirit, Prov. i. 23. Those who
   perish are as inexcusable as this man would have been, if he had not
   attempted to stretch forth his hand, and so had not been healed. But
   those who are saved have no more to boast of than this man had of
   contributing to his own cure, by stretching forth his hand, but are as
   much indebted to the power and grace of Christ as he was.

The Malice of the Pharisees; Christ Withdraws Himself.

   14 Then the Pharisees went out, and held a council against him, how
   they might destroy him.   15 But when Jesus knew it, he withdrew
   himself from thence: and great multitudes followed him, and he healed
   them all;   16 And charged them that they should not make him known:
   17 That it might be fulfilled which was spoken by Esaias the prophet,
   saying,   18 Behold my servant, whom I have chosen; my beloved, in whom
   my soul is well pleased: I will put my spirit upon him, and he shall
   show judgment to the Gentiles.   19 He shall not strive, nor cry;
   neither shall any man hear his voice in the streets.   20 A bruised
   reed shall he not break, and smoking flax shall he not quench, till he
   send forth judgment unto victory.   21 And in his name shall the
   Gentiles trust.

   As in the midst of Christ's greatest humiliations, there were proofs of
   his dignity, so in the midst of his greatest honours, he gave proofs of
   his humility; and when the mighty works he did gave him an opportunity
   of making a figure, yet he made it appear that he emptied himself, and
   made himself of no reputation. Here we have,

   I. The cursed malice of the Pharisees against Christ (v. 14); being
   enraged at the convincing evidence of his miracles, they went out, and
   held a council against him, how they might destroy him. That which
   vexed them was, not only that by his miracles his honour eclipsed
   theirs, but that the doctrine he preached was directly opposite to
   their pride, and hypocrisy, and worldly interest; but they pretended to
   be displeased at his breaking the sabbath day, which was by the law a
   capital crime, Exod. xxxv. 2. Note, it is no new thing to see the
   vilest practices cloaked with the most specious pretences. Observe
   their policy; they took counsel about it, considered with themselves
   which way to do it effectually; they took counsel together in a close
   cabal about it, that they might both animate and assist one another.
   Observe their cruelty; they took counsel, not to imprison or banish
   him, but to destroy him, to be the death of him who came that we might
   have life. What an indignity was hereby put upon our Lord Jesus, to run
   him down as an outlaw (qui caput gerit lupinum--carries a wolf's head),
   and the plague of his country, who was the greatest blessing of it, the
   Glory of his people Israel!

   II. Christ's absconding upon this occasion, and the privacy he chose,
   to decline, not his work, but his danger; because his hour was not yet
   come (v. 15), he withdrew himself from thence. He could have secured
   himself by miracle, but chose to do it in the ordinary way of flight
   and retirement; because in this, as in other things, he would submit to
   the sinless infirmities of our nature. Herein he humbled himself, that
   he was driven to the common shift of those who are most helpless; thus
   also he would give an example to his own rule, When they persecute you
   in one city, flee to another. Christ had said and done enough to
   convince those Pharisees, if reason or miracles would have done it; but
   instead of yielding to the conviction, they were hardened and enraged,
   and therefore he left them as incurable, Jer. li. 9.

   Christ did not retire for his own ease, nor seek an excuse to leave off
   his work; no, his retirements were filled up with business, and he was
   even then doing good, when he was forced to flee for the same. Thus he
   gave an example to his ministers, to do what they can, when they cannot
   do what they would, and to continue teaching, even when they are
   removed into corners. When the Pharisees, the great dons and doctors of
   the nation, drove Christ from then, and forced him to withdraw himself,
   yet the common people crowded after him; great multitudes followed him
   and found him out. This some would turn to his reproach, and call him
   the ring-leader of the mob; but it was really his honour, that all who
   were unbiased and unprejudiced, and not blinded by the pomp of the
   world, were so hearty, so zealous for him, that they would follow him
   whithersoever he went, and whatever hazards they ran with him; as it
   was also the honour of his grace, that the poor were evangelized; that
   when they received him, he received them and healed them all. Christ
   came into the world to be a Physician-general, as the sun to the lower
   world, with healing under his wings. Though the Pharisees persecuted
   Christ for doing good, yet he went on in it, and did not let the people
   fare the worse for the wickedness of their rulers. Note, Though some
   are unkind to us, we must not on that account be unkind to others.

   Christ studied to reconcile usefulness and privacy; he healed them all,
   and yet (v. 16), charged them that they should not make him known;
   which may be looked upon, 1. As an act of prudence; it was not so much
   the miracles themselves, as the public discourse concerning them, that
   enraged the Pharisees (v. 23, 24); therefore Christ, though he would
   not omit doing good, yet would do it with as little noise as possible,
   to avoid offence to them and peril to himself. Note, Wise and good men,
   though they covet to do good, yet are far from coveting to have it
   talked of when it is done; because it is God's acceptance, not men's
   applause, that they aim at. And in suffering times, though we must
   boldly go on in the way of duty, yet we must contrive the circumstances
   of it so as not to exasperate, more than is necessary, those who seek
   occasion against us; Be ye wise as serpents, ch. x. 16. 2. It may be
   looked upon as an act of righteous judgment upon the Pharisees, who
   were unworthy to hear of any more of his miracles, having made so light
   of those they had seen. By shutting their eyes against the light, they
   had forfeited the benefit of it. 3. As an act of humility and
   self-denial. Though Christ's intention in his miracles was to prove
   himself the Messiah, and so to bring men to believe on him, in order to
   which it was requisite that they should be known, yet sometimes he
   charged the people to conceal them, to set us an example of humility,
   and to teach us not to proclaim our own goodness or usefulness, or to
   desire to have it proclaimed. Christ would have his disciples to be the
   reverse of those who did all their works to be seen of men.

   III. The fulfilling of the scriptures in all this, v. 17. Christ
   retired into privacy and obscurity, that though he was eclipsed, the
   word of God might be fulfilled, and so illustrated and glorified, which
   was the thing his heart was upon. The scripture here said to be
   fulfilled is Isa. xlii. 1-4, which is quoted at large, v. 18-21. The
   scope of it is to show how mild and quiet, and yet how successful, our
   Lord Jesus should be in his undertaking; instances of both which we
   have in the foregoing passages. Observe here,

   1. The pleasure of the Father in Christ (v. 18); Behold, my Servant
   whom I have chosen, my Beloved in whom my soul is well pleased. Hence
   we may learn,

   (1.) That our Saviour was God's Servant in the great work of our
   redemption. He therein submitted himself to the Father's will (Heb. x.
   7), and set himself to serve the design of his grace and the interests
   of his glory, in repairing the breaches that had been made by man's
   apostasy. As a Servant, he had a great work appointed him, and a great
   trust reposed in him. This was a part of his humiliation, that though
   he thought it not robbery to be equal with God, yet that in the work of
   our salvation he took upon him the form of a servant, received a law,
   and came into bonds. Though he were a son, yet learned he this
   obedience, Heb. v. 8. The motto of this Prince is, Ich dien--I serve.

   (2.) That Jesus Christ was chosen of God, as the only fit and proper
   person for the management of the great work of our redemption. He is my
   Servant whom I have chosen, as par negotio--equal to the undertaking.
   None but he was able to do the Redeemer's work, or fit to wear the
   Redeemer's crown. He was one chosen out of the people (Ps. lxxxix. 19),
   chosen by Infinite Wisdom to that post of service and honour, for which
   neither man nor angel was qualified; none but Christ, that he might in
   all things have the pre-eminence. Christ did not thrust himself upon
   this work, but was duly chosen into it; Christ was so God's Chosen as
   to be the head of election, and of all other the Elect, for we are
   chosen in him, Eph. i. 4.

   (3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he
   lay from eternity in his bosom (John i. 18); he was daily his delight,
   (Prov. viii. 30). Between the Father and the Son there was before all
   time an eternal and inconceivable intercourse and interchanging of
   love, and thus the Lord possessed him in the beginning of his way,
   Prov. viii. 22. As Mediator, the Father loved him; then when it pleased
   the Lord to bruise him, and he submitted to it, therefore did the
   Father love him, John x. 17.

   (4.) That Jesus Christ is one in whom the Father is well pleased, in
   whom his soul is pleased; which denotes the highest complacency
   imaginable. God declared, by a voice from heaven, that he was his
   beloved Son in whom he is well pleased; well pleased in him, because he
   was the ready and cheerful Undertaker of that work of wonder which
   God's heart was so much upon, and he is well pleased with us in him;
   for he had made us accepted in the Beloved, Eph. i. 6. All the interest
   which fallen man has or can have in God is grounded upon and owing to
   God's well-pleasedness in Jesus Christ; for there is no coming to the
   Father but by him, John xiv. 6.

   2. The promise of the Father to him in two things.

   (1.) That he should be every way well qualified for his undertaking; I
   will put my Spirit upon him, as a Spirit of wisdom and counsel, Isa.
   xi. 2, 3. Those whom God calls to any service, he will be sure to fit
   and qualify for it; and by that it will appear that he called them to
   it, as Moses, Exod. iv. 12. Christ, as God, was equal in power and
   glory with the Father; as Mediator, he received from the Father power
   and glory, and received that he might give: and all that the Father
   gave him, to qualify him for his undertaking, was summed up in this, he
   put his Spirit upon him: this was that oil of gladness with which he
   was anointed above his fellows, Heb. i. 9. He received the Spirit, not
   by measure, but without measure, John iii. 34. Note, Whoever they be
   that God has chosen, and in whim he is well pleased, he will be sure to
   put his Spirit upon them. Wherever he confers his love, he confers
   somewhat of his likeness.

   (2.) That he should be abundantly successful in his understanding.
   Those whom God sends he will certainly own. It was long since secured
   by promise to our Lord Jesus, that the good pleasure of the Lord should
   prosper in his hand, Isa. liii. 10. And here we have an account of that
   prospering good pleasure.

   [1.] He shall show judgment to the Gentiles. Christ in his own person
   preached to those who bordered upon the heathen nations (see Mark iii.
   6-8), and by his apostle showed his gospel, called here his judgment,
   to the Gentile world. The way and method of salvation, the judgment
   which is committed to the Son, is not only wrought out by him as our
   great High Priest, but showed and published by him as our great
   Prophet. The gospel, as it is a rule of practice and conversation,
   which has a direct tendency to the reforming and bettering of men's
   hearts and lives, shall be showed to the Gentiles. God's judgments had
   been the Jews' peculiar (Ps. cxlvii. 19), but it was often foretold, by
   the Old-Testament prophets, that they should be showed to the Gentiles,
   which therefore ought not to have been such a surprise as it was to the
   unbelieving Jews, much less a vexation.

   [2.] In his name shall the Gentiles trust, v. 21. He shall so show
   judgment to them, that they shall heed and observe what he shows them,
   and be influenced by it to depend upon him, to devote themselves to
   him, and conform to that judgment. Note, The great design of the
   gospel, is to bring people to trust in the name of Jesus Christ; his
   name Jesus, a Saviour, that precious name whereby he is called, and
   which is as ointment poured forth; The Lord our Righteousness. The
   evangelist here follows the Septuagint (or perhaps the latter editions
   of the Septuagint follow the evangelist); the Hebrew (Isa. xlii. 4) is,
   The isles shall wait for his law. The isles of the Gentiles are spoken
   of (Gen. x. 5), as peopled by the sons of Japhet, of whom it was said
   (Gen. ix. 27), God shall persuade Japhet to dwell in the tents of Shem;
   which was now to be fulfilled, when the isles (says the prophet), the
   Gentiles (says the evangelist), shall wait for his law, and trust in
   his name: compare these together, and observe, that they, and they
   only, can with confidence trust in Christ's name, that wait for his law
   with a resolution to be ruled by it. Observe also, that the law we wait
   for is the law of faith, the law of trusting in his name. This is now
   his great commandment, that we believe in Christ, 1 John iii. 23.

   3. The prediction concerning him, and his mild and quiet management of
   his undertaking, v. 19, 20. It is chiefly for the sake of this that it
   is here quoted, upon occasion of Christ's affected privacy and
   concealment.

   (1.) That he should carry on his undertaking without noise or
   ostentation. He shall not strive, or make an outcry. Christ and his
   kingdom come not with observation, Luke xvii. 20, 21. When the
   First-begotten was brought into the world, it was not with state and
   ceremony; he made no public entry, had no harbingers to proclaim him
   King. He was in the world and the world knew him not. Those were
   mistaken who fed themselves with hopes of a pompous Saviour. His voice
   was not heard in the streets; "Lo, here is Christ;" or, "Lo, he is
   there:" he spake in a still small voice, which was alluring to all, but
   terrifying to none; he did not affect to make a noise, but came down
   silently like the dew. What he spake and did was with the greatest
   possible humility and self-denial. His kingdom was spiritual, and
   therefore not to be advanced by force or violence, or by high
   pretensions. No, the kingdom of God is not in word, but in power.

   (2.) That he should carry on his undertaking without severity and
   rigour (v. 20). A bruised reed shall he not break. Some understand this
   of his patience in bearing with the wicked; he could as easily have
   broken these Pharisees as a bruised reed, and have quenched them as
   soon as smoking flax; but he will not do it till the judgment-day, when
   all his enemies shall be made his footstool. Others rather understand
   it of his power and grace in bearing up the weak. In general, the
   design of his gospel is to establish such a method of salvation as
   encourages sincerity, though there be much infirmity; it does not
   insist upon a sinless obedience, but accepts an upright, willing mind.
   As to particular persons, that follow Christ in meekness, and in fear,
   and in much trembling, observe, [1.] How their case is here
   described--they are like a bruised reed, and smoking flax. Young
   beginners in religion are weak as a bruised reed, and their weakness
   offensive like smoking flax; some little life they have, but it is like
   that of a bruised reed; some little heat, but like that of smoking
   flax. Christ's disciples were as yet but weak, and many are so that
   have a place in his family. The grace and goodness in them are as a
   bruised reed, the corruption and badness in them are as smoking flax,
   as the wick of a candle when it is put out and is yet smoking. [2.]
   What is the compassion of our Lord Jesus toward them? He will not
   discourage them, much less reject them or cast them off; the reed that
   is bruised shall not be broken and trodden down, but shall be
   supported, and made as strong as a cedar or flourishing palm-tree. The
   candle newly lighted, though it only smokes and does not flame, shall
   not be blown out, but blown up. The day of small things is the day of
   precious things, and therefore he will not despise it, but make it the
   day of great things, Zech. iv. 10. Note, Our Lord Jesus deals very
   tenderly with those who have true grace, though they be weak in it,
   Isa. xl. 11; Heb. v. 2. He remembers not only that we are dust, but
   that we are flesh. [3.] The good issue and success of this, intimated
   in that, till he send forth judgment unto victory. That judgment which
   he showed to the Gentiles shall be victorious, he will go on conquering
   and to conquer, Rev. vi. 2. Both the preaching of the gospel in the
   world, and the power of the gospel in the heart, shall prevail. Grace
   shall get the upper hand of corruption, and shall at length be
   perfected in glory. Christ's judgment will be brought forth to victory,
   for when he judges he will overcome. He shall bring forth judgment unto
   truth; so it is, Isa. xlii. 3. Truth and victory are much the same, for
   great is the truth, and will prevail.

The Sin against the Holy Ghost.

   22 Then was brought unto him one possessed with a devil, blind, and
   dumb: and he healed him, insomuch that the blind and dumb both spake
   and saw.   23 And all the people were amazed, and said, Is not this the
   son of David?   24 But when the Pharisees heard it, they said, This
   fellow doth not cast out devils, but by Beelzebub the prince of the
   devils.   25 And Jesus knew their thoughts, and said unto them, Every
   kingdom divided against itself is brought to desolation; and every city
   or house divided against itself shall not stand:   26 And if Satan cast
   out Satan, he is divided against himself; how shall then his kingdom
   stand?   27 And if I by Beelzebub cast out devils, by whom do your
   children cast them out? therefore they shall be your judges.   28 But
   if I cast out devils by the Spirit of God, then the kingdom of God is
   come unto you.   29 Or else how can one enter into a strong man's
   house, and spoil his goods, except he first bind the strong man? and
   then he will spoil his house.   30 He that is not with me is against
   me; and he that gathereth not with me scattereth abroad.   31 Wherefore
   I say unto you, All manner of sin and blasphemy shall be forgiven unto
   men: but the blasphemy against the Holy Ghost shall not be forgiven
   unto men.   32 And whosoever speaketh a word against the Son of man, it
   shall be forgiven him: but whosoever speaketh against the Holy Ghost,
   it shall not be forgiven him, neither in this world, neither in the
   world to come.   33 Either make the tree good, and his fruit good; or
   else make the tree corrupt, and his fruit corrupt: for the tree is
   known by his fruit.   34 O generation of vipers, how can ye, being
   evil, speak good things? for out of the abundance of the heart the
   mouth speaketh.   35 A good man out of the good treasure of the heart
   bringeth forth good things: and an evil man out of the evil treasure
   bringeth forth evil things.   36 But I say unto you, That every idle
   word that men shall speak, they shall give account thereof in the day
   of judgment.   37 For by thy words thou shalt be justified, and by thy
   words thou shalt be condemned.

   In these verses we have,

   I. Christ's glorious conquest of Satan, in the gracious cure of one
   who, by the divine permission, was under his power, and in his
   possession, v. 22. Here observe,

   1. The man's case was very sad; he was possessed with a devil. More
   cases of this kind occurred in Christ's time than usual, that Christ's
   power might be the more magnified, and his purpose the more manifested,
   in opposing and dispossessing Satan; and that it might the more
   evidently appear, that he came to destroy the works of the devil. This
   poor man that was possessed was blind and dumb; a miserable case! he
   could neither see to help himself, nor speak to others to help him. A
   soul under Satan's power, and led captive by him, is blind in the
   things of God, and dumb at the throne of grace; sees nothing, and says
   nothing to the purpose. Satan blinds the eye of faith, and seals up the
   lips of prayer.

   2. His cure was very strange, and the more so, because sudden; he
   healed him. Note, The conquering and dispossessing of Satan is the
   healing of souls. And the cause being removed, immediately the effect
   ceased; the blind and dumb both spake and saw. Note, Christ's mercy is
   directly opposite to Satan's malice; his favours, to the devil's
   mischiefs. When Satan's power is broken in the soul, the eyes are
   opened to see God's glory, and the lips opened to speak his praise.

   II. The conviction which this gave to the people to all the people:
   they were amazed. Christ had wrought divers miracles of this kind
   before; but his works are not the less wonderful, nor the less to be
   wondered at, for their being often repeated. They inferred from it, "Is
   not this the Son of David? The Messiah promised, that was to spring
   from the loins of David? Is not this he that should come?" We may take
   this, 1. As an enquiring question; they asked, Is not this the Son of
   David? But they did not stay for an answer: the impressions were
   cogent, but they were transient. It was a good question that they
   started; but, it should seem, it was soon lost, and was not prosecuted.
   Such convictions as these should be brought to a head, and then they
   are likely to be brought to the heart. Or, 2. as an affirming question;
   Is not this the Son of David? "Yes, certainly it is, it can be no
   other; such miracles as these plainly evince that the kingdom of the
   Messiah is now setting up." And they were the people, the vulgar sort
   of the spectators, that drew this inference from Christ's miracles.
   Atheists will say, "That was because they were less prying than the
   Pharisees;" no, the matter of fact was obvious, and required not much
   search: but it was because they were less prejudiced and biassed by
   worldly interest. So plain and easy was the way made to this great
   truth of Christ being the Messiah and Saviour of the world, that the
   common people could not miss it; the wayfaring men, though fools, could
   not err therein. See Isa. xxxv. 8. It was found of them that sought it.
   It is an instance of the condescensions of divine grace, that the
   things that were hid from the wise and prudent were revealed unto
   babes. The world by wisdom knew not God, and by the foolish things the
   wise were confounded.

   III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were
   a sort of men that pretended to more knowledge in, and zeal for, the
   divine law, than other people; yet they were the most inveterate
   enemies to Christ and his doctrine. They were proud of the reputation
   they had among the people; that fed their pride, supported their power,
   and filled their purses; and when they heard the people say, Is not
   this the Son of David? they were extremely irritated, more at that than
   at the miracle itself; this made them jealous of our Lord Jesus, and
   apprehensive, that as his interest in the people's esteem increased,
   theirs must of course be eclipsed and diminished; therefore they envied
   him, as Saul did his father David, because of what the women sang of
   him, 1 Sam. xviii. 7, 8. Note, Those who bind up their happiness in the
   praise and applause of men, expose themselves to a perpetual uneasiness
   upon every favourable word that they hear said of any other. The shadow
   of honour followed Christ, who fled from it, and fled from the
   Pharisees, who were eager in the pursuit of it. They said, "This fellow
   does not cast out devils, but by Beelzebub the prince of the devils,
   and therefore is not the Son of David." Observe,

   1. How scornfully they speak of Christ, this fellow; as if that
   precious name of his, which is as ointment poured forth, were not
   worthy to be taken into their lips. It is an instance of their pride
   and superciliousness, and their diabolical envy, that the more people
   magnified Christ, the more industrious they were to vilify him. It is a
   bad thing to speak of good men with disdain because they are poor.

   2. How blasphemously they speak of his miracles; they could not deny
   the matter of fact; it was as plain as the sun, that devils were cast
   out by the word of Christ; nor could they deny that it was an
   extraordinary thing, and supernatural. Being thus forced to grant the
   premises, they had no other way to avoid the conclusion, that this is
   the Son of David, than by suggesting that Christ cast out devils by
   Beelzebub; that there was a compact between Christ and the devil;
   pursuant to that, the devil was not cast out, but did voluntarily
   retire, and give back by consent and with design: or as if, by an
   agreement with the ruling devil, he had power to cast out the inferior
   devils. No surmise could be more palpably false and vile than this;
   that he, who is Truth itself, should be in combination with the father
   of lies, to cheat the world. This was the last refuge, or subterfuge
   rather, or an obstinate infidelity, that was resolved to stand it out
   against the clearest conviction. Observe, Among the devils there is a
   prince, the ringleader of the apostasy from God and rebellion against
   him; but this prince is Beelzebub--the god of a fly, or a dunghill god.
   How art thou fallen, O Lucifer! from an angel of light, to be a lord of
   flies! Yet this is the prince of the devils too, the chief of the gang
   of infernal spirits.

   IV. Christ's reply to this base insinuation, v. 25-30. Jesus knew their
   thoughts. Note, Jesus Christ knows what we are thinking at any time,
   knows what is in man; he understands our thoughts afar off. It should
   seem that the Pharisees could not for shame speak it out, but kept it
   in their minds; they could not expect to satisfy the people with it;
   they therefore reserved it for the silencing of the convictions of
   their own consciences. Note, Many are kept off from their duty by that
   which they are ashamed to own, but which they cannot hide from Jesus
   Christ: yet it is probable that the Pharisees had whispered what they
   thought among themselves, to help to harden one another; but Christ's
   reply is said to be to their thoughts, because he knew with what mind,
   and from what principle, they said it; that they did not say it in
   their haste, but that it was the product of a rooted malignity.

   Christ's reply to this imputation is copious and cogent, that every
   mouth may be stopped with sense and reason, before it be stopped with
   fire and brimstone. Here are three arguments by which he demonstrates
   the unreasonableness of this suggestion.

   1. It would be very strange, and highly improbably, that Satan should
   be cast out by such a compact, because then Satan's kingdom would be
   divided against itself; which, considering his subtlety, is not a thing
   to be imagined, v. 25, 26.

   (1.) Here is a known rule laid down, that in all societies a common
   ruin is the consequence of mutual quarrels: Every kingdom divided
   against itself is brought to desolation; and every family too: Quæ enim
   domus tam stabilis est, quæ tam firma civitas, quæ non odiis atque
   dissidiis funditus everti possit?--For what family is so strong, what
   community so firm, as not to be overturned by enmity and dissension?
   Cic. Læl. 7. Divisions commonly end in desolations; if we clash, we
   break; if we divide one from another, we become an easy prey to a
   common enemy; much more if we bite and devour one another, shall we be
   consumed one of another, Gal. v. 15. Churches and nations have known
   this by sad experience.

   (2.) The application of it to the case in hand (v. 26), If Satan cast
   out Satan; if the prince of the devils should be at variance with the
   inferior devils, the whole kingdom and interest would soon be broken;
   nay, if Satan should come into a compact with Christ, it must be to his
   own ruin; for the manifest design and tendency of Christ's preaching
   and miracles was to overthrow the kingdom of Satan, as a kingdom of
   darkness, wickedness, and enmity to God; and to set up, upon the ruins
   of it, a kingdom of light, holiness, and love. The works of the devil,
   as a rebel against God, and a tyrant over the souls of men, were
   destroyed by Christ; and therefore it was the most absurd thing
   imaginable, to think that Beelzebub should at all countenance such a
   design, or come into it: if he should fall in with Christ, how should
   then his kingdom stand? He would himself contribute to the overthrow of
   it. Note, The devil has a kingdom, a common interest, in opposition to
   God and Christ, which, to the utmost of his power, he will make to
   stand, and he will never come into Christ's interests; he must be
   conquered and broken by Christ, and therefore cannot submit and bend to
   him. What concord or communion can there be between light and darkness,
   Christ and Belial, Christ and Beelzebub? Christ will destroy the
   devil's kingdom, but he needs not do it by any such little arts and
   projects as that of a secret compact with Beelzebub; no, this victory
   must be obtained by nobler methods. Let the prince of the devils muster
   up all his forces, let him make use of all his powers and politics, and
   keep his interests in the closest confederacy, yet Christ will be too
   hard for his united force, and his kingdom shall not stand.

   2. It was not at all strange, or improbable, that devils should be cast
   out by the Spirit of God; for,

   (1.) How otherwise do your children cast them out? There were those
   among the Jews who, by invocation of the name of the most high God, or
   the God of Abraham, Isaac, and Jacob, did sometimes cast out devils.
   Josephus speaks of some in his time that did it; we read of Jewish
   exorcists (Acts xix. 13), and of some that in Christ's name cast out
   devils, though they did not follow him (Mark ix. 38), or were not
   faithful to him, ch. vii. 22. These the Pharisees condemned not, but
   imputed what they did to the Spirit of God, and valued themselves and
   their nation upon it. It was therefore merely from spite and envy to
   Christ, that they would own that others cast out devils by the Spirit
   of God, but suggest that he did it by compact with Beelzebub. Note, It
   is the way of malicious people, especially the malicious persecutors of
   Christ and Christianity, to condemn the same thing in those they hate,
   which they approve of and applaud in those they have a kindness for:
   the judgments of envy are made, not by things, but persons; not by
   reason, but prejudice. But those were very unfit to sit in Moses's
   seat, who knew faces, and knew nothing else in judgment: Therefore they
   shall be your judges; "This contradicting of yourselves will rise up in
   judgment against you at the last great day, and will condemn you."
   Note, In the last judgment, not only every sin, but every aggravation
   of it, will be brought into the account, and some of our notions that
   were right and good will be brought in evidence against us, to convict
   us of partiality.

   (2.) This casting out of devils was a certain token and indication of
   the approach and appearance of the kingdom of God (v. 28); "But if it
   be indeed that I cast out devils by the Spirit of God, as certainly I
   do, then you must conclude, that though you are unwilling to receive
   it, yet the kingdom of the Messiah is now about to be set up among
   you." Other miracles that Christ wrought proved him sent of God, but
   this proved him sent of God to destroy the devil's kingdom and his
   works. Now that great promise was evidently fulfilled, that the seed of
   the woman should break the serpent's head, Gen. iii. 15. "Therefore
   that glorious dispensation of the kingdom of God, which has been long
   expected, is now commenced; slight it at your peril." Note, [1.] The
   destruction of the devil's power is wrought by the Spirit of God; that
   Spirit who works to the obedience of faith, overthrows the interest of
   that spirit who works in the children of unbelief and disobedience.
   [2.] The casting out of devils is a certain introduction to the kingdom
   of God. If the devil's interest in a soul be not only checked by custom
   or external restraints, but sunk and broken by the Spirit of God, as a
   Sanctifier, no doubt but the kingdom of God is come to that soul, the
   kingdom of grace, a blessed earnest of the kingdom of the glory.

   3. The comparing of Christ's miracles, particularly this of casting out
   devils, with his doctrine, and the design and tendency of his holy
   religion, evidenced that he was so far from being in league with Satan,
   that he was at open enmity and hostility against him (v. 29); How can
   one enter into a strong man's house, and plunder his goods, and carry
   them away, except he first bind the strong man? And then he may do what
   he pleases with his goods. The world, that sat in darkness, and lay in
   wickedness, was in Satan's possession, and under his power, as a house
   in the possession and under the power of a strong man; so is every
   unregenerate soul; there Satan resides, there he rules. Now, (1.) The
   design of Christ's gospel was to spoil the devil's house, which, as a
   strong man, he kept in the world; to turn the people from darkness to
   light, from sin to holiness, from this world to a better, from the
   power of Satan unto God (Acts xxvi. 18); to alter the property of
   souls. (2.) Pursuant to this design, he bound the strong man, when he
   cast out unclean spirits by his word: thus he wrested the sword out of
   the devil's hand, that he might wrest the sceptre out of it. The
   doctrine of Christ teaches us how to construe his miracles, and when he
   showed how easily and effectually he could cast the devil out of
   people's bodies, he encouraged all believers to hope that, whatever
   power Satan might usurp and exercise in the souls of men, Christ by his
   grace would break it: he will spoil him, for it appears that he can
   bind him. When nations were turned from the service of idols to serve
   the living God, when some of the worst of sinners were sanctified and
   justified, and became the best of saints, then Christ spoiled the
   devil's house, and will spoil it more and more.

   4. It is here intimated, that this holy war, which Christ was carrying
   on with vigour against the devil and his kingdom, was such as would not
   admit of a neutrality (v. 30), He that is not with me is against me. In
   the little differences that may arise between the disciples of Christ
   among themselves, we are taught to lessen the matters in variance, and
   to seek peace, by accounting those who are not against us, to be with
   us (Luke ix. 50); but in the great quarrel between Christ and the
   devil, no peace is to be sought, nor any such favourable construction
   to be made of any indifference in the matter; he that is not hearty for
   Christ, will be reckoned with as really against him: he that is cold in
   the cause, is looked upon as an enemy. When the dispute is between God
   and Baal, there is no halting between two (1 Kings xviii. 21), there is
   no trimming between Christ and Belial; for the kingdom of Christ, as it
   is eternally opposite to, so it will be eternally victorious over, the
   devil's kingdom; and therefore in this cause there is no sitting still
   with Gilead beyond Jordan, or Asher on the sea-shore, (Judg. iv. 16,
   17), we must be entirely, faithfully, and immovably, on Christ's side;
   it is the right side, and will at last be the rising side. See Exod.
   xxxii. 26.

   The latter clause is to the same purport: He that gathereth not with me
   scattereth. Note, (1.) Christ's errand into the world was to gather, to
   gather in his harvest, to gather in those whom the Father had given
   him, John xi. 52; Eph. i. 10. (2.) Christ expects and requires from
   those who are with him, that they gather with him; that they not only
   gather to him themselves, but do all they can in their places to gather
   others to him, and so to strengthen his interest. (3.) Those who will
   not appear, and act, as furtherers of Christ's kingdom, will be looked
   upon, and dealt with, as hinderers of it; if we gather not with Christ,
   we scatter; it is not enough, not to do hurt, but we must do good. Thus
   is the breach widened between Christ and Satan, to show that there was
   no such compact between them as the Pharisees whispered.

   V. Here is a discourse of Christ's upon this occasion, concerning
   tongue-sins; Wherefore I say unto you. He seems to turn from the
   Pharisees to the people, from disputing to instructing; and from the
   sin of the Pharisees he warns the people concerning three sorts of
   tongue-sins; for others' harms are admonitions to us.

   1. Blasphemous words against the Holy Ghost are the worst kind of
   tongue-sins, and unpardonable, v. 31, 32.

   (1.) Here is a gracious assurance of the pardon of all sin upon gospel
   terms: this Christ says to us, and it is a comfortable saying, that the
   greatness of sin shall be no bar to our acceptance with God, if we
   truly repent and believe the gospel: All manner of sin and blasphemy
   shall be forgiven unto men. Though the sin has been as scarlet and
   crimson (Isa. i. 18), though ever so heinous in its nature, ever so
   much aggravated by its circumstances, and ever so often repeated,
   though it reach up to the heavens, yet with the Lord there is mercy,
   that reacheth beyond the heavens; mercy will be extended even to
   blasphemy, a sin immediately touching God's name and honour. Paul
   obtained mercy, who had been a blasphemer, 1 Tim. i. 13. Well may we
   say, Who is a God like unto thee, pardoning iniquity? Micah vii. 18.
   Even words spoken against the Son of man shall be forgiven; as theirs
   were who reviled him at his death, many of whom repented and found
   mercy. Christ here in has set an example to all the sons of men, to be
   ready to forgive words spoken against them: I, as a deaf man, heard
   not. Observe, They shall be forgiven unto men, not to devils; this is
   love to the whole world of mankind, above the world of fallen angels,
   that all sin is pardonable to them.

   (2.) Here is an exception of the blasphemy against the Holy Ghost,
   which is here declared to be the only unpardonable sin. See here,

   [1.] What this sin; it is speaking against the Holy Ghost. See what
   malignity there is in tongue-sins, when the only unpardonable sin is
   so. But Jesus knew their thoughts, v. 25. It is not all speaking
   against the person or essence of the Holy Ghost, or some of his more
   private operations, or merely the resisting of his internal working in
   the sinner himself, that is here meant; for who then should be saved?
   It is adjudged in our law, that an act of indemnity shall always be
   construed in favour of that grace and clemency which is the intention
   of the act; and therefore the exceptions in the act are not to be
   extended further than needs must. The gospel is an act of indemnity;
   none are excepted by name, nor any by description, but those only that
   blaspheme the Holy Ghost; which therefore must be construed in the
   narrowest sense: all presuming sinners are effectually cut off by the
   conditions of the indemnity, faith and repentance; and therefore the
   other exceptions must not be stretched far: and this blasphemy is
   excepted, not for any defect of mercy in God or merit in Christ, but
   because it inevitably leaves the sinner in infidelity and impenitency.
   We have reason to think that none are guilty of this sin, who believe
   that Christ is the Son of God, and sincerely desire to have part in his
   merit and mercy: and those who fear they have committed this sin, give
   a good sign that they have not. The learned Dr. Whitby very well
   observes, that Christ speaks not of what should be (Mark iii. 28; Luke
   xii. 10); Whosoever shall blaspheme. As for those who blasphemed Christ
   when he was here upon earth, and called him a Winebibber, a Deceiver, a
   Blasphemer, and the like, they had some colour of excuse, because of
   the meanness of his appearance, and the prejudices of the nation
   against him; and the proof of his divine mission was not perfected till
   after his ascension; and therefore, upon their repentance, they shall
   be pardoned: and it is hoped that they may be convinced by the pouring
   out of the Spirit, as many of them were, who had been his betrayers and
   murderers. But if, when the Holy Ghost is given, in his inward gifts of
   revelation, speaking with tongues, and the like, such as were the
   distributions of the Spirit among the apostles, if they continue to
   blaspheme the Spirit likewise, as an evil spirit, there is no hope of
   them that they will ever be brought to believe in Christ; for First,
   Those gifts of the Holy Ghost in the apostles were the last proof that
   God designed to make use of for the confirming of the gospel, and were
   still kept in reserve, when other methods preceded. Secondly, This was
   the most powerful evidence, and more apt to convince than miracles
   themselves. Thirdly, Those therefore who blaspheme this dispensation of
   the Spirit, cannot possibly be brought to believe in Christ; those who
   shall impute them to a collusion with Satan, as the Pharisees did the
   miracles, what can convince them? This is such a strong hold of
   infidelity as a man can never be beaten out of, and is therefore
   unpardonable, because hereby repentance is hid from the sinner's eyes.

   [2.] What the sentence is that is passed upon it; It shall not be
   forgiven, neither in this world, nor in the world to come. As in the
   then present state of the Jewish church, there was no sacrifice of
   expiation for the soul that sinned presumptuously; so neither under the
   dispensation of gospel grace, which is often in scripture called the
   world to come, shall there be any pardon to such as tread underfoot the
   blood of the covenant, and do despite to the Spirit of grace: there is
   no cure for a sin so directly against the remedy. It was a rule in our
   old law, No sanctuary for sacrilege. Or, It shall be forgiven neither
   now, in the sinner's own conscience, nor in the great day, when the
   pardon shall be published. Or, this is a sin that exposes the sinner
   both to temporal and eternal punishment, both to present wrath and the
   wrath to come.

   2. Christ speaks here concerning other wicked words, the products of
   corruption reigning in the heart, and breaking out thence, v. 33-35. It
   was said (v. 25) that Jesus knew their thoughts, and here he spoke with
   an eye to them, showing that it was not strange that they should speak
   so ill, when their hearts were so full of enmity and malice; which yet
   they often endeavoured to cloak and cover, by feigning themselves just
   men. Our Lord Jesus therefore points to the springs and heals them; let
   the heart be sanctified and it will appear in our words.

   (1.) The heart is the root, the language is the fruit (v. 33); if the
   nature of the tree be good, it will bring forth fruit accordingly.
   Where grace is the reigning principle in the heart, the language will
   be the language of Canaan; and, on the contrary, whatever lust reigns
   in the heart it will break out; diseased lungs make an offensive
   breath: men's language discovers what country they are of, so likewise
   what manner of spirit they are of: "Either make the tree good, and then
   the fruit will be good; get pure hearts and then you will have pure
   lips and pure lives; or else the tree will be corrupt, and the fruit
   accordingly. You may make a crab-stock to become a good tree, by
   grafting into it a shoot from a good tree, and then the fruit will be
   good; but if the tree be still the same, plant it where you will, and
   water it how you will, the fruit will be still corrupt." Note, Unless
   the heart be transformed, the life will never be thoroughly reformed.
   These Pharisees were shy of speaking out their wicked thoughts of Jesus
   Christ; but Christ here intimates, how vain it was for them to seek to
   hide that root of bitterness in them, that bore this gall and wormwood,
   when they never sought to mortify it. Note, It should be more our care
   to be good really, than to seem good outwardly.

   (2.) The heart is the fountain, the words are the streams (v. 34); Out
   of the abundance of the heart the mouth speaks, as the streams are the
   overflowings of the spring. A wicked heart is said to send forth
   wickedness, as a fountain casts forth her waters, Jer. vi. 7. A
   troubled fountain, and a corrupt spring, such as Solomon speaks of
   (Prov. xxv. 26), must needs send forth muddy and unpleasant streams.
   Evil words are the natural, genuine product of an evil heart. Nothing
   but the salt of grace, cast into the spring, will heal the waters,
   season the speech, and purify the corrupt communications. This they
   wanted, they were evil; and how can ye, being evil, speak good things?
   They were a generation of vipers; John Baptist had called them so (ch.
   iii. 7), and they were still the same; for can the Ethiopian change his
   skin? The people looked upon the Pharisees as a generation of saints,
   but Christ calls them a generation of vipers, the seed of the serpent,
   that had an enmity to Christ and his gospel. Now what could be expected
   from a generation of vipers, but that which is poisonous and malignant?
   Can the viper be otherwise than venomous? Note, Bad things may be
   expected from bad people, as said the proverb of the ancients,
   Wickedness proceedeth from the wicked, 1 Sam. xxiv. 13. The vile person
   will speak villany, Isa. xxxii. 6. Those who are themselves evil, have
   neither skill nor will to speak good things, as they should be spoken.
   Christ would have his disciples know what sort of men they were to live
   among, that they might know what to look for. They are as Ezekiel among
   scorpions (Ezek. ii. 6), and must not think it strange if they be stung
   and bitten.

   (3.) The heart is the treasury, the words are the things brought out of
   that treasury (v. 35); and from hence men's characters may be drawn,
   and may be judged of.

   [1.] It is the character of a good man, that he has a good treasure in
   his heart, and from thence brings forth good things, as there is
   occasion. Graces, comforts, experiences, good knowledge, good
   affections, good resolutions, these are a good treasure in the heart;
   the word of God hidden there, the law of God written there, divine
   truths dwelling and ruling thee, are a treasure there, valuable and
   suitable, kept safe and kept secret, as the stores of the good
   householder, but ready for use upon all occasions. A good man, thus
   furnished, will bring forth, as Joseph out of his stores; will be
   speaking and doing that which is good, for God's glory, and the
   edification of others. See Prov. x. 11, 13, 14, 20, 21, 31, 32. This is
   bringing forth good things. Some pretend to good expenses that have not
   a good treasure--such will soon be bankrupts: some pretend to have a
   good treasure within, but give no proof of it: they hope they have it
   in them, and thank God, whatever their words and actions are, they have
   good hearts; but faith without works is dead: and some have a good
   treasure of wisdom and knowledge, but they are not communicative, they
   do not bring forth out of it: they have a talent, but know not how to
   trade with it. The complete Christian in this bears the image of God,
   that he both is good, and does good.

   [2.] It is the character of an evil man, that he has an evil treasure
   in his heart, and out of it bringeth forth evil things. Lusts and
   corruptions dwelling and reigning in the heart are an evil treasure,
   out of which the sinner brings forth bad words and actions, to the
   dishonour of God, and the hurt of others. See Gen. vi. 5, 12; Matt. xv.
   18-20; Jam. i. 15. But treasures of wickedness (Prov. x. 2) will be
   treasures of wrath.

   3. Christ speaks here concerning idle words, and shows what evil there
   is in them (v. 36, 37); much more is there in such wicked words as the
   Pharisees spoke. It concerns us to think much of the day of judgment,
   that that may be a check upon our tongues; and let us consider,

   (1.) How particular the account will be of tongue-sins in that day:
   even for every idle words, or discourse, that men speak, they shall
   give account. This intimates, [1.] That God takes notice of every word
   we say, even that which we ourselves do not notice. See Psalm cxxxix.
   4. Not a word in my tongue but thou knowest it: though spoken without
   regard or design, God takes cognizance of it. [2.] That vain, idle,
   impertinent talk is displeasing to God, which tends not to any good
   purpose, is not good to any use of edifying; it is the product of a
   vain and trifling heart. These idle words are the same with that
   foolish talking and jesting which is forbidden, Eph. v. 4. This is that
   sin which is seldom wanting in the multitude of words, unprofitable
   talk, Job xv. 3. [3.] We must shortly account for these idle words;
   they will be produced in evidence against us, to prove us unprofitable
   servants, that have not improved the faculties of reason and speech,
   which are part of the talents we are entrusted with. If we repent not
   of our idle words, and our account for them be not balanced by the
   blood of Christ, we are undone.

   (2.) How strict the judgment will be upon that account (v. 37); By thy
   words thou shall be justified or condemned; a common rule in men's
   judgments, and here applied to God's. Note, The constant tenour of our
   discourse, according as it is gracious or not gracious, will be an
   evidence for us, or against us, at the great day. Those who seemed to
   be religious, but bridled not their tongue, will then be found to have
   put a cheat upon themselves with a vain religion, Jam. i. 26. Some
   think that Christ here refers to that of Eliphaz (Job xv. 6), Thine own
   mouth condemneth thee, and not I; or, rather, to that of Solomon (Prov.
   xviii. 21), Death and life are in the power of the tongue.

The Pharisees Ask a Sign.

   38 Then certain of the scribes and of the Pharisees answered, saying,
   Master, we would see a sign from thee.   39 But he answered and said
   unto them, An evil and adulterous generation seeketh after a sign; and
   there shall no sign be given to it, but the sign of the prophet Jonas:
     40 For as Jonas was three days and three nights in the whale's belly;
   so shall the Son of man be three days and three nights in the heart of
   the earth.   41 The men of Nineveh shall rise in judgment with this
   generation, and shall condemn it: because they repented at the
   preaching of Jonas; and, behold, a greater than Jonas is here.   42 The
   queen of the south shall rise up in the judgment with this generation,
   and shall condemn it: for she came from the uttermost parts of the
   earth to hear the wisdom of Solomon; and, behold, a greater than
   Solomon is here.   43 When the unclean spirit is gone out of a man, he
   walketh through dry places, seeking rest, and findeth none.   44 Then
   he saith, I will return into my house from whence I came out; and when
   he is come, he findeth it empty, swept, and garnished.   45 Then goeth
   he, and taketh with himself seven other spirits more wicked than
   himself, and they enter in and dwell there: and the last state of that
   man is worse than the first. Even so shall it be also unto this wicked
   generation.

   It is probable that these Pharisees with whom Christ is here in
   discourse were not the same that cavilled at him (v. 24), and would not
   credit the signs he gave; but another set of them, who saw that there
   was no reason to discredit them, but would not content themselves with
   the signs he gave, nor admit the evidence of them, unless he would give
   them such further proof as they should demand. Here is,

   I. Their address to him, v. 38. They compliment him with the title of
   Master, pretending respect for him, when they intended to abuse him;
   all are not indeed Christ's servants, who call him Master. Their
   request is, We would see a sign from thee. It was highly reasonable
   that they should see a sign, that he should by miracles prove his
   divine mission: see Exod. iv. 8, 9. He came to take down a model of
   religion that was set up by miracles, and therefore it was requisite he
   should produce the same credentials; but it was highly unreasonable to
   demand a sign now, when he had given so many signs already, that did
   abundantly prove him sent of God. Note, It is natural to proud men to
   prescribe to God, and then to make that an excuse for not subscribing
   to him; but a man's offence will never be his defence.

   II. His answer to this address, this insolent demand,

   1. He condemns the demand, as the language of an evil and adulterous
   generation, v. 39. He fastens the charge, not only on the scribes and
   Pharisees, but the whole nation of the Jews; they were all like their
   leaders, a seed and succession of evil-doers: they were an evil
   generation indeed, that not only hardened themselves against the
   conviction of Christ's miracles, but set themselves to abuse him, and
   put contempt on his miracles. They were an adulterous generation, (1.)
   As an adulterous brood; so miserably degenerated from the faith and
   obedience of their ancestors, that Abraham and Israel acknowledged them
   not. See Isa. lvii. 3. Or, (2.) As an adulterous wife; they departed
   from that God, to whom by covenant they had been espoused: they were
   not guilty of the whoredom of idolatry, as they had been before the
   captivity, but they were guilty of infidelity, and all iniquity, and
   that is whoredom too: they did not look after gods of their own making,
   but they looked for signs of their own devising; and that was adultery.

   2. He refuses to give them any other sign than he has already given
   them, but that of the prophet Jonas. Note, Though Christ is always
   ready to hear and answer holy desires and prayers, yet he will not
   gratify corrupt lusts and humours. Those who ask amiss, ask, and have
   not. Signs were granted to those who desired them for the confirmation
   of their faith, as to Abraham and Gideon; but were denied to those who
   demanded them for the excuse of their unbelief.

   Justly might Christ have said, They shall never see another miracle:
   but see his wonderful goodness; (1.) They shall have the same signs
   still repeated, for their further benefit, and more abundant
   conviction. (2.) They shall have one sign of a different kind from all
   these, and that is, the resurrection of Christ from the dead by his own
   power, called here the sign of the prophet Jonas this was yet reserved
   for their conviction, and was intended to be the great proof of
   Christ's being the Messiah; for by that he was declared to be the Son
   of God with power, Rom. i. 4. That was such a sign as surpassed all the
   rest, completed and crowned them. "If they will not believe the former
   signs, they will believe this (Exod. iv. 9), and if this will not
   convince them, nothing will." And yet the unbelief of the Jews found
   out an evasion to shift off that too, by saying, His disciples came and
   stole him away; for none are so incurably blind as those who are
   resolved they will not see.

   Now this sign of the prophet Jonas he further explains here; (v. 40) As
   Jonas was three days and three nights in the whale's belly, and then
   came out again safe and well, thus Christ shall be so long in the
   grave, and then shall rise again. [1.] The grave was to Christ as the
   belly of the fish was to Jonah; thither he was thrown, as a Ransom for
   lives ready to be lost in a storm; there he lay, as in the belly of
   hell (Jonah ii. 2), and seemed to be cast out of God's sight. [2.] He
   continued in the grave just as long as Jonah continued in the fish's
   belly, three days and three nights; not three whole days and nights: it
   is probable, Jonah did not lie so long in the whale's belly, but part
   of three natural days (nychthemerai, the Greeks called them); he was
   buried in the afternoon of the sixth day of the week, and rose again in
   the morning of the first day; it is a manner of speech very usual; see
   1 Kings xx. 29; Esth. iv. 16; v. 1; Luke ii. 21. So long Jonah was a
   prisoner for his own sins, so long Christ was a Prisoner for ours. [3.]
   As Jonah in the whale's belly comforted himself with an assurance that
   yet he should look again toward God's holy temple (Jonah ii. 4), so
   Christ when he lay in the grave, is expressly said to rest in hope, as
   one assured he should not see corruption, Acts ii. 26, 27. [4.] As
   Jonah on the third day was discharged from his prison, and came to the
   land of the living again, from the congregation of the dead (for dead
   things are said to be formed from under the waters, Job xxvi. 5), so
   Christ on the third day should return to life, and rise out of his
   grave to send abroad the gospel to the Gentiles.

   3. Christ takes this occasion to represent the sad character and
   condition of that generation in which he lived, a generation that would
   not be reformed, and therefore could not but be ruined; and he gives
   them their character, as it would stand in the day of judgment, under
   the full discoveries and final sentences of that day. Persons and
   things now appear under false colours; characters and conditions are
   here changeable: if therefore we would make a right estimate, we must
   take our measures from the last judgment; things are really, what they
   are eternally.

   Now Christ represents the people of the Jews,

   (1.) As a generation that would be condemned by the men of Nineveh,
   whose repenting at the preaching of Jonas would rise up in judgment
   against them, v. 41. Christ's resurrection will be the sign of the
   prophet Jonas to them: but it will not have so happy an effect upon
   them, as that of Jonas had upon the Ninevites, for they were by it
   brought to such a repentance as prevented their ruin; but the Jews will
   be hardened in an unbelief that shall hasten their ruin; and in the day
   of judgment, the repentance of the Ninevites will be mentioned as an
   aggravation of the sin, and consequently the condemnation of those to
   whom Christ preached then, and of those to whom Christ is preached now;
   for this reason, because Christ is greater than Jonah. [1.] Jonah was
   but a man, subject to like passions, to like sinful passions, as we
   are; but Christ is the Son of God. [2.] Jonah was a stranger in
   Nineveh, he came among the strangers that were prejudiced against his
   country; but Christ came to his own, when he preached to the Jews, and
   much more when he is preached among professing Christians, that are
   called by his name. [3.] Jonah preached but one short sermon, and that
   with no great solemnity, but as he passed along the streets; Christ
   renews his calls, sat and taught, taught in the synagogues. [4.] Jonah
   preached nothing but wrath and ruin within forty days, gave no
   instructions, directions, or encouragements, to repent: but Christ,
   besides the warning given us of our danger, has shown wherein we must
   repent, and assured us of acceptance upon our repentance, because the
   kingdom of heaven is at hand. [5.] Jonah wrought no miracle to confirm
   his doctrine, showed no good will to the Ninevites; but Christ wrought
   abundance of miracles, and all miracles of mercy: yet the Ninevites
   repented at the preaching of Jonas, but the Jews were not wrought upon
   by Christ's preaching. Note, The goodness of some, who have less helps
   and advantages for their souls, will aggravate the badness of those who
   have much greater. Those who by the twilight discover the things that
   belong to their peace, will shame those who grope at noon-day.

   (2.) As a generation that would be condemned by the queen of the south,
   the queen of Sheba, v. 42. The Ninevites would shame them for not
   repenting, the queen of Sheba for not believing in Christ. She came
   from a far country to hear the wisdom of Solomon; yet people will not
   be persuaded to come and hear the wisdom of Christ, though he is in
   every thing greater than Solomon. [1.] The queen of Sheba had no
   invitation to come to Solomon, nor any promise of being welcome; but we
   are invited to Christ, to sit at his feet and hear his word. [2.]
   Solomon was but a wise man, but Christ is wisdom itself, in whom are
   hid all the treasures of wisdom. [3.] The queen of Sheba had many
   difficulties to break through; she was a woman, unfit for travel, the
   journey long and perilous; she was a queen, and what would become of
   her own country in her absence? We have no such cares to hinder us.
   [4.] She could not be sure that it would be worth her while to go so
   far on this errand; fame uses to flatter men, and perhaps she might
   have in her own country or court wise men sufficient to instruct her;
   yet, having heard of Solomon's fame, she would see him; but we come not
   to Christ upon such uncertainties. [5.] She came from the uttermost
   parts of the earth, but we have Christ among us, and his word nigh us:
   Behold he stands at the door, and knocks. [6.] It should seem the
   wisdom the queen of Sheba came for was only philosophy and politics;
   but the wisdom that is to be had with Christ is wisdom to salvation.
   [7.] She could only hear Solomon's wisdom; he could not give her
   wisdom: but Christ will give wisdom to those who come to him; nay, he
   will himself be made of God to them Wisdom; so that, upon all these
   accounts, if we do not hear the wisdom of Christ, the forwardness of
   the queen of Sheba to come and hear the wisdom of Solomon will rise up
   in judgment against us and condemn us; for Jesus Christ is greater than
   Solomon.

   (3.) As a generation that were resolved to continue in the possession,
   and under the power, of Satan, notwithstanding all the methods that
   were used to dispossess him and rescue them. They are compared to one
   out of whom the devil is gone, but returns with double force, v. 43-45.
   The devil is here called the unclean spirit, for he has lost all his
   purity, and delights in and promotes all manner of impurity among men.
   Now,

   [1.] The parable represents his possessing men's bodies: Christ having
   lately cast out a devil, and they having said he had a devil, gave
   occasion to show how much they were under the power of Satan. This is a
   further proof that Christ did not cast out devils by compact with the
   devil, for then he would soon have returned again; but Christ's
   ejectment of him was final, and such as barred a re-entry: we find him
   charging the evil spirit to go out, and enter no more, Mark ix. 25.
   Probably the devil was wont sometimes thus to sport with those he had
   possession of; he would go out, and then return again with more fury;
   hence the lucid intervals of those in that condition were commonly
   followed with the more violent fits. When the devil is gone out, he is
   uneasy, for he sleeps not except he have done mischief (Prov. iv. 16);
   he walks in dry places, like one that is very melancholy; he seeks rest
   but finds none, till he returns again. When Christ cast the legion out
   of the man, they begged leave to enter into the swine, where they went
   not long in dry places, but into the lake presently.

   [2.] The application of the parable makes it to represent the case of
   the body of the Jewish church and nation: So shall it be with this
   wicked generation, that now resist, and will finally reject, the gospel
   of Christ. The devil, who by the labours of Christ and his disciples
   had been cast out of many of the Jews, sought for rest among the
   heathen, from whose persons and temples the Christians would every
   where expel him: so Dr. Whitby: or finding no where else in the heathen
   world such pleasant, desirable habitations, to his satisfaction, as
   here in the heart of the Jews: so Dr. Hammond: he shall therefore enter
   again into them, for Christ had not found admission among them, and
   they, by their prodigious wickedness and obstinate unbelief, were still
   more ready than ever to receive him; and then he shall take a durable
   possession here, and the state of this people is likely to be more
   desperately damnable (so Dr. Hammond) than it was before Christ came
   among them, or would have been if Satan had never been cast out.

   The body of that nation is here represented, First, As an apostate
   people. After the captivity in Babylon, they began to reform, left
   their idols, and appeared with some face of religion; but they soon
   corrupted themselves again: though they never relapsed into idolatry,
   they fell into all manner of impiety and profaneness, grew worse and
   worse, and added to all the rest of their wickedness a wilful contempt
   of, and opposition to, Christ and his gospel. Secondly, As a people
   marked for ruin. A new commission was passing the seals against that
   hypocritical nation, the people of God's wrath (like that, Isa. x. 6),
   and their destruction by the Romans was likely to be greater than any
   other, as their sins had been more flagrant: then it was that wrath
   came upon them to the uttermost, 1 Thess. ii. 15, 16. Let this be a
   warning to all nations and churches, to take heed of leaving their
   first love, of letting fall a good work of reformation begun among
   them, and returning to that wickedness which they seemed to have
   forsaken; for the last state of such will be worse than the first.

Who Are Christ's Relations.

   46 While he yet talked to the people, behold, his mother and his
   brethren stood without, desiring to speak with him.   47 Then one said
   unto him, Behold, thy mother and thy brethren stand without, desiring
   to speak with thee.   48 But he answered and said unto him that told
   him, Who is my mother? and who are my brethren?   49 And he stretched
   forth his hand toward his disciples, and said, Behold my mother and my
   brethren!   50 For whosoever shall do the will of my Father which is in
   heaven, the same is my brother, and sister, and mother.

   Many excellent, useful sayings came from the mouth of our Lord Jesus
   upon particular occasions; even his digressions were instructive, as
   well as his set discourses: as here,

   Observe, I. How Christ was interrupted in his preaching by his mother
   and his brethren, that stood without, desiring to speak with him (v.
   40, 47); which desire of theirs was conveyed to him through the crowd.
   It is needless to enquire which of his brethren they were that came
   along with his mother (perhaps they were those who did not believe in
   him, John vii. 5); or what their business was; perhaps it was only
   designed to oblige him to break off, for fear he should fatigue
   himself, or to caution him to take heed of giving offence by his
   discourse to the Pharisees, and or involving himself in a difficulty;
   as if they could teach him wisdom.

   1. He was as yet talking to the people. Note, Christ's preaching was
   talking; it was plain, easy, and familiar, and suited to their capacity
   and case. What Christ had delivered had been cavilled at, and yet he
   went on. Note, The opposition we meet within our work, must not drive
   us from it. He left off talking with the Pharisees, for he saw he could
   do no good with them; but continued to talk to the common people, who,
   not having such a conceit of their knowledge as the Pharisees had, were
   willing to learn.

   2. His mother and brethren stood without, desiring to speak with him,
   when they should have been standing within, desiring to hear him. They
   had the advantage of his daily converse in private, and therefore were
   less mindful to attend upon his public preaching. Note, Frequently
   those who are nearest to the means of knowledge and grace, are most
   negligent. Familiarity and easiness of access breed some degree of
   contempt. We are apt to neglect that this day, which we think we may
   have any day, for getting that it is only the present time we can be
   sure of; tomorrow is none of ours. There is too much truth in that
   common proverb, "The nearer the church, the further from God;" it is
   pity it should be so.

   3. They not only would not hear him themselves, but they interrupted
   others that heard him gladly. The devil was a sworn enemy to our
   Saviour's preaching. He had sought to baffle his discourse by the
   unreasonable cavils of the scribes and Pharisees, and when he could not
   gain his point that way, he endeavoured to break it off by the
   unseasonable visits of relations. Note, We often meet with hindrances
   and obstructions in our work, by our friends that are about us, and are
   taken off by civil respects from our spiritual concerns. Those who
   really wish well to us and to our work, may sometimes, by their
   indiscretion, prove our back-friends, and impediments to us in our
   duty; as Peter was offensive to Christ, with his, "Master, spare
   thyself," when he thought himself very officious. The mother of our
   Lord desired to speak with him; it seemed she had not then learned to
   command her Son, as the iniquity and idolatry of the church of Rome has
   since pretended to teach her: nor was she so free from fault and folly
   as they would make her. It was Christ's prerogative, and not his
   mother's, to do every thing wisely, and well, and in its season. Christ
   once said to his mother, How is it that ye sought me? Wist he not, that
   I must be about my Father's business? And it was then said, she laid up
   that saying in her heart (Luke ii. 49); but if she had remembered it
   now, she would not have given him this interruption when he was about
   his Father's business. Note, There is many a good truth that we thought
   was well laid up when we heard it, which yet is out of the way when we
   have occasion to use it.

   II. How he resented this interruption, v. 48-50.

   1. He would not hearken to it; he was so intent upon his work, that no
   natural or civil respects should take him off from it. Who is my mother
   and who are my brethren? Not that natural affection is to be put off,
   or that, under pretence of religion, we may be disrespectful to
   parents, or unkind to other relations; but every thing is beautiful in
   its season, and the less duty must stand by, while the greater is done.
   When our regard to our relations comes in competition with the service
   of God, and the improving of an opportunity to do good, in such a case,
   we must say to our Father, I have not seen him, as Levi did, Deut.
   xxxiii. 9. The nearest relations must be comparatively hated, that is,
   we must love them less than Christ (Luke xiv. 26), and our duty to God
   must have the preference. This Christ has here given us an example of;
   the zeal of God's house did so far eat him up, that it made him not
   only forget himself, but forget his dearest relations. And we must not
   take it ill of our friends, nor put it upon the score of their
   wickedness, if they prefer the pleasing of God before the pleasing of
   us; but we must readily forgive those neglects which may be easily
   imputed to a pious zeal for God's glory and others' good. Nay, we must
   deny ourselves and our own satisfaction, rather than do that which may
   any way divert our friends from, or distract them in, their duty to
   God.

   2. He took that occasion to prefer his disciples, who were his
   spiritual kindred, before his natural relations as such: which was a
   good reason why he would not leave preaching to speak with his
   brethren. He would rather be profiting his disciples, than pleasing his
   relations. Observe,

   (1.) The description of Christ's disciples. They are such as do the
   will of his Father; not only hear it, and know it, and talk of it, but
   do it; for doing the will of God is the best preparative for
   discipleship (John vii. 17), and the best proof of it (ch. vii. 21);
   that denominates us his disciples indeed. Christ does not say,
   "Whosoever shall do my will," for he came not to seek or do his own
   will distinct from his Father's: his will and his Father's are the
   same; but he refers us to his Father's will, because now in his present
   state and work he referred himself to it, John vi. 38.

   (2.) The dignity of Christ's disciples: The same is my brother, and
   sister, and mother. His disciples, that had left all to follow him, and
   embraced his doctrine, were dearer to him than any that were akin to
   him according to the flesh. They had preferred Christ before their
   relations; they left their father (ch. iv. 22; x. 37); and now to make
   them amends, and to show that there was no love lost, he preferred them
   before his relations. Did not they hereby receive, in point of honour,
   a hundred fold? ch. xix. 29. It was very endearing and very encouraging
   for Christ to say, Behold my mother and my brethren; yet it was not
   their privilege alone, this honour have all the saints. Note, All
   obedient believers are near akin to Jesus Christ. They wear his name,
   bear his image, have his nature, are of his family. He loves them,
   converses freely with them as his relations. He bids them welcome to
   his table, takes care of them, provides for them, sees that they want
   nothing that is fit for them: when he died he left them rich legacies,
   now he is in heaven he keeps up a correspondence with them, and will
   have them all with him at last, and will in nothing fail to do the
   kinsman's part (Ruth iii. 13), nor will ever be ashamed of his poor
   relations, but will confess them before men, before the angels, and
   before his Father.
     __________________________________________________________________

M A T T H E W.

  CHAP. XIII.

   In this chapter, we have, I. The favour which Christ did to his
   countrymen in preaching the kingdom of heaven to them, ver. 1-2. He
   preached to them in parables, and here gives the reason why he chose
   that way of instructing, ver. 10-17. And the evangelist gives another
   reason, ver. 34, 35. There are eight parables recorded in this chapter,
   which are designed to represent the kingdom of heaven, the method of
   planting the gospel kingdom in the world, and of its growth and
   success. The great truths and laws of that kingdom are in other
   scriptures laid down plainly, and without parables: but some
   circumstances of its beginning and progress are here laid open in
   parables. 1. Here is one parable to show what are the great hindrances
   of people's profiting by the word of the gospel, and in how many it
   comes short of its end, through their own folly, and that is the
   parable of the four sorts of ground, delivered, ver. 3-9, and
   expounded, ver. 18-23. 2. Here are two parables intended to show that
   there would be a mixture of good and bad in the gospel church, which
   would continue till the great separation between them in the judgment
   day: the parable of the tares put forth (ver. 24-30), and expounded at
   the request of the disciples (ver. 36-43); and that of the net cast
   into the sea, ver. 47-50. 3. Here are two parables intended to show
   that the gospel church should be very small at first, but that in
   process of time it should become a considerable body: that of the grain
   of mustard-seed (ver. 31, 32), and that of the leaven, ver. 33. 4. Here
   are two parables intended to show that those who expect salvation by
   the gospel must be willing to venture all, and quit all, in the
   prospect of it, and that they shall be no losers by the bargain; that
   of the treasure hid in the field (ver. 44), and that of the pearl of
   great price, ver. 45, 46. 5. Here is one parable intended for direction
   to the disciples, to make use of the instructions he had given them for
   the benefit of others; and that is the parable of the good householder,
   ver. 51, 52. II. The contempt which his countrymen put upon him on
   account of the meanness of his parentage, ver. 53-58.

The Parable of the Sower; Why Christ Taught in Parables; Of the Sower and the
Seed.

   1 The same day went Jesus out of the house, and sat by the sea side.
   2 And great multitudes were gathered together unto him, so that he went
   into a ship, and sat; and the whole multitude stood on the shore.   3
   And he spake many things unto them in parables, saying, Behold, a sower
   went forth to sow;   4 And when he sowed, some seeds fell by the way
   side, and the fowls came and devoured them up:   5 Some fell upon stony
   places, where they had not much earth: and forthwith they sprung up,
   because they had no deepness of earth:   6 And when the sun was up,
   they were scorched; and because they had no root, they withered away.
   7 And some fell among thorns; and the thorns sprung up, and choked
   them:   8 But other fell into good ground, and brought forth fruit,
   some a hundredfold, some sixtyfold, some thirtyfold.   9 Who hath ears
   to hear, let him hear.   10 And the disciples came, and said unto him,
   Why speakest thou unto them in parables?   11 He answered and said unto
   them, Because it is given unto you to know the mysteries of the kingdom
   of heaven, but to them it is not given.   12 For whosoever hath, to him
   shall be given, and he shall have more abundance: but whosoever hath
   not, from him shall be taken away even that he hath.   13 Therefore
   speak I to them in parables: because they seeing see not; and hearing
   they hear not, neither do they understand.   14 And in them is
   fulfilled the prophecy of Esaias, which saith, By hearing ye shall
   hear, and shall not understand; and seeing ye shall see, and shall not
   perceive:   15 For this people's heart is waxed gross, and their ears
   are dull of hearing, and their eyes they have closed; lest at any time
   they should see with their eyes, and hear with their ears, and should
   understand with their heart, and should be converted, and I should heal
   them.   16 But blessed are your eyes, for they see: and your ears, for
   they hear.   17 For verily I say unto you, That many prophets and
   righteous men have desired to see those things which ye see, and have
   not seen them; and to hear those things which ye hear, and have not
   heard them.   18 Hear ye therefore the parable of the sower.   19 When
   any one heareth the word of the kingdom, and understandeth it not, then
   cometh the wicked one, and catcheth away that which was sown in his
   heart. This is he which received seed by the way side.   20 But he that
   received the seed into stony places, the same is he that heareth the
   word, and anon with joy receiveth it;   21 Yet hath he not root in
   himself, but dureth for a while: for when tribulation or persecution
   ariseth because of the word, by and by he is offended.   22 He also
   that received seed among the thorns is he that heareth the word; and
   the care of this world, and the deceitfulness of riches, choke the
   word, and he becometh unfruitful.   23 But he that received seed into
   the good ground is he that heareth the word, and understandeth it;
   which also beareth fruit, and bringeth forth, some a hundredfold, some
   sixty, some thirty.

   We have here Christ preaching, and may observe,

   1. When Christ preached this sermon; it was the same day that he
   preached the sermon in the foregoing chapter: so unwearied was he in
   doing good, and working the works of him that sent him. Note, Christ
   was for preaching both ends of the day, and has by his example
   recommended that practice to his church; we must in the morning sow our
   seed, and in the evening not withhold our hand, Eccl. xi. 6. An
   afternoon sermon well heard, will be so far from driving out the
   morning sermon, that it will rather clench it, and fasten the nail in a
   sure place. Though Christ had been in the morning opposed and cavilled
   at by his enemies, disturbed and interrupted by his friends, yet he
   went on with his work; and in the latter part of the day, we do not
   find that he met with such discouragements. Those who with courage and
   zeal break through difficulties in God's service, will perhaps find
   them not so apt to recur as they fear. Resist them, and they will flee.

   2. To whom he preached; there were great multitudes gathered together
   to him, and they were the auditors; we do not find that any of the
   scribes or Pharisees were present. They were willing to hear him when
   he preached in the synagogue (ch. xii. 9, 14), but they thought it
   below them to hear a sermon by the sea-side, though Christ himself was
   the preacher: and truly he had better have their room than their
   company, for now they were absent, he went on quietly and without
   contradiction. Note, Sometimes there is most of the power of religion
   where there is least of the pomp of it: the poor receive the gospel.
   When Christ went to the sea-side, multitudes were presently gathered
   together to him. Where the king is, there is the court; where Christ
   is, there is the church, though it be by the sea-side. Note, Those who
   would get good by the word, must be willing to follow it in all its
   removes; when the ark shifts, shift after it. The Pharisees had been
   labouring, by base calumnies and suggestions, to drive the people off
   from following Christ, but they still flocked after him as much as
   ever. Note, Christ will be glorified in spite of all opposition; he
   will be followed.

   3. Where he preached this sermon.

   (1.) His meeting-place was the sea-side. He went out of the house
   (because there was no room for the auditory) into the open air. It was
   pity but such a Preacher should have had the most spacious, sumptuous,
   and convenient place to preach in, that could be devised, like one of
   the Roman theatres; but he was now in his state of humiliation, and in
   this, as in other things, he denied himself the honours due to him; as
   he had not a house of his own to live in, so he had not a chapel of his
   own to preach in. By this he teaches us in the external circumstances
   of worship not to covet that which is stately, but to make the best of
   the conveniences which God in his providence allots to us. When Christ
   was born, he was crowded into the stable, and now to the sea-side, upon
   the strand, where all persons might come to him with freedom. He that
   was truth itself sought no corners (no adyta), as the pagan mysteries
   did. Wisdom crieth without, Prov. i. 20; John xiii. 20.

   (2.) His pulpit was a ship; not like Ezra's pulpit, that was made for
   the purpose (Neh. viii. 4); but converted to this use for want of a
   better. No place amiss for such a Preacher, whose presence dignified
   and consecrated any place: let not those who preach Christ be ashamed,
   though they have mean and inconvenient places to preach in. Some
   observe, that the people stood upon dry ground and firm ground, while
   the Preacher was upon the water in more hazard. Ministers are most
   exposed to trouble. Here was a true rostrum, a ship pulpit.

   4. What and how he preached. (1.) He spake many things unto them. Many
   more it is likely than are here recorded, but all excellent and
   necessary things, things that belong to our peace, things pertaining to
   the kingdom of heaven: they were not trifles, but things of everlasting
   consequence, that Christ spoke of. It concerns us to give a more
   earnest heed, when Christ has so many things to say to us, that we miss
   not any of them. (2.) What he spake was in parables. A parable
   sometimes signifies any wise, weighty saying that is instructive; but
   here in the gospels it generally signifies a continued similitude or
   comparison, by which spiritual or heavenly things were described in
   language borrowed from the things of this life. It was a way of
   teaching used very much, not only by the Jewish rabbin, but by the
   Arabians, and the other wise men of the east; and it was found very
   profitable, and the more so from its being pleasant. Our Saviour used
   it much, and in it condescended to the capacities of people, and lisped
   to them in their own language. God had long used similitudes by his
   servants the prophets (Hos. xii. 10), and to little purpose; now he
   uses similitudes by his Son; surely they will reverence him who speaks
   from heaven, and of heavenly things, and yet clothes them with
   expressions borrowed from things earthly. See John iii. 12. So
   descending in a cloud. Now,

   I. We have here the general reason why Christ taught in parables. The
   disciples were a little surprised at it, for hitherto, in his
   preaching, he had not much used them, and therefore they ask, Why
   speakest thou to them in parables? Because they were truly desirous
   that the people might hear with understanding. They do not say, Why
   speakest thou to us? (they knew how to get the parables explained) but
   to them. Note, We ought to be concerned for the edification of others,
   as well as for our own, by the word preached; and if ourselves be
   strong, yet to bear the infirmities of the weak.

   To this question Christ answers largely, v. 11-17, where he tells them,
   that therefore he preached by parables, because thereby the things of
   God were made more plain and easy to them who were willingly ignorant;
   and thus the gospel would be a savour of life to some, and of death to
   others. A parable, like the pillar of cloud and fire, turns a dark side
   towards Egyptians, which confounds them, but a light side towards
   Israelites, which comforts them, and so answers a double intention. The
   same light directs the eyes of some, but dazzles the eyes of others.
   Now,

   1. This reason is laid down (v. 11): Because it is given unto you to
   know the mysteries of the kingdom of heaven, but to them it is not
   given. That is, (1.) The disciples had knowledge, but the people had
   not. You know already something of these mysteries, and need not in
   this familiar way to be instructed; but the people are ignorant, are
   yet but babes, and must be taught as such by plain similitudes, being
   yet incapable of receiving instruction in any other way: for though
   they have eyes, they know not how to use them; so some. Or, (2.) The
   disciples were well inclined to the knowledge of gospel mysteries, and
   would search into the parables, and by them would be led into a more
   intimate acquaintance with those mysteries; but the carnal hearers that
   rested in bare hearing, and would not be at the pains to look further,
   nor to ask the meaning of the parables, would be never the wiser, and
   so would justly suffer for their remissions. A parable is a shell that
   keeps good fruit for the diligent, but keeps it from the slothful.
   Note, There are mysteries in the kingdom of heaven, and without
   controversy, great is the mystery of godliness: Christ's incarnation,
   satisfaction, intercession, our justification and sanctification by
   union with Christ, and indeed the whole work of redemption, from first
   to last, are mysteries, which could never have been discovered but by
   divine revelation (1 Cor. xv. 51), were at this time discovered but in
   part to the disciples, and will never be fully discovered till the veil
   shall be rent; but the mysteriousness of gospel truth should not
   discourage us from, but quicken us in, our enquiries after it and
   searches into it. [1.] It is graciously given to the disciples of
   Christ to be acquainted with these mysteries. Knowledge is the first
   gift of God, and it is a distinguishing gift (Prov. ii. 6); it was
   given to the apostles, because they were Christ's constant followers
   and attendants. Note, The nearer we draw to Christ, and the more we
   converse with him, the better acquainted we shall be with gospel
   mysteries. [2.] It is given to all true believers, who have an
   experimental knowledge of the gospel mysteries, and that is without
   doubt the best knowledge: a principle of grace in the heart, is that
   which makes men of quick understanding in the fear of the Lord, and in
   the faith of Christ, and so in the meaning of parables; and for want of
   that, Nicodemus, a master in Israel, talked of the new birth as a blind
   man of colours. [3.] There are those to whom this knowledge is not
   given, and a man can receive nothing unless it be given him from above
   (John iii. 27); and be it remembered that God is debtor to no man; his
   grace is his own; he gives or withholds it at pleasure (Rom. xi. 35);
   the difference must be resolved into God's sovereignty, as before, ch.
   xi. 25, 26.

   2. This reason is further illustrated by the rule God observes in
   dispensing his gifts; he bestows them on those who improve them, but
   takes them away from those who bury them. It is a rule among men, that
   they will rather entrust their money with those who have increased
   their estates by their industry, than with those who have diminished
   them by their slothfulness.

   (1.) Here is a promise to him that has, that has true grace, pursuant
   to the election of grace, that has, and uses what he has; he shall have
   more abundance: God's favours are earnests of further favours; where he
   lays the foundation, he will build upon it. Christ's disciples used the
   knowledge they now had, and they had more abundance at the pouring out
   of the Spirit, Acts ii.. They who have the truth of grace, shall have
   the increase of grace, even to an abundance in glory, Prov. iv. 18.
   Joseph--he will add, Gen. xxx. 24.

   (2.) Here is a threatening to him that has not, that has no desire of
   grace, that makes no right use of the gifts and graces he has: has not
   root, no solid principle; that has, but uses not what he has; from him
   shall be taken away that which he has or seems to have. His leaves
   shall wither, his gifts decay; the means of grace he has, and makes no
   use of, shall be taken from him; God will call in his talents out of
   their hands that are likely to become bankrupts quickly.

   3. This reason is particularly explained, with reference to the two
   sorts of people Christ had to do with.

   (1.) Some were willingly ignorant; and such were amused by the parables
   (v. 13); because they seeing, see not. They had shut their eyes against
   the clear light of Christ's plainer preaching, and therefore were now
   left in the dark. Seeing Christ's person, they see not his glory, see
   no difference between him and another man; seeing his miracles, and
   hearing his preaching, they see not, they hear not with any concern or
   application; they understand neither. Note, [1.] There are many that
   see the gospel light, and hear the gospel sound, but it never reaches
   their hearts, nor has it any place in them. [2.] It is just with God to
   take away the light from those who shut their eyes against it; that
   such as will be ignorant, may be so; and God's dealing thus with them
   magnifies his distinguishing grace to his disciples.

   Now in this the scripture would be fulfilled, v. 14, 15. It is quoted
   from Isa. vi. 9, 10. The evangelical prophet that spoke most plainly of
   gospel grace, foretold the contempt of it, and the consequences of that
   contempt. It is referred to no less than six times in the New
   Testament, which intimates, that in gospel times spiritual judgments
   would be most common, which make least noise, but are most dreadful.
   That which was spoken of the sinners in Isaiah's time was fulfilled in
   those in Christ's time, and it is still fulfilling every day; for while
   the wicked heart of man keeps up the same sin, the righteous hand of
   God inflicts the same punishment. Here is,

   First. A description of sinners' wilful blindness and hardness, which
   is their sin. This people's heart is waxed gross; it is fattened, so
   the word is; which denotes both sensuality and senselessness (Ps. cxix.
   70); secure under the word and rod of God, and scornful as Jeshurun,
   that waxed fat and kicked, Deut. xxxii. 15. And when the heart is thus
   heavy, no wonder that the ears are dull of hearing; the whispers of the
   Spirit they hear not at all; the loud calls of the word, though the
   word be nigh them, they regard not, nor are at all affected by them:
   they stop their ears, Ps. lviii. 4, 5. And because they are resolved to
   be ignorant, they shut both the learning senses; for their eyes also
   they have closed, resolved that they would not see light come into the
   world, when the Son of Righteousness arose, but they shut their
   windows, because they loved darkness rather than light, John iii. 19; 2
   Pet. iii. 5.

   Secondly, A description of that judicial blindness, which is the just
   punishment of this. "By hearing, ye shall hear, and shall not
   understand; what means of grace you have, shall be to no purpose to
   you; though, in mercy to others, they are continued, yet in judgment to
   you, the blessing upon them is denied." The saddest condition a man can
   be in on this side hell, is to sit under the most lively ordinances
   with a dead, stupid, untouched heart. To hear God's word, and see his
   providences, and yet not to understand and perceive his will, either in
   the one or in the other, is the greatest sin and the greatest judgment
   that can be. Observe, It is God's work to give an understanding heart,
   and he often, in a way of righteous judgment, denies it to those to
   whom he has given the hearing ear, and the seeing eye, in vain. Thus
   does God choose sinners' delusions (Isa. lxvi. 4), and bind them over
   to the greatest ruin, by giving them up to their own hearts' lusts (Ps.
   lxxxi. 11, 12); let them alone (Hos. iv. 17); my Spirit shall not
   always strive, Gen. vi. 3.

   Thirdly, The woeful effect and consequence of this; Lest at any time
   they should see. They will not see because they will not turn; and God
   says that they shall not see, because they shall not turn: lest they
   should be converted, and I should heal them.

   Note, 1. That seeing, hearing, and understanding, are necessary to
   conversion; for God, in working grace, deals with men as men, as
   rational agents; he draws with the cords of a man, changes the heart by
   opening the eyes, and turns from the power of Satan unto God, by
   turning first from darkness to light, (Acts xxvi. 18). 2. All those who
   are truly converted to God, shall certainly be healed by him. "If they
   be converted I shall heal them, I shall save them:" so that if sinners
   perish, it is not to be imputed to God, but to themselves; they
   foolishly expected to be healed, without being converted. 3. It is just
   with God to deny his grace to those who have long and often refused the
   proposals of it, and resisted the power of it. Pharaoh, for a good
   while, hardened his own heart (Exod. viii. 15, 32), and afterwards God
   hardened it, ch. ix. 12; x. 20. Let us therefore fear, lest by sinning
   against the divine grace, we sin it away.

   (2.) Others were effectually called to be the disciples of Christ, and
   were truly desirous to be taught of him; and they were instructed, and
   made to improve greatly in knowledge, by these parables, especially
   when they were expounded; and by them the things of God were made more
   plain and easy, more intelligible and familiar, and more apt to be
   remembered (v. 16, 17). Your eyes see, your ears hear. They saw the
   glory of God in Christ's person; they heard the mind of God in Christ's
   doctrine; they saw much, and were desirous to see more, and thereby
   were prepared to receive further instruction; they had opportunity for
   it, by being constant attendants on Christ, and they should have it
   from day to day, and grace with it. Now this Christ speaks of,

   [1.] As a blessing; "Blessed are your eyes for they see, and your ears
   for they hear; it is your happiness, and it is a happiness for which
   you are indebted to the peculiar favour and blessing of God." It is a
   promised blessing, that in the days of the Messiah the eyes of them
   that see shall not be dim, Isa. xxxii. 3. The eyes of the meanest
   believer that knows experimentally the grace of Christ, are more
   blessed than those of the greatest scholars, the greatest masters in
   experimental philosophy, that are strangers to God; who, like the other
   gods they serve, have eyes, and see not. Blessed are your eyes. Note,
   True blessedness is entailed upon the right understanding and due
   improvement of the mysteries of the kingdom of God. The hearing ear and
   the seeing eye are God's work in those who are sanctified; they are the
   work of his grace (Prov. xx. 12), and they are a blessed work, which
   shall be fulfilled with power, when those who now see through a glass
   darkly, shall see face to face. It was to illustrate this blessedness
   that Christ said so much of the misery of those who are left in
   ignorance; they have eyes and see not; but blessed are your eyes. Note,
   The knowledge of Christ is a distinguishing favour to those who have
   it, and upon that account it lays under the greater obligations; see
   John xiv. 22. The apostles were to teach others, and therefore were
   themselves blessed with the clearest discoveries of divine truth. The
   watchmen shall see eye to eye, Isa. lii. 8.

   [2.] As a transcendent blessing, desired by, but not granted to, many
   prophets and righteous men, v. 17. The Old-Testament saints, who had
   some glimpses, some glimmerings of gospel light, coveted earnestly
   further discoveries. They had the types, shadows, and prophecies, of
   those things but longed to see the Substance, that glorious end of
   those things which they could not steadfastly look unto; that glorious
   inside of those things which they could not look into. They desired to
   see the great Salvation, the Consolation of Israel, but did not see it,
   because the fulness of time was not yet come. Note, First, Those who
   know something of Christ, cannot but covet to know more. Secondly, The
   discoveries of divine grace are made, even to prophets and righteous
   men, but according to the dispensation they are under. Though they were
   the favourites of heaven, with whom God's secret was, yet they have not
   seen the things which they desired to see, because God had determined
   not to bring them to light yet; and his favours shall not anticipate
   his counsels. There was then, as there is still, a glory to be
   revealed; something in reserve, that they without us should not be made
   perfect, Heb. xi. 40. Thirdly, For the exciting of our thankfulness,
   and the quickening of our diligence, it is good for us to consider what
   means we enjoy, and what discoveries are made to us, now under the
   gospel, above what they had, and enjoyed, who lived under the
   Old-Testament dispensation, especially in the revelation of the
   atonement for sin; see what are the advantages of the New Testament
   above the Old (2 Cor. iii. 7, &c. Heb. xii. 18); and see that our
   improvements be proportionable to our advantages.

   II. We have, in these verses, one of the parables which our Saviour put
   forth; it is that of the sower and the seed; both the parable itself,
   and the explanation of it. Christ's parables are borrowed from common,
   ordinary things, not from any philosophical notions or speculations, or
   the unusual phenomena of nature, though applicable enough to the matter
   in hand, but from the most obvious things, that are of every day's
   observation, and come within the reach of the meanest capacity; many of
   them are fetched from the husbandman's calling, as this of the sower,
   and that of the tares. Christ chose to do thus, 1. That spiritual
   things might hereby be made more plain, and, by familiar similitudes,
   might be made the more easy to slide into our understandings. 2. That
   common actions might hereby be spiritualized, and we might take
   occasion from those things which fall so often under our view, to
   meditate with delight on the things of God; and thus, when our hands
   are busiest about the world, we may not only notwithstanding that, but
   even with the help of that, be led to have our hearts in heaven. Thus
   the word of God shall talk with us, talk familiarly with us, Prov. vi.
   22.

   The parable of the sower is plain enough, v. 3-9. The exposition of it
   we have from Christ himself, who knew best what was his own meaning.
   The disciples, when they asked, Why speakest thou unto them in
   parables? (v. 10), intimated a desire to have the parable explained for
   the sake of the people; nor was it any disparagement to their own
   knowledge to desire it for themselves. Our Lord Jesus kindly took the
   hint, and gave the sense, and caused them to understand the parable,
   directing his discourse to the disciples, but in the hearing of the
   multitude, for we have not the account of his dismissing them till v.
   36. "Hear ye therefore the parable of the sower (v. 18); you have heard
   it, but let us go over it again." Note, It is of good use, and would
   contribute much to our understanding the word and profiting by it, to
   hear over again what we have heard (Phil. iii. 1); "You have heard it,
   but hear the interpretation of it." Note, Then only we hear the word
   aright, and to good purpose, when we understand what we hear; it is no
   hearing at all, if it be not with understanding, Neh. viii. 2. It is
   God's grace indeed that gives the understanding, but it is our duty to
   give our minds to understand.

   Let us therefore compare the parable and the exposition.

   (1.) The seed sown is the word of God, here called the word of the
   kingdom (v. 19): the kingdom of heaven, that is the kingdom; the
   kingdoms of the world, compared with that, are not to be called
   kingdoms. The gospel comes from that kingdom, and conducts to that
   kingdom; the word of the gospel is the word of the kingdom; it is the
   word of the King, and where that is, there is power; it is a law, by
   which we must be ruled and governed. This word is the seed sown, which
   seems a dead, dry thing, but all the product is virtually in it. It is
   incorruptible seed (1 Pet. i. 23); it is the gospel that brings forth
   fruit in souls, Col. i. 5, 6.

   (2.) The sower that scatters the seed is our Lord Jesus Christ, either
   by himself, or by his ministers; see v. 37. The people are God's
   husbandry, his tillage, so the word is; and ministers are labourers
   together with God, 1 Cor. iii. 9. Preaching to a multitude is sowing
   the corn; we know not where it must light; only see that it be good,
   that it be clean, and be sure to give it seed enough. The sowing of the
   word is the sowing of a people for God's field, the corn of his floor,
   Isa. xxi. 10.

   (3.) The ground in which this seed is sown is the hearts of the
   children of men, which are differently qualified and disposed, and
   accordingly the success of the word is different. Note, Man's heart is
   like soil, capable of improvement, of bearing good fruit; it is pity it
   should lie fallow, or be like the field of the slothful, Prov. xxiv.
   30. The soul is the proper place for the word of God to dwell, and
   work, and rule in; its operation is upon conscience, it is to light
   that candle of the Lord. Now according as we are, so the word is to us:
   Recipitur ad modum recipientis--The reception depends upon the
   receiver. As it is with the earth; some sort of ground, take ever so
   much pains with it, and throw ever so good seed into it, yet it brings
   forth no fruit to any purpose; while the good soil brings forth
   plentifully: so it is with the hearts of men, whose different
   characters are here represented by four sorts of ground, of which three
   are bad, and but one good. Note, The number of fruitless hearers is
   very great, even of those who heard Christ himself. Who has believed
   our report? It is a melancholy prospect which this parable gives us of
   the congregations of those who hear the gospel preached, that scarcely
   one in four brings forth fruit to perfection. Many are called with the
   common call, but in few is the eternal choice evidenced by the efficacy
   of that call, ch. xx. 16.

   Now observe the characters of these four sorts of ground.

   [1.] The highway ground, v. 4-10. They had pathways through their
   corn-fields (ch. xii. 1), and the seed that fell on them never entered,
   and so the birds picked it up. The place where Christ's hearers now
   stood represented the characters of most of them, the sand on the
   sea-shore, which was to the seed like the highway ground.

   Observe First, What kind of hearers are compared to the highway ground;
   such as hear the word and understand it not; and it is their own fault
   that they do not. They take no heed to it, take no hold of it; they do
   not come with any design to get good, as the highway was never intended
   to be sown. They come before God as his people come, and sit before Him
   as his people sit; but it is merely for fashion-sake, to see and be
   seen; they mind not what is said, it comes in at one ear and goes out
   at the other, and makes no impression.

   Secondly, How they come to be unprofitable hearers. The wicked one,
   that is, the devil, cometh and catcheth away that which was sown.--Such
   mindless, careless, trifling hearers are an easy prey to Satan; who, as
   he is the great murderer of souls, so he is the great thief of sermons,
   and will be sure to rob us of the word, if we take not care to keep it:
   as the birds pick up the seed that falls on the ground that is neither
   ploughed before nor harrowed after. If we break not up the fallow
   ground, by preparing our hearts for the word, and humbling them to it,
   and engaging our own attention; and if we cover not the seed
   afterwards, by meditation and prayer; if we give not a more earnest
   heed to the things which we have heard, we are as the highway ground.
   Note, The devil is a sworn enemy to our profiting by the word of God;
   and none do more befriend his design than heedless hearers, who are
   thinking of something else, when they should be thinking of the things
   that belong to their peace.

   [2.] The stony ground. Some fell upon stony places (v. 5, 6), which
   represents the case of hearers that go further than the former, who
   receive some good impressions of the word, but they are not lasting, v.
   20, 21. Note, It is possible we may be a great deal better than some
   others, and yet not be so good as we should be; may go beyond our
   neighbours, and yet come short of heaven. Now observe, concerning these
   hearers that are represented by the stony ground,

   First, How far they went. 1. They hear the word; they turn neither
   their backs upon it, nor a deaf ear to it. Note, hearing the word,
   though ever so frequently, ever so gravely, if we rest in that, will
   never bring us to heaven. 2. They are quick in hearing, swift to hear,
   he anon receiveth it, euthys, he is ready to receive it, forthwith it
   sprung up (v. 5), it sooner appeared above ground than that which was
   sown in the good soil. Note, Hypocrites often get the start of true
   Christians in the shows of profession, and are often too hot to hold.
   He receiveth it straightway, without trying it; swallows it without
   chewing, and then there can never be a good digestion. Those are most
   likely to hold fast that which is good, that prove all things, 1 Thess.
   v. 21. 3. They receive it with joy. Note, There are many that are very
   glad to hear a good sermon, that yet do not profit by it; they may be
   pleased with the word, and yet not changed and ruled by it; the heart
   may melt under the word, and yet not be melted down by the word, much
   less into it, as into a mould. Many taste the good word of God (Heb.
   vi. 5), and say they find sweetness in it, but some beloved lust is
   rolled under the tongue, which it would not agree with, and so they
   spit it out again. 4. They endure for awhile, like a violent motion,
   which continues as long as the impression of the force remains, but
   ceases when that has spent itself. Note, Many endure for awhile, that
   do not endure to the end, and so come short of the happiness which is
   promised to them only that persevere (ch. x. 22); they did run well,
   but something hindered them, Gal. v. 7.

   Secondly, How they fell away, so that no fruit was brought to
   perfection; no more than the corn, that having no depth of earth from
   which to draw moisture, is scorched and withered by the heat of the
   sun. And the reason is,

   1. They have no root in themselves, no settled, fixed principles in
   their judgments, no firm resolution in their wills, nor any rooted
   habits in their affections: nothing firm that will be either the sap or
   the strength of their profession. Note, (1.) It is possible there may
   be the green blade of a profession, where yet there is not the root of
   grace; hardness prevails in the heart, and what there is of soil and
   softness is only in the surface; inwardly they are no more affected
   than a stone; they have no root, they are not by faith united to Christ
   who is our Root; they derive not from him, they depend not on him. (2.)
   Where there is not a principle, though there be a profession, we cannot
   expect perseverance. Those who have no root will endure but awhile. A
   ship without ballast, though she may at first out-sail the laden
   vessel, yet will certainly fail in stress of weather, and never make
   her port.

   2. Times of trial come, and then they come to nothing. When tribulation
   and persecution arise because of the word, he is offended; it is a
   stumbling-block in his way which he cannot get over, and so he flies
   off, and this is all his profession comes to. Note, (1.) After a fair
   gale of opportunity usually follows a storm of persecution, to try who
   have received the word in sincerity, and who have not. When the word of
   Christ's kingdom comes to be the word of Christ's patience (Rev. iii.
   10), then is the trial, who keeps it, and who does not, Rev. i. 9. It
   is wisdom to prepare for such a day. (2.) When trying times come, those
   who have no root are soon offended; they first quarrel with their
   profession, and then quit it; first find fault with it, and then throw
   it off. Hence we read of the offence of the cross, Gal. v. 11. Observe,
   Persecution is represented in the parable by the scorching sun, (v. 6);
   the same sun which warms and cherishes that which was well rooted,
   withers and burns up that which wanted root. As the word of Christ, so
   the cross of Christ, is to some a savour of life unto life, to others a
   savour of death unto death: the same tribulation which drives some to
   apostasy and ruin, works for others a far more exceeding and eternal
   weight of glory. Trials which shake some, confirm others, Phil. i. 12.
   Observe how soon they fall away, by and by; as soon rotten as they were
   ripe; a profession taken up without consideration is commonly let fall
   without it: "Lightly come, lightly go."

   [3.] The thorny ground, Some fell among thorns (which are a good guard
   to the corn when they are in the hedge, but a bad inmate when they are
   in the field); and the thorns sprung up, which intimates that they did
   not appear, or but little, when the corn was sown, but afterwards they
   proved choking to it, v. 7. This went further than the former, for it
   had root; and it represents the condition of those who do not quite
   cast off their profession, and yet come short of any saving benefit by
   it; the good they gain by the word, being insensibly overcome and
   overborne by the things of the world. Prosperity destroys the word in
   the heart, as much as persecution does; and more dangerously, because
   more silently: the stones spoiled the root, the thorns spoil the fruit.

   Now what are these choking thorns?

   First, The cares of this world. Care for another world would quicken
   the springing of this seed, but care for this world chokes it. Worldly
   cares are fitly compared to thorns, for they came in with sin, and are
   a fruit of the curse; they are good in their place to stop a gap, but a
   man must be well armed that deals much in them (2 Sam. xxiii. 6, 7);
   they are entangling, vexing, scratching, and their end is to be burned,
   Heb. vi. 8. These thorns choke the good seed. Note, Worldly cares are
   great hindrances to our profiting by the word of God, and our
   proficiency in religion. They eat up that vigour of soul which should
   be spent in divine things; divert us from duty, distract us in duty,
   and do us most mischief of all afterwards; quenching the sparks of good
   affections, and bursting the cords of good resolutions; those who are
   careful and cumbered about many things, commonly neglect the one thing
   needful.

   Secondly, The deceitfulness of riches. Those who, by their care and
   industry, have raised estates, and so the danger that arises from care
   seems to be over, and they continue hearers of the word, yet are still
   in a snare (Jer. v. 4, 5); it is hard for them to enter into the
   kingdom of heaven: they are apt to promise themselves that in riches
   which is not in them; to rely upon them, and to take an inordinate
   complacency in them; and this chokes the word as much as care did.
   Observe, It is not so much riches, as the deceitfulness of riches, that
   does the mischief: now they cannot be said to be deceitful to us unless
   we put our confidence in them, and raise our expectations from them,
   and then it is that they choke the good seed.

   [4.] The good ground (v. 18); Others fell into good ground, and it is
   pity but that good seed should always meet with good soil, and then
   there is no loss; such are good hearers of the word, v. 23. Note,
   Though there are many that receive the grace of God, and the word of
   his grace, in vain, yet God has a remnant by whom it is received to
   good purpose; for God's word shall not return empty, Isa. lv. 10, 11.

   Now that which distinguished this good ground from the rest, was, in
   one word, fruitfulness. By this true Christians are distinguished from
   hypocrites, that they bring forth the fruits of righteousness; so shall
   ye be my disciples, John xv. 8. He does not say that this good ground
   has no stones in it, or no thorns; but there were none that prevailed
   to hinder its fruitfulness. Saints, in this world, are not perfectly
   free from the remains of sin; but happily freed from the reign of it.

   The hearers represented by the good ground are,

   First, Intelligent hearers; they hear the word and understand it; they
   understand not only the sense and meaning of the word, but their own
   concern in it; they understand it as a man of business understands his
   business. God in his word deals with men as men, in a rational way, and
   gains possession of the will and affections by opening the
   understanding: whereas Satan, who is a thief and a robber, comes not in
   by that door, but climbeth up another way.

   Secondly, Fruitful hearers, which is an evidence of their good
   understanding: which also beareth fruit. Fruit is to every seed its own
   body, a substantial product in the heart and life, agreeable to the
   seed of the word received. We then bear fruit, when we practise
   according to the word; when the temper of our minds and the tenour of
   our lives are conformable to the gospel we have received, and we do as
   we are taught.

   Thirdly, Not all alike fruitful; some a hundred-fold, some sixty, some
   thirty. Note, Among fruitful Christians, some are more fruitful than
   others: where there is true grace, yet there are degrees of it; some
   are of greater attainments in knowledge and holiness than others; all
   Christ's scholars are not in the same form. We should aim at the
   highest degree, to bring forth a hundred-fold, as Isaac's ground did
   (Gen. xxvi. 12), abounding in the work of the Lord, John xv. 8. But if
   the ground be good, and the fruit right, the heart honest, and the life
   of a piece with it, those who bring forth but thirty-fold shall be
   graciously accepted of God, and it will be fruit abounding to their
   account, for we are under grace, and not under the law.

Parable of the Tares, the Mustard-Seed, the Leaven, &c..

   24 Another parable put he forth unto them, saying, The kingdom of
   heaven is likened unto a man which sowed good seed in his field:   25
   But while men slept, his enemy came and sowed tares among the wheat,
   and went his way.   26 But when the blade was sprung up, and brought
   forth fruit, then appeared the tares also.   27 So the servants of the
   householder came and said unto him, Sir, didst not thou sow good seed
   in thy field? from whence then hath it tares?   28 He said unto them,
   An enemy hath done this. The servants said unto him, Wilt thou then
   that we go and gather them up?   29 But he said, Nay; lest while ye
   gather up the tares, ye root up also the wheat with them.   30 Let both
   grow together until the harvest: and in the time of harvest I will say
   to the reapers, Gather ye together first the tares, and bind them in
   bundles to burn them: but gather the wheat into my barn.   31 Another
   parable put he forth unto them, saying, The kingdom of heaven is like
   to a grain of mustard seed, which a man took, and sowed in his field:
   32 Which indeed is the least of all seeds: but when it is grown, it is
   the greatest among herbs, and becometh a tree, so that the birds of the
   air come and lodge in the branches thereof.   33 Another parable spake
   he unto them; The kingdom of heaven is like unto leaven, which a woman
   took, and hid in three measures of meal, till the whole was leavened.
   34 All these things spake Jesus unto the multitude in parables; and
   without a parable spake he not unto them:   35 That it might be
   fulfilled which was spoken by the prophet, saying, I will open my mouth
   in parables; I will utter things which have been kept secret from the
   foundation of the world.   36 Then Jesus sent the multitude away, and
   went into the house: and his disciples came unto him, saying, Declare
   unto us the parable of the tares of the field.   37 He answered and
   said unto them, He that soweth the good seed is the Son of man;   38
   The field is the world; the good seed are the children of the kingdom;
   but the tares are the children of the wicked one;   39 The enemy that
   sowed them is the devil; the harvest is the end of the world; and the
   reapers are the angels.   40 As therefore the tares are gathered and
   burned in the fire; so shall it be in the end of this world.   41 The
   Son of man shall send forth his angels, and they shall gather out of
   his kingdom all things that offend, and them which do iniquity;   42
   And shall cast them into a furnace of fire: there shall be wailing and
   gnashing of teeth.   43 Then shall the righteous shine forth as the sun
   in the kingdom of their Father. Who hath ears to hear, let him hear.

   In these verses, we have, I. Another reason given why Christ preached
   by parables, v. 34, 35. All these things he spoke in parables, because
   the time was not yet come for the more clear and plain discoveries of
   the mysteries of the kingdom. Christ, to keep the people attending and
   expecting, preached in parables, and without a parable spake he not
   unto them; namely, at this time and in this sermon. Note, Christ tries
   all ways and methods to do good to the souls of men, and to make
   impressions upon them; if men will not be instructed and influenced by
   plain preaching, he will try them with parables; and the reason here
   given is, That the scripture might be fulfilled. The passage here
   quoted for it, is part of the preface to that historical Psalm,
   lxxviii. 2, I will open my mouth in a parable. What the Psalmist David,
   or Asaph, says there of his narrative, is accommodated to Christ's
   sermons; and that great precedent would serve to vindicate this way of
   preaching from the offence which some took at it. Here is, 1. The
   matter of Christ's preaching; he preached things which had been kept
   secret from the foundation of the world. The mystery of the gospel had
   been hid in God, in his councils and decrees, from the beginning of the
   world. Eph. iii. 9. Compare Rom. xvi. 25; 1 Cor. ii. 7; Col. i. 26. If
   we delight in the records of ancient things, and in the revelation of
   secret things, how welcome should the gospel be to us, which has in it
   such antiquity and such mystery! It was from the foundation of the
   world wrapt up in types and shadows, which are now done away; and those
   secret things are now become such things revealed as belong to us and
   to our children, Deut. xxix. 29. 2. The manner of Christ's preaching;
   he preached by parables; wise sayings, but figurative, and which help
   to engage attention and a diligent search. Solomon's sententious
   dictates, which are full of similitudes, are called proverbs, or
   parables; it is the same word; but in this, as in other things, Behold
   a greater than Solomon is here, in whom are hid treasures of wisdom.

   II. The parable of the tares, and the exposition of it; they must be
   taken together, for the exposition explains the parable and the parable
   illustrates the exposition.

   Observe, 1. The disciples' request to their Master to have this parable
   expounded to them (v. 36); Jesus sent the multitude away; and it is to
   be feared many of them went away no wiser than they came; they had
   heard a sound of words, and that was all. It is sad to think how many
   go away from sermons without the word of grace in their hearts. Christ
   went into the house, not so much for his own repose, as for particular
   converse with his disciples, whose instruction he chiefly intended in
   all his preaching. He was ready to do good in all places; the disciples
   laid hold on the opportunity, and they came to him. Note, Those who
   would be wise for every thing else, must be wise to discern and improve
   their opportunities, especially of converse with Christ, of converse
   with him alone, in secret meditation and prayer. It is very good, when
   we return from the solemn assembly, to talk over what we have heard
   there, and by familiar discourse to help one another to understand and
   remember it, and to be affected with it; for we lose the benefit of
   many a sermon by vain and unprofitable discourse after it. See Luke
   xxiv. 32; Deut. vi. 6, 7. It is especially good, if it may be, to ask
   of the ministers of the word the meaning of the word, for their lips
   should keep knowledge, Mal. ii. 7. Private conference would contribute
   much to our profiting by public preaching. Nathan's Thou art the man,
   was that which touched David to the heart.

   The disciples' request to their Master was, Declare unto us the parable
   of the tares. This implied an acknowledgement of their ignorance, which
   they were not ashamed to make. It is probable they apprehended the
   general scope of the parable, but they desired to understand it more
   particularly, and to be assured that they took it right. Note, Those
   are rightly disposed for Christ's teaching, that are sensible of their
   ignorance, and sincerely desirous to be taught. He will teach the
   humble (Ps. xxv. 8, 9), but will for this be enquired of. If any man
   lack instruction, let him ask it of God. Christ had expounded the
   foregoing parable unasked, but for the exposition of this they ask him.
   Note, The mercies we have received must be improved, both for direction
   what to pray for, and for our encouragement in prayer. The first light
   and the first grace are given in a preventing way, further degrees of
   both which must be daily prayed for.

   2. The exposition Christ gave of the parable, in answer to their
   request; so ready is Christ to answer such desires of his disciples.
   Now the drift of the parable is, to represent to us the present and
   future state of the kingdom of heaven, the gospel church: Christ's care
   of it, the devil's enmity against it, the mixture that there is in it
   of good and bad in the other world. Note, The visible church is the
   kingdom of heaven; though there be many hypocrites in it, Christ rules
   in it as a King; and there is a remnant in it, that are the subjects
   and heirs of heaven, from whom, as the better part, it is denominated:
   the church is the kingdom of heaven upon earth.

   Let us go over the particulars of the exposition of the parable.

   (1.) He that sows the good seed is the Son of man. Jesus Christ is the
   Lord of the field, the Lord of the harvest, the Sower of good seed.
   When he ascended on high, he gave gifts to the world; not only good
   ministers, but other good men. Note, Whatever good seed there is in the
   world, it all comes from the hand of Christ, and is of his sowing:
   truths preached, graces planted, souls sanctified, are good seed, and
   all owing to Christ. Ministers are instruments in Christ's hand to sow
   good seed; are employed by him and under him, and the success of their
   labours depends purely upon his blessing; so that it may well be said,
   It is Christ, and no other, that sows the good seed; he is the Son of
   man, one of us, that his terror might not make us afraid; the Son of
   man, the Mediator, and that has authority.

   (2.) The field is the world; the world of mankind, a large field,
   capable of bringing forth good fruit; the more is it to be lamented
   that it brings forth so much bad fruit: the world here is the visible
   church, scattered all the world over, not confined to one nation.
   Observe, In the parable it is called his field; the world is Christ's
   field, for all things are delivered unto him of the Father: whatever
   power and interest the devil has in the world, it is usurped and
   unjust; when Christ comes to take possession, he comes whose right it
   is; it is his field, and because it is his he took care to sow it with
   good seed.

   (3.) The good seed are the children of the kingdom, true saints. They
   are, [1.] The children of the kingdom; not in profession only, as the
   Jews were (ch. viii. 12), but in sincerity; Jews inwardly, Israelites
   indeed, incorporated in faith and obedience to Jesus Christ the great
   King of the church. [2.] They are the good seed, precious as seed, Ps.
   cxxvi. 6. The seed is the substance of the field; so the holy seed,
   Isa. vi. 13. The seed is scattered, so are the saints; dispersed, here
   one and there another, though in some places thicker sown than in
   others. The seed is that from which fruit is expected; what fruit of
   honour and service God has from this world he has from the saints, whom
   he has sown unto himself in the earth, Hos. ii. 23.

   (4.) The tares are the children of the wicked one. Here is the
   character of sinners, hypocrites, and all profane and wicked people.
   [1.] They are the children of the devil, as a wicked one. Though they
   do not own his name, yet they bear his image, do his lusts, and from
   him they have their education; he rules over them, he works in them,
   Eph. ii. 2; John viii. 44. [2.] They are tares in the field of this
   world; they do no good, they do hurt; unprofitable in themselves, and
   hurtful to the good seed, both by temptation and persecution: they are
   weeds in the garden, have the same rain, and sunshine, and soil, with
   the good plants, but are good for nothing: the tares are among the
   wheat. Note, God has so ordered it, that good and bad should be mixed
   together in this world, that the good may be exercised, the bad left
   inexcusable, and a difference made between earth and heaven.

   (5.) The enemy that sowed the tares is the devil; a sworn enemy to
   Christ and all that is good, to the glory of the good God, and the
   comfort and happiness of all good men. He is an enemy to the field of
   the world, which he endeavours to make his own, by sowing his tares in
   it. Ever since he became a wicked spirit himself, he has been
   industrious to promote wickedness, and has made it his business, aiming
   therein to counterwork Christ.

   Now concerning the sowing of the tares, observe in the parable,

   [1.] That they were sown while men slept. Magistrates slept, who by
   their power, ministers slept, who by their preaching, should have
   prevented this mischief. Note, Satan watches all opportunities, and
   lays hold of all advantages, to propagate vice and profaneness. The
   prejudice he does to particular persons is when reason and conscience
   sleep, when they are off their guard; we have therefore need to be
   sober, and vigilant. It was in the night, for that is the sleeping
   time. Note, Satan rules in the darkness of this world; that gives him
   an opportunity to sow tares, Ps. civ. 20. It was while men slept; and
   there is no remedy but men must have some sleeping time. Note, It is as
   impossible for us to prevent hypocrites being in the church, as it is
   for the husbandman, when he is asleep, to hinder an enemy from spoiling
   his field.

   [2.] The enemy, when he had sown the tares, went his way (v. 25), that
   it might not be known who did it. Note, When Satan is doing the
   greatest mischief, he studies most to conceal himself; for his design
   is in danger of being spoiled if he be seen in it; and therefore, when
   he comes to sow tares, he transforms himself into an angel of light, 2
   Cor. xi. 13, 14. He went his way, as if he had done no harm; such is
   the way of the adulterous woman, Prov. xxx. 20. Observe, Such is the
   proneness of fallen man to sin, that if the enemy sow the tares, he may
   even go his way, they will spring up of themselves and do hurt;
   whereas, when good seed is sown, it must be tended, watered, and
   fenced, or it will come to nothing.

   [3.] The tares appeared not till the blade sprung up, and brought forth
   fruit, v. 26. There is a great deal of secret wickedness in the hearts
   of men, which is long hid under the cloak of a plausible profession,
   but breaks out at last. As the good seed, so the tares, lie a great
   while under the clods, and at first springing up, it is hard to
   distinguish them; but when a trying time comes, when fruit is to be
   brought forth, when good is to be done that has difficulty and hazard
   attending it, then you will return and discern between the sincere and
   the hypocrite: then you may say, This is wheat, and that is tares.

   [4.] The servants, when they were aware of it, complained to their
   master (v. 27); Sir, didst thou not sow good seed in thy field? No
   doubt he did; whatever is amiss in the church, we are sure it is not of
   Christ: considering the seed which Christ sows, we may well ask, with
   wonder, Whence should these tares come? Note, The rise of errors, the
   breaking out of scandals, and the growth of profaneness, are matter of
   great grief to all the servants of Christ; especially to his faithful
   ministers, who are directed to complain of it to him whose the field
   is. It is sad to see such tares, such weeds, in the garden of the Lord;
   to see the good soil wasted, the good seed choked, and such a
   reflection cast on the name and honour of Christ, as if his field were
   no better than the field of the slothful, all grown over with thorns.

   [5.] The Master was soon aware whence it was (v. 28); An enemy has done
   this. He does not lay the blame upon the servants; they could not help
   it, but had done what was in their power to prevent it. Note, The
   ministers of Christ, that are faithful and diligent, shall not be
   judged of Christ, and therefore should not be reproached by men, for
   the mixtures of bad with good, hypocrites with the sincere, in the
   field of the church. It must needs be that such offences will come; and
   they shall not be laid to our charge, if we do our duty, though it have
   not the desired success. Though they sleep, if they do not love sleep;
   though tares be sown, if they do not sow them nor water them, nor allow
   of them, the blame shall not lie at their door.

   [6.] The servants were very forward to have these tares rooted up.
   "Wilt thou that we go and do it presently?" Note, The over-hasty and
   inconsiderate zeal of Christ's servants, before they have consulted
   with their Master, is sometimes ready, with the hazard of the church,
   to root out all that they presume to be tares: Lord, wilt thou that we
   call for fire from heaven?

   [7.] The Master very wisely prevented this (v. 29); Nay, lest while ye
   gather up the tares, ye root up also the wheat with them. Note, It is
   not possible for any man infallibly to distinguish between tares and
   wheat, but he may be mistaken; and therefore such is the wisdom and
   grace of Christ, that he will rather permit the tares, than any way
   endanger the wheat. It is certain, scandalous offenders are to be
   censured, and we are to withdraw from them; those who are openly the
   children of the wicked one, are not to be admitted to special
   ordinances; yet it is possible there may be a discipline, either so
   mistaken in its rules, or so over-nice in the application of them, as
   may prove vexatious to many that are truly godly and conscientious.
   Great caution and moderation must be used in inflicting and continuing
   church censures, lest the wheat be trodden down, if not plucked up. The
   wisdom from above, as it is pure, so it is peaceable, and those who
   oppose themselves must not be cut off, but instructed, and with
   meekness, 2 Tim. ii. 25. The tares, if continued under the means of
   grace, may become good corn; therefore have patience with them.

   (6.) The harvest is the end of the world, v. 39. This world will have
   an end; though it continue long, it will not continue always; time will
   shortly be swallowed up in eternity. At the end of the world, there
   will be a great harvest-day, a day of judgment; at harvest all is ripe
   and ready to be cut down: both good and bad are ripe at the great-day,
   Rev. vi. 11. It is the harvest of the earth, Rev. xiv. 15. At harvest
   the reapers cut down all before them; not a field, not a corner, is
   left behind; so at the great day all must be judged (Rev. xx. 12, 13);
   God has set a harvest (Hos. vi. 11), and it shall not fail, Gen. viii.
   22. At harvest every man reaps as he sowed; every man's ground, and
   seed, and skill, and industry, will be manifested: see Gal. vi. 7, 8.
   Then they who sowed precious seed, will come again with rejoicing (Ps.
   cxxvi. 5, 6), with the joy of harvest (Isa. ix. 3); when the sluggard,
   who would not plough by reason of cold, shall beg, and have nothing
   (Prov. xx. 4); shall cry, Lord, Lord, but in vain; when the harvest of
   those who sowed to the flesh, shall be a day of grief, and of desperate
   sorrow, Isa. xvii. 11.

   (7.) The reapers are the angels: they shall be employed, in the great
   day, in executing Christ's righteous sentences, both of approbation and
   condemnation, as ministers of his justice, ch. xxv. 31. The angels are
   skilful, strong, and swift, obedient servants to Christ, holy enemies
   to the wicked, and faithful friends to all the saints, and therefore
   fit to be thus employed. He that reapeth receiveth wages, and the
   angels will not be unpaid for their attendance; for he that soweth, and
   he that reapeth, shall rejoice together (John iv. 36); that is joy in
   heaven in the presence of the angels of God.

   (8.) Hell-torments are the fire, into which the tares shall then be
   cast, and in which they shall be burned. At the great day a distinction
   will be made, and with it a vast difference; it will be a notable day
   indeed.

   [1.] The tares will then be gathered out: The reapers (whose primary
   work it is to gather in the corn) shall be charged first to gather out
   the tares. Note, Though good and bad are together in this world
   undistinguished, yet at the great day they shall be parted; no tares
   shall then be among the wheat; no sinners among the saints: then you
   shall plainly discern between the righteous and the wicked, which here
   sometimes it is hard to do, Mal. iii. 18; iv. 1. Christ will not bear
   always, Ps. l. 1, &c. They shall gather out of his kingdom all wicked
   things that offend, and all wicked persons that do iniquity: when he
   begins, he will make a full end. All those corrupt doctrines, worships,
   and practices, which have offended, have been scandals to the church,
   and stumbling-blocks to men's consciences, shall be condemned by the
   righteous Judge in that day, and consumed by the brightness of his
   coming; all the wood, hay, and stubble (1 Cor. iii. 12); and then woe
   to them that do iniquity, that make a trade of it, and persist in it;
   not only those in the last age of Christ's kingdom upon earth, but
   those in every age. Perhaps here is an allusion to Zeph. i. 3, I will
   consume the stumbling-blocks with the wicked.

   [2.] They will then be bound in bundles, v. 30. Sinners of the same
   sort will be bundled together in the great day: a bundle of atheists, a
   bundle of epicures, a bundle of persecutors, and a great bundle of
   hypocrites. Those who have been associates in sin, will be so in shame
   and sorrow; and it will be an aggravation of their misery, as the
   society of glorified saints will add to their bliss. Let us pray, as
   David, Lord, gather not my soul with sinners (Ps. xxvi. 9), but let it
   be bound in the bundle of life, with the Lord our God, 1 Sam. xxv. 29.
   [3.] They will be cast into a furnace of fire; such will be the end of
   wicked, mischievous people, that are in the church as tares in the
   field; they are fit for nothing but fire; to it they shall go, it is
   the fittest place for them. Note, Hell is a furnace of fire, kindled by
   the wrath of God, and kept burning by the bundles of tares cast into
   it, who will be ever in the consuming, but never consumed. But he
   slides out of the metaphor into a description of those torments that
   are designed to be set forth by it: There shall be weeping, and
   gnashing of teeth; comfortless sorrow, and an incurable indignation at
   God, themselves, and one another, will be the endless torture of damned
   souls. Let us therefore, knowing these terrors of the Lord, be
   persuaded not to do iniquity.

   (9.) Heaven is the barn into which all God's wheat shall be gathered in
   that harvest-day. But gather the wheat into my barn: so it is in the
   parable, v. 30. Note, [1.] In the field of this world good people are
   the wheat, the most precious grain, and the valuable part of the field.
   [2.] This wheat shall shortly be gathered, gathered from among the
   tares and weeds: all gathered together in a general assembly, all the
   Old-Testament saints, all the New-Testament saints, not one missing.
   Gather my saints together unto me, Ps. l. 5. [3.] All God's wheat shall
   be lodged together in God's barn: particular souls are housed at death
   as a shock of corn (Job v. 26), but the general in-gathering will be at
   the end of time: God's wheat will then be put together, and no longer
   scattered; there will be sheaves of corn, as well as bundles of tares:
   they will then be secured, and no longer exposed to wind and weather,
   sin and sorrow: no longer afar off, and at a great distance, in the
   field, but near, in the barn. Nay, heaven is a garner (ch. iii. 12), in
   which the wheat will not only be separated from the tares of ill
   companions, but sifted from the chaff of their own corruptions.

   In the explanation of the parable, this is gloriously represented (v.
   43); Then shall the righteous shine forth as the sun in the kingdom of
   their Father. First, It is their present honour, that God is their
   Father. Now are we the sons of God (1 John iii. 2); our Father in
   heaven is King there. Christ, when he went to heaven, went to his
   Father, and our Father, John xx. 17. It is our Father's house, nay, it
   is our Father's palace, his throne, Rev. iii. 21. Secondly, The honour
   in reserve for them is, that they shall shine forth as the sun in that
   kingdom. Here they are obscure and hidden (Col. iii. 3), their beauty
   is eclipsed by their poverty, and the meanness of their outward
   condition; their own weaknesses and infirmities, and the reproach and
   disgrace cast upon them, cloud them; but then they shall shine forth as
   the sun from behind a dark cloud; at death they shall shine forth to
   themselves; at the great day they will shine forth publicly before all
   the world, their bodies will be made like Christ's glorious body: they
   shall shine by reflection, with a light borrowed from the Fountain of
   light; their sanctification will be perfected, and their justification
   published; God will own them for his children, and will produce the
   record of all their services and sufferings for his name: they shall
   shine as the sun, the most glorious of all visible beings. The glory of
   the saints is in the Old Testament compared to that of the firmament
   and the stars, but here to that of the sun; for life and immortality
   are brought to a much clearer light by the gospel, than under the law.
   Those who shine as lights in this world, that God may be glorified,
   shall shine as the sun in the other world, that they may be glorified.
   Our Saviour concludes, as before, with a demand of attention; Who hath
   ears to hear, let him hear. These are things which it is our happiness
   to hear of, and our duty to hearken to.

   III. Here is the parable of the grain of mustard-seed, v. 31, 32. The
   scope of this parable is to show, that the beginnings of the gospel
   would be small, but that its latter end would greatly increase. In this
   way the gospel church, the kingdom of God among us, would be set up in
   the world; in this way the work of grace in the heart, the kingdom of
   God within us, would be carried on in particular persons.

   Now concerning the work of the gospel, observe,

   1. That it is commonly very weak and small at first, like a grain of
   mustard-seed, which is one of the least of all seeds. The kingdom of
   the Messiah, which was now in the setting up, made but a small figure;
   Christ and the apostles, compared with the grandees of the world,
   appeared like a grain of mustard-seed, the weak things of the world. In
   particular places, the first breaking out of the gospel light is but as
   the dawning of the day; and in particular souls, it is at first the day
   of small things, like a bruised reed. Young converts are like lambs
   that must be carried in his arms, Isa. xl. 11. There is a little faith,
   but there is much lacking in it (1 Thess. iii. 10), and the groanings
   such as cannot be uttered, they are so small; a principle of spiritual
   life, and some motion, but scarcely discernible.

   2. That yet it is growing and coming on. Christ's kingdom strangely got
   ground; great accessions were made to it; nations were born at once, in
   spite of all the oppositions it met with from hell and earth. In the
   soul where grace is true it will grow really, though perhaps
   insensibly. A grain of mustard-seed is small, but however it is seed,
   and has in it a disposition to grow. Grace will be getting ground,
   shining more and more, Prov. iv. 18. Gracious habits confirmed, actings
   quickened, and knowledge more clear, faith more confirmed, love more
   inflamed; here is the seed growing.

   3. That it will at last come to a great degree of strength and
   usefulness; when it is grown to some maturity, it becomes a tree, much
   larger in those countries than in ours. The church, like the vine
   brought out of Egypt, has taken root, and filled the earth, Ps. lxxx.
   9-11. The church is like a great tree, in which the fowls of the air do
   lodge; God's people have recourse to it for food and rest, shade and
   shelter. In particular persons, the principle of grace, if true, will
   persevere and be perfected at last: growing grace will be strong grace,
   and will bring much to pass. Grown Christians must covet to be useful
   to others, as the mustard-seed when grown is to the birds; that those
   who dwell near or under their shadow may be the better for them, Hos.
   xiv. 7.

   IV. Here is the parable of the leaven, v. 33. The scope of this is much
   the same with that of the foregoing parable, to show that the gospel
   should prevail and be successful by degrees, but silently and
   insensibly; the preaching of the gospel is like leaven, and works like
   leaven in the hearts of those who receive it.

   1. A woman took this leaven; it was her work. Ministers are employed in
   leavening places, in leavening souls, with the gospel. The woman is the
   weaker vessel, and we have this treasure in such vessels.

   2. The leaven was hid in three measures of meal. The heart is, as the
   meal, soft and pliable; it is the tender heart that is likely to profit
   by the word: leaven among corn unground does not work, nor does the
   gospel in souls unhumbled and unbroken for sin: the law grinds the
   heart, and then the gospel leavens it. It is three measures of meal, a
   great quantity, for a little leaven leaveneth the whole lump. The meal
   must be kneaded, before it receive the leaven; our hearts, as they must
   be broken, so they must be moistened, and pains taken with them to
   prepare them for the word, that they may receive the impressions of it.
   The leaven must be hid in the heart (Ps. cxix. 11), not so much for
   secrecy (for it will show itself) as for safety; our inward thought
   must be upon it, we must lay it up, as Mary laid up the sayings of
   Christ, Luke ii. 51. When the woman hides the leaven in the meal, it is
   with an intention that it should communicate its taste and relish to
   it; so we must treasure up the word in our souls, that we may be
   sanctified by it, John xvii. 17.

   3. The leaven thus hid in the dough, works there, it ferments; the word
   is quick and powerful, Heb. iv. 12. The leaven works speedily, so does
   the word, and yet gradually. What a sudden change did Elijah's mantle
   make upon Elisha! 1 Kings xix. 20. It works silently and insensibly
   (Mark iv. 26), yet strongly and irresistibly: it does its work without
   noise, for so is the way of the Spirit, but does it without fail. Hide
   but the leaven in the dough, and all the world cannot hinder it from
   communicating its taste and relish to it, and yet none sees how it is
   done, but by degrees the whole is leavened.

   (1.) Thus it was in the world. The apostles, by their preaching, hid a
   handful of leaven in the great mass of mankind, and it had a strange
   effect; it put the world into a ferment, and in a sense turned it
   upside down (Acts xvii. 6), and by degrees made a wonderful change in
   the taste and relish of it: the savour of the gospel was manifested in
   every place, 2 Cor. ii. 14; Rom. xv. 19. It was thus effectual, not by
   outward force, and therefore not by any such force resistible and
   conquerable, but by the Spirit of the Lord of hosts, who works, and
   none can hinder.

   (2.) Thus it is in the heart. When the gospel comes into the soul, [1.]
   It works a change, not in the substance; the dough is the same, but in
   the quality; it makes us to savour otherwise than we have done, and
   other things to savour with us otherwise than they used to do, Rom.
   viii. 5. [2.] It works a universal change; it diffuses itself into all
   the powers and faculties of the soul, and alters the property even of
   the members of the body, Rom. vi. 13. [3.] This change is such as makes
   the soul to partake of the nature of the word, as the dough does of the
   leaven. We are delivered into it as into a mould (Rom. vi. 17), changed
   into the same image (2 Cor. iii. 18), like the impression of the seal
   upon the wax. The gospel savours of God, and Christ, and free grace,
   and another world, and these things now relish with the soul. It is a
   word of faith and repentance, holiness and love, and these are wrought
   in the soul by it. This savour is communicated insensibly, for our life
   is hid; but inseparably, for grace is a good part that shall never be
   taken away from those who have it. When the dough is leavened, then to
   the oven with it; trials and afflictions commonly attend this change;
   but thus saints are fitted to be bread for our Master's table.

Various Parables.

   44 Again, the kingdom of heaven is like unto treasure hid in a field;
   the which when a man hath found, he hideth, and for joy thereof goeth
   and selleth all that he hath, and buyeth that field.   45 Again, the
   kingdom of heaven is like unto a merchant man, seeking goodly pearls:
   46 Who, when he had found one pearl of great price, went and sold all
   that he had, and bought it.   47 Again, the kingdom of heaven is like
   unto a net, that was cast into the sea, and gathered of every kind:
   48 Which, when it was full, they drew to shore, and sat down, and
   gathered the good into vessels, but cast the bad away.   49 So shall it
   be at the end of the world: the angels shall come forth, and sever the
   wicked from among the just,   50 And shall cast them into the furnace
   of fire: there shall be wailing and gnashing of teeth.   51 Jesus saith
   unto them, Have ye understood all these things? They say unto him, Yea,
   Lord.   52 Then said he unto them, Therefore every scribe which is
   instructed unto the kingdom of heaven is like unto a man that is a
   householder, which bringeth forth out of his treasure things new and
   old.

   We have four short parables in these verses.

   I. That of the treasure hid in the field. Hitherto he had compared the
   kingdom of heaven to small things, because its beginning was small;
   but, lest any should thence take occasion to think meanly of it, in
   this parable and the next he represents it as of great value in itself,
   and of great advantage to those who embrace it, and are willing to come
   up to its terms; it is here likened to a treasure hid in the field,
   which, if we will, we may make our own.

   1. Jesus Christ is the true Treasure; in him there is an abundance of
   all that which is rich and useful, and will be a portion for us: all
   fulness (Col. i. 19; John i. 16): treasures of wisdom and knowledge
   (Col. ii. 3), of righteousness, grace, and peace; these are laid up for
   us in Christ; and, if we have an interest in him, it is all our own.

   2. The gospel is the field in which this treasure is hid: it is hid in
   the word of the gospel, both the Old-Testament and the New-Testament
   gospel. In gospel ordinances it is hid as the milk in the breast, the
   marrow in the bone, the manna in the dew, the water in the well (Isa.
   xii. 3), the honey in the honey-comb. It is hid, not in a garden
   enclosed, or a spring shut up, but in a field, an open field; whoever
   will, let him come, and search the scriptures; let him dig in this
   field (Prov. ii. 4); and whatever royal mines we find, they are all our
   own, if we take the right course.

   3. It is a great thing to discover the treasure hid in this field, and
   the unspeakable value of it. The reason why so many slight the gospel,
   and will not be at the expense, and run the hazard, of entertaining it,
   is because they look only upon the surface of the field, and judge by
   that, and so see no excellency in the Christian institutes above those
   of the philosophers; nay, the richest mines are often in grounds that
   appear most barren; and therefore they will not so much as bid for the
   field, much less come up to the price. What is thy beloved more than
   another beloved? What is the Bible more than other good books? The
   gospel of Christ more than Plato's philosophy, or Confucius's morals:
   but those who have searched the scriptures, so as in them to find
   Christ and eternal life (John v. 39), have discovered such a treasure
   in this field as makes it infinitely more valuable.

   4. Those who discern this treasure in the field, and value it aright,
   will never be easy till they have made it their own upon any terms. He
   that has found this treasure, hides it, which denotes a holy jealousy,
   lest we come short (Heb. iv. 1), looking diligently (Heb. xii. 15),
   lest Satan come between us and it. He rejoices in it, though as yet the
   bargain be not made; he is glad there is such a bargain to be had, and
   that he is in a fair way to have an interest in Christ; that the matter
   is in treaty: their hearts may rejoice, who are yet but seeking the
   Lord, Ps. cv. 3. He resolves to buy this field: they who embrace gospel
   offers, upon gospel terms, buy this field; they make it their own, for
   the sake of the unseen treasure in it. It is Christ in the gospel that
   we are to have an eye to; we need not go up to heaven, but Christ in
   the word is nigh us. And so intent he is upon it, that he sells all to
   buy this field: they who would have saving benefit by Christ, must be
   willing to part with all, that they may make it sure to themselves;
   must count every thing but loss, that they may win Christ, and be found
   in him.

   II. That of the pearl of price (v. 45, 46), which is to the same
   purport with the former, of the treasure. The dream is thus doubled,
   for the thing is certain.

   Note, 1. All the children of men are busy, seeking goodly pearls: one
   would be rich, another would be honourable, another would be learned;
   but the most are imposed upon, and take up with counterfeits for
   pearls.

   2. Jesus Christ is a Pearl of great price, a Jewel of inestimable
   value, which will make those who have it rich, truly rich, rich toward
   God; in having him, we have enough to make us happy here and for ever.

   3. A true Christian is a spiritual merchant, that seeks and finds this
   pearl of price; that does not take up with any thing short of an
   interest in Christ, and, as one that is resolved to be spiritually
   rich, trades high: He went and bought that pearl; did not only bid for
   it, but purchased it. What will it avail us to know Christ, if we do
   not know him as ours, made to us wisdom? 1 Cor. i. 30.

   4. Those who would have a saving interest in Christ, must be willing to
   part with all for him, leave all to follow him. Whatever stands in
   opposition to Christ, or in competition with him for our love and
   service, we must cheerfully quit it, though ever so dear to us. A man
   may buy gold too dear, but not this pearl of price.

   III. That of the net cast into the sea, v. 47-49.

   1. Here is the parable itself. Where note, (1.) The world is a vast
   sea, and the children of men are things creeping innumerable, both
   small and great, in that sea, Ps. civ. 25. Men in their natural state
   are like the fishes of the sea that have no ruler over them, Hab. i.
   14. (2.) The preaching of the gospel is the casting of a net into this
   sea, to catch something out of it, for his glory who has the
   sovereignty of the sea. Ministers are fishers of men, employed in
   casting and drawing this net; and then they speed, when at Christ's
   word they let down the net; otherwise, they toil and catch nothing.
   (3.) This net gathers of every kind, as large dragnets do. In the
   visible church there is a deal of trash and rubbish, dirt and weeds and
   vermin, as well as fish. (4.) There is a time coming when this net will
   be full, and drawn to the shore; a set time when the gospel shall have
   fulfilled that for which it was sent, and we are sure it shall not
   return void, Isa. lv. 10, 11. The net is now filling; sometimes it
   fills faster than at other times, but still it fills, and will be drawn
   to shore, when the mystery of God shall be finished. (5.) When the net
   is full and drawn to the shore, there shall be a separation between the
   good and bad that were gathered in it. Hypocrites and true Christians
   shall then be parted; the good shall be gathered into vessels, as
   valuable, and therefore to be carefully kept, but the bad shall be cast
   away, as vile and unprofitable; and miserable is the condition of those
   who are cast away in that day. While the net is in the sea, it is not
   known what is in it, the fishermen themselves cannot distinguish; but
   they carefully draw it, and all that is in it, to the shore, for the
   sake of the good that is in it. Such is God's care for the visible
   church, and such should ministers' concern be for those under their
   charge, though they are mixed.

   2. Here is the explanation of the latter part of the parable, the
   former is obvious and plain enough: we see gathered in the visible
   church, some of every kind: but the latter part refers to that which is
   yet to come, and is therefore more particularly explained, v. 49, 50.
   So shall it be at the end of the world; then, and not till then, will
   the dividing, discovering day be. We must not look for the net full of
   all good fish; the vessels will be so, but in the net they are mixed.
   See here, (1.) The distinguishing of the wicked from the righteous. The
   angels of heaven shall come forth to do that which the angels of the
   churches could never do; they shall sever the wicked from among the
   just; and we need not ask how they will distinguish them when they have
   both their commission and their instructions from him that knows all
   men, and particularly knows them that are his, and them that are not,
   and we may be sure there shall be no mistake or blunder either way.
   (2.) The doom of the wicked when they are thus severed. They shall be
   cast into the furnace, Note, Everlasting misery and sorrow will
   certainly be the portion of those who live among sanctified ones, but
   themselves die unsanctified. This is the same with what we had before,
   v. 42. Note, Christ himself preached often of hell-torments, as the
   everlasting punishment of hypocrites; and it is good for us to be often
   reminded of this awakening, quickening truth.

   IV. Here is the parable of the good householder, which is intended to
   rivet all the rest.

   1. The occasion of it was the good proficiency which the disciples had
   made in learning, and their profiting by this sermon in particular.
   (1.) He asked them, Have ye understood all these things? Intimating,
   that if they had not, he was ready to explain what they did not
   understand. Note, It is the will of Christ, that all those who read and
   hear the word should understand it; for otherwise how should they get
   good by it? It is therefore good for us, when we have read or heard the
   word, to examine ourselves, or to be examined, whether we have
   understood it or not. It is no disparagement to the disciples of Christ
   to be catechised. Christ invites us to seek to him for instruction, and
   ministers should proffer their service to those who have any good
   question to ask concerning what they have heard. (2.) They answered
   him, Yea, Lord: and we have reason to believe they said true, because,
   when they did not understand, they asked for an explication, v. 36. And
   the exposition of that parable was a key to the rest. Note, The right
   understanding of one good sermon, will very much help us to understand
   another; for good truths mutually explain and illustrate one another;
   and knowledge is easy to him that understandeth.

   2. The scope of the parable itself was to give his approbation and
   commendation of their proficiency. Note, Christ is ready to encourage
   willing learners in his school, though they are but weak; and to say,
   Well done, well said.

   (1.) He commends them as scribes instructed unto the kingdom of heaven.
   They were now learning that they might teach, and the teachers among
   the Jews were the scribes. Ezra, who prepared his heart to teach in
   Israel, is called a ready scribe, Ezra vii. 6, 10. Now a skilful,
   faithful minister of the gospel is a scribe too; but for distinction,
   he is called a scribe instructed unto the kingdom of heaven, well
   versed in the things of the gospel, and well able to teach those
   things. Note, [1.] Those who are to instruct others, have need to be
   well instructed themselves. If the priest's lips must keep knowledge,
   his head must first have knowledge. [2.] The instruction of a gospel
   minister must be in the kingdom of heaven, that is it about which his
   business lies. A man may be a great philosopher and politician, and yet
   if not instructed to the kingdom of heaven, he will make but a bad
   minister.

   (2.) He compares them to a good householder, who brings forth out of
   his treasure things new and old; fruits of last year's growth and this
   year's gathering, abundance and variety, for the entertainment of his
   friends, Cant. vii. 13. See here, [1.] What should be a minister's
   furniture, a treasure of things new and old. Those who have so many and
   various occasions, have need to stock themselves well in their
   gathering days with truths new and old, out of the Old Testament and
   out of the new; with ancient and modern improvements, that the man of
   God may be thoroughly furnished, 2 Tim. iii. 16, 17. Old experiences,
   and new observations, all have their use; and we must not content
   ourselves with old discoveries, but must be adding new. Live and learn.
   [2.] What use he should make of this furniture; he should bring forth:
   laying up is in order to laying out, for the benefit of others. Sic vox
   non vobis--You are to lay up, but not for yourselves. Many are full,
   but they have no vent (Job xxxii. 19); have a talent, but they bury it;
   such are unprofitable servants; Christ himself received that he might
   give; so must we, and we shall have more. In bringing forth, things new
   and old do best together; old truths, but new methods and expressions,
   especially new affections.

The Contempt of Christ by His Countrymen.

   53 And it came to pass, that when Jesus had finished these parables, he
   departed thence.   54 And when he was come into his own country, he
   taught them in their synagogue, insomuch that they were astonished, and
   said, Whence hath this man this wisdom, and these mighty works?   55 Is
   not this the carpenter's son? is not his mother called Mary? and his
   brethren, James, and Joses, and Simon, and Judas?   56 And his sisters,
   are they not all with us? Whence then hath this man all these things?
   57 And they were offended in him. But Jesus said unto them, A prophet
   is not without honour, save in his own country, and in his own house.
   58 And he did not many mighty works there because of their unbelief.

   We have here Christ in his own country. He went about doing good, yet
   left not any place till he had finished his testimony there at that
   time. His own countrymen had rejected him once, yet he came to them
   again. Note, Christ does not take refusers at their first word, but
   repeats his offers to those who have often repulsed them. In this, as
   in other things, Christ was like his brethren; he had a natural
   affection to his own country; Patriam quisque amat, non quia pulchram,
   sed quia suam--Every one loves his country, not because it is
   beautiful, but because it is his own. Seneca. His treatment this time
   was much the same as before, scornful and spiteful. Observe,

   I. How they expressed their contempt of him. When he taught them in
   their synagogue, they were astonished; not that they were taken with
   his preaching, or admired his doctrine in itself, but only that it
   should be his; looking upon him as unlikely to be such a teacher. Two
   things they upbraided him with.

   1. His want of academical education. They owned that he had wisdom, and
   did mighty works; but the question was, Whence he had them: for they
   knew that he was not brought up at the feet of the rabbin: he had never
   been at the university, nor taken his degree, nor was called of men,
   Rabbi, Rabbi. Note, Mean and prejudiced spirits are apt to judge of men
   by their education, and to enquire more into their rise than into their
   reasons. "Whence has this man these mighty works? Did he come honestly
   by them? Has he not been studying the black art?" Thus they turned that
   against him which was really for him; for if they had not been wilfully
   blind, they must have concluded him to be divinely assisted and
   commissioned, who without the help of education gave such proofs of
   extraordinary wisdom and power.

   2. The meanness and poverty of his relations, v. 55, 56.

   (1.) They upbraid him with his father. Is not this the carpenter's son?
   Yes, it is true he was reputed so: and what harm in that? No
   disparagement to him to be the son of an honest tradesman. They
   remember not (though they might have known it) that this carpenter was
   of the house of David (Luke i. 27), a son of David (ch. i. 20); though
   a carpenter, yet a person of honour. Those who are willing to pick
   quarrels will overlook that which is worthy and deserving, and fasten
   upon that only which seems mean. Some sordid spirits regard no branch,
   no not the Branch from the stem of Jesse (Isa. xi. 1), if it be not the
   top branch.

   (2.) They upbraid him with his mother; and what quarrel have they with
   her? Why, truly, his mother is called Mary, and that was a very common
   name, and they all knew her, and knew her to be an ordinary person; she
   was called Mary, not Queen Mary, nor Lady Mary, nor so much as Mistress
   Mary, but plain Mary; and this is turned to his reproach, as if men had
   nothing to be valued by but foreign extraction, noble birth, or
   splendid titles; poor things to measure worth by.

   (3.) They upbraid him with his brethren, whose names they knew, and had
   them ready enough to serve this turn; James, and Joses, and Simon, and
   Judas, good men but poor men, and therefore despised; and Christ for
   their sakes. These brethren, it is probable, were Joseph's children by
   a former wife; or whatever their relation was to him, they seem to have
   been brought up with him in the same family. And therefore of the
   calling of three of these, who were of the twelve, to that honour
   (James, Simon, and Jude, the same with Thaddeus), we read not
   particularly, because they needed not such an express call into
   acquaintance with Christ who had been the companions of his youth.

   (4.) His sisters too are all with us; they should therefore have loved
   him and respected him the more, because he was one of themselves, but
   therefore they despised him. They were offended in him: they stumbled
   at these stumbling-stones, for he was set for a sign that should be
   spoken against, Luke ii. 34; Isa. viii. 14.

   II. See how he resented this contempt, v. 57, 58.

   1. It did not trouble his heart. It appears he was not much concerned
   at it; he despised the shame, Heb. xii. 2. Instead of aggravating the
   affront, or expressing an offence at it, or returning such an answer to
   their foolish suggestions as they deserved, he mildly imputes it to the
   common humour of the children of men, to undervalue excellences that
   are cheap, and common, and home-bred. It is usually so. A prophet is
   not without honour, save in his own country. Note, (1.) Prophets should
   have honour paid them, and commonly have; men of God are great men, and
   men of honour, and challenge respect. It is strange indeed if prophets
   have not honour. (2.) Notwithstanding this, they are commonly least
   regarded and reverenced in their own country, nay, and sometimes are
   most envied. Familiarity breeds contempt.

   2. It did for the present (to speak with reverence), in effect, tie his
   hands: He did not many mighty works there, because of their unbelief.
   Note, Unbelief is the great obstruction to Christ's favours. All things
   are in general possible to God (ch. xix. 26), but then it is to him
   that believes as to the particulars, Mark ix. 23. The gospel is the
   power of God unto salvation, but then it is to every one that believes,
   Rom. i. 16. So that if mighty works be not wrought in us, it is not for
   want of power or grace in Christ, but for want of faith in us. By grace
   ye are saved, and that is a mighty work, but it is through faith, Eph.
   ii. 8.
     __________________________________________________________________

M A T T H E W.

  CHAP. XIV.

   John the Baptist had said concerning Christ, He must increase, but I
   must decrease, John iii. 30. The morning-star is here disappearing, and
   the Sun of righteousness rising to its meridian lustre. Here is, I. The
   martyrdom of John; his imprisonment for his faithfulness to Herod (ver.
   1-5), and the beheading of him to please Herodias, ver. 6-12. II. The
   miracles of Christ. 1. His feeding five thousand men that came to him
   to be taught, with five loaves and two fishes, ver. 13-21. 2. Christ's
   walking on the waves to his disciples in a storm, ver. 22-23. 3. His
   healing the sick with the touch of the hem of his garment, ver. 34-36.
   Thus he went forth, thus he went on, conquering and to conquer, or
   rather, curing and to cure.

The Death of John the Baptist.

   1 At that time Herod the tetrarch heard of the fame of Jesus,   2 And
   said unto his servants, This is John the Baptist; he is risen from the
   dead; and therefore mighty works do show forth themselves in him.   3
   For Herod had laid hold on John, and bound him, and put him in prison
   for Herodias' sake, his brother Philip's wife.   4 For John said unto
   him, It is not lawful for thee to have her.   5 And when he would have
   put him to death, he feared the multitude, because they counted him as
   a prophet.   6 But when Herod's birthday was kept, the daughter of
   Herodias danced before them, and pleased Herod.   7 Whereupon he
   promised with an oath to give her whatsoever she would ask.   8 And
   she, being before instructed of her mother, said, Give me here John
   Baptist's head in a charger.   9 And the king was sorry: nevertheless
   for the oath's sake, and them which sat with him at meat, he commanded
   it to be given her.   10 And he sent, and beheaded John in the prison.
     11 And his head was brought in a charger, and given to the damsel:
   and she brought it to her mother.   12 And his disciples came, and took
   up the body, and buried it, and went and told Jesus.

   We have here the story of John's martyrdom. Observe,

   I. The occasion of relating this story here, v. 1, 2. Here is,

   1. The account brought to Herod of the miracles which Christ wrought.
   Herod the tetrarch or chief governor of Galilee heard of the fame of
   Jesus. At that time, when his countrymen slighted him, upon the account
   of his meanness and obscurity, he began to be famous at court. Note,
   God will honour those that are despised for his sake. And the gospel,
   like the sea, gets in one place what it loses in another. Christ had
   now been preaching and working miracles above two years; yet, it should
   seem, Herod had not heard of him till now, and now only heard the fame
   of him. Note, It is the unhappiness of the great ones of the world,
   that they are most out of the way of hearing the best things (1 Cor.
   ii. 8). Which none of the princes of this world knew, 1 Cor. i. 26.
   Christ's disciples were now sent abroad to preach, and to work miracles
   in his name, and this spread the fame of him more than ever; which was
   an indication of the spreading of the gospel by their means after his
   ascension.

   2. The construction he puts upon this (v. 2); He said to his servants
   that told him of the fame of Jesus, as sure as we are here, this is
   John the Baptist; he is risen from the dead. Either the leaven of Herod
   was not Sadducism, for the Sadducees say, There is no resurrection
   (Acts xxiii. 8); or else Herod's guilty conscience (as is usual with
   atheists) did at this time get the mastery of his opinion, and now he
   concludes, whether there be a general resurrection or no, that John
   Baptist is certainly risen, and therefore mighty works do show forth
   themselves in him. John, while he lived, did no miracle (John x. 41);
   but Herod concludes, that, being risen from the dead, he is clothed
   with a greater power than he had while he was living. And he very well
   calls the miracles he supposed him to work, not his mighty works, but
   mighty works showing forth themselves in him. Observe here concerning
   Herod,

   (1.) How he was disappointed in what he intended by beheading John. He
   thought if he could get that troublesome fellow out of the way, he
   might go on in his sins, undisturbed and uncontrolled; yet no sooner is
   that effected, than he hears of Jesus and his disciples preaching the
   same pure doctrine that John preached; and, which is more, even the
   disciples confirming it by miracles in their Master's name. Note,
   Ministers may be silenced, and imprisoned, and banished, and slain, but
   the word of God cannot be run down. The prophets live not for ever, but
   the word takes hold, Zech. i. 5, 6. See 2 Tim. ii. 9. Sometimes God
   raises up many faithful ministers out of the ashes of one. This hope
   there is of God's trees, though they be cut down, Job xiv. 7-9.

   (2.) How he was filled with causeless fears, merely from the guilt of
   his own conscience. Thus blood cries, not only from the earth on which
   it was shed, but from the heart of him that shed it, and makes him
   Magor-missabib--A terror round about, a terror to himself. A guilty
   conscience suggests every thing that is frightful, and, like a
   whirlpool, gathers all to itself that comes near it. Thus the wicked
   flee when none pursue (Prov. xxviii. 1); are in great fear, where no
   fear is, Ps. xiv. 5. Herod, by a little enquiry, might have found out
   that this Jesus was in being long before John Baptist's death, and
   therefore could not be Johannes redivivus--John restored to life; and
   so he might have undeceived himself; but God justly left him to this
   infatuation.

   (3.) How, notwithstanding this, he was hardened in his wickedness; for
   though he was convinced that John was a prophet, and one owned of God,
   yet he does not express the least remorse or sorrow for his sin in
   putting him to death. The devils believe and tremble, but they never
   believe and repent. Note, There may be the terror of strong
   convictions, where there is not the truth of a saving conversion.

   II. The story itself of the imprisonment and martyrdom of John. These
   extraordinary sufferings of him who was the first preacher of the
   gospel, plainly show that bonds and afflictions will abide the
   professors of it. As the first Old-Testament saint, so the first
   New-Testament minister, died a martyr. And if Christ's forerunner was
   thus treated, let not his followers expect to be caressed by the world.
   Observe here,

   1. John's faithfulness in reproving Herod, v. 3, 4. Herod was one of
   John's hearers (Mark vi. 20), and therefore John might be the more bold
   with him. Note, Ministers, who are reprovers by office, are especially
   obliged to reprove those that are under their charge, and not to suffer
   sin upon them; they have the fairest opportunity of dealing with them,
   and with them may expect the most favourable acceptance.

   The particular sin he reproved him for was, marrying his brother
   Philip's wife, not his widow (that had not been so criminal), but his
   wife. Philip was now living, and Herod inveigled his wife from him, and
   kept her for his own. Here was a complication of wickedness, adultery,
   incest, besides the wrong done to Philip, who had had a child by this
   woman; and it was an aggravation of the wrong, that he was his brother,
   his half-brother, by the father, but not by the mother. See Ps. l. 20.
   For this sin John reproved him; not by tacit and oblique allusions, but
   in plain terms, It is not lawful for thee to have her. He charges it
   upon him as a sin; not, It is not honourable, or, It is not safe, but,
   It is not lawful; the sinfulness of sin, as it is the transgression of
   the law, is the worst thing in it. This was Herod's own iniquity, his
   beloved sin, and therefore John Baptist tells him of this particularly.
   Note, (1.) That which by the law of God is unlawful to other people, is
   by the same law unlawful to princes and the greatest of men. They who
   rule over men must not forget that they are themselves but men, and
   subject to God. "It is not lawful for thee, any more than for the
   meanest subject thou hast, to debauch another man's wife." There is no
   prerogative, no, not for the greatest and most arbitrary kings, to
   break the laws of God. (2.) If princes and great men break the law of
   God, it is very fit they should be told of it by proper persons, and in
   a proper manner. As they are not above the commands of God's word, so
   they are not above the reproofs of his ministers. It is not fit indeed,
   to say to a king, Thou art Belial (Job xxxiv. 18), any more than to
   call a brother Raca, or, Thou fool: it is not fit, while they keep
   within the sphere of their own authority, to arraign them. But it is
   fit that, by those whose office it is, they should be told what is
   unlawful, and told with application, Thou art the man; for it follows
   there (v. 19), that God (whose agents and ambassadors faithful
   ministers are) accepteth not the persons of princes, nor regardeth the
   rich more than the poor.

   2. The imprisonment of John for his faithfulness, v. 3. Herod laid hold
   on John when he was going on to preach and baptize, put an end to his
   work, bound him, and put him in prison; partly to gratify his own
   revenge, and partly to please Herodias, who of the two seemed to be
   most incensed against him; it was for her sake that he did it. Note,
   (1.) Faithful reproofs, if they do not profit, usually provoke; if they
   do not do good, they are resented as affronts, and they that will not
   bow to the reproof, will fly in the face of the reprover and hate him,
   as Ahab hated Micaiah, 1 Kings xxii. 8. See Prov. ix. 8; xv. 10, 12.
   Veritas odium parit--Truth produces hatred. (2.) It is no new thing for
   God's ministers to suffer ill for doing well. Troubles abide those most
   that are most diligent and faithful in doing their duty, Acts xx. 20.
   Perhaps some of John's friends would blame him as indiscreet in
   reproving Herod, and tell him he had better be silent than provoke
   Herod, whose character he knew very well, thus to deprive him of his
   liberty; but away with that discretion that would hinder men from doing
   their duty as magistrates, ministers, or Christian friends; I believe
   John's own heart did not reproach him for it, but this testimony of his
   conscience for him made his bonds easy, that he suffered for
   well-doing, and not as a busy-body in other men's matters, 1 Pet. iv.
   15.

   3. The restraint that Herod lay under from further venting of his rage
   against John, v. 5.

   (1.) He would have put him to death. Perhaps that was not intended at
   first when he imprisoned him, but his revenge by degrees boiled up to
   that height. Note, The way of sin, especially the sin of persecution,
   is down-hill; and when once a respect to Christ's ministers is cast off
   and broken through in one instance, that is at length done, which the
   man would sooner have thought himself a dog than to have been guilty
   of, 2 Kings viii. 13.

   (2.) That which hindered him was his fear of the multitude, because
   they counted John as a prophet. It was not because he feared God (if
   the fear of God had been before his eyes he would not have imprisoned
   him), nor because he feared John, though formerly he had had a
   reverence for him (his lusts had overcome that), but because he feared
   the people; he was afraid for himself, his own safety, and the safety
   of his government, his abuse of which he knew had already rendered him
   odious to the people, whose resentments being so far heated already
   would be apt, upon such a provocation as the putting of a prophet to
   death, to break out into a flame. Note, [1.] Tyrants have their fears.
   Those who are, and affect to be, the terror of the mighty, are many
   times the greatest terror of all to themselves; and when they are most
   ambitious to be feared by the people, are most afraid of them. [2.]
   Wicked men are restrained from the most wicked practices, merely by
   their secular interest, and not by any regard to God. A concern for
   their ease, credit, wealth, and safety, being their reigning principle,
   as it keeps them from many duties, so it keeps them from many sins,
   which otherwise they would not be restrained from; and this is one
   means by which sinners are kept from being overmuch wicked, Eccl. vii.
   17. The danger of sin that appears to sense, or to fancy only,
   influences men more than that which appears to faith. Herod feared that
   the putting of John to death might raise a mutiny among the people,
   which it did not; but he never feared it might raise a mutiny in his
   own conscience, which it did, v. 2. Men fear being hanged for that
   which they do not fear being damned for.

   4. The contrivance of bringing John to his death. Long he lay in
   prison; and, against the liberty of the subject (which, blessed be God,
   is secured to us of this nation by law), might neither be tried nor
   bailed. It is computed that he lay a year and a half a close prisoner,
   which was about as much time as he had spent in his public ministry,
   from his first entrance into it. Now here we have an account of his
   release, not by any other discharge than death, the period of all a
   good man's troubles, that brings the prisoners to rest together, so
   that they hear not the voice of the oppressor, Job iii. 18.

   Herodias laid the plot; her implacable revenge thirsted after John's
   blood, and would be satisfied with nothing less. Cross the carnal
   appetites, and they turn into the most barbarous passions; it was a
   woman, a whore, and the mother of harlots, that was drunk with the
   blood of the saints, Rev. xvii. 5, 6. Herodias contrived how to bring
   about the murder of John so artificially as to save Herod's credit, and
   so to pacify the people. A sorry excuse is better than none. But I am
   apt to think, that if the truth were known, Herod was himself in the
   plot; and with all his pretences of surprise and sorrow, was privy to
   the contrivance, and knew before what would be asked. And his
   pretending his oath, and respect to his guests, was all but sham and
   grimace. But if he were trepanned into it ere he was aware, yet because
   it was the thing he might have prevented, and would not, he is justly
   found guilty of the whole contrivance. Though Jezebel bring Naboth to
   his end, yet if Ahab take possession, he hath killed. So, though
   Herodias contrive the beheading of John, yet if Herod consent to it,
   and take pleasure in it, he is not only an accessary, but a principal
   murderer. Well, the scene being laid behind the curtain, let us see how
   it was acted upon the stage, and in what method. Here we have,

   (1.) The humouring of Herod by the damsel's dancing upon a birth-day.
   It seems, Herod's birth-day was kept with some solemnity; in honour of
   the day, there must needs be, as usual, a ball at court; and, to grace
   the solemnity, the daughter of Herodias danced before them; who being
   the queen's daughter, it was more than she ordinarily condescended to
   do. Note, Times of carnal mirth and jollity are convenient times for
   carrying on bad designs against God's people. When the king was made
   sick with bottles of wine, he stretched out his hand with scorners
   (Hos. vii. 5), for it is part of the sport of a fool to do mischief,
   Prov. x. 23. The Philistines, when their heart was merry, called for
   Samson to abuse him. The Parisian massacre was at a wedding. This young
   lady's dancing pleased Herod. We are not told who danced with her, but
   none pleased Herod like her dancing. Note, A vain and graceless heart
   is apt to be greatly in love with the lusts of the flesh and of the
   eye, and when it is so, it is entering into further temptation; for by
   that Satan gets and keeps possession. See Prov. xxiii. 31-33. Herod was
   now in a mirthful mood, and nothing was more agreeable to him than that
   which fed his vanity.

   (2.) The rash and foolish promise which Herod made to this wanton girl,
   to give her whatsoever she would ask: and this promise confirmed with
   an oath, v. 7. It was a very extravagant obligation which Herod here
   entered into, and no way becoming a prudent man that is afraid of being
   snared in the words of his mouth (Prov. vi. 2), much less a good man
   that fears an oath, Eccl. ix. 2. To put this blank into her hand, and
   enable her to draw upon him at pleasure, was too great a recompense for
   such a sorry piece of merit; and, I am apt to think, Herod would not
   have been guilty of such an absurdity, if he had not been instructed of
   Herodias, as well as the damsel. Note, Promissory oaths are ensnaring
   things, and, when made rashly, are the products of inward corruption,
   and the occasion of many temptations. Therefore, swear not so at all,
   lest thou have occasion to say, It was an error, Eccl. v. 6.

   (3.) The bloody demand the young lady made of John the Baptist's head,
   v. 8. She was before instructed of her mother. Note, The case of those
   children is very sad, whose parents are their counsellors to do
   wickedly, as Ahaziah's (2 Chron. xxii. 3); who instruct them and
   encourage them in sin, and set them bad examples; for the corrupt
   nature will sooner be quickened by bad instructions than restrained and
   mortified by good ones. Children ought not to obey their parents
   against the Lord, but if they command them to sin, must say, as Levi
   did to father and mother, they have not seen them.

   Herod having given her her commission, and Herodias her instructions,
   she requires John the Baptist's head in a charger. Perhaps Herodias
   feared lest Herod should grow weary of her (as lust useth to nauseate
   and be cloyed), and then would make John Baptist's reproof a pretence
   to dismiss her; to prevent which she contrives to harden Herod in it by
   engaging him in the murder of John. John must be beheaded then; that is
   the death by which he must glorify God; and because it was his who died
   first after the beginning of the gospel, though the martyrs died
   various kinds of deaths, and not so easy and honourable as this, yet
   this is put for all the rest, Rev. xx. 4, where we read of the souls of
   those that were beheaded for the witness of Jesus. Yet this is not
   enough, the thing must be humoured too, and not only a revenge, but a
   fancy must be gratified; it must be given her here in a charger, served
   up in blood, as a dish of meat at the feast, or sauce to all the other
   dishes; it is reserved for the third course, to come up with the
   rarities. He must have no trial, no public hearing, no forms of law or
   justice must add solemnity to his death; but he is tried, condemned,
   and executed, in a breath. It was well for him he was so mortified to
   the world that death could be no surprise to him, though ever so
   sudden. It must be given her, and she will reckon it a recompence for
   her dancing, and desire no more.

   (4.) Herod's grant of this demand (v. 9); The king was sorry, at least
   took on him to be so, but, for the oath's sake, he commanded it to be
   given her. Here is,

   [1.] A pretended concern for John. The king was sorry. Note, Many a man
   sins with regret, that never has any true regret for his sin; is sorry
   to sin, yet is utterly a stranger to godly sorrow; sins with
   reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one
   reason of Herod's sorrow was, because it was his birth-day festival,
   and it would be an ill omen to shed blood on that day, which, as other
   days of joy, used to be graced with acts of clemency; Natalem colimus,
   tacete lites--We are celebrating the birth-day, let there be no
   contentions.

   [2.] Here is a pretended conscience of his oath, with a specious show
   of honour and honesty; he must needs do something, for the oath's sake.
   Note, It is a great mistake to think that a wicked oath will justify a
   wicked action. It was implied so necessarily, that it needed not be
   expressed, that he would do any thing for her that was lawful and
   honest; and when she demanded what was otherwise, he ought to have
   declared, and he might have done it honourably, that the oath was null
   and void, and the obligation of it ceased. No man can lay himself under
   an obligation to sin, because God has already so strongly obliged every
   man against sin.

   [3.] Here is a real baseness in compliance with wicked companions.
   Herod yielded, not so much for the sake of the oath, but because it was
   public, and in compliment to them that sat at meat with him; he granted
   the demand that he might not seem, before them, to have broken his
   engagement. Note, A point of honour goes much further with many than a
   point of conscience. Those who sat at meat with him, probably, were as
   well pleased with the damsel's dancing as he, and therefore would have
   her by all means to be gratified in a frolic, and perhaps were as
   willing as she to see John the Baptist's head off. However, none of
   them had the honesty to interpose, as they ought to have done, for the
   preventing of it, as Jehoiakim's princes did, Jer. xxxvi. 25. If some
   of the common people had been here, they would have rescued this
   Jonathan, as 1 Sam. xiv. 45.

   [4.] Here is a real malice to John at the bottom of this concession, or
   else he might have found out evasions enough to have got clear of his
   promise. Note, Though a wicked mind never wants an excuse, yet the
   truth of the matter is, that every man is tempted when he is drawn
   aside of his own lust, and enticed, Jam. i. 14. Perhaps Herod presently
   reflecting upon the extravagance of his promise, on which she might
   ground a demand of some vast sum of money, which he loved a great deal
   better than John the Baptist, was glad to get clear of it so easily;
   and therefore immediately issues out a warrant for the beheading of
   John the Baptist, it should seem not in writing, but only by word of
   mouth; so little account is made of that precious life; he commanded it
   to be given her.

   (5.) The execution of John, pursuant to this grant (v. 10); He sent and
   beheaded John in the prison. It is probable the prison was very near,
   at the gate of the palace; and thither an officer was sent to cut off
   the head of this great man. He must be beheaded with expedition, to
   gratify Herodias, who was in a longing condition till it was done. It
   was done in the night, for it was at supper-time, after supper, it is
   likely. It was done in the prison, not at the usual place of execution,
   for fear of an uproar. A great deal of innocent blood, of martyr's
   blood, has thus been huddled up in corners, which, when God comes to
   make inquisition for blood, the earth shall disclose, and shall no more
   cover, Isa. xxvi. 21; Ps. ix. 12.

   Thus was that voice silenced, that burning and shining light
   extinguished; thus did that prophet, that Elias, of the new Testament,
   fall a sacrifice to the resentments of an imperious, whorish woman.
   Thus did he, who was great in the sight of the Lord, die as a fool
   dieth, his hands were bound, and his feet put into fetters; and as a
   man falleth before wicked men, so he fell, a true martyr to all intents
   and purposes: dying, though not for the professions of his faith, yet
   for the performance of his duty. However, though his work was soon
   done, it was done and his testimony finished, for till then none of
   God's witnesses are slain. And God brought this good out of it, that
   hereby his disciples, who while he lived, though in prison, kept close
   to him, now after his death heartily closed with Jesus Christ.

   5. The disposal of the poor remains of this blessed saint and martyr.
   The head and body being separated,

   (1.) The damsel brought the head in triumph to her mother, as a trophy
   of the victories of her malice and revenge, v. 11. Jerome ad Rufin,
   relates, that when Herodias had John the Baptist's head brought her,
   she gave herself the barbarous diversion of pricking the tongue with a
   needle, as Fulvia did Tully's. Note, Bloody minds are pleased with
   bloody sights, which those of tender spirits shrink and tremble at.
   Sometimes the insatiable rage of bloody persecutors has fallen upon the
   dead bodies of the saints, and made sport with them, Ps. lxxix. 2. When
   the witnesses are slain, they that dwell on the earth rejoice over
   them, and make merry, Rev. xi. 10; Ps. xiv. 4, 5.

   (2.) The disciples buried the body, and brought the news in tears to
   our Lord Jesus. The disciples of John had fasted often while their
   master was in prison, their bridegroom was taken away from them, and
   they prayed earnestly for his deliverance, as the church did for
   Peter's, Acts xii. 5. They had free access to him in prison, which was
   a comfort to them, but they wished to see him at liberty, that he might
   preach to others; but now on a sudden all their hopes are dashed.
   Disciples weep and lament, when the world rejoices. Let us see what
   they did.

   [1.] They buried the body. Note, There is a respect owing to the
   servants of Christ, not only while they live, but in their bodies and
   memories when they are dead. Concerning the first two New-Testament
   martyrs, it is particularly taken notice of, that they were decently
   buried, John the Baptist by his disciples, and Stephen by devout men
   (Acts viii. 2); yet there was no enshrining of their bones or other
   relics, a piece of superstition which sprung up long after, when the
   enemy had sowed tares. That over-doing, in respect to the bodies of the
   saints, is undoing; though they are not to be vilified, yet they are
   not to be deified.

   [2.] They went and told Jesus; not so much that he might shift for his
   own safety (no doubt he heard it from others, the country rang of it),
   as they might receive comfort from him, and be taken in among his
   disciples. Note, First, When any thing ails us at any time, it is our
   duty and privilege to make Christ acquainted with it. It will be a
   relief to our burthened spirits to unbosom ourselves to a friend we may
   be free with. Such a relation dead or unkind, such a comfort lost or
   embittered, go and tell Jesus who knows already, but will know from us,
   the trouble of our souls in adversity. Secondly, We must take heed,
   lest our religion and the profession of it die with our ministers; when
   John was dead, they did not return every man to his own, but resolved
   to abide by it still. When the shepherds are smitten, the sheep need
   not be scattered while they have the great Shepherd of the sheep to go
   to, who is still the same, Heb. xiii. 8, 20. The removal of ministers
   should bring us nearer to Christ, into a more immediate communion with
   him. Thirdly, Comforts otherwise highly valuable, are sometimes
   therefore taken from us, because they come between us and Christ, and
   are apt to carry away that love and esteem which are due to him only:
   John had long since directed his disciples to Christ, and turned them
   over to him, but they could not leave their old master while he lived;
   therefore he is removed that they may go to Jesus, whom they had
   sometimes emulated and envied for John's sake. It is better to be drawn
   to Christ by want and loss, than not to come to him at all. If our
   masters be taken from our head, this is our comfort, we have a Master
   in heaven, who himself is our Head.

   Josephus mentions this story of the death of John the Baptist (Antiq.
   18. 116-119), and adds, that a fatal destruction of Herod's army in his
   war with Aretas, king of Petrea (whose daughter was Herod's wife, whom
   he put away to make room for Herodias), was generally considered by the
   Jews to be a just judgment upon him, for putting John the Baptist to
   death. Herod having, at the instigation of Herodias, disobliged the
   emperor, was deprived of his government, and they were both banished to
   Lyons in France; which, says Josephus, was his just punishment for
   hearkening to her solicitations. And, lastly, it is storied of this
   daughter of Herodias, that going over the ice in winter, the ice broke,
   and she slipt in up to her neck, which was cut through by the sharpness
   of the ice. God requiring her head (says Dr. Whitby) for that of the
   Baptist; which, if true, was a remarkable providence.

The Five Thousand Fed.

   13 When Jesus heard of it, he departed thence by ship into a desert
   place apart: and when the people had heard thereof, they followed him
   on foot out of the cities.   14 And Jesus went forth, and saw a great
   multitude, and was moved with compassion toward them, and he healed
   their sick.   15 And when it was evening, his disciples came to him,
   saying, This is a desert place, and the time is now past; send the
   multitude away, that they may go into the villages, and buy themselves
   victuals.   16 But Jesus said unto them, They need not depart; give ye
   them to eat.   17 And they say unto him, We have here but five loaves,
   and two fishes.   18 He said, Bring them hither to me.   19 And he
   commanded the multitude to sit down on the grass, and took the five
   loaves, and the two fishes, and looking up to heaven, he blessed, and
   brake, and gave the loaves to his disciples, and the disciples to the
   multitude.   20 And they did all eat, and were filled: and they took up
   of the fragments that remained twelve baskets full.   21 And they that
   had eaten were about five thousand men, beside women and children.

   This passage of story, concerning Christ's feeding five thousand men
   with five loaves and two fishes, is recorded by all the four
   Evangelists, which very few, if any, of Christ's miracles are: this
   intimates that there is something in it worthy of special remark.
   Observe,

   I. The great resort of people to Christ, when he was retired into a
   desert place, v. 13. He withdrew into privacy when he heard, not of
   John's death, but of the thoughts Herod had concerning him, that he was
   John the Baptist risen from the dead, and therefore so feared by Herod
   as to be hated; he departed further off, to get out of Herod's
   jurisdiction. Note, In times of peril, when God opens a door of escape,
   it is lawful to flee for our own preservation, unless we have some
   special call to expose ourselves. Christ's hour was not yet come, and
   therefore he would not thrust himself upon suffering. He could have
   secured himself by divine power, but because his life was intended for
   an example, he did it by human prudence; he departed by ship. But a
   city on a hill cannot be hid; when the people heard it, they followed
   him on foot from all parts. Such an interest Christ had in the
   affections of the multitude, that his withdrawing from them did but
   draw them after him with so much the more eagerness. Here, as often,
   the scripture was fulfilled, that unto him shall the gathering of the
   people be. It should seem, there was more crowding to Christ after
   John's martyrdom than before. Sometimes the suffering of the saints are
   made to further the gospel (Phil. i. 12), and "the blood of the martyrs
   is the seed of the church." Now John's testimony was finished, it was
   recollected, and more improved than ever. Note, 1. When Christ and his
   word withdraw from us, it is best for us (whatever flesh and blood may
   object to the contrary) to follow it, preferring opportunities for our
   souls before any secular advantages whatsoever. When the ark removes,
   ye shall remove, and go after it, Josh. iii. 3. 2. Those that truly
   desire the sincere milk of the word, will not stick at the difficulties
   they may meet with in their attendance on it. The presence of Christ
   and his gospel makes a desert place not only tolerable, but desirable;
   it makes the wilderness an Eden, Isa. li. 3; xli. 19, 20.

   II. The tender compassion of our Lord Jesus towards those who thus
   followed him, v. 14. 1. He went forth, and appeared publicly among
   them. Though he retired for his own security, and his own repose, yet
   he went forth from his retirement, when he saw people desirous to hear
   him, as one willing both to toil himself, and to expose himself, for
   the good of souls; for even Christ pleased not himself. 2. When he saw
   the multitude, he had compassion on them. Note, The sight of a great
   multitude may justly move compassion. To see a great multitude, and to
   think how many precious, immortal souls here are, the greatest part of
   which, we have reason to fear, are neglected and ready to perish, would
   grieve one to the heart. None like Christ for pity to souls; his
   compassions fails not. 3. He did not only pity them, but he helped
   them; many of them were sick, and he, in compassion to them, healed
   them; for he came into the world to be the great Healer. After awhile,
   they were all hungry, and he, in compassion to them, fed them. Note, In
   all the favours Christ shows to us, he is moved with compassion, Isa.
   lxiii. 9.

   III. The motion which the disciples made for the dismissing of the
   congregation, and Christ's setting aside the motion. 1. The evening
   drawing on, the disciples moved it to Christ to send the multitude
   away; they thought there was a good day's work done, and it was time to
   disperse. Note, Christ's disciples are often more careful to show their
   discretion, than to show their zeal; and their abundant affection in
   the things of God. 2. Christ would not dismiss them hungry as they
   were, nor detain them longer without meat, nor put them upon the
   trouble and charge of buying meat for themselves, but orders his
   disciples to provide for them. Christ all along expressed more
   tenderness toward the people than his disciples did; for what are the
   compassions of the most merciful men, compared with the tender mercies
   of God in Christ? See how loth Christ is to part with those who are
   resolved to cleave to him! They need not depart. Note, Those who have
   Christ have enough, and need not depart to seek a happiness and
   livelihood in the creature; they that have made sure of the one thing
   needful, need not be cumbered about much serving: nor will Christ put
   his willing followers upon a needless expense, but will make their
   attendance cheap to them.

   But if they be hungry, they have need to depart, for that is a
   necessity which has no law, therefore, give you them to eat. Note, The
   Lord is for the body; it is the work of his hands, it is part of his
   purchase; he was himself clothed with a body, that he might encourage
   us to depend upon him for the supply of our bodily wants. But he takes
   a particular care of the body, when it is employed to serve the soul in
   his more immediate service. If we seek first the kingdom of God, and
   make that our chief care, we may depend upon God to add other things to
   us, as far as he sees fit, and may cast all care of them upon him.
   These followed Christ but for a trial, in a present fit of zeal, and
   yet Christ took this care of them; much more will he provide for those
   who follow him fully.

   IV. The slender provision that was made for this great multitude; and
   here we must compare the number of invited guests with the bill of
   fare.

   1. The number of the guests was five thousand of men, besides women and
   children; and it is probable the women and children might be as many as
   the men, if not more. This was a vast auditory that Christ preached to,
   and we have reason to think an attentive auditory; and, yet it should
   seem, far the greater part, notwithstanding all this seeming zeal and
   forwardness, came to nothing; they went off and followed him no more;
   for many are called, but few are chosen. We would rather perceive the
   acceptableness of the word by the conversion, than by the crowds, of
   its hearers; though that also is a good sight and a good sign.

   2. The bill of fare was very disproportionable to the number of the
   guests, but five loaves and two fishes. This provision the disciples
   carried about with them for the use of the family, now they were
   retired into the desert. Christ could have fed them by miracle, but to
   set us an example of providing for those of our own households, he will
   have their own camp victualled in an ordinary way. Here is neither
   plenty, nor variety, nor dainty; a dish of fish was no rarity to them
   that were fishermen, but it was food convenient for the twelve; two
   fishes for their supper, and bread to serve them perhaps for a day or
   two: here was no wine or strong drink; fair water from the rivers in
   the desert was the best they had to drink with their meat; and yet out
   of this Christ will have the multitude fed. Note, Those who have but a
   little, yet when the necessity is urgent, must relieve others out of
   that little, and that is the way to make it more. Can God furnish a
   table in the wilderness? Yes, he can, when he pleases, a plentiful
   table.

   V. The liberal distribution of this provision among the multitude (v.
   18, 19); Bring them hither to me. Note, The way to have our
   creature-like comforts, comforts indeed to us, is to bring them to
   Christ; for every thing is sanctified by his word, and by prayer to
   him: that is likely to prosper and do well with us, which we put into
   the hands of our Lord Jesus, that he may dispose of it as he pleases,
   and that we may take it back from his hand, and then it will be doubly
   sweet to us. What we give in charity, we should bring to Christ first,
   that he may graciously accept it from us, and graciously bless it to
   those to whom it is given; this is doing it as unto the Lord.

   Now at this miraculous meal we may observe,

   1. The seating of the guests (v. 19); He commanded them to sit down;
   which intimates, that while he was preaching to them, they were
   standing, which is a posture of reverence, and readiness for motion.
   But what shall we do for chairs for them all? Let them sit down on the
   grass. When Ahasuerus would show the riches of his glorious kingdom,
   and the honour of his excellent majesty, in a royal feast for the great
   men of all his provinces, the beds or couches they sat on were of gold
   and silver, upon a pavement of red, and blue, and white, and black
   marble, Esther i. 6. Our Lord Jesus did now show, in a divine feast,
   the riches of a more glorious kingdom than that, and the honour of a
   more excellent majesty, even a dominion over nature itself; but here is
   not so much as a cloth spread, no plates or napkins laid, no knives or
   forks, nor so much as a bench to sit down on; but, as if Christ
   intended indeed to reduce the world to the plainness and simplicity,
   and so to the innocency and happiness, of Adam in paradise, he
   commanded them to sit down on the grass. By doing every thing thus,
   without any pomp or splendour, he plainly showed that his kingdom was
   not of this world, nor cometh with observation.

   2. The craving of a blessing. He did not appoint one of his disciples
   to be his chaplain, but he himself looked up to heaven, and blessed,
   and gave thanks; he praised God for the provision they had, and prayed
   to God to bless it to them. His craving a blessing, was commanding a
   blessing; for as he preached, so he prayed, like one having authority;
   and in this prayer and thanksgiving, we may suppose, he had special
   reference to the multiplying of this food; but herein he has taught us
   that good duty of craving a blessing and giving thanks at our meals:
   God's good creatures must be received with thanksgiving, 1 Tim. iv. 4.
   Samuel blessed the feast, 1 Sam. ix. 13; Acts ii. 46, 47; xxvii. 34,
   35. This is eating and drinking to the glory of God (1 Cor. x. 31);
   giving God thanks (Rom. xiv. 6); eating before God, as Moses, and his
   father-in-law, Exod. xviii. 12, 15. When Christ blessed, he looked up
   to heaven, to teach us, in prayer, to eye God as a Father in heaven;
   and when we receive our creature-comforts to look thitherward, as
   taking them from God's hand, and depending on him for a blessing.

   3. The carving of the meat. The Master of the feast was himself
   head-carver, for he brake, and gave the loaves to the disciples, and
   the disciples to the multitude. Christ intended hereby to put honour
   upon his disciples, that they might be respected as workers together
   with him; as also to signify in what way the spiritual food of the word
   should be dispensed to the world; from Christ, as the original Author,
   by his ministers. What Christ designed for the churches he signified to
   his servant John (Rev. i. 1, 4); they delivered all that, and that
   only, which they received from the Lord, 1 Cor. xi. 23. Ministers can
   never fill the people's hearts, unless Christ first fill their hands:
   and what he has given to the disciples, they must give to the
   multitude; for they are stewards, to give to every one his portion of
   meat, ch. xxiv. 45. And, blessed be God, be the multitude ever so
   great, there is enough for all, enough for each.

   4. The increase of the meat. This is taken notice of only in the
   effect, not in the cause or manner of it; here is no mention of any
   word that Christ spoke, by which the food was multiplied; the purposes
   and intentions of his mind and will shall take effect, though they be
   not spoken out: but this is observable, that the meat was multiplied,
   not in the heap at first, but in the distribution of it. As the widow's
   oil increased in the pouring out, so here the bread in the breaking.
   Thus grace grows by being acted, and, while other things perish in the
   using, spiritual gifts increase in the using. God ministers seed to the
   sower, and multiplies not the seed hoarded up, but the seed sown, 2
   Cor. ix. 10. Thus there is that scattereth and yet increaseth; that
   scattereth, and so increaseth.

   VI. The plentiful satisfaction of all the guests with this provision.
   Though the disproportion was so great, yet there was enough and to
   spare.

   1. There was enough: They did all eat, and were filled. Note, Those
   whom Christ feeds, he fills; so runs the promise (Ps. xxxvii. 19), They
   shall be satisfied. As there was enough for all, they did all eat, so
   there was enough for each, they were filled; though there was but
   little, there was enough, and that is as good as a feast. Note, The
   blessing of God can make a little go a great way; as, if God blasts
   what we have, we eat, and have not enough, Hag. i. 6.

   2. There was to spare; They took up of the fragments that remained,
   twelve baskets full, one basket for each apostle: thus what they gave
   they had again, and a great deal more with it; and they were so far
   from being nice, that they could make this broken meat serve another
   time, and be thankful. This was to manifest and magnify the miracle,
   and to show that the provision Christ makes for those who are his is
   not bare and scanty, but rich and plenteous; bread enough, and to spare
   (Luke xv. 17), an overflowing fulness. Elisha's multiplying the loaves
   was somewhat like this, but far short of it; and then it was said, They
   shall eat and leave, 2 Kings iv. 43.

   It is the same divine power, though exerted in an ordinary way, which
   multiplies the seed sown in the ground every year, and makes the earth
   yield her increase; so that what was brought out by handfuls, is
   brought home in sheaves. This is the Lord's doing; it is by Christ that
   all natural things consist, and by the word of his power that they are
   upheld.

Jesus Walks to His Disciples on the Sea.

   22 And straightway Jesus constrained his disciples to get into a ship,
   and to go before him unto the other side, while he sent the multitudes
   away.   23 And when he had sent the multitudes away, he went up into a
   mountain apart to pray: and when the evening was come, he was there
   alone.   24 But the ship was now in the midst of the sea, tossed with
   waves: for the wind was contrary.   25 And in the fourth watch of the
   night Jesus went unto them, walking on the sea.   26 And when the
   disciples saw him walking on the sea, they were troubled, saying, It is
   a spirit; and they cried out for fear.   27 But straightway Jesus spake
   unto them, saying, Be of good cheer; it is I; be not afraid.   28 And
   Peter answered him and said, Lord, if it be thou, bid me come unto thee
   on the water.   29 And he said, Come. And when Peter was come down out
   of the ship, he walked on the water, to go to Jesus.   30 But when he
   saw the wind boisterous, he was afraid; and beginning to sink, he
   cried, saying, Lord, save me.   31 And immediately Jesus stretched
   forth his hand, and caught him, and said unto him, O thou of little
   faith, wherefore didst thou doubt?   32 And when they were come into
   the ship, the wind ceased.   33 Then they that were in the ship came
   and worshipped him, saying, Of a truth thou art the Son of God.

   We have here the story of another miracle which Christ wrought for the
   relief of his friends and followers, his walking upon the water to his
   disciples. In the foregoing miracle he acted as the Lord of nature,
   improving its powers for the supply of those who were in want; in this,
   he acted as the Lord of nature, correcting and controlling its powers
   for the succour of those who were in danger and distress. Observe,

   I. Christ's dismissing of his disciples and the multitude, after he had
   fed them miraculously. He constrained his disciples to get into a ship,
   and to go before him unto the other side, v. 22. St. John gives a
   particular reason for the hasty breaking up of this assembly, because
   the people were so affected with the miracle of the loaves, that they
   were about to take him by force, and make him a king (John vi. 15); to
   avoid which, he immediately scattered the people, sent away the
   disciples, lest they should join with them, and he himself withdrew,
   John vi. 15.

   When they had sat down to eat and drink, they did not rise up to play,
   but each went to his business.

   1. Christ sent the people away. It intimates somewhat of solemnity in
   the dismissing of them; he sent them away with a blessing, with some
   parting words of caution, counsel, and comfort, which might abide with
   them.

   2. He constrained the disciples to go into a ship first, for till they
   were gone the people would not stir. The disciples were loth to go, and
   would not have gone, if he had not constrained them. They were loth to
   go to sea without him. If thy presence go not with us, carry us not up
   hence. Exod. xxxiii. 15. They were loth to leave him alone, without any
   attendance, or any ship to wait for him; but they did it in pure
   obedience.

   II. Christ's retirement hereupon (v. 23); He went up into a mountain
   apart to pray. Observe here,

   1. That he was alone; he went apart into a solitary place, and was
   there all alone. Though he had so much work to do with others, yet he
   chose sometimes to be alone, to set us an example. Those are not
   Christ's followers that do not care for being alone; that cannot enjoy
   themselves in solitude, when they have none else to converse with, none
   else to enjoy, but God and their own hearts.

   2. That he was alone at prayer; that was his business in this solitude,
   to pray. Though Christ, as God, was Lord of all, and was prayed to, yet
   Christ, as Man, had the form of a servant, of a beggar, and prayed.
   Christ has herein set before us an example of secret prayer, and the
   performance of it secretly, according to the rule he gave, ch. vi. 6.
   Perhaps in this mountain there was some private oratory or convenience,
   provided for such an occasion; it was usual among the Jews to have
   such. Observe, When the disciples went to sea, their Master went to
   prayer; when Peter was to be sifted as wheat, Christ prayed for him.

   3. That he was long alone; there he was when the evening was come, and,
   for aught that appears, there he was till towards morning, the fourth
   watch of the night. The night came on, and it was a stormy, tempestuous
   night, yet he continued instant in prayer. Note, It is good, at least
   sometimes, upon special occasions, and when we find our hearts
   enlarged, to continue long in secret prayer, and to take full scope in
   pouring out our hearts before the Lord. We must not restrain prayer,
   Job xv. 4.

   III. The condition that the poor disciples were in at this time: Their
   ship was now in the midst of the sea, tossed with waves, v. 24. We may
   observe here,

   1. That they were got into the midst of the sea when the storm rose. We
   may have fair weather at the beginning of our voyage, and yet meet with
   storms before we arrive at the port we are bound for. Therefore, let
   not him that girdeth on the harness boast as he that puts it off, but
   after a long calm expect some storm or other.

   2. The disciples were now where Christ sent them, and yet met with this
   storm. Had they been flying from their Master, and their work, as Jonah
   was, when he was arrested by the storm, it had been a dreadful one
   indeed; but they had a special command from their Master to go to sea
   at this time, and were going about their work. Note, It is no new thing
   for Christ's disciples to meet with storms in the way of their duty,
   and to be sent to sea then when their Master foresees a storm; but let
   them not take it unkindly; what he does they know not now, but they
   shall know hereafter, that Christ designs hereby to manifest himself
   with the more wonderful grace to them and for them. 3. It was a great
   discouragement to them now that they had not Christ with them, as they
   had formerly when they were in a storm; though he was then asleep
   indeed, yet he was soon awaked (ch. viii. 24), but now he was not with
   them at all. Thus Christ used his disciples first to less difficulties,
   and then to greater, and so trains them up by degrees to live by faith,
   and not by sense.

   4. Though the wind was contrary, and they were tossed with waves, yet
   being ordered by their Master to the other side, they did not tack
   about and come back again, but made the best of their way forward.
   Note, Though troubles and difficulties may disturb us in our duty, they
   must not drive us from it; but through the midst of them we must press
   forwards.

   IV. Christ's approach to them in this condition (v. 25); and in this we
   have an instance,

   1. Of his goodness, that he went unto them, as one that took cognizance
   of their case, and was under a concern about them, as a father about
   his children. Note, The extremity of the church and people of God is
   Christ's opportunity to visit them and appear for them: but he came not
   till the fourth watch, toward three o'clock in the morning, for then
   the fourth watch began. It was in the morning-watch that the Lord
   appeared for Israel in the Red sea (Exod. xiv. 24), so was this. He
   that keepeth Israel neither slumbers nor sleeps, but, when there is
   occasion, walks in darkness for their succour; helps, and that right
   early.

   2. Of his power, that he went unto them, walking on the sea. This is a
   great instance of Christ's sovereign dominion over all the creatures;
   they are all under his feet, and at his command; they forget their
   natures, and change the qualities that we call essential. We need not
   enquire how this was done, whether by condensing the surface of the
   water (when God pleases, the depths are congealed in the heart of the
   sea, Exod. xv. 8), or by suspending the gravitation of his body, which
   was transfigured as he pleased; it is sufficient that it proves his
   divine power, for it is God's prerogative to tread upon the waves of
   the sea (Job ix. 8), as it is to ride upon the wings of the wind. He
   that made the waters of the sea a wall for the redeemed of the Lord
   (Isa. li. 10), here makes them a walk for the Redeemer himself, who, as
   Lord of all, appears with one foot on the sea and the other on dry
   land, Rev. x. 2. The same power that made iron to swim (2 Kings vi. 6),
   did this. What ailed thee, O thou sea? Ps. cxiii. 5. It was at the
   presence of the Lord. Thy way, O God, is in the sea, (Ps. lxxvii. 19).
   Note, Christ can take what way he pleases to save his people.

   V. Here is an account of what passed between Christ and his distressed
   friends upon his approach.

   1. Between him and all the disciples. We are here told,

   (1.) How their fears were raised (v. 26); When they saw him walking on
   the sea, they were troubled, saying, It is a spirit; phantasma esti--It
   is an apparition; so it might much better be rendered. It seems, the
   existence and appearance of spirits were generally believed in by all
   except the Sadducees, whose doctrine Christ had warned his disciples
   against; yet, doubtless, many supposed apparitions have been merely the
   creatures of men's own fear and fancy. These disciples said, It is the
   Lord; it can be no other. Note, [1.] Even the appearances and
   approaches of deliverance are sometimes the occasions of trouble and
   perplexity to God's people, who are sometimes most frightened when they
   are least hurt; nay, when they are most favoured, as the Virgin Mary,
   Luke i. 29; Exod. iii. 6, 7. The comforts of the Spirit of adoption are
   introduced by the terrors of the spirit of bondage, Rom. viii. 15. [2.]
   The appearance of a spirit, or the fancy of it, cannot but be
   frightful, and strike a terror upon us, because of the distance of the
   world of spirits from us, the just quarrel good spirits have with us,
   and the inveterate enmity evil spirits have against us: see Job iv. 14,
   15. The more acquaintance we have with God, the Father of spirits, and
   the more careful we are to keep ourselves in his love, the better able
   we shall be to deal with those fears. [3.] The perplexing, disquieting
   fears of good people, arise from their mistakes and misapprehensions
   concerning Christ, his person, offices, and undertaking; the more
   clearly and fully we know his name, with the more assurance we shall
   trust in him, Ps. ix. 10. [4.] A little thing frightens us in a storm.
   When without are fightings, no marvel that within are fears. Perhaps
   the disciples fancied it was some evil spirit that raised the storm.
   Note, Most of our danger from outward troubles arises from the occasion
   they give for inward trouble.

   (2.) How these fears were silenced, v. 27. He straightway relieved
   them, by showing them their mistake; when they were wrestling with the
   waves, he delayed his succour for some time; but he hastened his
   succour against their fright, as much the more dangerous; he
   straightway laid that storm with his word, Be of good cheer; it is I;
   be not afraid.

   [1.] He rectified their mistake, by making himself known to them, as
   Joseph to his brethren; It is I. He does not name himself, as he did to
   Paul, I am Jesus; for Paul as yet knew him not: but to these disciples
   it was enough to say, It is I; they knew his voice, as his sheep (John
   x. 4), as Mary Magdalene, John xx. 16. They need not ask, Who art thou,
   Lord? Art thou for us or for our adversaries? They could say with the
   spouse, It is the voice of my beloved, Cant. ii. 8; v. 2. True
   believers know it by a good token. It was enough to make them easy, to
   understand who it was they saw. Note, A right knowledge opens the door
   to true comfort, especially the knowledge of Christ.

   [2.] He encouraged them against their fright; It is I, and therefore,
   First, Be of good cheer; tharseite--"Be courageous; pluck up your
   spirits, and be courageous." If Christ's disciples be not cheerful in a
   storm, it is their own fault, he would have them so. Secondly, Be not
   afraid; 1. "Be not afraid of me, now that you know it is I; surely you
   will not fear, for you know I mean you no hurt." Note, Christ will not
   be a terror to those to whom he manifests himself; when they come to
   understand him aright, the terror will be over. 2. "Be not afraid of
   the tempest, of the winds and waves, though noisy and very threatening;
   fear them not, while I am so near you. I am he that concerns himself
   for you, and will not stand by and see you perish." Note, Nothing needs
   be a terror to those that have Christ near them, and know he is theirs;
   no, not death itself.

   2. Between him and Peter, v. 28-31, where observe,

   (1.) Peter's courage, and Christ's countenancing that.

   [1.] It was very bold in Peter, that he would venture to come to Christ
   upon the water (v. 28); Lord, if it be thou, bid me come unto thee.
   Courage was Peter's master grace; and that made him so forward above
   the rest to express his love to Christ, though others perhaps loved him
   as well.

   First, It is an instance of Peter's affection to Christ, that he
   desired to come to him. When he sees Christ, whom, doubtless, during
   the storm, he had many a time wished for, he is impatient to be with
   him. He does not say, Bid me walk on the waters, as desiring it for the
   miracle sake; but, Bid me come to thee, as desiring it for Christ's
   sake; "Let me come to thee, no matter how." Note, True love will break
   through fire and water, if duly called to it, to come to Christ. Christ
   was coming to them, to succour and deliver them. Lord, said Peter, bid
   me come to thee. Note, When Christ is coming towards us in a way of
   mercy, we must go forth to meet him in a way of duty; and herein we
   must be willing and bold to venture with him and venture for him. Those
   that would have benefit by Christ as a Saviour, must thus by faith come
   to him. Christ had been now, for some time, absent, and hereby it
   appears why he absented himself; it was to endear himself so much the
   more to his disciples at his return, to make it highly seasonable and
   doubly acceptable. Note, When, for a small amount, Christ has forsaken
   his people, his returns are welcome, and most affectionately embraced;
   when gracious souls, after long seeking, find their Beloved at last,
   they hold him, and will not let him go, Cant. iii. 4.

   Secondly, It is an instance of Peter's caution and due observance of
   the will of Christ, that he would not come without a warrant. Not, "If
   it be thou, I will come;" but If it be thou, bid me come. Note, The
   boldest spirits must wait for a call to hazardous enterprizes, and we
   must not rashly and presumptuously thrust ourselves upon them. Our will
   to services and sufferings is interpreted, not willingness, but
   wilfulness, if it have not a regard to the will of Christ, and be not
   regulated by his call and command. Such extraordinary warrants as this
   to Peter we are not now to expect, but must have recourse to the
   general rules of the word, in the application of which to particular
   cases, with the help of providential hints, wisdom is profitable to
   direct.

   Thirdly, It is an instance of Peter's faith and resolution, that he
   ventured upon the water when Christ bid him. To quit the safety of the
   ship, and throw himself into the jaws of death, to despise the
   threatening waves he so lately dreaded, argued a very strong dependence
   upon the power and word of Christ. What difficulty or danger could
   stand before such a faith and such a zeal?

   [2.] It was very kind and condescending in Christ, that he was pleased
   to own him in it, v. 29. He might have condemned the proposal as
   foolish and rash; nay, and as proud and assuming; "Shall Peter pretend
   to do as his Master does?" But Christ knew that it came from a sincere
   and zealous affection to him, and graciously accepted of it. Note,
   Christ is well pleased with the expressions of his people's love,
   though mixed with manifold infirmities, and makes the best of them.

   First, He bid him come. When the Pharisees asked a sign, they had not
   only a repulse, but a reproof, for it, because they did it with a
   design to tempt Christ; when Peter asked a sign, he had it, because he
   did it with a resolution to trust Christ. The gospel call is, "Come,
   come, to Christ; venture all in his hand, and commit the keeping of
   your souls to him; venture through a stormy sea, a troublesome world,
   to Jesus Christ."

   Secondly, He bore him out when he did come; Peter walked upon the
   water. The communion of true believers with Christ is represented by
   their being quickened with him, raised up with him, made to sit with
   him, (Eph. ii. 5, 6), and being crucified with him, Gal. ii. 20. Now,
   methinks, it is represented in this story by their walking with him on
   the water. Through the strength of Christ we are borne up above the
   world, enabled to trample upon it, kept from sinking into it, from
   being overwhelmed by it, obtain a victory over it (1 John v. 4), by
   faith in Christ's victory (John xvi. 33), and with him are crucified to
   it, Gal. vi. 14. See blessed Peter walking upon the water with Jesus,
   and more than a conqueror through him, and treading upon all the
   threatening waves, as not able to separate him from the love of Christ,
   Rom. viii. 35, &c. Thus the sea of the world is become like a sea of
   glass, congealed so as to bear; and they that have gotten the victory,
   stand upon it and sing, Rev. xv. 2, 3.

   He walked upon the water, not for diversion or ostentation, but to go
   to Jesus; and in that he was thus wonderfully borne up. Note, When our
   souls are following hard after God, then it is that his right hand
   upholds us; it was David's experience, Ps. lxiii. 8. Special supports
   are promised, and are to be expected, only in spiritual pursuits. When
   God bears his Israel upon eagles' wings, it is to bring them to himself
   (Exod. xix. 4); nor can we ever come to Jesus, unless we be upheld by
   his power; it is in his own strength that we wrestle with him, that we
   reach after him, that we press forward toward the mark, being kept by
   the power of God, which power we must depend upon, as Peter when he
   walked upon the water: and there is no danger of sinking while
   underneath are the everlasting arms.

   (2.) Here is Peter's cowardice, and Christ's reproving him and
   succouring him. Christ bid him come, not only that he might walk upon
   the water, and so know Christ's power, but that he might sink, and so
   know his own weakness; for as he would encourage his faith, so he would
   check his confidence, and make him ashamed of it. Observe then,

   [1.] Peter's great fear (v. 30); He was afraid. The strongest faith and
   the greatest courage have a mixture of fear. Those that can say, Lord,
   I believe; must say, Lord, help my unbelief. Nothing but perfect love
   will quite cast out fear. Good men often fail in those graces which
   they are most eminent for, and which they have then in exercise; to
   show that they have not yet attained. Peter was very stout at first,
   but afterwards his heart failed him. The lengthening out of a trial
   discovers the weakness of faith.

   Here is, First, The cause of this fear; He saw the wind boisterous.
   While Peter kept his eye fixed upon Christ, and upon his word and
   power, he walked upon the water well enough; but when he took notice
   withal of the danger he was in, and observed how the floods lift up
   their waves, then he feared. Note, Looking at difficulties with an eye
   of sense more than at precepts and promises with an eye of faith is at
   the bottom of all our inordinate fears, both as to public and personal
   concerns. Abraham was strong in faith, because he considered not his
   own body (Rom. iv. 19); he minded not the discouraging improbabilities
   which the promise lay under, but kept his eye on God's power; and so,
   against hope, believed in hope, v. 18. Peter, when he saw the wind
   boisterous, should have remembered what he had seen (ch. viii. 27),
   when the winds and the sea obeyed Christ; but therefore we fear
   continually every day, because we forget the Lord our Maker, Isa. li.
   12, 13.

   Secondly, The effect of this fear; He began to sink. While faith kept
   up, he kept up above water: but when faith staggered, he began to sink.
   Note, The sinking of our spirits is owing to the weakness of our faith;
   we are upheld (but it is as we are saved) through faith (1 Pet. i. 5);
   and therefore, when our souls are cast down and disquieted, the
   sovereign remedy is, to hope in God, Ps. xliii. 5. It is probable that
   Peter, being bred a fisherman, could swim very well (John xxi. 7); and
   perhaps he trusted in part to that, when he cast himself into the sea;
   if he could not walk, he could swim; but Christ let him begin to sink,
   to show him that it was Christ's right hand and his holy arm, not any
   skill of his own, that was his security. It was Christ's great mercy to
   him, that, upon the failing of his faith, he did not leave him to sink
   outright, to sink to the bottom as a stone (Exod. xv. 5), but gave him
   time to cry, Lord, save me. Such is the care of Christ concerning true
   believers; though weak, they do but begin to sink! A man is never sunk,
   never undone, till he is in hell. Peter walked as he believed; to him,
   as to others, the rule held good, According to your faith be it unto
   you.

   Thirdly, The remedy he had recourse to in this distress, the old,
   tried, approved remedy, and that was prayer: he cried, Lord, save me.
   Observe, 1. The manner of his praying; it is fervent and importunate;
   He cried. Note, When faith is weak, prayer should be strong. Our Lord
   Jesus has taught us in the day of our fear to offer up strong cries,
   Heb. v. 7. Sense of danger will make us cry, sense of duty and
   dependence on God should make us cry to him. 2. The matter of his
   prayer was pertinent and to the purpose; He cried, Lord, save me.
   Christ is the great Saviour, he came to save; those that would be
   saved, must not only come to him, but cry to him for salvation; but we
   are never brought to this, till we find ourselves sinking; sense of
   need will drive us to him.

   [2.] Christ's great favour to Peter, in this fright. Though there was a
   mixture of presumption with Peter's faith in his first adventure, and
   of unbelief with his faith in his after-fainting, yet Christ did not
   cast him off; for,

   First, He saved him; he answered him with the saving strength of his
   right hand (Ps. xx. 6), for immediately he stretched forth his hand,
   and caught him. Note, Christ's time to save is, when we sink (Ps.
   xviii. 4-7): he helps at a dead lift. Christ's hand is still stretched
   out to all believers, to keep them from sinking. Those whom he hath
   once apprehended as his own, and hath snatched as brands out of the
   burning, he will catch out of the water too. Though he may seem to have
   left his hold, he doth but seem to do so, for they shall never perish,
   neither shall any man pluck them out of his hand, John x. 28. Never
   fear, he will hold his own. Our deliverance from our own fears, which
   else would overwhelm us, is owing to the hand of his power and grace,
   Ps. xxxiv. 4.

   Secondly, He rebuked him; for as many as he loves and saves, he
   reproves and chides; O thou of little faith, wherefore didst thou
   doubt? Note, 1. Faith may be true, and yet weak; at first, like a grain
   of mustard-seed. Peter had faith enough to bring him upon the water,
   yet, because not enough to carry him through, Christ tells him he had
   but little. 2. Our discouraging doubts and fears are all owing to the
   weakness of our faith: therefore we doubt, because we are but of little
   faith. It is the business of faith to resolve doubts, the doubts of
   sense, in a stormy day, so as even then to keep the head above water.
   Could we but believe more, we should doubt less. 3. The weakness of our
   faith, and the prevalence of our doubts, are very displeasing to our
   Lord Jesus. It is true, he doth not cast off weak believers, but it is
   as true, that he is not pleased with weak faith, no, not in those that
   are nearest to him. Wherefore didst thou doubt? What reason was there
   for it? Note, Our doubts and fears would soon vanish before a strict
   enquiry into the cause of them; for, all things considered, there is no
   good reason why Christ's disciples should be of a doubtful mind, no,
   not in a stormy day, because he is ready to them a very present Help.

   VI. The ceasing of the storm, v. 32. When Christ was come into the
   ship, they were presently at the shore. Christ walked upon the water
   till he came to the ship, and then went into that, when he could easily
   have walked to the shore; but when ordinary means are to be had,
   miracles are not to be expected. Though Christ needs not instruments
   for the doing of his work, he is pleased to use them. Observe, when
   Christ came into the ship, Peter came in with him. Companions with
   Christ in his patience, shall be companions in his kingdoms, Rev. i. 9.
   Those that walk with him shall reign with him; those that are exposed,
   and that suffer with him, shall triumph with him.

   When they were come into the ship, immediately the storm ceased, for it
   had done its work, its trying work. He that has gathered the winds into
   his fists, and bound the waters in a garment, is the same that ascended
   and descended; and his word even stormy winds fulfil, Ps. cxlviii. 8.
   When Christ comes into a soul, he makes winds and storms to cease
   there, and commands peace. Welcome Christ, and the noise of her waves
   will soon be quelled. The way to be still is, to know that he is God,
   that he is the Lord with us.

   VII. The adoration paid to Christ hereupon (v. 33); They that were in
   the ship came and worshipped him, and said, Of a truth, thou art the
   Son of God. Two good uses they made of this distress, and this
   deliverance.

   1. It was a confirmation of their faith in Christ, and abundantly
   convinced them that the fulness of the Godhead dwelt in him; for none
   but the world's Creator could multiply the loaves, none but its
   Governor could tread upon the waters of the sea; they therefore yield
   to the evidence, and make confession of their faith; Thou truly art the
   Son of God. They knew before that he was the Son of God, but now they
   know it better. Faith, after a conflict with unbelief, is sometimes the
   more active, and gets to greater degrees of strength by being
   exercised. Now they know it of a truth. Note, It is good for us to know
   more and more of the certainty of those things wherein we have been
   instructed, Luke i. 4. Faith then grows, when it arrives at a full
   assurance, when it sees clearly, and saith, Of a truth.

   2. They took occasion from it to give him the glory due unto his name.
   They not only owned that great truth, but were suitable affected by it;
   they worshiped Christ. Note, When Christ manifests his glory for us, we
   ought to return it to him (Ps. l. 15); I will deliver thee, and thou
   shalt glorify me. Their worship and adoration of Christ were thus
   expressed, Of a truth thou art the Son of God. Note, The matter of our
   creed may and must be made the matter of our praise. Faith is the
   proper principle of worship, and worship the genuine product of faith.
   He that comes to God must believe; and he that believes in God, will
   come, Heb. ix. 6.

The People of Gennesaret Flock to Christ.

   34 And when they were gone over, they came into the land of Gennesaret.
     35 And when the men of that place had knowledge of him, they sent out
   into all that country round about, and brought unto him all that were
   diseased;   36 And besought him that they might only touch the hem of
   his garment: and as many as touched were made perfectly whole.

   We have here an account of miracles by wholesale, which Christ wrought
   on the other side of the water, in the land of Gennesaret.
   Whithersoever Christ went, he was doing good. Gennesaret was a tract of
   land that lay between Bethsaida and Capernaum, and either gave the name
   to, or took the name from, this sea, which is called (Luke v. 1) The
   Lake of Gennesaret; it signifies the valley of branches. Observe here,

   I. The forwardness and faith of the men of that place. These were more
   noble than the Gergesenes, their neighbours, who were borderers upon
   the same lake. Those besought Christ to depart from them, they had no
   occasion for him; these besought him to help them, they had need of
   him. Christ reckons it the greatest honour we can do him, to make use
   of him. Now here we are told,

   1. How the men of that place were brought to Christ; they had knowledge
   of him. It is probable that his miraculous passage over the sea, which
   they that were in the ship would industriously spread the report of,
   might help to make way for his entertainment in those parts; and
   perhaps it was one thing Christ intended in it, for he has great
   reaches in what he does. This they had knowledge of, and of the other
   miracles Christ had wrought, and therefore they flocked to him. Note,
   They that know Christ's name, will make their application to him: if
   Christ were better known, he would not be neglected as he is; he is
   trusted as far as he is known.

   They had knowledge of him, that is, of his being among them, and that
   he would be but awhile among them. Note, The discerning of the day of
   our opportunities is a good step toward the improvement of it. This was
   the condemnation of the world, that Christ was in the world, and the
   world knew him not (John i. 10); Jerusalem knew him not (Luke xix. 42),
   but there were some who, when he was among them, had knowledge of him.
   It is better to know that there is a prophet among us than that there
   has been one, Ezek. ii. 5.

   2. How they brought others to Christ, by giving notice to their
   neighbours of Christ's being come into those parts; They sent out into
   all that country. Note, those that have got the knowledge of Christ
   themselves, should do all they can to bring others acquainted with him
   too. We must not eat these spiritual morsels alone; there is in Christ
   enough for us all, so that there is nothing got by monopolizing. When
   we have opportunities of getting good to our souls, we should bring as
   many as we can to share with us. More than we think of would close with
   opportunities, if they were but called upon and invited to them. They
   sent into their own country, because it was their own, and they desired
   the welfare of it. Note, We can no better testify our love to our
   country than by promoting and propagating the knowledge of Christ in
   it. Neighbourhood is an advantage of doing good which must be improved.
   Those that are near to us, we should contrive to do something for, at
   least by our example, to bring them near to Christ.

   3. What their business was with Christ; not only, perhaps not chiefly,
   if at all, to be taught, but to have their sick healed; They brought
   unto him all that were diseased. If love to Christ and his doctrine
   will not bring them to him, yet self-love would. Did we but rightly
   seek our own things, the things of our own peace and welfare, we should
   seek the things of Christ. We should do him honour, and please him, by
   deriving grace and righteousness from him. Note, Christ is the proper
   Person to bring the diseased to; whither should they go but to the
   Physician, to the Sun of Righteousness, that hath healing under his
   wings?

   4. How they made their application to him; They besought him that they
   might only touch the hem of his garment, v. 36. They applied themselves
   to him, (1.) With great importunity; they besought him. Well may we
   beseech to be healed, when God by his ministers beseecheth us that we
   will be healed. Note, The greatest favours and blessings are to be
   obtained from Christ by entreaty; Ask, and it shall be given. (2.) With
   great humility; they came to him as those that were sensible of their
   distance, humbly beseeching him to help them; and their desiring to
   touch the hem of his garment, intimates that they thought themselves
   unworthy that he should take any particular notice of them, that he
   should so much as speak to their case, much less touch them for their
   cure; but they will look upon it as a great favour, if he will give
   them leave to touch the hem of his garment. The eastern nations show
   respect to their princes, by kissing their sleeve, or skirt. (3.) With
   great assurance of the all-sufficiency of his power, not doubting but
   that they should be healed, even by touching the hem of his garment;
   that they should receive abundant communications from him by the
   smallest token of symbol of communion with him. They did not expect the
   formality of striking his hand over the place or persons diseased, as
   Naaman did (2 Kings v. 11); but they were sure that there was in him
   such an overflowing fulness of healing virtue, that they could not fail
   of a cure, who were but admitted near him. It was in this country and
   neighbourhood that the woman with the bloody issue was cured by
   touching the hem of his garment, and was commended for her faith (ch.
   ix. 20-22); and thence, probably, they took occasion to ask this. Note,
   The experiences of others in their attendance upon Christ may be of use
   both to direct and to encourage us in our attendance on him. It is good
   using those means and methods which others before us have sped well in
   the use of.

   II. The fruit and success of this their application to Christ. It was
   not in vain that these seed of Jacob sought him, for as many as
   touched, were made perfectly whole. Note, 1. Christ's cures are perfect
   cures. Those that he heals, he heals perfectly. He doth not do his work
   by halves. Though spiritual healing be not perfected at first, yet,
   doubtless, he that has begun the good work will perform it, Phil. i. 6.
   2. There is an abundance of healing virtue in Christ for all that apply
   themselves to him, be they ever so many. That precious ointment which
   was poured on his head, ran down to the skirts of his garment, Ps.
   cxxxiii. 2. The least of Christ's institutions, like the hem of his
   garment, is replenished with the overflowing fulness of his grace, and
   he is able to save to the uttermost. 3. The healing virtue that is in
   Christ, is put forth for the benefit of those that by a true and lively
   faith touch him. Christ is in heaven, but his word is nigh us, and he
   himself in that word. When we mix faith with the word, apply it to
   ourselves, depend upon it, and submit to its influences and commands,
   then we touch the hem of Christ's garment. It is but thus touching, and
   we are made whole. On such easy terms are spiritual cures offered by
   him, that he may truly be said to heal freely; so that if our souls die
   of their wounds, it is not owing to our Physician, it is not for want
   of skill or will in him; but it is purely owing to ourselves. He could
   have healed us, he would have healed us, but we would not be healed; so
   that our blood will lie upon our own heads.
     __________________________________________________________________

M A T T H E W.

  CHAP. XV.

   In this chapter, we have our Lord Jesus, as the great Prophet teaching,
   as the great Physician healing, and as the great Shepherd of the sheep
   feeding; as the Father of spirits instructing them; as the Conqueror of
   Satan dispossessing him; and as concerned for the bodies of his people,
   providing for them. Here is, I. Christ's discourse with the scribes and
   Pharisees about human traditions and injunctions, ver. 1-9. II. His
   discourse with the multitude, and with his disciples, concerning the
   things that defile a man, ver. 10-20. III. His casting of the devil out
   of the woman of Canaan's daughter, ver. 21-28. IV. His healing of all
   that were brought to him, ver. 29-31. V. His feeding of four thousand
   men, with seven loaves and a few little fishes, ver. 32-39.

Jesus Reproves the Scribes and Pharisees.

   1 Then came to Jesus scribes and Pharisees, which were of Jerusalem,
   saying,   2 Why do thy disciples transgress the tradition of the
   elders? for they wash not their hands when they eat bread.   3 But he
   answered and said unto them, Why do ye also transgress the commandment
   of God by your tradition?   4 For God commanded, saying, Honour thy
   father and mother: and, He that curseth father or mother, let him die
   the death.   5 But ye say, Whosoever shall say to his father or his
   mother, It is a gift, by whatsoever thou mightest be profited by me;
   6 And honour not his father or his mother, he shall be free. Thus have
   ye made the commandment of God of none effect by your tradition.   7 Ye
   hypocrites, well did Esaias prophesy of you, saying,   8 This people
   draweth nigh unto me with their mouth, and honoureth me with their
   lips; but their heart is far from me.   9 But in vain they do worship
   me, teaching for doctrines the commandments of men.

   Evil manners, we say, beget good laws. The intemperate heat of the
   Jewish teachers for the support of their hierarchy, occasioned many
   excellent discourses of our Saviour's for the settling of the truth, as
   here.

   I. Here, is the cavil of the scribes and Pharisees at Christ's
   disciples, for eating with unwashen hands. The scribes and Pharisees
   were the great men of the Jewish church, men whose gain was godliness,
   great enemies to the gospel of Christ, but colouring their opposition
   with a pretence of zeal for the law of Moses, when really nothing was
   intended but the support of their own tyranny over the consciences of
   men. They were men of learning and men of business. These scribes and
   Pharisees here introduced were of Jerusalem, the holy city, the head
   city, whither the tribes went up, and where were set the thrones of
   judgment; they should therefore have been better than others, but they
   were worse. Note, External privileges, if they be not duly improved,
   commonly swell men up the more with pride and malignity. Jerusalem,
   which should have been a pure spring, was now become a poisoned sink.
   How is the faithful city become a harlot!

   Now if these great men be the accusers, pray what is the accusation?
   What articles do they exhibit against the disciples of Christ? Why,
   truly, the thing laid to their charge, is, nonconformity to the canons
   of their church (v. 2); Why do thy disciples transgress the tradition
   of the elders? This charge they make good in a particular instance;
   They wash not their hands when they eat bread. A very high misdemeanor!
   It was a sign that Christ's disciples conducted themselves
   inoffensively, when this was the worst thing they could charge them
   with.

   Observe, 1. What was the tradition of the elders--That people should
   often wash their hands, and always at meat. This they placed a great
   deal of religion in, supposing that the meat they touched with unwashen
   hands would be defiling to them. The Pharisees practiced this
   themselves, and with a great deal of strictness imposed it upon others,
   not under civil penalties, but as matter of conscience, and making it a
   sin against God if they did not do it. Rabbi Joses determined, "that to
   eat with unwashen hands is as great a sin as adultery." And Rabbi Akiba
   being kept a close prisoner, having water sent him both to wash his
   hands with, and to drink with his meat, the greatest part being
   accidentally shed, he washed his hands with the remainder, though he
   left himself none to drink, saying he would rather die than transgress
   the tradition of the elders. Nay, they would not eat meat with one that
   did not wash before meat. This mighty zeal in so small a matter would
   appear very strange, if we did not still see it incident to
   church-oppressors, not only to be fond of practising their own
   inventions, but to be furious in pressing their own impositions.

   2. What was the transgression of this tradition or injunction by the
   disciples; it seems, they did not wash their hands when they ate bread,
   which was the more offensive to the Pharisees, because they were men
   who in other things were strict and conscientious. The custom was
   innocent enough, and had a decency in its civil use. We read of the
   water for purifying at the marriage where Christ was present (John ii.
   6), though Christ turned it into wine, and so put an end to that use of
   it. But when it came to be practised and imposed as a religious rite
   and ceremony, and such a stress laid upon it, the disciples, though
   weak in knowledge, yet were so well taught as not to comply with it, or
   observe it; no not when the scribes and Pharisees had their eye upon
   them. They had already learned St. Paul's lesson, All things are lawful
   for me; no doubt, it is lawful to wash before meat; but I will not be
   brought under the power of any; especially not those who said to their
   souls, Bow down, that we may go over. 1 Cor. vi. 12.

   3. What was the complaint of the scribes and Pharisees against them.
   They quarrel with Christ about it, supposing that he allowed them in
   it, as he did, no doubt, by his own example; "Why do thy disciples
   transgress the canons of the church? And why dost thou suffer them to
   do it?" It was well that the complaint was made to Christ; for the
   disciples themselves, though they knew their duty in this case, were
   perhaps not so well able to give a reason for what they did as were to
   be wished.

   II. Here is Christ's answer to this cavil, and his justification of the
   disciples in that which was charged upon them as a transgression. Note,
   While we stand fast in the liberty wherewith Christ has made us free,
   he will be sure to bear us out in it.

   Two ways Christ replies upon them;

   1. By way of recrimination, v. 3-6. They were spying motes in the eyes
   of his disciples, but Christ shows them a beam in their own. But that
   which he charges upon them is not barely a recrimination, for it will
   be no vindication of ourselves to condemn our reprovers; but it is such
   a censure of their tradition (and the authority of that was what they
   built their charge upon) as makes not only a non-compliance lawful, but
   an opposition a duty. That human authority must never be submitted to,
   which sets up in competition with divine authority.

   (1.) The charge in general is, You transgress the commandment of God by
   your tradition. They called it the tradition of the elders, laying
   stress upon the antiquity of the usage, and the authority of them that
   imposed it, as the church of Rome does upon fathers and councils; but
   Christ calls it their tradition. Note, Illegal impositions will be laid
   to the charge of those who support and maintain them, and keep them up,
   as well of those who first invented and enjoined them; Mic. iv. 16. You
   transgress the commandment of God. Note, Those who are most zealous of
   their own impositions, are commonly most careless of God's commands;
   which is a good reason why Christ's disciples should stand upon their
   guard against such impositions, lest, though at first they seem only to
   infringe the liberty of Christians, they come at length to confront the
   authority of Christ. Though the Pharisees, in this command of washing
   before meat, did not entrench upon any command of God; yet, because in
   other instances they did, he justifies his disciples' disobedience to
   this.

   (2.) The proof of this charge is in particular instance, that of their
   transgressing the fifth commandment.

   [1.] Let us see what the command of God is (v. 4), what the precept,
   and what the sanction of the law is.

   The precept is, Honour thy father and thy mother; this is enjoined by
   the common Father of mankind, and by paying respect to them whom
   Providence has made the instruments of our being, we give honour to him
   who is the Author of it, who has thereby, as to us, put some of his
   image upon them. The whole of children's duty to their parents is
   included in this of honouring them, which is the spring and foundation
   of all the rest, If I be a father, where is my honour? Our Saviour here
   supposes it to mean the duty of children's maintaining their parents,
   and ministering to their wants, if there be occasion, and being every
   way serviceable to their comfort. Honour widows, that is, maintain
   them, 1 Tim. v. 3.

   The sanction of this law in the fifth commandment, is, a promise, that
   thy days may be long; but our Saviour waives that, lest any should
   thence infer it to be only a thing commendable and profitable, and
   insists upon the penalty annexed to the breach of this commandment in
   another scripture, which denotes the duty to be highly and
   indispensably necessary; He that curseth father or mother, let him die
   the death: this law we have, Exod. xxi. 17. The sin of cursing parents
   is here opposed to the duty of honouring them. Those who speak ill of
   their parents, or wish ill to them, who mock at them, or give them
   taunting and opprobrious language, break this law. If to call a brother
   Raca be so penal, what is it to call a father so? By our Saviour's
   application of this law, it appears, that denying service or relief to
   parents is included in cursing them. Though the language be respectful
   enough, and nothing abusive in it, yet what will that avail, if the
   deeds be not agreeable? it is but like him that said, I go, Sir, and
   went not, ch. xxi. 30.

   [2.] Let us see what was the contradiction which the tradition of the
   elders gave to this command. It was not direct and downright, but
   implicit; their casuists gave them such rules as furnished them with an
   easy evasion from the obligation of this command, v. 5, 6. You hear
   what God saith, but ye say so and so. Note, That which men say, even
   great men, and learned men, and men in authority, must be examined by
   that which God saith; and if it be found either contrary or
   inconsistent, it may and must be rejected, Acts iv. 19. Observe,

   First, What their tradition was; That a man could not in any case
   bestow his worldly estate better than to give it to the priests, and
   devote it to the service of the temple: and that when any thing was so
   devoted, it was not only unlawful to alienate it, but all other
   obligations, though ever so just and sacred, were thereby superseded,
   and a man was thereby discharged from them. And this proceeded partly
   from their ceremoniousness, and the superstitious regard they had to
   the temple, and partly from their covetousness, and love of money: for
   what was given to the temple they were gainers by. The former was, in
   pretence, the latter was, in truth, at the bottom of this tradition.

   Secondly, How they allowed the application of this to the case of
   children. When their parents' necessities called for their assistance,
   they pleaded, that all they could spare from themselves and their
   children, they had devoted to the treasury of the temple; It is a gift,
   by whatsoever thou mightest be profited by me, and therefore their
   parents must expect nothing from them; suggesting withal, that the
   spiritual advantage of what was so devoted, would redound to the
   parents, who must live upon that air. This, they taught, was a good and
   valid plea, and many undutiful, unnatural children made use of it, and
   they justified them in it, and said, He shall be free; so we supply the
   sense. Some go further, and supply it thus, "He doth well, his days
   shall be long in the land, and he shall be looked upon as having duly
   observed the fifth commandment." The pretence of religion would make
   his refusal to provide for his parents not only passable but plausible.
   But the absurdity and impiety of this tradition were very evident: for
   revealed religion was intended to improve, not to overthrow, natural
   religion; one of the fundamental laws of which is this of honouring our
   parents; and had they known what that meant, I will have justice, and
   mercy, and not sacrifice, they had not thus made the most arbitrary
   rituals destructive of the most necessary morals. This was making the
   command of God of no effect. Note, Whatever leads to, or countenances,
   disobedience, does, in effect, make void the command; and they that
   take upon them to dispense with God's law, do, in Christ's account,
   repeal and disannul it. To break the law is bad, but to teach men so,
   as the scribes and Pharisees did, is much worse, ch. v. 19. To what
   purpose is the command given, if it be not obeyed? The rule is, as to
   us, of none effect, if we be not ruled by it. It is time for thee,
   Lord, to work; high time for the great Reformer, the great Refiner, to
   appear; for they have made void thy law (Ps. cxix. 126); not only
   sinned against the commandment, but, as far as in them lay, sinned away
   the commandment. But, thanks be to God, in spite of them and all their
   traditions, the command stands in full force, power, and virtue.

   2. The other part of Christ's answer is by way of reprehension; and
   that which he here charges them with, is hypocrisy; Ye hypocrites, v.
   7. Note, It is the prerogative of him who searcheth the heart, and
   knows what is in man, to pronounce who are hypocrites. The eye of man
   can perceive open profaneness, but it is only the eye of Christ that
   can discern hypocrisy, Luke xvi. 15. And as it is a sin which his eye
   discovers, so it is a sin which of all others his soul hates.

   Now Christ fetches his reproof from Isa. xxix. 13. Well did Esaias
   prophesy of you. Isaiah spoke it of the men of that generation to which
   he prophesied, yet Christ applies it to these scribes and Pharisees.
   Note, The reproofs of sin and sinners, which we find in scripture, were
   designed to reach the like persons and practices to the end of the
   world; for they are not of private interpretation, 2 Pet. i. 20. The
   sinners of the latter days are prophesied of, 1 Tim. iv. 1; 2 Tim. iii.
   1; 2 Pet. iii. 3. Threatenings directed against others, belong to us,
   if we be guilty of the same sins. Isaiah prophesied not of them only,
   but of all other hypocrites, against whom that word of his is still
   levelled, and stands in force. The prophecies of scripture are every
   day in the fulfilling.

   This prophecy exactly deciphers a hypocritical nation, Isa. ix. 17; x.
   6. Here is,

   (1.) The description of hypocrites, in two things.

   [1.] In their own performances of religious worship, v. 8, when they
   draw nigh to God with their mouth, and honour him with their lips,
   their heart is far from him. Observe,

   First, How far a hypocrite goes; he draws nigh to God, and honours him;
   he is, in profession, a worshipper of God. The Pharisee went up to the
   temple, to pray; he does not stand at that distance which those are at,
   who live without God in the world, but has a name among the people near
   unto him. They honour him; that is, they take on them to honour God,
   they join with those that do so. Some honour God has even from the
   services of hypocrites, as they help to keep up the face and form of
   godliness in the world, whence God fetches honour to himself, though
   they intend it not to him. When God's enemies submit themselves but
   feignedly, when they lie unto him, so the word is (Ps. lxvi. 3), it
   redounds to his honour, and he gets himself a name.

   Secondly, Where he rests and takes up; this is done but with his mouth
   and with his lips. It is piety but from the teeth outwards; he shows
   much love, and that is all, there is in his heart no true love; they
   make their voices to be heard (Isa. lviii. 4), mention the name of the
   Lord, Isa. xlviii. 1. Hypocrites are those that only make a lip-labour
   of religion and religious worship. In word and tongue, the worst
   hypocrites may do as well as the best saints, and speak as fair with
   Jacob's voice.

   Thirdly, What that is wherein he comes short; it is in the main matter;
   Their heart is far from me, habitually alienated and estranged (Eph.
   iv. 18), actually wandering and dwelling upon something else; no
   serious thoughts of God, no pious affections toward him, no concern
   about the soul and eternity, no thoughts agreeable to the service. God
   is near in their mouth, but far from their reins, Jer. xii. 2; Ezek.
   xxxiii. 31. The heart, with the fool's eyes, is in the ends of the
   earth. It is a silly dove that is without a heart, and so it is a silly
   duty, Hos. vii. 11. A hypocrite says one thing, but thinks another. The
   great thing that God looks at and requires is the heart (Prov. xxiii.
   26); if that be far from him, it is not a reasonable service and
   therefore not an acceptable one; it is the sacrifice of fools, Eccl. v.
   1.

   [2.] In their prescriptions to others. This is an instance of their
   hypocrisy, that they teach for doctrines the commandments of men. The
   Jews then, as the papists since, paid the same respect to oral
   tradition that they did to the word of God, receiving it pari pietatis
   affectu ac reverentiâ--with the same pious affection and reverence.
   Conc. Trident. Sess. 4. Decr. 1. When men's inventions are tacked to
   God's institutions, and imposed accordingly, this is hypocrisy, a mere
   human religion. The commandments of men are properly conversant about
   the things of men, but God will have his own work done by his own
   rules, and accepts not that which he did not himself appoint. That only
   cones to him, that comes from him.

   (2.) The doom of hypocrites; it is put in a little compass; In vain do
   they worship me. Their worship does not attain the end for which it was
   appointed; it will neither please God, nor profit themselves. If it be
   not in spirit, it is not in truth, and so it is all nothing. That man
   who only seems to be religious, but is not so, his religion is vain
   (James i. 26); and if our religion be a vain oblation, a vain religion,
   how great is that vanity! How sad is it to live in an age of prayers
   and sermons, and sabbaths and sacraments, in vain, to beat the air in
   all these; it is so, if the heart be not with God in them. Lip-labour
   is lost labour, Isa. i. 11. Hypocrites sow the wind and reap the
   whirlwind; they trust in vanity, and vanity will be their recompence.

   Thus Christ justified his disciples in their disobedience to the
   traditions of the elders; and this the scribes and Pharisees got by
   their cavilling. We read not of any reply they made; if they were not
   satisfied, yet they were silenced, and could not resist the power
   wherewith Christ spake.

What Defileth a Man.

   10 And he called the multitude, and said unto them, Hear, and
   understand:   11 Not that which goeth into the mouth defileth a man;
   but that which cometh out of the mouth, this defileth a man.   12 Then
   came his disciples, and said unto him, Knowest thou that the Pharisees
   were offended, after they heard this saying?   13 But he answered and
   said, Every plant, which my heavenly Father hath not planted, shall be
   rooted up.   14 Let them alone: they be blind leaders of the blind. And
   if the blind lead the blind, both shall fall into the ditch.   15 Then
   answered Peter and said unto him, Declare unto us this parable.   16
   And Jesus said, Are ye also yet without understanding?   17 Do not ye
   yet understand, that whatsoever entereth in at the mouth goeth into the
   belly, and is cast out into the draught?   18 But those things which
   proceed out of the mouth come forth from the heart; and they defile the
   man.   19 For out of the heart proceed evil thoughts, murders,
   adulteries, fornications, thefts, false witness, blasphemies:   20
   These are the things which defile a man: but to eat with unwashen hands
   defileth not a man.

   Christ having proved that the disciples, in eating with unwashen hands,
   were not to be blamed, as transgressing the traditions and injunctions
   of the elders, comes here to show that they were not to be blamed, as
   having done any thing that was in itself evil. In the former part of
   his discourse he overturned the authority of the law, and in this the
   reason of it. Observe,

   I. The solemn introduction to this discourse (v. 10); He called the
   multitude. They were withdrawn while Christ discoursed with the scribes
   and Pharisees; probably those proud men ordered them to withdraw, as
   not willing to talk with Christ in their hearing; Christ must favour
   them at their pleasure with a discourse in private. But Christ had a
   regard to the multitude; he soon despatched the scribes and Pharisees,
   and then turned them off, invited the mob, the multitude, to be his
   hearers: thus the poor are evangelized; and the foolish things of the
   world, and things that are despised hath Christ chosen. The humble
   Jesus embraced those whom the proud Pharisees looked upon with disdain,
   and to them he designed it for a mortification. He turns from them as
   wilful and unteachable, and turns to the multitude, who, though weak,
   were humble, and willing to be taught. To them he said, Hear and
   understand. Note, What we hear from the mouth of Christ, we must give
   all diligence to understand. Not only scholars, but even the multitude,
   the ordinary people, must apply their minds to understand the words of
   Christ. He therefore calls upon them to understand, because the lesson
   he was now about to teach them, was contrary to the notions which they
   had sucked in with their milk from their teachers; and overturned many
   of the customs and usages which they were wedded to, and laid stress
   upon. Note, There is need of a great attention of mind and clearness of
   understanding to free men from those corrupt principles and practices
   which they have been bred up in and long accustomed to; for in that
   case the understanding is commonly bribed and biassed by prejudice.

   II. The truth itself laid down (v. 11), in two propositions, which were
   opposite to the vulgar errors of that time, and were therefore
   surprising.

   1. Not that which goes into the mouth defileth the man. It is not the
   kind or quality of our food, nor the condition of our hands, that
   affects the soul with any moral pollution or defilement. The kingdom of
   God is not meat and drink, Rom. xiv. 17. That defiles the man, by which
   guilt is contracted before God, and the man is rendered offensive to
   him, and disfitted for communion with him; now what we eat, if we do
   not eat unreasonably and immoderately, does not this; for to the pure
   all things are pure, Tit. i. 15. The Pharisees carried the ceremonial
   pollutions, by eating such and such meats, much further than the law
   intended, and burdened it with additions of their own, which our
   Saviour witnesses against; intending hereby to pave the way to a repeal
   of the ceremonial law in that matter. He was now beginning to teach his
   followers to call nothing common or unclean; and if Peter, when he was
   bid to kill and eat, had remembered this word, he would not have said,
   Not so, Lord, Acts x. 13-15, 28.

   2. But that which comes out of the mouth, this defiles a man. We are
   polluted, not by the meat we eat with unwashen hands, but by the words
   we speak from an unsanctified heart; thus it is that the mouth causeth
   the flesh to sin, Eccl. v. 6. Christ, in a former discourse, had laid a
   great stress upon our words (ch. xii. 36, 37); and that was intended
   for reproof and warning to those that cavilled at him; this here is
   intended for reproof and warning to those that cavilled at the
   disciples, and censured them. It is not the disciples that defile
   themselves with what they eat, but the Pharisees that defile themselves
   with what they speak spitefully and censoriously of them. Note, Those
   who charge guilt upon others for transgressing the commandments of men,
   many times bring greater guilt upon themselves, by transgressing the
   law of God against rash judging. Those most defile themselves, who are
   most forward to censure the defilements of others.

   III. The offence that was taken at this truth and the account brought
   to Christ of that offence (v. 12); "The disciples said unto him,
   Knowest thou that the Pharisees were offended, and didst thou not
   foresee that they would be so, at this saying, and would think the
   worse of thee and of thy doctrine for it, and be the more enraged at
   thee?"

   1. It was not strange that the Pharisees should be offended at this
   plain truth, for they were men made up of error and enmity, mistakes
   and malice. Sore eyes cannot bear clear light; and nothing is more
   provoking to proud imposers than the undeceiving of those whom they
   have first blindfolded, and then enslaved. It should seem that the
   Pharisees, who were strict observers of the traditions, were more
   offended than the scribes, who were the teachers of them; and perhaps
   they were as much galled with the latter part of Christ's doctrine,
   which taught a strictness in the government of our tongue, as with the
   former part, which taught an indifference about washing our hands;
   great contenders for the formalities of religion, being commonly as
   great contemners of the substantials of it.

   2. The disciples thought it strange that their Master should say that
   which he knew would give so much offence; he did not use to do so:
   surely, they think, if he had considered how provoking it would be, he
   would not have said it. But he knew what he said, and to whom he said
   it, and what would be the effect of it; and would teach us, that though
   in indifferent things we must be tender of giving offence, yet we must
   not, for fear of that, evade any truth or duty. Truth must be owned,
   and duty done; and if any be offended, it is his own fault; it is
   scandal, not given, but taken.

   Perhaps the disciples themselves stumbled at the word Christ said,
   which they thought bold, and scarcely reconcileable with the difference
   that was put by the law of God between clean and unclean meats; and
   therefore objected this to Christ, that they might themselves be better
   informed. They seem likewise to have a concern upon them for the
   Pharisees, though they had quarrelled with them; which teaches us to
   forgive, and seek the good, especially the spiritual good, of our
   enemies, persecutors, and slanderers. They would not have the Pharisees
   go away displeased at any thing Christ had said; and therefore, though
   they do not desire him to retract it, they hope he will explain,
   correct, and modify it. Weak hearers are sometimes more solicitous than
   they should be not to have wicked hearers offended. But if we please
   men with the concealment of truth, and the indulgence of their errors
   and corruptions, we are not the servants of Christ.

   IV. The doom passed upon the Pharisees and their corrupt traditions;
   which comes in as a reason why Christ cared not though he offended
   them, and therefore why the disciples should not care; because they
   were a generation of men that hated to be reformed, and were marked out
   for destruction. Two things Christ here foretels concerning them.

   1. The rooting out of them and their traditions (v. 13); Every plant
   which my heavenly Father hath not planted, shall be rooted up. Not only
   the corrupt opinions and superstitious practices of the Pharisees, but
   their sect, and way, and constitution, were plants not of God's
   planting. The rules of their profession were no institutions of his,
   but owed their origin to pride and formality. The people of the Jews
   were planted a noble vine; but now that they are become the degenerate
   plant of a strange vine, God disowned them, as not of his planting.
   Note, (1.) In the visible church, it is no strange thing to find plants
   that our heavenly Father has not planted. It is implied, that whatever
   is good in the church is of God's planting, Isa. xli. 19. But let the
   husbandman be ever so careful, his ground will cast forth weeds of
   itself, more or less, and there is an enemy busy sowing tares. What is
   corrupt, though of God's permitting, is not of his planting; he sows
   nothing but good seed in his field. Let us not therefore be deceived,
   as if all must needs be right that we find in the church, and all those
   persons and things our Father's plants that we find in our Father's
   garden. Believe not every spirit, but try the spirits; see Jer. xix. 5;
   xxiii. 31, 32. (2.) Those that are of the spirit of the Pharisees,
   proud, formal, and imposing, what figure soever they make, and of what
   denomination soever they be, God will not own them as of his planting.
   By their fruit you shall know them. (3.) Those plants that are not of
   God's planting, shall not be of his protecting, but shall undoubtedly
   be rooted up. What is not of God shall not stand, Acts v. 38. What
   things are unscriptural, will wither and die of themselves, or be
   justly exploded by the churches; however in the great day these tares
   that offend will be bundled for the fire. What is become of the
   Pharisees and their traditions? They are long since abandoned; but the
   gospel of truth is great, and will remain. It cannot be rooted up.

   2. The ruin of them; and their followers, who had their persons and
   principles in admiration, v. 14. Where,

   (1.) Christ bids his disciples let them alone. "Have no converse with
   them or concern for them; neither court their favour, nor dread their
   displeasure; care not though they be offended, they will take their
   course, and let them take the issue of it. They are wedded to their own
   fancies, and will have every thing their own way; let them alone. Seek
   not to please a generation of men that please not God (1 Thess. ii.
   15), and will be pleased with nothing less than absolute dominion over
   your consciences. They are joined to idols, as Ephraim (Hos. iv. 17),
   the idols of their own fancy; let them alone, let them be filthy
   still," Rev. xxii. 11. The case of those sinners is sad indeed, whom
   Christ orders his ministers to let alone.

   (2.) He gives them two reasons for it. Let them alone; for,

   [1.] They are proud and ignorant; two bad qualities that often meet,
   and render a man incurable in his folly, Prov. xxvi. 12. They are blind
   leaders of the blind. They are grossly ignorant in the things of God,
   and strangers to the spiritual nature of the divine law; and yet so
   proud, that they think they see better and further than any, and
   therefore undertake to be leaders of others, to show others the way to
   heaven, when they themselves know not one step of the way; and,
   accordingly, they prescribe to all, and proscribe those who will not
   follow them. Though they were blind, if they had owned it, and come to
   Christ for eye-salve, they might have seen, but they disdained the
   intimation of such a thing (John ix. 40); Are we blind also? They were
   confident that they themselves were guides of the blind (Rom. ii. 19,
   20), were appointed to be so, and fit to be so; that every thing they
   said was an oracle and a law; "Therefore let them alone, their case is
   desperate; do not meddle with them; you may soon provoke them, but
   never convince them." How miserable was the case of the Jewish Church
   now when their leaders were blind, so self-conceitedly foolish, as to
   be peremptory in their conduct, while the people were so sottishly
   foolish as to follow them with an implicit faith and obedience, and
   willingly walk after the commandment, Hos. v. 11. Now the prophecy was
   fulfilled, Isa. xxix. 10, 14. And it is easy to imagine what will be in
   the end hereof, when the prophets prophesy falsely, and the priests
   bear rule by their means, and the people love to have it so, Jer. v.
   31.

   [2.] They are posting to destruction, and will shortly be plunged into
   it; Both shall fall into the ditch. This must needs be the end of it,
   if both be so blind, and yet both so bold, venturing forward, and yet
   not aware of danger. Both will be involved in the general desolation
   coming upon the Jews, and both drowned in eternal destruction and
   perdition. The blind leaders and the blind followers will perish
   together. We find (Rev. xxii. 15), that hell is the portion of those
   that make a lie, and of those that love it when it is made. The
   deceived and the deceiver are obnoxious to the judgment of God, Job
   xii. 16. Note, First, Those that by their cunning craftiness draw
   others to sin and error, shall not, with all their craft and cunning,
   escape ruin themselves. If both fall together into the ditch, the blind
   leaders will fall undermost, and have the worst of it; see Jer. xiv.
   15, 16. The prophets shall be consumed first, and then the people to
   whom they prophesy, Jer. xx. 6; xxvii. 15, 16. Secondly, The sin and
   ruin of the deceivers will be no security to those that are deceived by
   them. Though the leaders of this people cause them to err, yet they
   that are led of them are destroyed (Isa. ix. 16), because they shut
   their eyes against the light which would have rectified their mistake.
   Seneca, complaining of most people's being led by common opinion and
   practice (Unusquisque mavult credere quam judicare--Things are taken
   upon trust, and never examined), concludes, Indeista tanta coacervatio
   aliorum super alios ruentium--Hence crowds fall upon crowds, in vast
   confusion. De Vitâ Beatâ. The falling of both together will aggravate
   the fall of both; for they that have thus mutually increased each
   other's sin, will mutually exasperate each other's ruin.

   V. Instruction given to the disciples concerning the truth Christ had
   laid down, v. 10. Though Christ rejects the wilfully ignorant who care
   not to be taught, he can have compassion on the ignorant who are
   willing to learn, Heb. v. 2. If the Pharisees, who made void the law,
   be offended, let them be offended: but this great peace have they who
   love the law, that nothing shall offend them, but, some way or other,
   the offence shall be taken off, Ps. cxix. 165.

   Here is, 1. Their desire to be better instructed in this matter (v.
   15); in this request as in many others, Peter was their speaker; the
   rest, it is probable, putting him on to speak, or intimating their
   concurrence; Declare unto us this parable. What Christ said was plain,
   but, because it agreed not with the notions they had imbibed, though
   they would not contradict it, yet they call it a parable, and cannot
   understand it. Note, (1.) Weak understandings are apt to turn plain
   truths into parables, and to seek for a knot in a bulrush. The
   disciples often did so, as John xvi. 17. Even the grasshopper is a
   burthen to a weak stomach, and babes in understanding cannot bear and
   digest strong meat. (2.) Where a weak head doubts concerning any word
   of Christ, an upright heart and a willing mind will seek for
   instruction. The Pharisees were offended, but kept it to themselves;
   hating to be reformed, they hated to be informed; but the disciples,
   though offended, sought for satisfaction, imputing the offence, not to
   the doctrine delivered, but to the shallowness of their own capacity.

   2. The reproof Christ gave them for their weakness and ignorance (v.
   16); Are ye also yet without understanding? As many as Christ loves and
   teaches, he thus rebukes. Note, They are very ignorant indeed, who
   understand not that moral pollutions are abundantly worse and more
   dangerous than ceremonial ones. Two things aggravate their dulness and
   darkness.

   (1.) That they were the disciples of Christ; "Are ye also without
   understanding? Ye whom I have admitted into so great a degree of
   familiarity with me, are ye so unskilful in the word of righteousness?"
   Note, The ignorance and mistakes of those that profess religion, and
   enjoy the privileges of church-membership, are justly a grief to the
   Lord Jesus. "No wonder that the Pharisees understand not this doctrine,
   who know nothing of the Messiah's kingdom: but ye that have heard of
   it, and embraced it yourselves, and preached it to others, are ye also
   such strangers to the spirit and genius of it?"

   (2.) That they had been a great while Christ's scholars; "Are ye yet
   so, after ye have been so long under my teaching?" Had they been but of
   yesterday in Christ's school, it had been another matter, but to have
   been for so many months Christ's constant hearers, and yet to be
   without understanding, was a great reproach to them. Note, Christ
   expects from us some proportion of knowledge, and grace, and wisdom,
   according to the time and means we have had. See John xiv. 9; Heb. v.
   12; 2 Tim. iii. 7, 8.

   3. The explication Christ gave them of this doctrine of pollutions.
   Though he chid them for their dulness, he did not cast them off, but
   pitied them, and taught them, as Luke xxiv. 25-27. He here shows us,

   (1.) What little danger we are in of pollution from that which entereth
   in at the mouth, v. 17. An inordinate appetite, intemperance, and
   excess in eating, come out of the heart, and are defiling; but meat in
   itself is not so, as the Pharisees supposed. What there is of dregs and
   defilement in our meat, nature (or rather God of nature) has provided a
   way to clear us of it; it goes in at the belly, and is cast out into
   the draught, and nothing remains to us but pure nourishment. So
   fearfully and wonderfully are we made and preserved, and our souls held
   in life. The expulsive faculty is as necessary in the body as any
   other, for the discharge of that which is superfluous, or noxious; so
   happily is nature enabled to help itself, and shift for its own good:
   by this means nothing defiles; if we eat with unwashen hands, and so
   any thing unclean mix with our food, nature will separate it, and cast
   it out, and it will be no defilement to us. It may be a piece of
   cleanliness, but it is not point of conscience, to wash before meat;
   and we go upon a great mistake if we place religion in it. It is not
   the practice itself, but the opinion it is built upon, that Christ
   condemns, as if meat commended us to God (1 Cor. viii. 8); whereas
   Christianity stands not in such observances.

   (2.) What great danger we are in of pollution from that which proceeds
   out of the mouth (v. 18), out of the abundance of the heart: compare
   ch. xii. 34. There is no defilement in the products of God's bounty;
   the defilement arises from the products of our corruption. Now here we
   have,

   [1.] The corrupt fountain of that which proceeds out of the mouth; it
   comes from the heart; that is the spring and source of all sin, Jer.
   viii. 7. It is the heart that is so desperately wicked (Jer. xvii. 9);
   for there is no sin in a word or deed, which was not first in the
   heart. There is the root of bitterness, which bears gall and wormwood.
   It is the inward part of a sinner, that is very wickedness, Ps. v. 9.
   All evil speakings come forth from the heart, and are defiling; from
   the corrupt heart comes the corrupt communication.

   [2.] Some of the corrupt streams which flow from this fountain,
   specified; though they do not all come out of the mouth, yet they all
   come out of the man, and are the fruits of that wickedness which is in
   the heart, and is wrought there, Ps. lviii. 2.

   First, Evil thoughts, sins against all the commandments. Therefore
   David puts vain thoughts in opposition to the whole law, Ps. cxix. 113.
   These are the first-born of the corrupt nature, the beginning of its
   strength, and do most resemble it. These, as the son and heir, abide in
   the house, and lodge within us. There is a great deal of sin that
   begins and ends in the heart, and goes no further. Carnal fancies and
   imaginations are evil thoughts, wickedness in the contrivance
   (Dialogismoi poneroi), wicked plots, purposes, and devices of mischief
   to others, Mic. ii. 1.

   Secondly, Murders, sins against the sixth commandment; these come from
   a malice in the heart against our brother's life, or a contempt of it.
   Hence he that hates his brother, is said to be a murderer; he is so at
   God's bar, 1 John iii. 15. War is in the heart, Ps. iv. 21; James iv.
   1.

   Thirdly, Adulteries and fornications, sins against the seventh
   commandment; these come from the wanton, unclean, carnal heart; and the
   lust that reigns there, is conceived there, and brings forth these
   sins, James i. 15. There is adultery in the heart first, and then in
   the act, ch. v. 28.

   Fourthly, Thefts, sins against the eighth commandment; cheats, wrongs,
   rapines, and all injurious contracts; the fountain of all these is in
   the heart, that is it that is exercised in these covetous practices (2
   Pet. ii. 14), that is set upon riches, Ps. lxii. 10. Achan coveted, and
   then took, Joshua vii. 20, 21.

   Fifthly, False witness, against the ninth commandment; this comes from
   a complication of falsehood and covetousness, or falsehood and
   covetousness, or falsehood and malice in the heart. If truth, holiness,
   and love, which God requires in the inward parts, reigned as they
   ought, there would be no false witness bearing, Ps. lxiv. 6; Jer. ix.
   8.

   Sixthly, Blasphemies, speaking evil of God, against the third
   commandment; speaking evil of our neighbour, against the ninth
   commandment; these come from a contempt and disesteem of both in the
   heart; thence the blasphemy against the Holy Ghost proceeds (ch. xii.
   31, 32); these are the overflowing of the gall within.

   Now these are the things which defile a man, v. 20. Note, Sin is
   defiling to the soul, renders it unlovely and abominable in the eyes of
   a pure and holy God; unfit for communion with him, and for the
   enjoyment of him in the new Jerusalem, into which nothing shall enter
   that defileth or worketh iniquity. The mind and conscience are defiled
   by sin, and that makes every thing else so, Tit. i. 15. This defilement
   by sin was signified by the ceremonial pollutions which the Jewish
   doctors added to, but understood not. See Heb. ix. 13, 14; 1 John i. 7.

   These therefore are the things we must carefully avoid, and all
   approaches toward them, and not lay stress upon the washing of the
   hands. Christ doth not yet repeal the law of the distinction of meats
   (that was not done till Acts x.), but the tradition of the elders,
   which was tacked to that law; and therefore he concludes, To eat with
   unwashen hands (which was the matter now in question), this defileth
   not a man. If he wash, he is not the better before God; if he wash not,
   he is not the worse.

The Canaanite's Daughter Healed.

   21 Then Jesus went thence, and departed into the coasts of Tyre and
   Sidon.   22 And, behold, a woman of Canaan came out of the same coasts,
   and cried unto him, saying, Have mercy on me, O Lord, thou Son of
   David; my daughter is grievously vexed with a devil.   23 But he
   answered her not a word. And his disciples came and besought him,
   saying, Send her away; for she crieth after us.   24 But he answered
   and said, I am not sent but unto the lost sheep of the house of Israel.
     25 Then came she and worshipped him, saying, Lord, help me.   26 But
   he answered and said, It is not meet to take the children's bread, and
   to cast it to dogs.   27 And she said, Truth, Lord: yet the dogs eat of
   the crumbs which fall from their masters' table.   28 Then Jesus
   answered and said unto her, O woman, great is thy faith: be it unto
   thee even as thou wilt. And her daughter was made whole from that very
   hour.

   We have here that famous story of Christ's casting the devil out of the
   woman of Canaan's daughter; it has something in it singular and very
   surprising, and which looks favourably upon the poor Gentiles, and is
   an earnest of the mercy which Christ had in store for them. Here is a
   gleam of that light which was to lighten the Gentiles, Luke ii. 32.
   Christ came to his own, and his own received him not; but many of them
   quarrelled with him, and were offended in him; and observe what
   follows, v. 21.

   I. Jesus went thence. Note, Justly is the light taken from those that
   either play by it, or rebel against it. When Christ and his disciples
   could not be quiet among them, he left them, and so left an example to
   his own rule (ch. x. 14), Shake off the dust of your feet. Though
   Christ endure long, he will not always endure, the contradiction of
   sinners against himself. He had said (v. 14), Let them alone, and he
   did so. Note, Wilful prejudices against the gospel, and cavils at it,
   often provoke Christ to withdraw, and to remove the candlestick out of
   its place. Acts xiii. 46, 51.

   II. When he went thence, he departed into the coasts of Tyre and Sidon;
   not to those cities (they were excluded from any share in Christ's
   mighty works, ch. xi. 21, 22), but into that part of the land of Israel
   which lay that way: thither he went, as Elias to Sarepta, a city of
   Sidon (Luke iv. 26); thither he went to look after this poor woman,
   whom he had mercy in reserve for. While he went about doing good, he
   was never out of his way. The dark corners of the country, which lay
   most remote, shall have their share of his benign influences; and as
   now the ends of the land, so afterward the ends of the earth, shall see
   his salvation, Isa. xlix. 6. Here it was, that this miracle was
   wrought, in the story of which we may observe,

   1. The address of the woman of Canaan to Christ, v. 22. She was a
   Gentile, a stranger to the commonwealth of Israel; probably one of the
   posterity of those accursed nations that were devoted by that word,
   Cursed be Canaan. Note, The doom of political bodies doth not always
   reach every individual member of them. God will have his remnant out of
   all nations, chosen vessels in all coasts, even the most unlikely: she
   came out of the same coasts. If Christ had not now made a visit to
   these coasts, though the mercy was worth travelling far for, it is
   probable that she had never come to him. Note, It is often an
   excitement to a dormant faith and zeal, to have opportunities of
   acquaintance with Christ brought to our doors, to have the word nigh
   us.

   Her address was very importunate, she cried to Christ, as one in
   earnest; cried, as being at some distance from him, not daring to
   approach too near, being a Canaanite, lest she should give offence. In
   her address,

   (1.) She relates her misery; My daughter is grievously vexed with a
   devil, kakos daimonizetai--She is ill-bewitched, or possessed. There
   were degrees of that misery, and this was the worst sort. It was common
   case at that time, and very calamitous. Note, The vexations of children
   are the trouble of parents, and nothing should be more so than their
   being under the power of Satan. Tender parents very sensibly feel the
   miseries of those that are pieces of themselves. "Though vexed with the
   devil, yet she is my daughter still." The greatest afflictions of our
   relations do not dissolve our obligations to them, and therefore ought
   not to alienate our affections from them. It was the distress and
   trouble of her family, that now brought her to Christ; she came to him,
   not for teaching, but for healing; yet, because she came in faith, he
   did not reject her. Though it is need that drives us to Christ, yet we
   shall not therefore be driven from him. It was the affliction of her
   daughter, that gave her this occasion of applying to Christ. It is good
   to make the afflictions of others our own, in sense and sympathy, that
   we may make them our own, in improvement and advantage.

   (2.) She requests for mercy; Have mercy on me, O Lord, thou Son of
   David, she owns him to be the Messiah: that is the great thing which
   faith should fasten upon, and fetch comfort from. From the Lord we may
   expect acts of power: he can command deliverances; from the Son of
   David we may expect all the mercy and grace which were foretold
   concerning him. Though a Gentile, she owns the promise made to the
   fathers of the Jews, and the honour of the house of David. The Gentiles
   must receive Christianity, not only as an improvement of natural
   religion, but as the perfection of the Jewish religion, with an eye to
   the Old Testament.

   Her petition is, Have mercy on me. She does not limit Christ to this or
   that particular instance of mercy, but mercy, mercy is the thing she
   begs: she pleads not merit, but depends upon mercy; Have mercy upon me.
   Mercies to the children are mercies to the parents; favours to ours are
   favours to us, and are so to be accounted. Note, It is the duty of
   parents to pray for their children, and to be earnest in prayer for
   them, especially for their souls; "I have a son, a daughter, grievously
   vexed with a proud will, an unclean devil, a malicious devil, led
   captive by him at his will; Lord, help them." This is a case more
   deplorable than that of a bodily possession. Bring them to Christ by
   faith and prayer, who alone is able to heal them. Parents should look
   upon it as a great mercy to themselves, to have Satan's power broken in
   the souls of their children.

   2. The discouragement she met with in this address; in all the story of
   Christ's ministry we do not meet with the like. He was wont to
   countenance and encourage all that came to him, and either to answer
   before they called, or to hear while they were yet speaking; but here
   was one otherwise treated: and what could be the reason of it? (1.)
   Some think that Christ showed himself backward to gratify this poor
   woman, because he would not give offence to the Jews, by being as free
   and forward in his favour to the Gentiles as to them. He had bid his
   disciples not go into the way of the Gentiles (ch. x. 5), and therefore
   would not himself seem so inclinable to them as to others, but rather
   more shy. Or rather, (2.) Christ treated her thus, to try her; he knows
   what is in the heart, knew the strength of her faith, and how well able
   she was, by his grace, to break through such discouragements; he
   therefore met her with them, that the trial of her faith might be found
   unto praise, and honour, and glory, 1 Pet. i. 6, 7. This was like God's
   tempting Abraham (Gen. xxii. 1), like the angel's wrestling with Jacob,
   only to put him upon wrestling, Gen. xxxii. 24. Many of the methods of
   Christ's providence, and especially of his grace, in dealing with his
   people, which are dark and perplexing, may be explained with the key of
   this story, which is for that end left upon record, to teach us that
   there may be love in his face, and to encourage us, therefore, though
   he slay us, yet to trust in him.

   Observe the particular discouragements given her:

   [1.] When she cried after him, he answered her not a word, v. 23. His
   ear was wont to be always open and attentive to the cries of poor
   supplicants, and his lips, which dropped as the honeycomb, always ready
   to give an answer of peace; but to this poor woman he turned a deaf
   ear, and she could get neither an alms nor an answer. It was a wonder
   that she did not fly off in a fret, and say, "Is this he that is so
   famed for clemency and tenderness? Have so many been heard and answered
   by him, as they talk, and must I be the first rejected suitor? Why so
   distant to me, if it be true that he hath stooped to so many?" But
   Christ knew what he did, and therefore did not answer, that she might
   be the more earnest in prayer. He heard her, and was pleased with her,
   and strengthened her with strength in her soul to prosecute her request
   (Ps. cxxxviii. 3; Job xxiii. 6), though he did not immediately give her
   the answer she expected. By seeming to draw away the desired mercy from
   her, he drew her on to be so much the more importunate for it. Note,
   Every accepted prayer is not immediately an answered prayer. Sometimes
   God seems not to regard his people's prayers, like a man asleep or
   astonished (Ps. xliv. 23; Jer. xiv. 9; Ps. xxii. 1, 2); nay, to be
   angry at them (Ps. lxxx. 4; Lam. iii. 8, 44); but it is to prove, and
   so to improve, their faith, and to make his after-appearances for them
   the more glorious to himself, and the more welcome to them; for the
   vision, at the end, shall speak, and shall not lie, Heb. ii. 3. See Job
   xxxv. 14.

   [2.] When the disciples spake a good word for her, he gave a reason why
   he refused her, which was yet more discouraging.

   First, It was some little relief, that the disciples interposed on her
   behalf; they said, Send her away, for she crieth after us. It is
   desirable to have an interest in the prayers of good people, and we
   should be desirous of it. But the disciples, though wishing she might
   have what she came for, yet therein consulted rather their own ease
   than the poor woman's satisfaction; "Send her away with a cure, for she
   cries, and is in good earnest; she cries after us, and is troublesome
   to us, and shames us." Continued importunity may be uneasy to men, even
   to good men; but Christ loves to be cried after.

   Secondly, Christ's answer to the disciples quite dashed her
   expectations; "I am not sent, but to the lost sheep of the house of
   Israel; you know I am not, she is none of them, and would you have me
   go beyond my commission?" Importunity seldom conquers the settled
   reason of a wise man; and those refusals are most silencing, which are
   so backed. He doth not only not answer her, but he argues against her,
   and stops her mouth with a reason. It is true, she is a lost sheep, and
   hath as much need of his care as any, but she is not of the house of
   Israel, to whom he was first sent (Acts iii. 26), and therefore not
   immediately interested in it, and entitled to it. Christ was a Minister
   of the circumcision (Rom. xv. 8); and though he was intended for a
   Light to the Gentiles, yet the fulness of time for that was not now
   come, the veil was not yet rent, nor the partition-wall taken down.
   Christ's personal ministry was to be the glory of his people Israel;
   "If I am sent to them, what have I to do with those that are none of
   them." Note, It is a great trial, when we have occasion given us to
   question whether we be of those to whom Christ was sent. But, blessed
   be God, no room is left for that doubt; the distinction between Jew and
   Gentile is taken away; we are sure that he gave his life a ransom for
   many, and if for many, why not for me?

   Thirdly, When she continued her importunity, he insisted upon the
   unfitness of the thing, and gave her not only a repulse, but a seeming
   reproach too (v. 26); It is not meet to take the children's bread and
   to cast it to dogs. This seems to cut her off from all hope, and might
   have driven her to despair, if she had not had a very strong faith
   indeed. Gospel grace and miraculous cures (the appurtenances of it),
   were children's bread; they belonged to them to whom pertained the
   adoption (Rom. ix. 4), and lay not upon the same level with that rain
   from heaven, and those fruitful seasons, which God gave to the nations
   whom he suffered to walk in their own ways (Acts xiv. 16, 17); no,
   these were peculiar favours, appropriated to the peculiar people, the
   garden enclosed. Christ preached to the Samaritans (John iv. 41), but
   we read not of any cures he wrought among them; that salvation was of
   the Jews: it is not meet therefore to alienate these. The Gentiles were
   looked upon by the Jews with great contempt, were called and counted
   dogs; and, in comparison with the house of Israel, who were so
   dignified and privileged, Christ here seems to allow it, and therefore
   thinks it not meet that the Gentiles should share in the favours
   bestowed on the Jews. But see how the tables are turned; after the
   bringing of the Gentiles into the church, the Jewish zealots for the
   law are called dogs, Phil. iii. 2.

   Now this Christ urgeth against this woman of Canaan; "How can she
   expect to eat of the children's bread, who is not of the family?" Note,
   1. Those whom Christ intends most signally to honour, he first humbles
   and lays low in a sense of their own meanness and unworthiness. We must
   first see ourselves to be as dogs, less than the least of all God's
   mercies, before we are fit to be dignified and privileged with them. 2.
   Christ delights to exercise great faith with great trials, and
   sometimes reserves the sharpest for the last, that, being tried, we may
   come forth like gold. This general rule is applicable to other cases
   for direction, though here used only for trial. Special ordinances and
   church-privileges are children's bread, and must not be prostituted to
   the grossly ignorant and profane. Common charity must be extended to
   all, but spiritual dignities are appropriated to the household of
   faith; and therefore promiscuous admission to them, without
   distinction, wastes the children's bread, and is the giving of that
   which is holy to the dogs, ch. vii. 6. Procul hinc, procul inde,
   profani--Off, ye profane.

   3. Here is the strength of her faith and resolution, in breaking
   through all these discouragements. Many a one, thus tried, would either
   have sunk into silence, or broken out into passion. "Here is cold
   comfort," might she have said, "for a poor distressed creature; as good
   for me to have staid at home, as come hither to be taunted at and
   abused at this rate; not only to have a piteous case slighted, but to
   be called a dog!" A proud, unhumbled heart would not have borne it. The
   reputation of the house of Israel was not now so great in the world,
   but that this slight put upon the Gentiles was capable of being
   retorted, had the poor woman been so minded. It might have occasioned a
   reflection upon Christ, and might have been a blemish upon his
   reputation, as well as a shock to the good opinion, she had entertained
   of him; for we are apt to judge of persons as we ourselves find them;
   and think that they are what they are to us. "Is this the Son of
   David?" (might she have said): "Is this he that has such a reputation
   for kindness, tenderness, and compassion? I am sure I have no reason to
   give him that character, for I was never treated so roughly in my life;
   he might have done as much for me as for others; or, if not, he needed
   not to have set me with the dogs of his flock. I am not a dog, I am a
   woman, and an honest woman, and a woman in misery; and I am sure it is
   not meet to call me a dog." No, here is not a word of this. Note, A
   humble, believing soul, that truly loves Christ, takes every thing in
   good part that he saith and doeth, and puts the best construction upon
   it.

   She breaks through all these discouragements,

   (1.) With a holy earnestness of desire in prosecuting her petition.
   This appeared upon the former repulse (v. 25); Then came she, and
   worshipped him, saying, Lord, help me. [1.] She continued to pray. What
   Christ said, silenced the disciples; you hear no more of them; they
   took the answer, but the woman did not. Note, The more sensibly we feel
   the burthen, the more resolutely we should pray for the removal of it.
   And it is the will of God that we should continue instant in prayer,
   should always pray, and not faint. [2.] She improved in prayer. Instead
   of blaming Christ, or charging him with unkindness, she seems rather to
   suspect herself, and lay the fault upon herself. She fears lest, in her
   first address, she had not been humble and reverent enough, and
   therefore now she came, and worshipped him, and paid him more respect
   than she had done; or she fears that she had not been earnest enough,
   and therefore now she cries, Lord, help me. Note, When the answers of
   prayer are deferred, God is thereby teaching us to pray more, and pray
   better. It is then time to enquire wherein we have come short in our
   former prayers, that what has been amiss may be amended for the future.
   Disappointments in the success of prayer, must be excitements to the
   duty of prayer. Christ, in his agony, prayed more earnestly. [3.] She
   waives the question, whether she was of those to whom Christ was sent
   or no; she will not argue that with him, though perhaps she might have
   claimed some kindred to the house of Israel; but, "Whether an Israelite
   or no, I come to the Son of David for mercy, and I will not let him go,
   except he bless me." Many weak Christians perplex themselves with
   questions and doubts about their election, whether they are of the
   house of Israel or no; such had better mind their errand to God, and
   continue instant in prayer for mercy and grace; throw themselves by
   faith at the feet of Christ, and say, If I perish, I will perish here;
   and then that matter will by degrees clear itself. If we cannot reason
   down our unbelief, let us pray it down. A fervent, affectionate Lord,
   help me, will help us over many of the discouragements which are
   sometimes ready to bear us down and overwhelm us. [4.] Her prayer is
   very short, but comprehensive and fervent, Lord, help me. Take this,
   First, As lamenting her case; "If the Messiah be sent only to the house
   of Israel, the Lord help me, what will become of me and mine," Note, It
   is not in vain for broken hearts to bemoan themselves; God looks upon
   them then, Jer. xxxi. 18. Or, Secondly, As begging grace to assist her
   in this hour of temptation. She found it hard to keep up her faith when
   it was thus frowned upon, and therefore prays, "Lord, help me; Lord,
   strengthen my faith now; Lord, let thy right hand uphold me, while my
   soul is following hard after thee," Ps. lxiii. 8. Or, Thirdly, As
   enforcing her original request, "Lord, help me; Lord, give me what I
   come for." She believed that Christ could and would help her, though
   she was not of the house of Israel; else she would have dropt her
   petition. Still she keeps up good thoughts of Christ, and will not quit
   her hold. Lord, help me, is a good prayer, if well put up; and it is
   pity that it should be turned into a byword, and that we should take
   God's name in vain in it.

   (2.) With a holy skilfulness of faith, suggesting a very surprising
   plea. Christ had placed the Jews with the children, as olive-plants
   round about God's table, and had put the Gentiles with the dogs, under
   the table; and she doth not deny the aptness of the similitude. Note,
   There is nothing got by contradicting any word of Christ, though it
   bear ever so hard upon us. But this poor woman, since she cannot object
   against it, resolves to make the best of it (v. 27); Truth, Lord, yet
   the dogs eat of the crumbs. Now, here,

   [1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot
   speak so meanly and slightly of a humble believer, but he is ready to
   speak as meanly and slightly of himself. Some that seem to dispraise
   and disparage themselves, will yet take it as an affront if others do
   so too; but one that is humbled aright, will subscribe to the most
   abasing challenges, and not call them abusing ones. "Truth, Lord; I
   cannot deny it; I am a dog, and have no right to the children's bread."
   David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph,
   Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more
   brutish than any man; Truth, Lord. Paul, Thou hast been the chief of
   sinners, art less than the least of saints, not meet to be called an
   apostle; Truth, Lord.

   [2.] Her improvement of this into a plea was very ingenious; Yet the
   dogs eat of the crumbs. It was by a singular acumen, and spiritual
   quickness and sagacity, that she discerned matter of argument in that
   which looked like a slight. Note, A lively, active faith will make that
   to be for us, which seems to be against us; will fetch meat out of the
   eater, and sweetness out of the strong. Unbelief is apt to mistake
   recruits for enemies, and to draw dismal conclusions even from
   comfortable premises (Judges xiii. 22, 23); but faith can find
   encouragement even in that which is discouraging, and get nearer to God
   by taking hold on that hand which is stretched out to push it away. So
   good a thing it is to be of quick understanding in the fear of the
   Lord, Isa. xi. 3.

   Her plea is, Yet the dogs eat of the crumbs. It is true, the full and
   regular provision is intended for the children only, but the small,
   casual, neglected crumbs are allowed to the dogs, and are not grudged
   them; that is to the dogs under the table, that attend there expecting
   them. We poor Gentiles cannot expect the stated ministry and miracles
   of the Son of David, that belongs to the Jews; but they begin now to be
   weary of their meat, and to play with it, they find fault with it, and
   crumble it away; surely then some of the broken meat may fall to a poor
   Gentile; "I beg a cure by the by, which is but a crumb, though of the
   same precious bread, yet but a small inconsiderable piece, compared
   with the loaves which they have." Note, When we are ready to surfeit on
   the children's bread, we should remember how many there are, that would
   be glad of the crumbs. Our broken meat in spiritual privileges, would
   be a feast to many a soul; Acts xiii. 42. Observe here,

   First, Her humility and necessity made her glad of crumbs. Those who
   are conscious to themselves that they deserve nothing, will be thankful
   for any thing; and then we are prepared for the greatest of God's
   mercies, when we see ourselves less than the least of them. The least
   of Christ is precious to a believer, and the very crumbs of the bread
   of life.

   Secondly, Her faith encouraged her to expect these crumbs. Why should
   it not be at Christ's table as at a great man's, where the dogs are fed
   as sure as the children? Observe, She calls it their master's table; if
   she were a dog, she was his dog, and it cannot be ill with us, if we
   stand but in the meanest relation to Christ; "Though unworthy to be
   called children, yet make me as one of thy hired servants: nay, rather
   let me be set with the dogs than turned out of the house; for in my
   Father's house there is not only bread enough, but to spare," Luke xv.
   17-19. It is good lying in God's house, though we lie at the threshold
   there.

   4. The happy issue and success of all this. She came off with credit
   and comfort from this struggle; and, though a Canaanite, approved
   herself a true daughter of Israel, who, like a prince, had power with
   God, and prevailed. Hitherto Christ hid his face from her, but now
   gathers her with everlasting kindness, v. 28. Then Jesus said, O woman,
   great is thy faith. This was like Joseph's making himself know to his
   brethren, I am Joseph; so here, in effect, I am Jesus. Now he begins to
   speak like himself, and to put on his own countenance. He will not
   contend for ever.

   (1.) He commended her faith. O woman, great is thy faith. Observe, [1.]
   It is her faith that he commends. There were several other graces that
   shone bright in her conduct of this affair-wisdom, humility, meekness,
   patience, perseverance in prayer; but these were the product of her
   faith, and therefore Christ fastens upon that as most commendable;
   because of all graces faith honours Christ most, therefore of all
   graces Christ honours faith most. [2.] It is the greatness of her
   faith. Note, First, Though the faith of all the saints is alike
   precious, yet it is not in all alike strong; all believers are not of
   the same size and stature. Secondly, The greatness of faith consists
   much in a resolute adherence to Jesus Christ as an all-sufficient
   Saviour, even in the face of discouragements; to love him, and trust
   him, as a Friend, even then when he seems to come forth against us as
   an Enemy. This is great faith! Thirdly, Though weak faith, if true,
   shall not be rejected, yet great faith shall be commended, and shall
   appear greatly well-pleasing to Christ; for in them that thus believe
   he is most admired. Thus Christ commended the faith of the centurion,
   and he was a Gentile too, he had a strong faith in the power of Christ,
   this woman in the good-will of Christ; both were acceptable.

   (2.) He cured her daughter; "Be it unto thee even as thou wilt: I can
   deny thee nothing, take what thou camest for." Note, Great believers
   may have what they will for the asking. When our will conforms to the
   will of Christ's precept, his will concurs with the will of our desire.
   Those that will deny Christ nothing, shall find that he will deny them
   nothing at last, though for a time he seems to hide his face from them.
   "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy
   nature sanctified; be it unto thee even as thou wilt. And what canst
   thou desire more?" When we come, as this poor woman did, to pray
   against Satan and his kingdom, we concur with the intercession of
   Christ, and it shall be accordingly. Though Satan may sift Peter, and
   buffet Paul, yet, through Christ's prayer and the sufficiency of his
   grace, we shall be more than conquerors, Luke xxii. 31, 32; 2 Cor. xii.
   7-9; Rom. xvi. 20.

   The event was answerable to the word of Christ; Her daughter was made
   whole from that very hour; from thenceforward was never vexed with the
   devil any more; the mother's faith prevailed for the daughter's cure.
   Though the patient was at a distance, that was no hindrance to the
   efficacy of Christ's word. He spake, and it was done.

Four Thousand Men Fed.

   29 And Jesus departed from thence, and came nigh unto the sea of
   Galilee; and went up into a mountain, and sat down there.   30 And
   great multitudes came unto him, having with them those that were lame,
   blind, dumb, maimed, and many others, and cast them down at Jesus'
   feet; and he healed them:   31 Insomuch that the multitude wondered,
   when they saw the dumb to speak, the maimed to be whole, the lame to
   walk, and the blind to see: and they glorified the God of Israel.   32
   Then Jesus called his disciples unto him, and said, I have compassion
   on the multitude, because they continue with me now three days, and
   have nothing to eat: and I will not send them away fasting, lest they
   faint in the way.   33 And his disciples say unto him, Whence should we
   have so much bread in the wilderness, as to fill so great a multitude?
     34 And Jesus saith unto them, How many loaves have ye? And they said,
   Seven, and a few little fishes.   35 And he commanded the multitude to
   sit down on the ground.   36 And he took the seven loaves and the
   fishes, and gave thanks, and brake them, and gave to his disciples, and
   the disciples to the multitude.   37 And they did all eat, and were
   filled: and they took up of the broken meat that was left seven baskets
   full.   38 And they that did eat were four thousand men, beside women
   and children.   39 And he sent away the multitude, and took ship, and
   came into the coasts of Magdala.

   Here is, I. A general account of Christ's cures, his curing by
   wholesale. The tokens of Christ's power and goodness are neither scarce
   nor scanty; for there is in him an overflowing fulness. Now observe,

   1. The place where these cures were wrought; it was near the sea of
   Galilee, a part of the country Christ was much conversant with. We read
   not of any thing he did in the coasts of Tyre and Sidon, but the
   casting of the devil out of the woman of Canaan's daughter, as if he
   took that journey on purpose, with that in prospect. Let not ministers
   grudge their pains to do good, though but to few. He that knows the
   worth of souls, would go a great way to help to save one from death and
   Satan's power.

   But Jesus departed thence. Having let fall that crumb under table, he
   here returns to make a full feast for the children. We may do that
   occasionally for one, which we may not make a constant practice of.
   Christ steps into the coast of Tyre and Sidon, but he sits down by the
   sea of Galilee (v. 29), sits down not on a stately throne, or tribunal
   of judgment, but on a mountain: so mean and homely were his most solemn
   appearances in the days of his flesh! He sat down on a mountain, that
   all might see him, and have free access to him; for he is an open
   Saviour. He sat down there, as one tired with his journey, and willing
   to have a little rest; or rather, as one waiting to be gracious. He
   sat, expecting patients, as Abraham at his tent-door, ready to
   entertain strangers. He settled himself to this good work.

   2. The multitudes and maladies that were healed by him (v. 30); Great
   multitudes came to him; that the scripture might be fulfilled, Unto him
   shall the gathering of the people be, Gen. xlix. 10. If Christ's
   ministers could cure bodily diseases as Christ did, there would be more
   flocking to them than there is; we are soon sensible of bodily pain and
   sickness, but few are concerned about their souls and their spiritual
   diseases.

   Now, (1.) Such was the goodness of Christ, that he admitted all sorts
   of people; the poor as well as the rich are welcome to Christ, and with
   him there is room enough for all comers. He never complained of crowds
   or throngs of seekers, or looked with contempt upon the vulgar, the
   herd, as they are called; for the souls of peasants are as precious
   with him as the souls of princes.

   (2.) Such was the power of Christ, that he healed all sorts of
   diseases; those that came to him, brought their sick relations and
   friends along with them, and cast them down at Jesus' feet, v. 30. We
   read not of any thing they said to him, but they laid them down before
   him as objects of pity, to be looked upon by him. Their calamities
   spake more for them than the tongue of the most eloquent orator could.
   David showed before God his trouble, that was enough, he then left it
   with him, Ps. cxlii. 2. Whatever our case is, the only way to find ease
   and relief, is, to lay it at Christ's feet, to spread it before him,
   and refer it to his cognizance, and then submit it to him, and refer it
   to his disposal. Those that would have spiritual healing from Christ,
   must lay themselves at his feet, to be ruled and ordered as he
   pleaseth.

   Here were lame, blind, dumb, maimed, and many others, brought to
   Christ. See what work sin has made! It has turned the world into a
   hospital: what various diseases are human bodies subject to! See what
   work the Saviour makes! He conquers those hosts of enemies to mankind.
   Here were such diseases as a flame of fancy could contribute neither to
   the cause of nor to the cure of; as lying not in the humours, but in
   the members of the body; and yet these were subject to the commands of
   Christ. He sent his word, and healed them. Note, All diseases are at
   the command of Christ, to go and come as he bids them. This is an
   instance of Christ's power, which may comfort us in all our weaknesses;
   and of his pity, which may comfort us in all our miseries.

   3. The influence that this had upon the people, v. 31.

   (1.) They wondered, and well they might. Christ's works should be our
   wonder. It is the Lord's doing, and it is marvellous, Ps. cxviii. 23.
   The spiritual cures that Christ works are wonderful. When blind souls
   are made to see by faith, the dumb to speak in prayer, the lame to walk
   in holy obedience, it is to be wondered at. Sing unto the Lord a new
   song, for thus he has done marvellous things.

   (2.) They glorified the God of Israel, whom the Pharisees, when they
   saw these things, blasphemed. Miracles, which are the matter of our
   wonder, must be the matter of our praise; and mercies, which are the
   matter of our rejoicing, must be the matter of our thanksgiving. Those
   that were healed, glorified God; if he heal our diseases, all that is
   within us must bless his holy name; and if we have been graciously
   preserved from blindness, and lameness, and dumbness, we have as much
   reason to bless God as if we had been cured of them; nay, and the
   standers-by glorified God. Note, God must be acknowledged with praise
   and thankfulness in the mercies of others as in our own. They glorified
   him as the God of Israel, his church's God, a God in covenant with his
   people, who hath sent the Messiah promised; and this is he. See Luke i.
   68. Blessed be the Lord God of Israel. This was done by the power of
   the God of Israel, and no other could do it.

   II. Here is a particular account of his feeding four thousand men with
   seven loaves, and a few little fishes, as he had lately fed five
   thousand with five loaves. The guests indeed were now not quite so many
   as then, and the provision a little more; which does not intimate that
   Christ's arm was shortened, but that he wrought his miracles as the
   occasion required, and not for ostentation, and therefore he suited
   them to the occasion: both then and now he took as many as were to be
   fed, and made use of all that was at hand to feed them with. When once
   the utmost powers of nature are exceeded, we must say, This is the
   finger of God; and it is neither here nor there how far they are
   outdone; so that this is no less a miracle than the former.

   Here is, 1. Christ's pity (v. 32); I have compassion on the multitude.
   He tells his disciples this, both to try and to excite their
   compassion. When he was about to work this miracle, he called them to
   him, and made them acquainted with his purpose, and discoursed with
   them about it; not because he needed their advice, but because he would
   give an instance of his condescending love to them. He called them not
   servants, for the servant knows not what his Lord doeth, but treated
   them as his friends and counsellors. Shall I hide from Abraham the
   thing that I do? Gen. xviii. 17. In what he said to them, Observe,

   (1.) The case of the multitude; They continue with me now three days,
   and have nothing to eat. This is an instance of their zeal, and the
   strength of their affection to Christ and his word, that they not only
   left their callings, to attend upon him on week-days, but underwent a
   deal of hardship, to continue with him; they wanted their natural rest,
   and, for aught that appeared, lay like soldiers in the field; they
   wanted necessary food, and had scarcely enough to keep life and soul
   together. In those hotter countries they could better bear long fasting
   than we can in these colder climates: but though it could not but be
   grievous to the body, and might endanger their health, yet the zeal of
   God's house thus ate them up, and they esteemed the words of Christ
   more than their necessary food. We think three hours too much to attend
   upon public ordinances; but these people staid together three days, and
   yet snuffed not at it, nor said, Behold, what a weariness is it!
   Observe, With what tenderness Christ spoke of it; I have compassion on
   them. It had become them to have compassion on him, who took so much
   pains with them for three days together, and was so indefatigable in
   teaching and healing; so much virtue had gone out of him, and yet for
   aught that appears he was fasting too: but he prevented them with his
   compassion. Note, Our Lord Jesus keeps an account how long his
   followers continue their attendance on him, and takes notice of the
   difficulty they sustain in it (Rev. ii. 2); I know thy works, and thy
   labour, and thy patience: and it shall in no wise lose its reward.

   Now the exigence the people were reduced to serves to magnify. [1.] The
   mercy of their supply: he fed them when they were hungry; and then food
   was doubly welcome. He treated them as he did Israel of old; he
   suffered them to hunger, and then fed them (Deut. viii. 3); for that is
   sweet to the hungry soul, which the full soul loathes. [2.] The miracle
   of their supply: having been so long fasting, their appetites were the
   more craving. If two hungry meals make the third a glutton, what would
   three hungry days do? And yet they did all eat and were filled. Note,
   There are mercy and grace enough with Christ, to give the most earnest
   and enlarged desire an abundant satisfaction; Open thy mouth wide, and
   I will fill it. He replenisheth even the hungry soul.

   (2.) The care of our master concerning them; I will not send them away
   fasting, lest they should faint by the way; which would be a discredit
   to Christ and his family, and a discouragement both to them and to
   others. Note, It is the unhappiness of our present state, that when our
   souls are in some measure elevated and enlarged, our bodies cannot keep
   pace with them in good duties. The weakness of the flesh is a great
   grievance to the willingness of the spirit. It will not be so in
   heaven, where the body shall be made spiritual, where they rest not,
   day and night, from praising God, and yet faint not; where they hunger
   no more, nor thirst any more, Rev. vii. 16.

   Here is, 2. Christ's power. His pity of their wants sets his power on
   work for their supply. Now observe,

   (1.) How his power was distrusted by his disciples (v. 23); whence
   should we have so much bread in the wilderness? A proper question, one
   would think, like that of Moses (Num. xi. 22). Shall the flocks and the
   herds be slain to suffice them? But it was here an improper question,
   considering not only the general assurance the disciples had of the
   power of Christ, but the particular experience they lately had of a
   seasonable and sufficient provision by miracle in a like case; they had
   been not only the witnesses, but the ministers, of the former miracle;
   the multiplied bread went through their hands; so that it was an
   instance of great weakness for them to ask, Whence shall we have bread?
   Could they be at a loss, while they had their Master with them? Note,
   Forgetting former experiences leaves us under present doubts.

   Christ knew how slender the provision was, but he would know it from
   them (v. 34); How many loaves have ye? Before he would work, he would
   have it seen how little he had to work on, that his power might shine
   the brighter. What they had, they had for themselves, and it was little
   enough for their own family; but Christ would have them bestow it all
   upon the multitude, and trust Providence for more. Note, it becomes
   Christ's disciples to be generous, their Master was so: what we have,
   we should be free of, as there is occasion; given to hospitality; not
   like Nabal (1 Sam. xxv. 11), but like Elisha, 2 Kings iv. 42.
   Niggardliness to-day, out of thoughtfulness for to-morrow, is a
   complication of corrupt affection that ought to be mortified. If we be
   prudently kind and charitable with what we have, we may piously hope
   that God will send more. Jehovah-jireh, The Lord will provide. The
   disciples asked, Whence should we have bread? Christ asked, How many
   loaves have ye? Note, When we cannot have what we would, we must make
   the best of what we have, and do good with it as far as it will go; we
   must not think so much of our wants as of our havings. Christ herein
   went according to the rule he gave to Martha, not to be troubled about
   many things, nor cumbered about much serving. Nature is content with
   little, grace with less, but lust with nothing.

   (2.) How his power was discovered to the multitude, in the plentiful
   provision he made for them; the manner of which is much the same as
   before, ch. xiv. 18, &c. Observe here,

   [1.] The provision that was at hand; seven loaves, and a few fishes:
   the fish not proportionable to the bread, for bread is the staff of
   life. It is probable that the fish was such as they had themselves
   taken; for they were fishers, and were now near the sea. Note, It is
   comfortable to eat the labour of our hands (Ps. cxxviii. 2), and to
   enjoy that which is any way the product of our own industry, Prov. xii.
   27. And what we have got by God's blessing on our labour we should be
   free of; for therefore we must labour, that we may have to give, Eph.
   iv. 28.

   [2.] The putting of the people in a posture to receive it (v. 35); He
   commanded the multitude to sit down on the ground. They saw but very
   little provision, yet they must sit down, in faith that they should
   have a meal's meat out of it. They who would have spiritual food from
   Christ, must sit down at his feet, to hear his word, and expect it to
   come in an unseen way.

   [3.] The distributing of the provision among them. He first gave
   thanks--eucharistesas. The word used in the former miracle was
   eulogese--he blessed. It comes all to one; giving thanks to God is a
   proper way of craving a blessing from God. And when we come to ask and
   receive further mercy, we ought to give thanks for the mercies we have
   received. He then broke the loaves (for it was in the breaking that the
   bread multiplied) and gave to his disciples, and they to the multitude.
   Though the disciples had distrusted Christ's power, yet he made use of
   them now as before; he is not provoked, as he might be, by the weakness
   and infirmities of his ministers, to lay them aside; but still he gives
   to them, and they to his people, of the word of life.

   [4.] The plenty there was among them (v. 37). They did all eat, and
   were filled. Note, Those whom Christ feeds, he fills. While we labour
   for the world, we labour for that which satisfieth not (Isa. lv. 2);
   but those that duly wait on Christ shall be abundantly satisfied with
   the goodness of his house, Ps. lxv. 4. Christ thus fed people once and
   again, to intimate that though he was called Jesus of Nazareth, yet he
   was of Bethlehem, the house of bread; or rather, that he was himself
   the Bread of Life.

   To show that they had all enough, there was a great deal left--seven
   baskets full of broken meat; not so much as there was before, because
   they did not gather after so many eaters, but enough to show that with
   Christ there is bread enough, and to spare; supplies of grace for more
   than seek it, and for those that seek more.

   [5.] The account taken of the guests; not that they might pay their
   share (here was no reckoning to be discharged, they were fed gratis),
   but that they might be witnesses to the power and goodness of Christ,
   and that this might be some resemblance of that universal providence
   that gives food to all flesh, Ps. cxxxvi. 25. Here were four thousand
   men fed; but what were they to that great family which is provided for
   by the divine care every day? God is a great Housekeeper, on whom the
   eyes of all the creatures wait, and he giveth them their food in due
   season, Ps. civ. 27; cxlv. 15.

   [6.] The dismission of the multitude, and Christ's departure to another
   place (v. 39). He sent away the people. Though he had fed them twice,
   they must not expect miracles to be their daily bread. Let them now go
   home to their callings, and to their own tables. And he himself
   departed by ship to another place; for, being the Light of the world,
   he must be still in motion, and go about to do good.
     __________________________________________________________________

M A T T H E W.

  CHAP. XVI.

   None of Christ's miracles are recorded in this chapter, but four of his
   discourses. Here is, I. A conference with the Pharisees, who challenged
   him to show them a sign from heaven, ver. 1-4. II. Another with his
   disciples about the leaven of the Pharisees, ver. 5-12. III. Another
   with them concerning himself, as the Christ, and concerning his church
   built upon him, ver. 13-20. IV. Another concerning his sufferings for
   them, and theirs for him, ver. 21-28. And all these are written for our
   learning.

The Sign of the Prophet Jonas.

   1 The Pharisees also with the Sadducees came, and tempting desired him
   that he would show them a sign from heaven.   2 He answered and said
   unto them, When it is evening, ye say, It will be fair weather: for the
   sky is red.   3 And in the morning, It will be foul weather to day: for
   the sky is red and lowring. O ye hypocrites, ye can discern the face of
   the sky; but can ye not discern the signs of the times?   4 A wicked
   and adulterous generation seeketh after a sign; and there shall no sign
   be given unto it, but the sign of the prophet Jonas. And he left them,
   and departed.

   We have here Christ's discourse with the Pharisees and Sadducees, men
   at variance among themselves, as appears Acts xxiii. 7, 8, and yet
   unanimous in their opposition to Christ; because his doctrine did
   equally overthrow the errors and heresies of the Sadducees, who denied
   the existence of spirits and a future state; and the pride, tyranny,
   and hypocrisy of the Pharisees, who were the great imposters of the
   traditions of the elders. Christ and Christianity meet with opposition
   on all hands. Observe,

   I. Their demand, and the design of it.

   1. The demand was of a sign from heaven; this they desired him to show
   them; pretending they were very willing to be satisfied and convinced,
   when really they were far from being so, but sought excuses from an
   obstinate infidelity. That which they pretended to desire was,

   (1.) Some other sign than what they had yet had. They had great plenty
   of signs; every miracle Christ wrought was a sign, for no man could do
   what he did unless God were with him. But this will not serve, they
   must have a sign of their own choosing; they despised those signs which
   relieved the necessity of the sick and sorrowful, and insisted upon
   some sign which gratify the curiosity of the proud. It is fit that the
   proofs of divine revelation should be chosen by the wisdom of God, not
   by the follies and fancies of men. The evidence that is given is
   sufficient to satisfy an unprejudiced understanding, but was not
   intended to please a vain humour. And it is an instance of the
   deceitfulness of the heart, to think that we should be wrought upon by
   the means and advantages which we have not, while we slight those which
   we have. If we hear not Moses and the prophets, neither would we be
   wrought upon though one rose from the dead.

   (2.) It must be a sign from heaven. They would have such miracles to
   prove his commission, as were wrought at the giving of the law upon
   mount Sinai: thunder, and lightening, and the voice of words, were the
   sign from heaven they required. Whereas the sensible signs and terrible
   ones were not agreeable to the spiritual and comfortable dispensation
   of the gospel. Now the word comes more nigh us (Rom. x. 8), and
   therefore the miracles do so, and do not oblige us to keep such a
   distance as these did, Heb. xii. 18.

   2. The design was to tempt him; not to be taught by him, but to ensnare
   him. If he should show them a sign from heaven, they would attribute it
   to a confederacy with the prince of the power of the air; if he should
   not, as they supposed he would not, they would have that to say for
   themselves, why they did not believe on him. They now tempted Christ as
   Israel did, 1 Cor. x. 9. And observe their perverseness; then, when
   they had signs from heaven, they tempted Christ, saying, Can he furnish
   a table in the wilderness? Now that he had furnished a table in the
   wilderness, they tempted him, saying, Can he give us a sign from
   heaven?

   II. Christ's reply to this demand; lest they should be wise in their
   own conceit, he answered these fools according to their folly, Prov.
   xxvi. 5. In his answer,

   1. He condemns their overlooking of the signs they had, v. 2, 3. They
   were seeking for the signs of the kingdom of God, when it was already
   among them. The Lord was in this place, and they knew it not. Thus
   their unbelieving ancestors, when miracles were their daily bread,
   asked, Is the Lord among us, or is he not?

   To expose this, he observes to them,

   (1.) Their skilfulness and sagacity in other things, particularly in
   natural prognostications of the weather; "You know that a red sky
   over-night is a presage of fair weather, and a red sky in the morning
   of foul weather." There are common rules drawn from observation and
   experience, by which it is easy to foretel very probably what weather
   it will be. When second causes have begun to work, we may easily guess
   at their issue, so uniform is nature in its motions, and so consistent
   with itself. We know not the balancing of the clouds (Job xxxvii. 16),
   but we may spell something from the faces of them. This gives no
   countenance at all to the wild and ridiculous predictions of the
   astrologers, the star-gazers, and the monthly prognosticators (Isa.
   xlvii. 13) concerning the weather long before, with which weak and
   foolish people are imposed upon; we are sure, in general, that
   seed-time and harvest, cold and heat, summer and winter, shall not
   cease. But as to the particulars, till, by the weather-glasses, or
   otherwise, we perceive the immediate signs and harbingers of the change
   of weather, it is not for us to know, no, not that concerning the times
   and seasons. Let it suffice, that it shall be what weather pleases God;
   and that which pleases God, should not displease us.

   (2.) Their sottishness and stupidity in the concerns of their souls;
   Can ye not discern the signs of the times?

   [1.] "Do you not see that the Messiah is come?" The sceptre was
   departed from Judah, Daniel's weeks were just expiring, and yet they
   regarded not. The miracles Christ wrought, and the gathering of the
   people to him, were plain indications that the kingdom of heaven was at
   hand, that this was the day of their visitation. Note, First, There are
   signs of the times, by which wise and upright men are enabled to make
   moral prognostications, and so far to understand the motions and
   methods of Providence, as from thence to take their measures, and to
   know what Israel ought to do, as the men of Issachar, as the physician
   from some certain symptoms finds a crisis formed. Secondly, There are
   many who are skilful enough in other things, and yet cannot or will not
   discern the day of their opportunities, are not aware of the wind when
   it is fair for them, and so let slip the gale. See Jer. viii. 7; Isa.
   i. 3. Thirdly, It is great hypocrisy, when we slight the signs of God's
   ordaining, to seek for signs of our own prescribing.

   [2.] "Do not you foresee your own ruin coming for rejecting him? You
   will not entertain the gospel of peace, and can you not evidently
   discern that hereby you pull an inevitable destruction upon your own
   heads?" Note, It is the undoing of multitudes, that they are not aware
   what will be the end of their refusing Christ.

   2. He refuses to give them any other sign (v. 4), as he had done before
   in the same words, ch. xii. 39. Those that persist in the same
   iniquities, must expect to meet with the same reproofs. Here, as there,
   (1.) He calls them an adulterous generation; because, while they
   professed themselves of the true church and spouse of God, they
   treacherously departed from him, and brake their covenants with him.
   The Pharisees were a generation pure in their own eyes, having the way
   of the adulterous woman, that thinks she has done no wickedness, Prov.
   xxx. 20. (2.) He refuses to gratify their desire. Christ will not be
   prescribed to; we ask, and have not, because we ask amiss. (3.) He
   refers them to the sign of the prophet Jonas, which should yet be given
   them; his resurrection from the dead, and his preaching by his apostles
   to the Gentiles; these were reserved for the last and highest evidences
   of his divine mission. Note, Though the fancies of proud men shall not
   be humoured, yet the faith of the humble shall be supported, and the
   unbelief of them that perish left for ever inexcusable, and every mouth
   shall be stopped.

   This discourse broke off abruptly; he left them and departed. Christ
   will not tarry long with those that tempt him, but justly withdraws
   from those that are disposed to quarrel with him. He left them as
   irreclaimable; Let them alone. He left them to themselves, left them in
   the hand of their own counsels; so he gave them up to their own hearts'
   lust.

Of the Leaven of the Pharisees.

   5 And when his disciples were come to the other side, they had
   forgotten to take bread.   6 Then Jesus said unto them, Take heed and
   beware of the leaven of the Pharisees and of the Sadducees.   7 And
   they reasoned among themselves, saying, It is because we have taken no
   bread.   8 Which when Jesus perceived, he said unto them, O ye of
   little faith, why reason ye among yourselves, because ye have brought
   no bread?   9 Do ye not yet understand, neither remember the five
   loaves of the five thousand, and how many baskets ye took up?   10
   Neither the seven loaves of the four thousand, and how many baskets ye
   took up?   11 How is it that ye do not understand that I spake it not
   to you concerning bread, that ye should beware of the leaven of the
   Pharisees and of the Sadducees?   12 Then understood they how that he
   bade them not beware of the leaven of bread, but of the doctrine of the
   Pharisees and of the Sadducees.

   We have here Christ's discourse with his disciples concerning bread, in
   which, as in many other discourses, he speaks to them of spiritual
   things under a similitude, and they misunderstand him of carnal things.
   The occasion of it was, their forgetting to victual their ship, and to
   take along with them provisions for their family on the other side of
   the water; usually they carried bread along with them, because they
   were sometimes in desert places; and when they were not, yet they would
   not be burthensome. But now they forgot; we will hope it was because
   their minds and memories were filled with better things. Note, Christ's
   disciples are often such as have no great forecast for the world.

   I. Here is the caution Christ gave them, to beware of the leaven of the
   Pharisees. He had now been discoursing with the Pharisees and
   Sadducees, and saw them to be men of such a spirit, that it was
   necessary to caution his disciples to have nothing to do with them.
   Disciples are in most danger from hypocrites; against those that are
   openly vicious they stand upon their guard, but against Pharisees, who
   are great pretenders to devotion, and Sadducees, who pretend to a free
   and impartial search after truth, they commonly lie unguarded: and
   therefore the caution is doubted, Take heed, and beware.

   The corrupt principles and practices of the Pharisees and Sadducees are
   compared to leaven; they were souring, and swelling, and spreading,
   like leaven; they fermented wherever they came.

   II. Their mistake concerning this caution, v. 7. They thought Christ
   hereby upbraided them with their improvidence and forgetfulness, that
   they were so busy attending to his discourse with the Pharisees, that
   therefore they forgot their private concerns. Or, because having no
   bread of their own with them, they must be beholden to their friends
   for supply, he would not have them to ask it of the Pharisees and
   Sadducees, nor to receive of their alms, because he would not so far
   countenance them; or, for fear, lest, under pretence of feeding them,
   they should do them a mischief. Or, they took it for a caution, not to
   be familiar with the Pharisees and Sadducees, not to eat with them
   (Prov. xxiii. 6), whereas the danger was not in their bread (Christ
   himself did eat with them, Luke vii. 36; xi. 37; xiv. 1), but in their
   principles.

   III. The reproof Christ gave them for this.

   1. He reproves their distrust of his ability and readiness to supply
   them in this strait (v. 8); "O ye of little faith, why are ye in such
   perplexity because ye have taken no bread, that ye can mind nothing
   else, that ye think your Master is as full of it as you, and apply
   every thing he saith to that?" He does not chide them for their little
   forecast, as they expected he would. Note, Parents and masters must not
   be angry at the forgetfulness of their children and servants, more than
   is necessary to make them take more heed another time; we are all apt
   to be forgetful of our duty. This should serve to excuse a fault,
   Peradventure it was an oversight. See how easily Christ forgave his
   disciples' carelessness, though it was in such a material point as
   taking bread; and do likewise. But that which he chides them for is
   their little faith.

   (1.) He would have them to depend upon him for supply, though it were
   in a wilderness, and not to disquiet themselves with anxious thoughts
   about it. Note, Though Christ's disciples be brought into wants and
   straits, through their own carelessness and incogitancy, yet he
   encourages them to trust in him for relief. We must not therefore use
   this as an excuse for our want of charity to those who are really poor,
   that they should have minded their own affairs better, and then they
   would not have been in need. It may be so, but they must not therefore
   be left to starve when they are in need.

   (2.) He is displeased at their solicitude in this matter. The weakness
   and shiftlessness of good people in their worldly affairs is that for
   which men are apt to condemn them; but it is not such an offence to
   Christ as their inordinate care and anxiety about those things. We must
   endeavour to keep the mean between the extremes of carelessness and
   carefulness; but of the two, the excess of thoughtfulness about the
   world worst becomes Christ's disciples. "O ye of little faith, why are
   ye disquieted for want of bread?" Note, To distrust Christ, and to
   disturb ourselves when we are in straits and difficulties, is an
   evidence of the weakness of our faith, which, if it were in exercise as
   it should be, would ease us of the burthen of care, by casting it on
   the Lord, who careth for us.

   (3.) The aggravation of their distrust was the experience they had so
   lately had of the power and goodness of Christ in providing for them,
   v. 9, 10. Though they had no bread with them, they had him with them
   who could provide bread for them. If they had not the cistern, they had
   the Fountain. Do ye not yet understand, neither remember? Note,
   Christ's disciples are often to be blamed for the shallowness of their
   understandings, and the slipperiness of their memories. "Have ye forgot
   those repeated instances of merciful and miraculous supplies; five
   thousand fed with five loaves, and four thousand with seven loaves, and
   yet they had enough and to spare? Remember how many baskets ye took
   up." These baskets were intended for memorials, by which to keep the
   mercy in remembrance, as the pot of manna which was preserved in the
   ark, Exod. xvi. 32. The fragments of those meals would be a feast now;
   and he that could furnish them with such an overplus then, surely could
   furnish them with what was necessary now. That meat for their bodies
   was intended to be meat or their faith (Ps. lxxiv. 14), which therefore
   they should have lived upon, now that they had forgotten to take bread.
   Note, We are therefore perplexed with present cares and distrusts,
   because we do not duly remember our former experiences of divine power
   and goodness.

   2. He reproves their misunderstanding of the caution he gave them (v.
   11); How is it that you do not understand? Note, Christ's disciples may
   well be ashamed of the slowness and dulness of their apprehensions in
   divine things; especially when they have long enjoyed the means of
   grace; I spake it not unto you concerning bread. He took it ill, (1.)
   That they should think him as thoughtful about bread as they were;
   whereas his meat and drink were to do his Father's will. (2.) That they
   should be so little acquainted with his way of preaching, as to take
   that literally which he spoke by way of parable; and should thus make
   themselves like the multitude, who, when Christ spoke to them in
   parables, seeing, saw not, and hearing, heard not, ch. xiii. 13.

   IV. The rectifying of the mistake by this reproof (v. 12); Then
   understood they what he meant. Note, Christ therefore shows us our
   folly and weakness, that we may stir up ourselves to take things right.
   He did not tell them expressly what he meant, but repeated what he had
   said, that they should beware of the leaven; and so obliged them, by
   comparing this with his other discourses, to arrive at the sense of it
   in their own thoughts. Thus Christ teaches by the Spirit of wisdom in
   the heart, opening the understanding to the Spirit of revelation in the
   word. And those truths are most precious, which we have thus digged
   for, and have found out after some mistakes. Though Christ did not tell
   them plainly, yet now they were aware that by the leaven of the
   Pharisees and Sadducees, he meant their doctrine and way, which were
   corrupt and vicious, but, as they managed them, very apt to insinuate
   themselves into the minds of men like leaven, and to eat like a canker.
   They were leading men, and were had in reputation, which made the
   danger of infection by their errors the greater. In our age, we may
   reckon atheism and deism to be the leaven of the Sadducees, and popery
   to be the leaven of the Pharisees, against both which it concerns all
   Christians to stand upon their guard.

Christ's Conference with His Disciples.

   13 When Jesus came into the coasts of Cæsarea Philippi, he asked his
   disciples, saying, Whom do men say that I the Son of man am?   14 And
   they said, Some say that thou art John the Baptist: some, Elias; and
   others, Jeremias, or one of the prophets.   15 He saith unto them, But
   whom say ye that I am?   16 And Simon Peter answered and said, Thou art
   the Christ, the Son of the living God.   17 And Jesus answered and said
   unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath
   not revealed it unto thee, but my Father which is in heaven.   18 And I
   say also unto thee, That thou art Peter, and upon this rock I will
   build my church; and the gates of hell shall not prevail against it.
   19 And I will give unto thee the keys of the kingdom of heaven: and
   whatsoever thou shalt bind on earth shall be bound in heaven: and
   whatsoever thou shalt loose on earth shall be loosed in heaven.   20
   Then charged he his disciples that they should tell no man that he was
   Jesus the Christ.

   We have here a private conference which Christ had with his disciples
   concerning himself. It was in the coasts of Cesarea Philippi, the
   utmost borders of the land of Canaan northward; there in that remote
   corner, perhaps, there was less flocking after him than in other
   places, which gave him leisure for this private conversation with his
   disciples. Note, When ministers are abridged in their public work, they
   should endeavour to do the more in their own families.

   Christ is here catechising his disciples.

   I. He enquires what the opinions of others were concerning him; Who do
   men say that I, the Son of man, am?

   1. He calls himself the Son of man; which may be taken either, (1.) As
   a title common to him with others. He was called, and justly, the Son
   of God, for so he was (Luke i. 35); but he called himself the Son of
   man; for he is really and truly "Man, made of a woman." In courts of
   honour, it is a rule to distinguish men by their highest titles; but
   Christ, having now emptied himself, though he was the Son of God, will
   be known by the style and title of the Son of man. Ezekiel was often so
   called to keep him humble; Christ called himself so, to show that he
   was humble. Or, (2.) As a title peculiar to him as Mediator. He is made
   known, in Daniel's vision, as the Son of man, Dan. vii. 13. I am the
   Messiah, that Son of man that was promised. But,

   2. He enquires what people's sentiments were concerning him: "Who do
   men say that I am? The Son of man?" (So I think it might better be
   read). "Do they own me for the Messiah?" He asks not, "Who do the
   scribes and Pharisees say that I am?" They were prejudiced against him,
   and said that he was a deceiver and in league with Satan; but, "Who do
   men say that I am?" He referred to the common people, whom the
   Pharisees despised. Christ asked this question, not as one that knew
   not; for if he knows what men think, much more what they say; nor as
   one desirous to hear his own praises, but to make the disciples
   solicitous concerning the success of their preaching, by showing that
   he himself was so. The common people conversed more familiarly with the
   disciples than they did with their Master, and therefore from them he
   might better know what they said. Christ had not plainly said who he
   was, but left people to infer it from his works, John x. 24, 25. Now he
   would know what inferences the people drew from them, and from the
   miracles which his apostles wrought in his name.

   3. To this question the disciples have him an answer (v. 14), Some say,
   thou art John the Baptist, &c. There were some that said, he was the
   Son of David (ch. xii. 23), and the great Prophet, John vi. 14. The
   disciples, however, do not mention that opinion, but only such opinions
   as were wide of the truth, which they gathered up from their
   countrymen. Observe,

   (1.) They are different opinions; some say one thing, and others
   another. Truth is one; but those who vary from that commonly vary one
   from another. Thus Christ came eventually to send division, Luke xii.
   51. Being so noted a Person, every one would be ready to pass his
   verdict upon him, and, "Many men, many minds;" those that were not
   willing to own him to be the Christ, wandered in endless mazes, and
   followed the chase of every uncertain guess and wild hypothesis.

   (2.) They are honourable opinions, and bespeak the respect they had for
   him, according to the best of their judgment. These were not the
   sentiments of his enemies, but the sober thoughts of those that
   followed him with love and wonder. Note, It is possible for men to have
   good thoughts of Christ, and yet not right ones, a high opinion of him,
   and yet not high enough.

   (3.) They all suppose him to be one risen from the dead; which perhaps
   arose from a confused notion they had of the resurrection of the
   Messiah, before his public preaching, as of Jonas. Or their notions
   arose from an excessive value for antiquity; as if it were not possible
   for an excellent man to be produced in their own age, but it must be
   one of the ancients returned to life again.

   (4.) They are all false opinions, built upon mistakes, and wilful
   mistakes. Christ's doctrines and miracles bespoke him to be an
   extraordinary Person; but because of the meanness of his appearance, so
   different from what they expected, they would not own him to be the
   Messiah, but will grant him to be any thing rather than that.

   [1.] Some say, thou art John the Baptist. Herod said so (ch. xiv. 2),
   and those about him would be apt to say as he said. This notion might
   be strengthened by an opinion they had, that those who died as martyrs,
   should rise again before others; which some think the second of the
   seven sons refers to, in his answer to Antiochus, 2 Macc. vii. 9, The
   King of the world shall raise us up, who have died for his laws, unto
   everlasting life.

   [2.] Some Elias; taking occasion, no doubt, from the prophecy of
   Malachi (ch. iv. 5), Behold, I will send you Elijah. And the rather,
   because Elijah (as Christ) did many miracles, and was himself, in his
   translation, the greatest miracle of all.

   [3.] Others Jeremias: they fasten upon him, either because he was the
   weeping prophet, and Christ was often in tears; or because God had set
   him over the kingdoms and nations (Jer. i. 10), which they thought
   agreed with their notion of the Messiah.

   [4.] Or, one of the prophets. This shows what an honourable idea they
   entertained of the prophets; and yet they were the children of them
   that persecuted and slew them, ch. xxiii. 29. Rather than they would
   allow Jesus of Nazareth, one of their own country, to be such an
   extraordinary Person as his works bespoke him to be, they would say,
   "It was not he, but one of the old prophets."

   II. He enquires what their thoughts were concerning him; "But who say
   ye that I am? v. 15. Ye tell me what other people say of me; can ye say
   better?" 1. The disciples had themselves been better taught than
   others; had, by their intimacy with Christ, greater advantages of
   getting knowledge than others had. Note, It is justly expected that
   those who enjoy greater plenty of the means of knowledge and grace than
   others, should have a more clear and distinct knowledge of the things
   of God than others. Those who have more acquaintance with Christ than
   others, should have truer sentiments concerning him, and be able to
   give a better account of him than others. 2. The disciples were trained
   up to teach others, and therefore it was highly requisite that they
   should understand the truth themselves: "Ye that are to preach the
   gospel of the kingdom, what are your notions of him that sent you?"
   Note, Ministers must be examined before they be sent forth, especially
   what their sentiments are of Christ, and who they say that he is; for
   how can they be owned as ministers of Christ, that are either ignorant
   or erroneous concerning Christ? This is a question we should every one
   of us be frequently putting to ourselves, "Who do we say, what kind of
   one do we say, that the Lord Jesus is? Is he precious to us? Is he in
   our eyes the chief of ten thousand? Is he the Beloved of our souls?" It
   is well or ill with us, according as our thoughts are right or wrong
   concerning Jesus Christ.

   Well, this is the question; now let us observe,

   (1.) Peter's answer to this question, v. 16. To the former question
   concerning the opinion others had of Christ, several of the disciples
   answered, according as they had heard people talk; but to this Peter
   answers in the name of all the rest, they all consenting to it, and
   concurring in it. Peter's temper led him to be forward in speaking upon
   all such occasions, and sometimes he spoke well, sometimes amiss; in
   all companies there are found some warm, bold men, to whom a precedency
   of speech falls of course; Peter was such a one: yet we find other of
   the apostles sometimes speaking as the mouth of the rest; as John (Mark
   ix. 38), Thomas, Philip, and Jude, John xiv. 5, 8, 22. So that this is
   far from being a proof of such primacy and superiority of Peter above
   the rest of the apostles, as the church of Rome ascribes to him. They
   will needs advance him to be a judge, when the utmost they can make of
   him, is, that he was but foreman of the jury, to speak for the rest,
   and that only pro hâc vice--for this once; not the perpetual dictator
   or speaker of the house, only chairman upon this occasion.

   Peter's answer is short, but it is full, and true, and to the purpose;
   Thou art the Christ, the Son of the Living God. Here is a confession of
   the Christian faith, addressed to Christ, and so made an act of
   devotion. Here is a confession of the true God as the living God, in
   opposition to dumb and dead idols, and of Jesus Christ, whom he hath
   sent, whom to know is life eternal. This is the conclusion of the whole
   matter.

   [1.] The people called him a Prophet, that Prophet (John vi. 14); but
   the disciples own him to be the Christ, the anointed One; the great
   Prophet, Priest, and King of the church; the true Messiah promised to
   the fathers, and depended on by them as He that shall come. It was a
   great thing to believe this concerning one whose outward appearance was
   so contrary to the general idea the Jews had of the Messiah.

   [2.] He called himself the Son of Man; but they owned him to be the Son
   of the living God. The people's notion of him was, that he was the
   ghost of a dead man, Elias, or Jeremias; but they know and believe him
   to be the Son of the living God, who has life in himself, and has given
   to his Son to have life in himself, and to be the Life of the world. If
   he be the Son of the living God, he is of the same nature with him: and
   though his divine nature was now veiled with the cloud of flesh, yet
   there were those who looked through it, and saw his glory, the glory as
   of the Only-Begotten of the Father, full of grace and truth. Now can we
   with an assurance of faith subscribe to this confession? Let us then,
   with a fervency of affection and adoration, go to Christ, and tell him
   so; Lord Jesus, thou art the Christ, the Son of the living God.

   (2.) Christ's approbation of his answer (v. 17-19); in which Peter is
   replied to, both as a believer and as an apostle.

   [1.] As a believer, v. 17. Christ shows himself well pleased with
   Peter's confession, that it was so clear and express, without ifs or
   ands, as we say. Note, The proficiency of Christ's disciples in
   knowledge and grace is very acceptable to him; and Christ shows him
   whence he received the knowledge of this truth. At the first discovery
   of this truth in the dawning of the gospel day, it was a mighty thing
   to believe it; all men had not this knowledge, had not this faith. But,

   First, Peter had the happiness of it; Blessed art thou, Simon Bar-jona.
   He reminds him of his rise and original, the meanness of his parentage,
   the obscurity of his extraction; he was Bar-jonas--The son of a dove;
   so some. Let him remember the rock out of which he was hewn, that he
   may see he was not born to this dignity, but preferred to it by the
   divine favour; it was free grace that made him to differ. Those that
   have received the Spirit must remember who is their Father, 1 Sam. x.
   12. Having reminded him of this, he makes him sensible of his great
   happiness as a believer; Blessed art thou. Note, True believers are
   truly blessed, and those are blessed indeed whom Christ pronounces
   blessed; his saying they are so, makes them so. "Peter, thou art a
   happy man, who thus knowest the joyful sound," Ps. lxxxix. 15. Blessed
   are your eyes, ch. xiii. 16. All happiness attends the right knowledge
   of Christ.

   Secondly, God must have the glory of it; "For flesh and blood have not
   revealed it to thee. Thou hadst this neither by the invention of thy
   own wit and reason, nor by the instruction and information of others;
   this light sprang neither from nature nor from education, but from my
   Father who is in heaven." Note, 1. The Christian religion is a revealed
   religion, has its rise in heaven; it is a religion from above, given by
   inspiration of God, not the learning of philosophers, nor the politics
   of statesmen. 2. Saving faith is the gift of God, and, wherever it is,
   is wrought by him, as the Father of our Lord Jesus Christ, for his
   sake, and upon the score of his mediation, Phil. i. 29. Therefore thou
   art blessed, because my Father has revealed it to thee. Note, The
   revealing of Christ to us and in us is a distinguishing token of God's
   good will, and a firm foundation of true happiness; and blessed are
   they that are thus highly favoured.

   Perhaps Christ discerned something of pride and vain-glory in Peter's
   confession; a subtle sin, and which is apt to mingle itself even with
   our good duties. It is hard for good men to compare themselves with
   others, and not to have too great a conceit of themselves; to prevent
   which, we should consider that our preference to others is no
   achievement of our own, but the free gift of God's grace too us, and
   not to others; so that we have nothing to boast of, Ps. cxv. 1; 1 Cor.
   iv. 7.

   [2.] Christ replies to him as an apostle or minister, v. 18, 19. Peter,
   in the name of the church, had confessed Christ, and to him therefore
   the promise intended for the church is directed. Note, There is nothing
   lost by being forward to confess Christ; for those who honour him, he
   will honour.

   Upon occasion of this great confession made of Christ, which is the
   church's homage and allegiance, he signed and published this royal,
   this divine charter, by which that body politic is incorporated. Such
   is the communion between Christ and the church, the Bridegroom and the
   spouse. God had a church in the world from the beginning, and it was
   built upon the rock of the promised Seed, Gen. iii. 15. But now, that
   promised Seed being come, it was requisite that the church should have
   a new charter, as Christian, and standing in relation to a Christ
   already come. Now here we have that charter; and a thousand pities it
   is, that this word, which is the great support of the kingdom of
   Christ, should be wrested and pressed into the service of antichrist.
   But the devil has employed his subtlety to pervert it, as he did that
   promise, Ps. xci. 11, which he perverted to his own purpose, ch. iv. 6,
   and perhaps both that scripture and this he thus perverted because they
   stood in his way, and therefore he owed them a spite.

   Now the purport of this charter is,

   First, To establish the being of the church; I say also unto thee. It
   is Christ that makes the grant, he who is the church's Head, and Ruler,
   to whom all judgment is committed, and from whom all power is derived;
   he who makes it pursuant to the authority received from the Father, and
   his undertaking for the salvation of the elect. The grant is put into
   Peter's hand; "I say it to thee." The Old Testament promises relating
   to the church were given immediately to particular persons, eminent for
   faith and holiness, as to Abraham and David; which yet gave no
   supremacy to them, much less to any of their successors; so the
   New-Testament charter is here delivered to Peter as an agent, but to
   the use and behoof of the church in all ages, according to the purposes
   therein specified and contained. Now it is here promised,

   1. That Christ would build his church upon a rock. This body politic is
   incorporated by the style and title of Christ's church. It is a number
   o the children of men called out of the world, and set apart from it,
   and dedicated to Christ. It is not thy church, but mine. Peter
   remembered this, when he cautioned ministers not to lord it over God's
   heritage. The church is Christ's peculiar, appropriated to him. The
   world is God's, and they that dwell therein; but the church is a chosen
   remnant, that stands in relation to God through Christ as Mediator. It
   bears him image and superscription.

   (1.) The Builder and Maker of the church is Christ himself; I will
   build it. The church is a temple which Christ is the Builder of, Zech.
   vi. 11-13. Herein Solomon was a type of Christ, and Cyrus, Isa. xliv.
   28. The materials and workmanship are his. By the working of his Spirit
   with the preaching of his word he adds souls to his church, and so
   builds it up with living stones, 1 Pet. ii. 5. Ye are God's building;
   and building is a progressive work; the church in this world is but in
   fieri--in the forming, like a house in the building. It is a comfort to
   all those who wish well to the church, that Christ, who has divine
   wisdom and power, undertakes to build it.

   (2.) The foundation on which it is built is, this Rock. Let the
   architect do his part ever so well, if the foundation be rotten, the
   building will not stand; let us therefore see what the foundation is,
   and it must be meant of Christ, for other foundation can no man lay.
   See Isa. xxviii. 16.

   [1.] The church is built upon a rock; a firm, strong, and lasting
   foundation, which time will not waste, nor will it sink under the
   weight of the building. Christ would not build his house upon the sand,
   for he knew that storms would arise. A rock is high, Ps. lxi. 2.
   Christ's church does not stand upon a level with this world; a rock is
   large, and extends far, so does the church's foundation; and the more
   large, the more firm; those are not the church's friends that narrow
   its foundation.

   [2.] It is built upon this rock; thou art Peter, which signifies a
   stone or rock; Christ gave him that name when he first called him (John
   i. 42), and here he confirms it; "Peter, thou dost answer thy name,
   thou art a solid, substantial disciple, fixed and stayed, and one that
   there is some hold of. Peter is thy name, and strength and stability
   are with thee. Thou art not shaken with the waves of men's fluctuating
   opinions concerning me, but established in the present truth," 2 Pet.
   i. 12. From the mention of this significant name, occasion is taken for
   this metaphor of building upon a rock.

   First, Some by this rock understand Peter himself as an apostle, the
   chief, though not the prince, of the twelve, senior among them, but not
   superior over them. The church is built upon the foundation of the
   apostles, Eph. ii. 20. The first stones of that building were laid in
   and by their ministry; hence their names are said to be written in the
   foundations of the new Jerusalem, Rev. xxi. 14. Now Peter being that
   apostle by whose hand the first stones of the church were laid, both in
   Jewish converts (Acts ii.), and in the Gentile converts (Acts x.), he
   might in some sense be said to be the rock on which it was built.
   Cephas was one that seemed to be a pillar, Gal. ii. 9. But it sounds
   very harsh, to call a man that only lays the first stone of a building,
   which is a transient act, the foundation on which it is built, which is
   an abiding thing. Yet if it were so, this would not serve to support
   the pretensions of the Bishop of Rome; for Peter had no such headship
   as he claims, much less could he derive it to his successors, least of
   all to the Bishops of Rome, who, whether they are so in place or no, is
   a question, but that they are not so in the truth of Christianity, is
   past all question.

   Secondly, Others, by this rock, understand Christ; "Thou art Peter,
   thou hast the name of a stone, but upon this rock, pointing to himself,
   I will build my church." Perhaps he laid his hand on his breast, as
   when he said, Destroy this temple (John ii. 19), when he spoke of the
   temple of his body. Then he took occasion from the temple, where he
   was, so to speak of himself, and gave occasion to some to misunderstand
   him of that; so here he took occasion from Peter, to speak of himself
   as the Rock, and gave occasion to some to misunderstand him of Peter.
   But this must be explained by those many scriptures which speak of
   Christ as the only Foundation of the church; see 1 Cor. iii. 11; 1 Pet.
   ii. 6. Christ is both its Founder and its Foundation; he draws souls,
   and draws them to himself; to him they are united, and on him they rest
   and have a constant dependence.

   Thirdly, Others by this rock understand this confession which Peter
   made of Christ, and this comes all to one with understanding it of
   Christ himself. It was a good confession which Peter witnessed, Thou
   art the Christ, the Son of the living God; the rest concurred with him
   in it. "Now," saith Christ, "this is that great truth upon which I will
   build my church." 1. Take away this truth itself, and the universal
   church falls to the ground. If Christ be not the Son of God,
   Christianity is a cheat, and the church is a mere chimera; our
   preaching is vain, your faith is vain, and you are yet in your sins, 1
   Cor. xv. 14-17. If Jesus be not the Christ, those that own him are not
   of the church, but deceivers and deceived. 2. Take away the faith and
   confession of this truth from any particular church, and it ceases to
   be a part of Christ's church, and relapses to the state and character
   of infidelity. This is articulus stantis et cadentis ecclesia--that
   article, with the admission or the denial of which the church either
   rises or falls; "the main hinge on which the door of salvation turns;"
   those who let go this, do not hold the foundation; and though they may
   call themselves Christians, they give themselves the lie; for the
   church is a sacred society, incorporated upon the certainty and
   assurance of this great truth; and great it is, and has prevailed.

   2. Christ here promises to preserve and secure his church, when it is
   built; The gates of hell shall not prevail against it; neither against
   this truth, nor against the church which is built upon it.

   (1.) This implies that the church has enemies that fight against it,
   and endeavour its ruin overthrow, here represented by the gates of
   hell, that is, the city of hell; (which is directly opposite to this
   heavenly city, this city of the living God), the devil's interest among
   the children of men. The gates of hell are the powers and policies of
   the devil's kingdom, the dragon's head and horns, by which he makes war
   with the Lamb; all that comes out of hell-gates, as being hatched and
   contrived there. These fight against the church by opposing gospel
   truths, corrupting gospel ordinances, persecuting good ministers and
   good Christians; drawing or driving, persuading by craft or forcing by
   cruelty, to that which is inconsistent with the purity of religion;
   this is the design of the gates of hell, to root out the name of
   Christianity (Ps. lxxxiii. 4), to devour the man-child (Rev. xii. 9),
   to raze this city to the ground.

   (2.) This assures us that the enemies of the church shall not gain
   their point. While the world stands, Christ will have a church in it,
   in which his truths and ordinances shall be owned and kept up, in spite
   of all the opposition of the powers of darkness; They shall not prevail
   against it, Ps. cxxix. 1, 2. This gives no security to any particular
   church, or church-governors that they shall never err, never apostatize
   or be destroyed; but that somewhere or other the Christian religion
   shall have a being, though not always in the same degree of purity and
   splendour, yet so as that the entail of it shall never be quite cut
   off. The woman lives, though in a wilderness (Rev. xii. 14), cast down
   but not destroyed (2 Cor. iv. 9). Corruptions grieving, persecutions
   grievous, but neither fatal. The church may be foiled in particular
   encounters, but in the main battle it shall come off more than a
   conqueror. Particular believers are kept by the power of God, through
   faith, unto salvation, 1 Pet. i. 5.

   Secondly, The other part of this charter is, to settle the order and
   government of the church, v. 19. When a city or society is
   incorporated, officers are appointed and empowered to act for the
   common good. A city without government is a chaos. Now this
   constituting of the government of the church, is here expressed by the
   delivering of the keys, and, with them, a power to bind and loose. This
   is not to be understood of any peculiar power that Peter was invested
   with, as if he were sole door-keeper of the kingdom of heaven, and had
   that key of David which belongs only to the Son of David; no, this
   invests all the apostles and their successors with a ministerial power
   to guide and govern the church of Christ, as it exists in particular
   congregations or churches, according to the rules of the gospel. Claves
   regni cælorum in B. Petro apostolo cuncti suscepimus sacerdotes--All we
   that are priests, received, in the person of the blessed apostle Peter,
   the keys of the kingdom of heaven; so Ambrose De Dignit. Sacerd. Only
   the keys were first put into Peter's hand, because he was the first
   that opened the door of faith to the Gentiles, Acts x. 28. As the king,
   in giving a charter to a corporation, empowers the magistrates to hold
   courts in his name, to try matters of fact, and determine therein
   according to law, confirming what is so done regularly as if done in
   any of the superior courts; so Christ, having incorporated his church,
   hath appointed the office of the ministry for the keeping up of order
   and government, and to see that his laws be duly served; I will give
   thee the keys. He doth not say, "I have given them," or "I do now;" but
   "I will do it," meaning after his resurrection; when he ascended on
   high, he gave those gifts, Ephes. iv. 8; then this power was actually
   given, not to Peter only, but to all the rest, ch. xxviii. 19, 20; John
   xx. 21. He doth not say, The keys shall be given, but, I will give
   them; for ministers derive their authority from Christ, and all their
   power is to be used in his name, 1 Cor. v. 4.

   Now, 1. The power here delegated is a spiritual power; it is a power
   pertaining to the kingdom of heaven, that is, to the church, that part
   of it which is militant here on earth, to the gospel dispensation; that
   is it about which the apostolical and ministerial power is wholly
   conversant. It is not any civil, secular power that is hereby conveyed,
   Christ's kingdom is not of this world; their instructions afterward
   were in things pertaining to the kingdom of God, Acts i. 3.

   2. It is the power of the keys that is given, alluding to the custom of
   investing men with authority in such a place, by delivering to them the
   keys of the place. Or as the master of the house gives the keys to the
   steward, the keys of the stores where the provisions are kept, that he
   may give to every one in the house his portion of meat in due season
   (Luke xii. 42), and deny it as there is occasion, according to the
   rules of the family. Ministers are stewards, 1 Cor. iv. 1; Tit. i. 7.
   Eliakim, who had the key of the house of David, was over the household,
   Isa. xxii. 22.

   3. It is a power to bind and loose, that is (following the metaphor of
   the keys), to shut and open. Joseph, who was lord of Pharaoh's house,
   and steward of the stores, had power to bind his princes, and to teach
   his senators wisdom, Ps. cv. 21, 22. When the stores and treasures of
   the house are shut up from any, they are bound, interdico tibi aquâ et
   igne--I forbid thee the use of fire and water; when they are opened to
   them again, they are loosed from that bond, are discharged from the
   censure, and restored to their liberty.

   4. It is a power which Christ has promised to own the due
   administration of; he will ratify the sentences of his stewards with
   his own approbation; It shall be bound in heaven, and loosed in heaven:
   not that Christ hath hereby obliged himself to confirm all
   church-censures, right or wrong; but such as are duly passed according
   to the word, clave non errante--the key turning the right way, such are
   sealed in heaven; that is, the word of the gospel, in the mouth of
   faithful ministers, is to be looked upon, not as the word of man, but
   as the word of God, and to be received accordingly, 1 Thess. ii. 13;
   John xii. 20.

   Now the keys of the kingdom of heaven are,

   (1.) The key of doctrine, called the key of knowledge. "Your business
   shall be to explain to the world the will of God, both as to truth and
   duty; and for this you shall have your commissions, credentials, and
   full instructions to bind and loose:" these, in the common speech of
   the Jews, at that time, signified to prohibit and permit; to teach or
   declare a thing to be unlawful was to bind; to be lawful, was to loose.
   Now the apostles had an extraordinary power of this kind; some things
   forbidden by the law of Moses were now to be allowed, as the eating of
   such and such meats; some things allowed there were now to be
   forbidden, as divorce; and the apostles were empowered to declare this
   to the world, and men might take it upon their words. When Peter was
   first taught himself, and then taught others, to call nothing common or
   unclean, this power was exercised. There is also an ordinary power
   hereby conveyed to all ministers, to preach the gospel as appointed
   officers; to tell people, in God's name, and according to the
   scriptures, what is good, and what the Lord requires of them: and they
   who declare the whole counsel of God, use these keys well, Acts xx. 27.

   Some make the giving of the keys to allude to the custom of the Jews in
   creating a doctor of the law, which was to put into his hand the keys
   of the chest where the book of the law was kept, denoting his being
   authorized to take and read it; and the binding and loosing, to allude
   to the fashion about their books, which were in rolls; they shut them
   by binding them up with a string, which they untied when they opened
   them. Christ gives his apostles power to shut or open the book of the
   gospel to people, as the case required. See the exercise of this power,
   Acts xiii. 46; xviii. 6. When ministers preach pardon and peace to the
   penitent, wrath and the curse to the impenitent, in Christ's name, they
   act then pursuant to this authority of binding and loosing.

   (2.) The key of discipline, which is but the application of the former
   to particular persons, upon a right estimate of their characters and
   actions. It is not legislative power that is hereby conferred, but
   judicial; the judge doth not make the law, but only declares what is
   law, and upon an impartial enquiry into the merits of the cause, gives
   sentence accordingly. Such is the power of the keys, wherever it is
   lodged, with reference to church-membership and the privileges thereof.
   [1.] Christ's ministers have a power to admit into the church; "Go,
   disciple all nations, baptizing them; those who profess faith in
   Christ, and obedience to him, admit them and their seed members of the
   church by baptism." Ministers are to let in to the wedding-feast those
   that are bidden; and to keep out such as are apparently unfit for so
   holy a communion. [2.] They have a power to expel and cast out such as
   have forfeited their church-membership, that is binding; refusing to
   unbelievers the application of gospel promises and the seals of them;
   and declaring to such as appear to be in the gall of bitterness and
   bond of iniquity, that they have no part or lot in the matter, as Peter
   did to Simon Magus, though he had been baptized; and this is a binding
   over to the judgment of God. [3.] They have a power to restore and to
   receive in again, upon their repentance, such as had been thrown out;
   to loose those whom they had bound; declaring to them, that, if their
   repentance be sincere, the promise of pardon belongs to them. The
   apostles had a miraculous gift of discerning spirits; yet even they
   went by the rule of outward appearances (as Acts viii. 21; 1 Cor. v. 1;
   2 Cor. ii. 7; 1 Tim. i. 20), which ministers may still make a judgment
   upon, if they be skilful and faithful.

   Lastly, Here is the charge which Christ gave his disciples, to keep
   this private for the present (v. 20); They must tell no man that he was
   Jesus the Christ. What they had professed to him, they must not yet
   publish to the world, for several reasons; 1. Because this was the time
   of preparation for his kingdom: the great thing now preached, was, that
   the kingdom of heaven was at hand; and therefore those things were now
   to be insisted on, which were proper to make way for Christ; as the
   doctrine of repentance; not this great truth, in and with which the
   kingdom of heaven was to be actually set up. Every thing is beautiful
   in its season, and it is good advice, Prepare thy work, and afterwards
   build, Prov. xxiv. 27. 2. Christ would have his Messiahship proved by
   his works, and would rather they should testify of him than that his
   disciples should, because their testimony was but as his own, which he
   insisted not on. See John v. 31, 34. He was so secure of the
   demonstration of his miracles, that he waived other witnesses, John x.
   25, 38. 3. If they had known that he was Jesus the Christ, they would
   not have crucified the Lord of glory, 1 Cor. ii. 8. 4. Christ would not
   have the apostles preach this, till they had the most convincing
   evidence ready to allege in confirmation of it. Great truths may suffer
   damage by being asserted before they can be sufficiently proved. Now
   the great proof of Jesus being the Christ was his resurrection: by that
   he was declared to be the Son of God, with power; and therefore the
   divine wisdom would not have this truth preached, till that could be
   alleged for proof of it. 5. It was requisite that the preachers of so
   great a truth should be furnished with greater measures of the Spirit
   than the apostles as yet had; therefore the open asserting of it was
   adjourned till the Spirit should be poured out upon them. But when
   Christ was glorified and the Spirit poured out, we find Peter
   proclaiming upon the house-tops what was here spoken in a corner (Acts
   ii. 36), That God hath made this same Jesus both Lord and Christ; for,
   as there is a time to keep silence, so there is a time to speak.

Christ Reproves Peter.

   21 From that time forth began Jesus to show unto his disciples, how
   that he must go unto Jerusalem, and suffer many things of the elders
   and chief priests and scribes, and be killed, and be raised again the
   third day.   22 Then Peter took him, and began to rebuke him, saying,
   Be it far from thee, Lord: this shall not be unto thee.   23 But he
   turned, and said unto Peter, Get thee behind me, Satan: thou art an
   offence unto me: for thou savourest not the things that be of God, but
   those that be of men.

   We have here Christ's discourse with his disciples concerning his own
   sufferings; in which observe,

   I. Christ's foretelling of his sufferings. Now he began to do it, and
   from this time he frequently spake of them. Some hints he had already
   given of his sufferings, as when he said, Destroy this temple: when he
   spake of the Son of man being lifted up, and of eating his flesh, and
   drinking his blood: but now he began to show it, to speak plainly and
   expressly of it. Hitherto he had not touched upon this, because the
   disciples were weak, and could not well bear the notice of a thing so
   very strange, and so very melancholy; but now that they were more ripe
   in knowledge, and strong in faith, he began to tell them this. Note,
   Christ reveals his mind to his people gradually, and lets in light as
   they can bear it, and are fit to receive it.

   From that time, when they had made that full confession of Christ, that
   he was the Son of God, then he began to show them this. When he found
   them knowing in one truth, he taught them another; for to him that has,
   shall be given. Let them first be established in the principles of the
   doctrine of Christ, and then go on to perfection, Heb. vi. 1. If they
   had not been well grounded in the belief of Christ's being the Son of
   God, it would have been a great shaking to their faith. All truths are
   not to be spoken to all persons at all times, but such as are proper
   and suitable to their present state. Now observe,

   1. What he foretold concerning his sufferings, the particulars and
   circumstances of them, and all surprising.

   (1.) The place where he should suffer. He must go to Jerusalem, the
   head city, the holy city, and suffer there. Though he lived most of his
   time in Galilee, he must die at Jerusalem; there all the sacrifices
   were offered, there therefore he must die, who is the great sacrifice.

   (2.) The persons by whom he should suffer; the elders, and chief
   priests, and scribes; these made up the great sanhedrim, which sat at
   Jerusalem, and was had in veneration by the people. Those that should
   have been most forward in owning and admiring Christ, were the most
   bitter in persecuting him. It was strange that men of knowledge in the
   scripture, who professed to expect the Messiah's coming, and pretended
   to have something sacred in their character, should use him thus
   barbarously when he did come. It was the Roman power that condemned and
   crucified Christ, but he lays it at the door of the chief priests and
   scribes, who were the first movers.

   (3.) What he should suffer; he must suffer many things, and be killed.
   His enemies' insatiable malice, and his own invincible patience, appear
   in the variety and multiplicity of his sufferings (he suffered many
   things) and in the extremity of them; nothing less than his death would
   satisfy them, he must be killed. The suffering of many things, if not
   unto death, is more tolerable; for while there is life, there is hope;
   and death, without such prefaces, would be less terrible; but he must
   first suffer many things, and then be killed.

   (4.) What should be the happy issue of all his sufferings; he shall be
   raised again the third day. As the prophets, so Christ himself, when he
   testified beforehand his sufferings, testified withal the glory that
   should follow, 1 Pet. i. 11. His rising again the third day proved him
   to be the Son of God, notwithstanding his sufferings; and therefore he
   mentions that, to keep up their faith. When he spoke of the cross and
   the shame, he spoke in the same breath of the joy set before him, in
   the prospect of which he endured the cross, and despised the shame.
   Thus we must look upon Christ's suffering for us, trace in it the way
   to his glory; and thus we must look upon our suffering for Christ, look
   through it to the recompence of reward. If we suffer with him, we shall
   reign with him.

   2. Why he foretold his sufferings. (1.) To show that they were the
   product of an eternal counsel and consent; were agreed upon between the
   Father and the Son from eternity; Thus is behoved Christ to suffer. The
   matter was settled in the determinate counsel and foreknowledge, in
   pursuance of his own voluntary susception and undertaking for our
   salvation; his sufferings were no surprise to him, did not come upon
   him as a snare, but he had a distinct and certain foresight of them,
   which greatly magnifies his love, John xviii. 4. (2.) To rectify the
   mistakes which his disciples had imbibed concerning the external pomp
   and power of his kingdom. Believing him to be the Messiah, they counted
   upon nothing but dignity and authority in the world; but here Christ
   reads them another lesson, tells them of the cross and sufferings; nay,
   that the chief priests and the elders, whom, it is likely, they
   expected to be the supports of the Messiah's kingdom, should be its
   great enemies and persecutors; this would give them quite another idea
   of that kingdom which they themselves had preached the approach of; and
   it was requisite that this mistake should be rectified. Those that
   follow Christ must be dealt plainly with, and warned not to expect
   great things in this world. (3.) It was to prepare them for the share,
   at least, of sorrow and fear, which they must have in his sufferings.
   When he suffered many things, the disciples could not but suffer some;
   if their Master be killed, they will be seized with terror; let them
   know it before, that they may provide accordingly, and, being
   fore-warned, may be fore-armed.

   II. The offence which Peter took at this he said, Be it far from thee,
   Lord: probably he spake the sense of the rest of the disciples, as
   before, for he was chief speaker. He took him, and began to rebuke him.
   Perhaps Peter was a little elevated with the great things Christ had
   how said unto him, which made him more bold with Christ than did become
   him; so hard is it to keep the spirit low and humble in the midst of
   great advancements!

   1. It did not become Peter to contradict his Master, or take upon him
   to advise him; he might have wished, that, if it were possible, this
   cup might pass away, without saying so peremptorily, This shall not be,
   when Christ had said, It must be. Shall any teach God knowledge? He
   that reproveth God, let him answer it. Note, When God's dispensations
   are either intricate or cross to us, it becomes us silently to
   acquiesce in, and not to prescribe to, the divine will; God knows what
   he has to do, without our teaching. Unless we know the mind of the
   Lord, it is not for us to be his counsellors, Rom. xi. 34.

   2. It savoured much of fleshly wisdom, for him to appear so warmly
   against suffering, and to startle thus at the offence of the cross. It
   is the corrupt part of us, that is thus solicitous to sleep in a whole
   skin. We are apt to look upon sufferings as they relate to this present
   life, to which they are uneasy; but there are other rules to measure
   them by, which, if duly observed, will enable us cheerfully to bear
   them, Rom. viii. 18. See how passionately Peter speaks: "Be it far from
   thee, Lord. God forbid, that thou shouldst suffer and be killed; we
   cannot bear the thoughts of it." Master, spare thyself: so it might be
   read; hileos soi, kyrie--"Be merciful to thyself, and then no one else
   can be cruel to thee; pity thyself, and then this shall not be to
   thee." He would have Christ to dread suffering as much as he did; but
   we mistake, if we measure Christ's love and patience by our own. He
   intimates, likewise, the improbability of the thing, humanly speaking;
   "This shall not be unto thee. It is impossible that one who hath so
   great an interest in the people as thou hast, should be crushed by the
   elders, who fear the people: this can never be; we that have followed
   thee, will fight for thee, if occasion be; and there are thousands that
   will stand by us."

   III. Christ's displeasure against Peter for this suggestion of his, v.
   23. We do not read of any thing said or done by any of his disciples,
   at any time, that he resented so much as this, though they often
   offended.

   Observe, 1. How he expressed his displeasure: He turned upon Peter, and
   (we may suppose) with a frown said, Get thee behind me, Satan. He did
   not so much as take time to deliberate upon it, but gave an immediate
   reply to the temptation, which was such as made it to appear how ill he
   took it. Just now, he had said, Blessed art thou, Simon, and had even
   laid him in his bosom; but here, Get thee behind me, Satan; and there
   was cause for both. Note, A good man may by a surprise of temptation
   soon grow very unlike himself. He answered him as he did Satan himself,
   ch. iv. 10. Note, (1.) It is the subtlety of Satan, to send temptations
   to us by the unsuspected hands of our best and dearest friends. Thus he
   assaulted Adam by Eve, Job by his wife, and here Christ by his beloved
   Peter. It concerns us therefore not to be ignorant of his devices, but
   to stand against his wiles and depths, by standing always upon our
   guard against sin, whoever moves us to it. Even the kindnesses of our
   friends are often abused by Satan, and made use of as temptations to
   us. (2.) Those who have their spiritual senses exercised, will be aware
   of the voice of Satan, even in a friend, a disciple, a minister, that
   dissuades them from their duty. We must not regard who speaks, so much
   as what is spoken; we should learn to know the devil's voice when he
   speaks in a saint as well as when he speaks in a serpent. Whoever takes
   us off from that which is good, and would have us afraid of doing too
   much for God, speaks Satan's language. (3.) We must be free and
   faithful in reproving the dearest friend we have, that saith or doth
   amiss, though it may be under colour of kindness to us. We must not
   compliment, but rebuke, mistaken courtesies. Faithful are the wounds of
   a friend. Such smitings must be accounted kindnesses, Ps. cxli. 5. (4.)
   Whatever appears to be a temptation to sin, must be resisted with
   abhorrence, and not parleyed with.

   2. What was the ground of this displeasure; why did Christ thus resent
   a motion that seemed not only harmless, but kind? Two reasons are
   given:

   (1.) Thou art an offence to me--Skandalon mou ei--Thou art my hindrance
   (so it may be read); "thou standest in my way." Christ was hastening on
   in the work of our salvation, and his heart was so much upon it, that
   he took it ill to be hindered, or tempted to start back from the
   hardest and most discouraging part of his undertaking. So strongly was
   he engaged for our redemption, that they who but indirectly endeavoured
   to divert him from it, touched him in a very tender and sensible part.
   Peter was not so sharply reproved for disowning and denying his Master
   in his sufferings as he was for dissuading him from them; though that
   was the defect, this the excess, of kindness. It argues a very great
   firmness and resolution of mind in any business, when it is an offence
   to be dissuaded, and a man will not endure to hear any thing to the
   contrary; like that of Ruth, Entreat me not to leave thee. Note, Our
   Lord Jesus preferred our salvation before his own ease and safety; for
   even Christ pleased not himself (Rom. xv. 3); he came into the world,
   not to spare himself, as Peter advised, but to spend himself.

   See why he called Peter Satan, when he suggested this to him; because,
   whatever stood in the way of our salvation, he looked upon as coming
   from the devil, who is a sworn enemy to it. The same Satan that
   afterward entered into Judas, maliciously to destroy him in his
   undertaking, here prompted Peter plausibly to divert him from it. Thus
   he changes himself into an angel of light.

   Thou art an offence to me. Note, [1.] Those that engage in any great
   good work must expect to meet with hindrance and opposition from
   friends and foes, from within and from without. [2.] Those that
   obstruct our progress in any duty must be looked upon as an offence to
   us. Then we do the will of God as Christ did, whose meat and drink it
   was to do it, when it is a trouble to us to be solicited from our duty.
   Those that hinder us from doing or suffering for God, when we are
   called to it, whatever they are in other things in that they are
   Satans, adversaries to us.

   (2.) Thou savourest not the things that are of God, but those that are
   of men. Note, [1.] The things that are of God, that is, the concerns of
   his will and glory, often clash and interfere with the things that are
   of men, that is, with our own wealth, pleasure, and reputation. While
   we mind Christian duty as our way and work, and the divine favour as
   our end and portion, we savour the things of God; but if these be
   minded, the flesh must be denied, hazards must be run and hardships
   borne; and here is the trial which of the two we savour. [2.] Those
   that inordinately fear, and industriously decline suffering for Christ,
   when they are called to it, savour more of the things of man than of
   the things of God; they relish those things more themselves, and make
   it appear to others that they do so.

The Value of the Soul.

   24 Then said Jesus unto his disciples, If any man will come after me,
   let him deny himself, and take up his cross, and follow me.   25 For
   whosoever will save his life shall lose it: and whosoever will lose his
   life for my sake shall find it.   26 For what is a man profited, if he
   shall gain the whole world, and lose his own soul? or what shall a man
   give in exchange for his soul?   27 For the Son of man shall come in
   the glory of his Father with his angels; and then he shall reward every
   man according to his works.   28 Verily I say unto you, There be some
   standing here, which shall not taste of death, till they see the Son of
   man coming in his kingdom.

   Christ, having shown his disciples that he must suffer, and that he was
   ready and willing to suffer, here shows them that they must suffer too,
   and must be ready and willing. It is a weighty discourse that we have
   in these verses.

   I. Here is the law of discipleship laid down, and the terms fixed, upon
   which we may have the honour and benefit of it, v. 24. He said this to
   his disciples, not only that they might instruct others concerning it,
   but that by this rule they might examine their own security. Observe,

   1. What it is to be a disciple of Christ; it is to come after him. When
   Christ called his disciples, this was the word of command, Follow me. A
   true disciple of Christ is one that doth follow him in duty, and shall
   follow him to glory. He is one that comes after Christ, not one that
   prescribes to him, as Peter now undertook to do, forgetting his place.
   A disciple of Christ comes after him, as the sheep after the shepherd,
   the servant after his master, the soldiers after their captain; he is
   one that aims at the same end that Christ aimed at, the glory of God,
   and the glory of heaven: and one that walks in the same way that he
   walked in, is led by his Spirit, treads in his steps, submits to his
   conduct, and follows the Lamb, whithersoever he goes, Rev. xiv. 4.

   2. What are the great things required of those that will be Christ's
   disciples; If any man will come, ei tis thelei--If any man be willing
   to come. It denotes a deliberate choice, and cheerfulness and
   resolution in that choice. Many are disciples more by chance or the
   will of others than by any act of their own will; but Christ will have
   his people volunteers, Ps. cx. 3. It is as if Christ had said, "If any
   of the people that are not my disciples, be steadfastly minded to come
   to me, and if you that are, be in like manner minded to adhere to me,
   it is upon these terms, these and no other; you must follow me in
   sufferings as well as in other things, and therefore when you sit down
   to count the cost, reckon upon it."

   Now what are these terms?

   (1.) Let him deny himself. Peter had advised Christ to spare himself,
   and would be ready, in the like case, to take the advice; but Christ
   tells them all, they must be so far from sparing themselves, that they
   must deny themselves. Herein they must come after Christ, for his
   birth, and life, and death, were all a continued act of self-denial, a
   self-emptying, Phil. ii. 7, 8. If self-denial be a hard lesson, and
   against the grain to flesh and blood, it is no more than what our
   Master learned and practised before us and for us, both for our
   redemption and for our instruction; and the servant is not above his
   lord. Note, All the disciples and followers of Jesus Christ must deny
   themselves. It is the fundamental law of admission into Christ's
   school, and the first and great lesson to be learned in this school, to
   deny ourselves; it is both the strait gate, and the narrow way; it is
   necessary in order to our learning all the other good lessons that are
   there taught. We must deny ourselves absolutely, we must not admire our
   own shadow, nor gratify our own humour; we must not lean to our own
   understanding, nor seek our own things, nor be our own end. We must
   deny ourselves comparatively; we must deny ourselves for Christ, and
   his will and glory, and the service of his interest in the world; we
   must deny ourselves for our brethren, and for their good; and we must
   deny ourselves for ourselves, deny the appetites of the body for the
   benefit of the soul.

   (2.) Let him take up his cross. The cross is here put for all
   sufferings, as men or Christians; providential afflictions,
   persecutions for righteousness' sake, every trouble that befals us,
   either for doing well or for not doing ill. The troubles of Christians
   are fitly called crosses, in allusion to the death of the cross, which
   Christ was obedient to; and it should reconcile us to troubles, and
   take off the terror of them, that they are what we bear in common with
   Christ, and such as he hath borne before us. Note, [1.] Every disciple
   of Christ hath his cross, and must count upon it; as each hath his
   special duty to be done, so each hath his special trouble to be borne,
   and every one feels most from his own burthen. Crosses are the common
   lot of God's children, but of this common lot each hath his particular
   share. That is our cross which Infinite Wisdom has appointed for us,
   and a Sovereign Providence has laid on us, as fittest for us. It is
   good for us to call the cross we are under our own, and entertain it
   accordingly. We are apt to think we could bear such a one's cross
   better than our own; but that is best which is, and we ought to make
   the best of it. [2.] Every disciple of Christ must take up that which
   the wise God hath made his cross. It is an allusion to the Roman custom
   of compelling those that were condemned to be crucified, to carry their
   cross: when Simon carried Christ's cross after him, this phrase was
   illustrated. First, It is supposed that the cross lies in our way, and
   is prepared for us. We must not make crosses to ourselves, but must
   accommodate ourselves to those which God has made for us. Our rule is,
   not to go a step out of the way of duty, either to meet a cross, or to
   miss one. We must not by our rashness and indiscretion pull crosses
   down upon our own heads, but must take them up when they are laid in
   our way. We must so manage an affliction, that it may not be a
   stumbling-block or hindrance to us in any service we have to do for
   God. We must take it up out of our way, by getting over the offence of
   the cross; None of these things move me; and we must then go on with it
   in our way, though it lie heavy. Secondly, That which we have to do,
   is, not only to bear the cross (that a stock, or a stone, or a stick
   may do), not only to be silent under it, but we must take up the cross,
   must improve it to some good advantage. We should not say, "This is an
   evil, and I must bear it, because I cannot help it;" but, "This is an
   evil, and I will bear it, because it shall work for my good." When we
   rejoice in our afflictions, and glory in them, then we take up the
   cross. This fitly follows upon denying ourselves; for he that will not
   deny himself the pleasures of sin, and the advantages of this world for
   Christ, when it comes to the push, will never have the heart to take up
   his cross. "He that cannot take up the resolution to live a saint, has
   a demonstration within himself, that he is never likely to die a
   martyr;" so Archbishop Tillotson.

   (3.) Let him follow me, in this particular of taking up the cross.
   Suffering saints must look unto Jesus, and take from him both direction
   and encouragement in suffering. Do we bear the cross? We therein follow
   Christ, who bears it before us, bears it for us, and so bears it from
   us. He bore the heavy end of the cross, the end that had the curse upon
   it, that was a heavy end, and so made the other light and easy for us.
   Or, we may take it in general, we must follow Christ in all instances
   of holiness and obedience. Note, The disciples of Christ must study to
   imitate their Master, and conform themselves in every thing to his
   example, and continue in well-doing, whatever crosses lie in their way.
   To do well and to suffer ill, is to follow Christ. If any man will come
   after me, let him follow me; that seems to be idem per idem--the same
   thing over again. What is the difference? Surely it is this, "If any
   man will come after me, in profession, and so have the name and credit
   of a disciple, let him follow me in truth, and so do the work and duty
   of a disciple." Or thus, "If any man will set out after me, in good
   beginnings, let him continue to follow me with all perseverance." That
   is following the Lord fully, as Caleb did. Those that come after
   Christ, must follow after him.

   II. Here are arguments to persuade us to submit to these laws, and come
   up to these terms. Self-denial, and patient suffering, are hard
   lessons, which will never be learned if we consult with flesh and
   blood; let us therefore consult with our Lord Jesus, and see what
   advice he gives us; and here he gives us,

   1. Some considerations proper to engage us to these duties of
   self-denial and suffering for Christ. Consider,

   (1.) The weight of that eternity which depends upon our present choice
   (v. 25); Whosoever will save his life, by denying Christ, shall lose
   it: and whosoever is content to lose his life, for owning Christ, shall
   find it. Here are life and death, good and evil, the blessing and the
   curse, set before us. Observe,

   [1.] The misery that attends the most plausible apostasy. Whosoever
   will save his life in this world, if it be by sin, he shall lose it in
   another; he that forsakes Christ, to preserve a temporal life and avoid
   a temporal death, will certainly come short of eternal life, and will
   be hurt of the second death, and eternally held by it. There cannot be
   a fairer pretence for apostasy and iniquity than saving the life by it,
   so cogent is the law of self-preservation; and yet even that is folly,
   for it will prove in the end self-destruction; the life saved is but
   for a moment, the death shunned is but as a sleep; but the life lost is
   everlasting, and the death run upon is the depth and complement of all
   misery, and an endless separation from all good. Now, let any rational
   man consider of it, take advice and speak his mind, whether there is
   any thing got, at long run, by apostasy, though a man save his estate,
   preferment, or life, by it.

   [2.] The advantage that attends the most perilous and expensive
   constancy; Whosoever will lose his life for Christ's sake in this
   world, shall find it in a better, infinitely to his advantage. Note,
   First, Many a life is lost, for Christ's sake, in doing his work, by
   labouring fervently for his name; in suffering work, by choosing rather
   to die than to deny him or his truths and ways. Christ's holy religion
   is handed down to us, sealed with the blood of thousands, that have not
   known their own souls, but have despised their lives (as Job speaks in
   another case), though very valuable ones, when they have stood in
   competition with their duty and the testimony of Jesus, Rev. xx. 4.
   Secondly, Though many have been losers for Christ, even of life itself,
   yet never any one was, or will be, a loser by him in the end. The loss
   of other comforts, for Christ, may possibly be made up in this world
   (Mark x. 30); the loss of life cannot, but it shall be made up in the
   other world, in an eternal life; the believing prospect of which hath
   been the great support of suffering saints in all ages. An assurance of
   the life they should find, in lieu of the life they hazarded, hath
   enabled them to triumph over death in all its terrors; to go smiling to
   a scaffold, and stand singing at a stake, and to call the utmost
   instances of their enemies' rage but a light affliction.

   [3.] The worth of the soul which lies at stake, and the worthlessness
   of the world in comparison of it (v. 26). What is a man profited, if he
   gain the whole world and lose his own soul? ten psychen autou; the same
   word which is translated his life (v. 25), for the soul is the life,
   Gen. ii. 7. This alludes to that common principle, that, whatever a man
   gets, if he lose his life, it will do him no good, he cannot enjoy his
   gains. But it looks higher, and speaks of the soul as immortal, and a
   loss of it beyond death, which cannot be compensated by the gain of the
   whole world. Note, First, Every man has a soul of his own. The soul is
   the spiritual and immortal part of man, which thinks and reasons, has a
   power of reflection and prospect, which actuates the body now, and will
   shortly act in a separation from the body. Our souls are our own not in
   respect of dominion and property (for we are not our own, All souls are
   mine, saith God), but in respect of nearness and concern; our souls are
   our own, for they are ourselves. Secondly, It is possible for the soul
   to be lost, and there is danger of it. The soul is lost when it is
   eternally separated from all the good to all the evil that a soul is
   capable of; when it dies as far as a soul can die; when it is separated
   from the favour of God, and sunk under his wrath and curse. A man is
   never undone till he is in hell. Thirdly, If the soul be lost, it is of
   the sinner's own losing. The man loses his own soul, for he does that
   which is certainly destroying to it, and neglects that which alone
   would be saving, Hos. xiii. 9. The sinner dies because he will die; his
   blood is on his own head. Fourthly, One soul is worth more than all the
   world; our own souls are of greater value to us than all the wealth,
   honour, and pleasures of this present time, if we had them. Here is the
   whole world set in the scale against one soul, and Tekel written upon
   it; it is weighed in the balance, and found too light to weigh it down.
   This is Christ's judgment upon the matter, and he is a competent Judge;
   he had reason to know the price of souls, for he redeemed them; nor
   would he under-rate the world, for he made it. Fifthly, The winning of
   the world is often the losing of the soul. Many a one has ruined his
   eternal interest by his preposterous and inordinate care to secure and
   advance his temporal ones. It is the love of the world, and the eager
   pursuit of it, that drowns men in destruction and perdition. Sixthly,
   The loss of the soul is so great a loss, that the gain of the whole
   world will not countervail it, or make it up. He that loses his soul,
   though it be to gain the world, makes a very bad bargain for himself,
   and will sit down at last an unspeakable loser. When he comes to
   balance the account, and to compare profit and loss, he will find that,
   instead of the advantage he promised himself, he is ruined to all
   intents and purposes, is irreparably broken.

   What shall a man give in exchange for his soul? Note, If once the soul
   be lost, it is lost for ever. There is no antallagma--counter-price,
   that can be paid, or will be accepted. It is a loss that can never be
   repaired, never be retrieved. If, after that great price which Christ
   laid down to redeem our souls, and to restore us to the possession of
   them, they be so neglected for the world, that they come to be lost,
   that new mortgage will never be taken off; there remains no more
   sacrifice for sins, nor price for souls, but the equity of redemption
   is eternally precluded. Therefore it is good to be wise in time, and do
   well for ourselves.

   2. Here are some considerations proper to encourage us in self-denial
   and suffering for Christ.

   (1.) The assurance we have of Christ's glory, at his second coming to
   judge the world, v. 27. If we look to the end of all these things, the
   period of the world, and the posture of souls then, we shall thence
   form a very different idea of the present state of things. If we see
   things as they will appear then, we shall see them as they should
   appear now.

   The great encouragement to steadfastness in religion is taken from the
   second coming of Christ, considering it,

   [1.] As his honour; The Son of man shall come in the glory of his
   Father, with his angels. To look upon Christ in his state of
   humiliation, so abased, so abused, a reproach of men, and despised of
   the people, would discourage his followers from taking any pains, or
   running any hazards for him; but with an eye of faith to see the
   Captain of our salvation coming in his glory, in all the pomp and power
   of the upper world, will animate us, and make us think nothing too much
   to do, or too hard to suffer, or him. The Son of man shall come. He
   here gives himself the title of his humble state (he is the Son of
   man), to show that he is not ashamed to own it. His first coming was in
   the meanness of his children, who being partakers of flesh, he took
   part of the same; but his second coming will be in the glory of his
   Father. At his first coming, he was attended with poor disciples; at
   his second coming, he will be attended with glorious angels; and if we
   suffer with him, we shall be glorified with him, 2 Tim. ii. 12.

   [2.] As our concern; Then he shall reward every man according to his
   works. Observe, First, Jesus Christ will come as a Judge, to dispense
   rewards and punishments, infinitely exceeding the greatest that any
   earthly potentate has the dispensing of. The terror of men's tribunal
   (ch. x. 18) will be taken off by a believing prospect of the glory of
   Christ's tribunal. Secondly, Men will then be rewarded, not according
   to their gains in this world, but according to their works, according
   to what they were and did. In that day, the treachery of backsliders
   will be punished with eternal destruction, and the constancy of
   faithful souls recompensed with a crown of life. Thirdly, The best
   preparative for that day is to deny ourselves, and take up our cross,
   and follow Christ; for so we shall make the Judge our Friend, and these
   things will then pass well in the account. Fourthly, The rewarding of
   men according to their works is deferred till that day. Here good and
   evil seem to be dispensed promiscuously; we see not apostasy punished
   with immediate strokes, nor fidelity encouraged with immediate smiles,
   from heaven; but in that day all will be set to rights. Therefore judge
   nothing before the time, 2 Tim. iv. 6-8.

   (2.) The near approach of his kingdom in this world, v. 28. It was so
   near, that there were some attending him who should live to see it. As
   Simeon was assured that he should not see death till he had seen the
   Lord's Christ come in the flesh; so some here are assured that they
   shall not taste death (death is a sensible thing, its terrors are seen,
   its bitterness is tasted) till they had seen the Lord's Christ coming
   in his kingdom. At the end of time, he shall come in his Father's
   glory; but now, in the fulness of time, he was to come in his own
   kingdom, his mediatorial kingdom. Some little specimen was given of his
   glory a few days after this, in his transfiguration (ch. xvii. 1); then
   he tried his robes. But this points at Christ's coming by the pouring
   out of his Spirit, the planting of the gospel church, the destruction
   of Jerusalem, and the taking away of the place and nation of the Jews,
   who were the most bitter enemies to Christianity. Here was the Son of
   man coming in his kingdom. Many then present lived to see it,
   particularly John, who lived till after the destruction of Jerusalem,
   and saw Christianity planted in the world. Let this encourage the
   followers of Christ to suffer for him, [1.] That their undertaking
   shall be succeeded; the apostles were employed in setting up Christ's
   kingdom; let them know, for their comfort, that whatever opposition
   they meet with, yet they shall carry their point, shall see of the
   travail of their soul. Note, It is a great encouragement to suffering
   saints to be assured, not only of the safety, but of the advancement of
   Christ's kingdom among men; not only notwithstanding their sufferings,
   but by their sufferings. A believing prospect of the success of the
   kingdom of grace, as well as of our share in the kingdom of glory, may
   carry us cheerfully through our sufferings. [2.] That their cause shall
   be pleaded; their deaths shall be revenged, and their persecutors
   reckoned with. [3.] That this shall be done shortly, in the present
   age. Note, The nearer the church's deliverances are, the more cheerful
   should we be in our sufferings for Christ. Behold the Judge standeth
   before the door. It is spoken as a favour to those that should survive
   the present cloudy time, that they should see better days. Note, It is
   desirable to share with the church in her joys, Dan. xii. 12. Observe,
   Christ saith, Some shall live to see those glorious days, not all; some
   shall enter into the promised land, but others shall fall in the
   wilderness. He does not tell them who shall live to see this kingdom,
   lest if they had known, they should have put off the thoughts of dying,
   but some of them shall; Behold, the Lord is at hand. The Judge standeth
   before the door; be patient, therefore, brethren.
     __________________________________________________________________

M A T T H E W.

  CHAP. XVII.

   In this chapter we have, I. Christ in his pomp and glory transfigured,
   ver. 1-13. II. Christ in his power and grace, casting the devil out of
   a child, ver. 14-21. And, III. Christ in his poverty and great
   humiliation, 1. Foretelling his own sufferings, ver. 22, 23. 2. Paying
   tribute, ver. 24-27. So that here is Christ, the Brightness of his
   Father's glory, by himself purging our sins, paying our debts, and
   destroying for us him that had the power of death, that is, the devil.
   Thus were the several indications of Christ's gracious intentions
   admirable interwoven.

The Transfiguration of Christ.

   1 And after six days Jesus taketh Peter, James, and John his brother,
   and bringeth them up into a high mountain apart,   2 And was
   transfigured before them: and his face did shine as the sun, and his
   raiment was white as the light.   3 And, behold, there appeared unto
   them Moses and Elias talking with him.   4 Then answered Peter, and
   said unto Jesus, Lord, it is good for us to be here: if thou wilt, let
   us make here three tabernacles; one for thee, and one for Moses, and
   one for Elias.   5 While he yet spake, behold, a bright cloud
   overshadowed them: and behold a voice out of the cloud, which said,
   This is my beloved Son, in whom I am well pleased; hear ye him.   6 And
   when the disciples heard it, they fell on their face, and were sore
   afraid.   7 And Jesus came and touched them, and said, Arise, and be
   not afraid.   8 And when they had lifted up their eyes, they saw no
   man, save Jesus only.   9 And as they came down from the mountain,
   Jesus charged them, saying, Tell the vision to no man, until the Son of
   man be risen again from the dead.   10 And his disciples asked him,
   saying, Why then say the scribes that Elias must first come?   11 And
   Jesus answered and said unto them, Elias truly shall first come, and
   restore all things.   12 But I say unto you, That Elias is come
   already, and they knew him not, but have done unto him whatsoever they
   listed. Likewise shall also the Son of man suffer of them.   13 Then
   the disciples understood that he spake unto them of John the Baptist.

   We have here the story of Christ's transfiguration; he had said that
   the Son of man should shortly come in his kingdom, with which promise
   all the three evangelists industriously connect this story; as if
   Christ's transfiguration were intended for a specimen and an earnest of
   the kingdom of Christ, and of that light and love of his, which therein
   appears to his select and sanctified ones. Peter speaks of this as the
   power and coming of our Lord Jesus (2 Pet. i. 16); because it was an
   emanation of his power, and a previous notice of his coming, which was
   fitly introduced by such prefaces.

   When Christ was here in his humiliation, though his state, in the main,
   was a state of abasement and afflictions, there were some glimpses of
   his glory intermixed, that he himself might be the more encouraged in
   his sufferings, and others the less offended. His birth, his baptism,
   his temptation, and his death, were the most remarkable instances of
   his humiliation; and these were each of them attended with some signal
   points of glory, and the smiles of heaven. But the series of his public
   ministry being a continued humiliation, here, just in the midst of
   that, comes in this discovery of his glory. As, now that he is in
   heaven, he has his condescensions, so, when he was on earth, he had his
   advancements.

   Now concerning Christ's transfiguration, observe,

   I. The circumstances of it, which are here noted, v. 1.

   1. The time; six days after he had the solemn conference with his
   disciples, ch. xvi. 21. St. Luke saith, It was about eight days after,
   six whole days intervening, and this the eighth day, that day
   seven-night. Nothing is recorded to be said or done by our Lord Jesus
   for six days before his transfiguration; thus, before some great
   appearances, there was silence in heaven for the space of half an hour,
   Rev. viii. 1. Then when Christ seems to be doing nothing for his
   church, expect, ere long, something more than ordinary.

   2. The place; it was on top of a high mountain apart. Christ chose a
   mountain, (1.) As a secret place. He went apart; for though a city upon
   a hill can hardly be hid, two or three persons upon a hill can hardly
   be found; therefore their private oratories were commonly on mountains.
   Christ chose a retired place to be transfigured in, because his
   appearing publicly in his glory was not agreeable to his present state;
   and thus he would show his humility, and teach us that privacy much
   befriends our communion with God. Those that would maintain intercourse
   with Heaven, must frequently withdraw from the converse and business of
   this world; and they will find themselves never less alone than when
   alone, for the Father is with them. (2.) Though a sublime place,
   elevated above things below. Note, Those that would have a transforming
   fellowship with God, must not only retire, but ascend; lift up their
   hearts, and seek things above. The call is, Come up hither, Rev. iv. 1.

   3. The witnesses of it. He took with him Peter and James and John. (1.)
   He took three, a competent number to testify what they should see; for
   out of the mouth of two or three witnesses shall every word be
   established. Christ makes his appearances certain enough, but not too
   common; not to all the people, but to witnesses (Acts x. 41), that they
   might be blessed, who have not seen, and yet have believed. (2.) He
   took these three because they were the chief of his disciples, the
   first three of the worthies of the Son of David; probably they excelled
   in gifts and graces; they were Christ's favourites, singled out to be
   the witnesses of his retirements. They were present when he raised the
   damsel to life, Mark v. 37. They were afterward to be the witnesses of
   his agony, and this was to prepare them for that. Note, A sight of
   Christ's glory, while we are here in this world, is a good preparative
   for our sufferings with him, as these are preparatives for the sight of
   his glory in the other world. Paul, who had abundance of trouble, had
   abundance of revelations.

   II. The manner of it (v. 2); He was transfigured before them. The
   substance of his body remained the same, but the accidents and
   appearances of it were greatly altered; he was not turned into a
   spirit, but his body, which had appeared in weakness and dishonour, now
   appeared in power and glory. He was transfigured, metamorphothe--he was
   metamorphosed. The profane poets amused and abused the world with idle
   extravagant stories of metamorphoses, especially the metamorphoses of
   their gods, such as were disparaging and diminishing to them, equally
   false and ridiculous; to these some think Peter has an eye, when, being
   about to mention this transfiguration of Christ, he saith, We have not
   followed cunningly devised fables when we made it known unto you, 2
   Pet. i. 16. Christ was both God and man; but, in the days of his flesh,
   he took on him the form of a servant--morphen doulou, Phil. ii. 7. He
   drew a veil over the glory of his godhead; but now, in his
   transfiguration, he put by that veil, appeared en morphe theou--in the
   form of God (Phil. ii. 6), and gave his disciples a glimpse of his
   glory, which could not but change his form.

   The great truth which we declare, is, that God is light (1 John i. 5),
   dwells in the light (1 Tim. vi. 16), covers himself with light, Ps.
   civ. 2. And therefore when Christ would appear in the form of God, he
   appeared in light, the most glorious of all visible beings, the
   first-born of the creation, and most nearly resembling the eternal
   Parent. Christ is the Light; while he was in the world, he shined in
   darkness, and therefore the world knew him not (John i. 5, 10); but, at
   this time, that Light shined out of the darkness.

   Now his transfiguration appeared in two things:

   1. His face did shine as the sun. The face is the principal part of the
   body, by which we are known; therefore such a brightness was put on
   Christ's face, that face which afterward he hid not from shame and
   spitting. It shone as the sun when he goes forth in his strength, so
   clear, so bright; for he is the Sun of righteousness, the Light of the
   world. The face of Moses shone but as the moon, with a borrowed
   reflected light, but Christ's shone as the sun, with an innate inherent
   light, which was the more sensibly glorious, because it suddenly broke
   out, as it were, from behind a black cloud.

   2. His raiment was white as the light. All his body was altered, as his
   face was; so that beams of light, darting from every part through his
   clothes, made them white and glittering. The shining of the face of
   Moses was so weak, that it could easily be concealed by a thin veil;
   but such was the glory of Christ's body, that his clothes were
   enlightened by it.

   III. The companions of it. He will come, at last, with ten thousands of
   his saints; and, as a specimen of that, there now appeared unto them
   Moses and Elias talking with him, v. 3. Observe, 1. There were
   glorified saints attending him, that, when there were three to bear
   record on earth, Peter, James, and John, there might be some to bear
   record from heaven too. Thus here was a lively resemblance of Christ's
   kingdom, which is made up of saints in heaven and saints on earth, and
   to which belong the spirits of just men made perfect. We see here, that
   they who are fallen asleep in Christ are not perished, but exist in a
   separate state, and shall be forthcoming when there is occasion. 2.
   These two were Moses and Elias, men very eminent in their day. They had
   both fasted forty days and forty nights, as Christ did, and wrought
   other miracles, and were both remarkable at their going out of the
   world as well as in their living in the world. Elias was carried to
   heaven in a fiery chariot, and died not. The body of Moses was never
   found, possibly it was preserved from corruption, and reserved for this
   appearance. The Jews had great respect for the memory of Moses and
   Elias, and therefore they came to witness of him, they came to carry
   tidings concerning him to the upper world. In them the law and the
   prophets honoured Christ, and bore testimony to him. Moses and Elias
   appeared to the disciples; they saw them, and heard them talk, and,
   either by their discourse or by information from Christ, they knew them
   to be Moses and Elias; glorified saints shall know one another in
   heaven. They talked with Christ. Note, Christ has communion with the
   blessed, and will be no stranger to any of the members of that
   glorified corporation. Christ was now to be sealed in his prophetic
   office, and therefore these two great prophets were fittest to attend
   him, as transferring all their honour and interest to him; for in these
   last days God speaks to us by his Son, Heb. i. 1.

   IV. The great pleasure and satisfaction that the disciples took in the
   sight of Christ's glory. Peter, as usual, spoke for the rest; Lord, it
   is good for us to be here. Peter here expresses,

   1. The delight they had in this converse; Lord, it is good to be here.
   Though upon a high mountain, which we may suppose rough and unpleasant,
   bleak and cold, yet it is good to be here. He speaks the sense of his
   fellow-disciples; It is good not only for me, but for us. He did not
   covet to monopolize this favour, but gladly takes them in. He saith
   this to Christ. Pious and devout affections love to pour out themselves
   before the Lord Jesus. The soul that loves Christ, and loves to be with
   him, loves to go and tell him so; Lord, it is good for us to be here.
   This intimates a thankful acknowledgment of his kindness in admitting
   them to this favour. Note, Communion with Christ is the delight of
   Christians. All the disciples of the Lord Jesus reckon it is good for
   them to be with him in the holy mount. It is good to be here where
   Christ is, and whither he brings us along with him by his appointment;
   it is good to be here, retired and alone with Christ; to be here, where
   we may behold the beauty of the Lord Jesus, Ps. xxvii. 4. It is
   pleasant to hear Christ compare notes with Moses and the prophets, to
   see how all the institutions of the law, and all the predictions of the
   prophets, pointed at Christ, and were fulfilled in him.

   2. The desire they had of the continuance of it; Let us make here three
   tabernacles. There was in this, as in many other of Peter's sayings, a
   mixture of weakness and of goodwill, more zeal than discretion.

   (1.) Here was a zeal for this converse with heavenly things, a laudable
   complacency in the sight they had of Christ's glory. Note, Those that
   by faith behold the beauty of the Lord in his house, cannot but desire
   to dwell there all the days of their life. It is good having a nail in
   God's holy place (Ezra ix. 8), a constant abode; to be in holy
   ordinances as a man at home, not as a wayfaring man. Peter thought this
   mountain was a fine spot of ground to build upon, and he was for making
   tabernacles there; as Moses in the wilderness made a tabernacle for the
   Shechinah, or divine glory.

   It argued great respect for his Master and the heavenly guests, with
   some commendable forgetfulness of himself and his fellow-disciples,
   that he would have tabernacles for Christ, and Moses, and Elias, but
   none for himself. He would be content to lie in the open air, on the
   cold ground, in such good company; if his Master have but where to lay
   his head, no matter whether he himself has or no.

   (2.) Yet in this zeal he betrayed a great deal of weakness and
   ignorance. What need had Moses and Elias of tabernacles? They belonged
   to that blessed world, where they hunger no more, nor doth the sun
   light upon them. Christ had lately foretold his sufferings, and bidden
   his disciples expect the like; Peter forgets this, or, to prevent it,
   will needs be building tabernacles in the mount of glory, out of the
   way of trouble. Still he harps upon, Master, spare thyself, though he
   had been so lately checked for it. Note, There is a proneness in good
   men to expect the crown without the cross. Peter was for laying hold of
   this as the prize, though he had not yet fought his fight, nor finished
   his course, as those other disciples, ch. xx. 21. We are out in our
   aim, if we look for a heaven here upon earth. It is not for strangers
   and pilgrims (such as we are in our best circumstances in this world),
   to talk of building, or to expect a continuing city.

   Yet it is some excuse for the incongruity of Peter's proposal, not only
   that he knew not what he said (Luke ix. 33), but also that he submitted
   the proposal to the wisdom of Christ; If thou wilt, let us make
   tabernacles. Note, Whatever tabernacles we propose to make to ourselves
   in this world, we must always remember to ask Christ's leave.

   Now to this which Peter said, there was no reply made; the disappearing
   of the glory would soon answer it. They that promise themselves great
   things on earth will soon be undeceived by their own experience.

   V. The glorious testimony which God the Father gave to our Lord Jesus,
   in which he received from him honour and glory (2 Pet. i. 17), when
   there came this voice from the excellent glory. This was like
   proclaiming the titles of honour or the royal style of a prince, when,
   at his coronation, he appears in his robes of state; and be it known,
   to the comfort of mankind, the royal style of Christ is taken from his
   mediation. Thus, in vision, he appeared with a rainbow, the seal of the
   covenant, about his throne (Rev. iv. 3); for it is his glory to be our
   Redeemer.

   Now concerning this testimony from heaven to Christ, observe.

   1. How it came, and in what manner it was introduced.

   (1.) There was a cloud. We find often in the Old Testament, that a
   cloud was the visible token of God's presence; he came down upon mount
   Sinai in a cloud (Exod. xix. 9), and so to Moses, Exod. xxxiv. 5; Num.
   xi. 25. He took possession of the tabernacle in a cloud, and afterwards
   of the temple; where Christ was in his glory, the temple was, and there
   God showed himself present. We know not the balancing of the clouds,
   but we know that much of the intercourse and communication between
   heaven and earth is maintained by them. By the clouds vapours ascend,
   and rains descend; therefore God is said to make the clouds his
   chariots; so he did here when he descended upon this mount.

   (2.) It was a bright cloud. Under the law it was commonly a thick and
   dark cloud that God made the token of his presence; he came down upon
   mount Sinai in a thick cloud (Exod. xix. 16), and said he would dwell
   in thick darkness; see 1 Kings viii. 12. But we are now come, not to
   the mount that was covered with thick blackness and darkness (Heb. xii.
   18), but to the mount that is crowned with a bright cloud. Both the
   Old-Testament and the New-Testament dispensation had tokens of God's
   presence; but that was a dispensation of darkness, and terror, and
   bondage, this of light, love, and liberty.

   (3.) It overshadowed them. This cloud was intended to break the force
   of that great light which otherwise would have overcome the disciples,
   and have been intolerable; it was like the veil which Moses put upon
   his face when it shone. God, in manifesting himself to his people,
   considers their frame. This cloud was to their eyes as parables to
   their understandings, to convey spiritual things by things sensible, as
   they were able to bear them.

   (4.) There came a voice out of the cloud, and it was the voice of God,
   who now, as of old, spake in the cloudy pillar, Ps. xcix. 7. Here was
   no thunder, or lightning, or voice of a trumpet, as there was when the
   law was given by Moses, but only a voice, a still small voice, and that
   not ushered in with a strong wind, or an earthquake, or fire, as when
   God spake to Elias, 1 Kings xix. 11, 12. Moses then and Elias were
   witnesses, that in these last days God hath spoken to us by his Son, in
   another way than he spoke formerly to them. This voice came from the
   excellent glory (2 Pet. i. 17), the glory which excelleth, in
   comparison of which the former had no glory; though the excellent glory
   was clouded, yet thence came a voice, for faith comes by hearing.

   2. What this testimony from heaven was; This is my beloved Son, hear ye
   him. Here we have,

   (1.) The great gospel mystery revealed; This is my beloved Son, in whom
   I am well pleased. This was the very same that was spoken from heaven
   at his baptism (ch. iii. 17); and it was the best news that ever came
   from heaven to earth since man sinned. It is to the same purport with
   that great doctrine (2 Cor. v. 19), That God was in Christ, reconciling
   the world unto himself. Moses and Elias were great men, and favourites
   of Heaven, yet they were but servants, and servants that God was not
   always well pleased in; for Moses spoke unadvisedly, and Elias was a
   man subject to passions; but Christ is a Son, and in him God was always
   well pleased. Moses and Elias were sometimes instruments of
   reconciliation between God and Israel; Moses was a great intercessor,
   and Elias a great reformer; but in Christ God is reconciling the world;
   his intercession is more prevalent than that of Moses, and his
   reformation more effectual than that of Elias.

   This repetition of the same voice that came from heaven at his baptism
   was no vain repetition; but, like the doubling of Pharaoh's dream, was
   to show the thing was established. What God hath thus spoken once, yea
   twice, no doubt he will stand to, and he expects we should take notice
   of it. It was spoken at his baptism, because then he was entering upon
   his temptation, and his public ministry; and now it was repeated,
   because he was entering upon his sufferings, which are to be dated from
   hence; for now, and not before, he began to foretel them, and
   immediately after his transfiguration it is said (Luke ix. 51), that
   the time was come that he should be received up; this therefore was
   then repeated, to arm him against the terror, and his disciples against
   the offence, of the cross. When sufferings begin to abound,
   consolations are given in more abundantly, 2 Cor. i. 5.

   (2.) The great gospel duty required, and it is the condition of our
   benefit by Christ; Hear ye him. God is well pleased with none in Christ
   but those that hear him. It is not enough to give him the hearing (what
   will that avail us?) but we must hear him and believe him, as the great
   Prophet and Teacher; hear him, and be ruled by him, as the great Prince
   and Lawgiver; hear him, and heed him. Whoever would know the mind of
   God, must hearken to Jesus Christ; for by him God has in these last
   days spoken to us. This voice from heaven has made all the sayings of
   Christ as authentic as if they had been thus spoken out of a cloud. God
   does here, as it were, turn us over to Christ for all the revelations
   of his mind; and it refers to that prediction concerning the Prophet
   God would raise up like unto Moses (Deut. xviii. 18); him shall ye
   hear.

   Christ now appeared in glory; and the more we see of Christ's glory,
   the more cause we shall see to hearken to him: but the disciples were
   gazing on that glory of his which they saw; they are therefore bid not
   to look at him, but to hear him. Their sight of his glory was soon
   intercepted by the cloud, but their business was to hear him. We walk
   by faith, which comes by hearing, not by sight, 2 Cor. v. 7.

   Moses and Elias were now with him; the law and the prophets; hitherto
   it was said, Hear them, Luke xvi. 29. The disciples were ready to equal
   them with Christ, when they must have tabernacles for them as well as
   for him. They had been talking with Christ, and probably the disciples
   were very desirous to know what they said, and to hear something more
   from them; No, saith God, hear him, and that is enough; him, and not
   Moses and Elias, who were present, and whose silence gave consent to
   this voice; they had nothing to say to the contrary; whatever interest
   they had in the world as prophets, they were willing to see it all
   transferred to Christ, that in all things he might have the
   pre-eminence. Be not troubled that Moses and Elias make so short a stay
   with you; hear Christ, and you will not want them.

   IV. The fright which the disciples were put into by this voice, and the
   encouragement Christ gave them.

   1. The disciples fell on their faces, and were sore afraid. The
   greatness of the light, and the surprise of it, might have a natural
   influence upon them, to dispirit them. But that was not all, ever since
   man sinned, and heard God's voice in the garden, extraordinary
   appearances of God have ever been terrible to man, who, knowing he has
   no reason to expect any good, has been afraid to hear any thing
   immediately from God. Note, even then when fair weather comes out of
   the secret place, yet with God is terrible majesty, Job xxxvii. 22. See
   what dreadful work the voice of the Lord makes, Ps. xxix. 4. It is well
   for us that God speaks to us by men like ourselves, whose terror shall
   not make us afraid.

   2. Christ graciously raised them up with abundance of tenderness. Note,
   The glories and advancements of our Lord Jesus do not at all lessen his
   regard to, and concern for, his people that are compassed about with
   infirmity. It is comfortable to think, that now, in his exalted state,
   he has a compassion for, and condescends to, the meanest true believer.
   Observe here, (1.). What he did; he came, and touched them. His
   approaches banished their fears; and when they apprehended that they
   were apprehended of Christ, there needed no more to make them easy.
   Christ laid his right hand upon John is a like case, and upon Daniel,
   Rev. i. 17; Dan. viii. 18; x. 18. Christ's touches were often healing,
   and here they were strengthening and comforting. (2.) What he said;
   Arise, and be not afraid. Note, Though a fear of reverence in our
   converse with Heaven is pleasing to Christ, yet a fear of amazement is
   not so, but must be striven against. Christ said, Arise. Note, It is
   Christ by his word, and the power of his grace going along with it,
   that raises up good men from their dejections, and silences their
   fears; and none but Christ can do it; Arise, be not afraid. Note,
   causeless fears would soon vanish, if we would not yield to them, and
   lie down under them, but get up, and do what we can against them.
   Considering what they had seen and heard, they had more reason to
   rejoice than to fear, and yet, it seems, they needed this caution.
   Note, Through the infirmity of the flesh, we often frighten ourselves
   with that wherewith we should encourage ourselves. Observe, After they
   had an express command from heaven to hear Christ, the first word they
   had from him was, Be not afraid, hear that. Note, Christ's errand into
   the world was to give comfort to good people, that, being delivered out
   of the hands of their enemies, they might serve God without fear, Luke
   i. 74, 75.

   VII. The disappearing of the vision (v. 8); They lift up themselves,
   and then lift up their eyes, and saw no man, save Jesus only. Moses and
   Elias were gone, the rays of Christ's glory were laid aside, or veiled
   again. They hoped this had been the day of Christ's entrance into his
   kingdom, and his public appearance in that external splendour which
   they dreamed of; but see how they are disappointed. Note, It is not
   wisdom to raise our expectations high in this world, for the most
   valuable of our glories and joys here are vanishing, even those of near
   communion with God are so, not a continual feast, but a running
   banquet. If sometimes we are favoured with special manifestations of
   divine grace, glimpses and pledges of future glory, yet they are
   withdrawn presently; two heavens are too much for those to expect that
   never deserve one. Now they saw no man, save Jesus only. Note, Christ
   will tarry with us when Moses and Elias are gone. The prophets do not
   live for ever (Zec. i. 5), and we see the period of our ministers'
   conversation; but Jesus Christ is the same yesterday, to-day, and for
   ever, Heb. xiii. 7, 8.

   VIII. The discourse between Christ and his disciples as they came down
   from the mountain, v. 9-13.

   Observe, 1. They came down from the mountain. Note, We must come down
   from the holy mountains, where we have communion with God, and
   complacency in that communion, and of which we are saying. It is good
   to be here; even there we have no continuing city. Blessed be God,
   there is a mountain of glory and joy before us, whence we shall never
   come down. But observe, When the disciples came down, Jesus came with
   them. Note, When we return to the world again after an ordinance, it
   must be our care to take Christ with us, and then it may be our comfort
   that he is with us.

   2. As they came down, they talked of Christ. Note, When we are
   returning from holy ordinance, it is good to entertain ourselves and
   one another with discourse suitable to the work we have been about.
   That communication which is good to the use of edifying is then in a
   special manner seasonable; as, on the contrary, that which is corrupt,
   is worse then than at another time.

   Here is, (1.) The charge that Christ gave the disciples to keep the
   vision very private for the present (v. 9); Tell it to no man till the
   Son of man is risen. If they had proclaimed it, the credibility of it
   would have been shocked by his sufferings, which were now hastening on.
   But let the publication of it be adjourned till after his resurrection,
   and then that and his subsequent glory will be a great confirmation of
   it. Note, Christ observed a method in the manifestation of himself; he
   would have his works put together, mutually to explain and illustrate
   each other, that they might appear in their full strength and
   convincing evidence. Every thing is beautiful in its season. Christ's
   resurrection was properly the beginning of the gospel state and
   kingdom, to which all before was but preparatory and by way of preface;
   and therefore, though this was transacted before, it must not be
   produced as evidence till then (and then it appears to have been much
   insisted on by 2 Pet. i. 16-18), when the religion it was designed for
   the confirmation of was brought to its full consistence and maturity.
   Christ's time is the best and fittest for the manifesting of himself
   and must be attended to by us.

   (2.) An objection which the disciples made against something Christ had
   said (v. 10); "Why then say the scribes that Elias must first come? If
   Elias make so short a stay, and is gone so suddenly, and we must say
   nothing of him; why have we been taught out of the law to expect his
   public appearance in the world immediately before the setting up of the
   Messiah's kingdom? Must the coming of Elias be a secret, which every
   body looks for?" or thus; "If the resurrection of the Messiah, and with
   it the beginning of his kingdom, be at hand, what becomes of that
   glorious preface and introduction to it, which we expect in the coming
   of Elias?" The scribes, who were the public expositors of the law, said
   this according to the scripture (Mal. iv. 5); Behold I send you Elijah
   the prophet. The disciples spoke the common language of the Jews, who
   made that the saying of the scribes which was the saying of the
   scripture, whereas of that which ministers speak to us according to the
   word of God, we should say, "God speaks to us, not the ministers;" for
   we must not receive it as the word of men, 1 Thess. ii. 13. Observe,
   When the disciples could not reconcile what Christ said with what they
   had heard out of the Old Testament, they desired him to explain it to
   them. Note, When we are puzzled with scripture difficulties, we must
   apply ourselves to Christ by prayer for his Spirit to open our
   understandings and to lead us into all truth.

   (3.) The solving of this objection. Ask, and it shall be given, ask
   instruction, and it shall be given.

   [1.] Christ allows the prediction (v. 11); "Elias truly shall first
   come, and restore all things; so far you are in the right." Christ did
   not come to alter or invalidate any thing foretold in the Old
   Testament. Note, Corrupt and mistaken glosses may be sufficiently
   rejected and exploded, without diminishing or derogating from the
   authority or dignity of the sacred text. New-Testament prophecies are
   true and good, and are to be received and improved, though some hot
   foolish men may have misinterpreted them and drawn wrong inferences
   from them. He shall come, and restore all things; not restore them to
   their former state (John Baptist went not about to do that), but he
   shall accomplish all things (so it may be read), all things that were
   written of him, all the predictions of the coming of Elias. John
   Baptist came to restore things spiritually, to revive the decays of
   religion, to turn the hearts of the fathers to the children; which
   means the same with this, he shall restore all things. John preached
   repentance, and that restores all things.

   [2.] He asserts the accomplishment. The scribes say true, that Elias is
   come, v. 12. Note, God's promises are often fulfilled, and men perceive
   it not, but enquire, Where is the promise? when it is already
   performed. Elias is come, and they knew him not; they knew him not to
   be the Elias promised, the forerunner of the Messiah. The scribes
   busied themselves in criticizing upon the scripture, but understood not
   by the signs of the times the fulfilling of the scripture. Note, It is
   easier to explain the word of God than to apply it and make a right use
   of it. But it is no wonder that the morning star was not observed, when
   he who is the Sun itself, was in the world, and the world knew him not.

   Because they knew him not, they have done to him whatsoever they
   listed; if they had known, they would not have crucified Christ, or
   beheaded John, 1 Cor. ii. 8. They ridiculed John, persecuted him, and
   at last put him to death; which was Herod's doing, but is here charged
   upon the whole generation of unbelieving Jews, and particularly the
   scribes, who, though they could not prosecute John themselves, were
   pleased with what Herod did. He adds, Likewise also shall the Son of
   man suffer of them. Marvel not that Elias should be abused and killed
   by those who pretended, with a great deal of reverence, to expect him,
   when the Messiah himself will be in like manner treated. Note, The
   sufferings of Christ took off the strangeness of all other sufferings
   (John xv. 18); when they had imbrued their hands in the blood of John
   Baptist, they were ready to do the like to Christ. Note, As men deal
   with Christ's servants, so they would deal with him himself; and they
   that are drunk with the blood of the martyrs still cry, Give, give,
   Acts xii. 1-3.

   (4.) The disciples' satisfaction in Christ's reply to their objection
   (v. 13); They understood that he spake unto them of John the Baptist.
   He did not name John, but gives them such a description of him as would
   put them in mind of what he had said to them formerly concerning him;
   This is Elias. This is a profitable way of teaching; it engages the
   learners' own thoughts, and makes them, if not their own teachers, yet
   their own remembrancers; and thus knowledge becomes easy to him that
   understands. When we diligently use the means of knowledge, how
   strangely are mists scattered and mistakes rectified!

The Expulsion of a Demon.

   14 And when they were come to the multitude, there came to him a
   certain man, kneeling down to him, and saying,   15 Lord, have mercy on
   my son: for he is lunatic, and sore vexed: for ofttimes he falleth into
   the fire, and oft into the water.   16 And I brought him to thy
   disciples, and they could not cure him.   17 Then Jesus answered and
   said, O faithless and perverse generation, how long shall I be with
   you? how long shall I suffer you? bring him hither to me.   18 And
   Jesus rebuked the devil; and he departed out of him: and the child was
   cured from that very hour.   19 Then came the disciples to Jesus apart,
   and said, Why could not we cast him out?   20 And Jesus said unto them,
   Because of your unbelief: for verily I say unto you, If ye have faith
   as a grain of mustard seed, ye shall say unto this mountain, Remove
   hence to yonder place; and it shall remove; and nothing shall be
   impossible unto you.   21 Howbeit this kind goeth not out but by prayer
   and fasting.

   We have here the miraculous cure of a child that was lunatic and vexed
   with a devil. Observe,

   I. A melancholy representation of the case of this child, made to
   Christ by the afflicted father. This was immediately upon his coming
   down from the mountain where he was transfigured. Note, Christ's
   glories do not make him unmindful of us and of our wants and miseries.
   Christ, when he came down from the mount, where had conversation with
   Moses and Elias, did not take state upon him, but was as easy of
   access, as ready to poor beggars, and as familiar with the multitude,
   as ever he used to be. This poor man's address was very importunate; he
   came kneeling to Christ. Note, Sense of misery will bring people to
   their knees. Those who see their need of Christ will be earnest, will
   be in good earnest, in their applications to him; and he delights to be
   thus wrestled with.

   Two things the father of the child complains of.

   1. The distress of his child (v. 15); Lord have mercy on my son. The
   affliction of the children cannot but affect the tender parents, for
   they are pieces of themselves. And the case of afflicted children
   should be presented to God by faithful and fervent prayer. This child's
   distemper, probably, disabled him to pray for himself. Note, Parents
   are doubly concerned to pray for their children, not only that are weak
   and cannot, but much more that are wicked and will not, pray for
   themselves. Now, (1.). The nature of this child's disease was very sad;
   He was lunatic and sore vexed. A lunatic is properly one whose
   distemper lies in the brain, and returns with the change of the moon.
   The devil, by the divine permission, either caused this distemper, or
   at least concurred with it, to heighten and aggravate it. The child had
   the falling-sickness, and the hand of Satan was in it; by it he
   tormented then, and made it much more grievous than ordinarily it is.
   Those whom Satan got possession of, he afflicted by those diseases of
   the body which do most affect the mind; for it is the soul that he aims
   to do mischief to. The father, in his complain, saith, He is lunatic,
   taking notice of the effect; but Christ, in the cure, rebuked the
   devil, and so struck at the cause. Thus he doth in spiritual cures.
   (2.) The effects of the disease were very deplorable; He oft falls into
   the fire, and into the water. If the force of the disease made him to
   fall, the malice of the devil made him to fall into the fire or water;
   so mischievous is he where he gains possession and power in any soul.
   He seeks to devour, 1 Pet. v. 8.

   2. The disappointment of his expectation from the disciples (v. 16); I
   brought him to thy disciples, and they could not cured him. Christ gave
   his disciples power to cast out devils (ch. x. 1, 8), and therein they
   were successful (Luke x. 17); yet at this time they failed in the
   operation, though there were nine of them together, and before a great
   multitude. Christ permitted this, (1.) To keep them humble, and to show
   their dependence upon him, that without him they could do nothing. (2.)
   To glorify himself and his own power. It is for the honour of Christ to
   come in with help at a dead-lift, when other helpers cannot help.
   Elisha's staff in Gehazi's hand will not raise the child: he must come
   himself. Note, There are some special favours which Christ reserves the
   bestowment of to himself; and sometimes he keeps the cistern empty;
   that he may bring us to himself, the Fountain. But the failures of
   instruments shall not hinder the operations of his grace, which will
   work, if not by them, yet without them.

   II. The rebukes that Christ gave to the people first, and then to the
   devil.

   1. He chid those about him (v. 17); O faithless and perverse
   generation! This is not spoken to the disciples, but to the people, and
   perhaps especially to the scribes, who are mentioned in Mark ix. 14,
   and who, as it should seem, insulted over the disciples, because they
   had now met with a case that was too hard for them. Christ himself
   could not do many mighty works among a people in whom unbelief reigned.
   It was here owing to the faithlessness of this generation, that they
   could not obtain those blessings from God, which otherwise they might
   have had; as it was owing to the weakness of the disciples' faith, that
   they could not do those works for God, which otherwise they might have
   done. They were faithless and perverse. Note, Those that are faithless
   will be perverse; and perverseness is sin in its worst colours. Faith
   is compliance with God, unbelief is opposition and contradiction to
   God. Israel of old was perverse, because faithless (Ps. xcv. 9),
   forward, for in them is no faith, Deut. xxxii. 20.

   Two things he upbraids them with. (1.) His presence with them so long;
   "How long shall I be with you? Will you always need my bodily presence,
   and never come to such maturity as to be fit to be left, the people to
   the conduct of the disciples, and the disciples to the conduct of the
   Spirit and of their commission? Must the child be always carried, and
   will it never learn to go alone?" (2.) His patience with them so long;
   How long shall I suffer you? Note, [1.] The faithlessness and
   perverseness of those who enjoy the means of grace are a great grief to
   the Lord Jesus. Thus did he suffer the manners of Israel of old, Acts
   xiii. 18. [2.] The longer Christ has borne with a perverse and
   faithless people, the more he is displeased with their perverseness and
   unbelief; and he is God, and not man, else he would not suffer so long,
   nor bear so much, as he doth.

   2. He cured the child, and set him to-rights again. He called, Bring
   him hither to me. Though the people were perverse, and Christ was
   provoked, yet care was taken of the child. Note, Though Christ may be
   angry, he is never unkind, nor doth he, in the greatest of his
   displeasure, shut up the bowels of his compassion from the miserable;
   Bring him to me. Note, When all other helps and succours fail, we are
   welcome to Christ, and may be confident in him and in his power and
   goodness.

   See here an emblem of Christ's undertaking as our Redeemer.

   (1.) He breaks the power of Satan (v. 18); Jesus rebuked the devil, as
   one having authority, who could back with force his word of command.
   Note, Christ's victories over Satan are obtained by the power of his
   word, the sword that comes out of his mouth, Rev. xix. 21. Satan cannot
   stand before the rebukes of Christ, though his possession has been ever
   so long. It is comfortable to those who are wrestling with
   principalities and powers, that Christ hath spoiled them, Colos. ii.
   15. The lion of the tribe of Judah will be too hard for the roaring
   lion that seeks to devour.

   (2.) He redresses the grievances of the children of men; The child was
   cured from that very hour. It was an immediate cure, and a perfect one.
   This is an encouragement to parents to bring their children to Christ,
   whose souls are under Satan's power; he is able to heal them, and as
   willing as he is able. Not only bring them to Christ by prayer, but
   bring them to the word of Christ, the ordinary means by which Satan's
   strongholds are demolished in the soul. Christ's rebukes, brought home
   to the heart, will ruin Satan's power there.

   III. Christ's discourse with his disciples hereupon.

   1. They ask the reason why they could not cast out the devil at this
   time (v. 19); They came to Jesus apart. Note, Ministers, who are to
   deal for Christ in public, have need to keep up a private communion
   with him, that they may in secret, where no eye sees, bewail their
   weakness and straitness, their follies and infirmities, in their public
   performances, and enquire into the cause of them. We should make use of
   the liberty of access we have to Jesus apart, where we may be free and
   particular with him. Such questions as the disciples put to Christ, we
   should put to ourselves, in communing with our own hearts upon our
   beds; Why were we so dull and careless at such a time? Why came we so
   much short in such a duty? That which is amiss may, when found out, be
   amended.

   2. Christ gives them two reasons why they failed.

   (1.) It was because of their unbelief, v. 20. When he spake to the
   father of the child and to the people, he charged it upon their
   unbelief; when he spake to his disciples, he charged it upon theirs;
   for the truth was, there were faults on both sides; but we are more
   concerned to hear of our own faults than of other people's, and to
   impute what is amiss to ourselves than to others. When the preaching of
   the word seems not to be so successful as sometimes it has been, the
   people are apt to lay all the fault upon the ministers, and the
   ministers upon the people; whereas, it is more becoming for each to own
   his own faultiness, and to say, "It is owing to me." Ministers, in
   reproving, must learn thus to give to each his portion of the word; and
   to take people off from judging others, by teaching all to judge
   themselves; It is because of your unbelief. Though they had faith, yet
   that faith was weak and ineffectual. Note, [1.] As far as faith falls
   short of its due strength, vigour, and activity, it may truly be said,
   "There is unbelief." Many are chargeable with unbelief, who yet are not
   to be called unbelievers. [2.] It is because of our unbelief, that we
   bring so little to pass in religion, and so often miscarry, and come
   short, in that which is good.

   Our Lord Jesus takes this occasion to show them the power of faith,
   that they might not be defective in that, another time, as they were
   now; If ye have faith as a grain of mustard-seed, ye shall do wonders,
   v. 20. Some make the comparison to refer to the quality of the
   mustard-seed, which is, when bruised, sharp and penetrating; "If you
   have an active growing faith, not dead, flat, or insipid, you will not
   be baffled thus." But it rather refers to the quantity; "If you had but
   a grain of true faith, though so little that it were like that which is
   the least of all seeds, you would do wonders." Faith in general is a
   firm assent to, a compliance with, and a confidence in, all divine
   revelation. The faith here required, is that which had for its object
   that particular revelation by which Christ gave his disciples power to
   work miracles in his name, for the confirmation of the doctrine they
   preached. It was a faith in this revelation that they were defective
   in; either doubting the validity of their commission, or fearing that
   it expired with their first mission, and was not to continue when they
   were returning to their Master; or that it was some way or other
   forfeited or withdrawn. Perhaps their Master's absence with the three
   chief of his disciples, with a charge to the rest not to follow them,
   might occasion some doubts concerning their power, or rather the power
   of the Lord with them, to do this; however, there were not, at present,
   such a strong actual dependence upon, and confidence in, the promise of
   Christ's presence with them, as there should have been. It is good for
   us to be diffident of ourselves and of our own strength; but it is
   displeasing to Christ, when we distrust any power derived from him or
   granted by him.

   If ye have ever so little of this faith in sincerity, if ye truly rely
   upon the powers committed to you, ye shall say to this mountain,
   Remove. This is a proverbial expression, denoting that which follows,
   and no more, Nothing shall be impossible to you. They had a full
   commission, among other things, to cast out devils without exception;
   but, this devil being more than ordinarily malicious and inveterate,
   they distrusted the power they had received, and so failed. To convince
   them of this, Christ shows them what they might have done. Note, An
   active faith can remove mountains, not of itself, but in the virtue of
   a divine power engaged by a divine promise, both which faith fastens
   upon.

   (2.) Because there was something in the kind of the malady, which
   rendered the cure more than ordinarily difficult (v. 21); "This kind
   goes not out but by prayer and fasting. This possession, which works by
   a falling-sickness, or this kind of devils that are thus furious, is
   not cast out ordinarily but by great acts of devotion, and wherein ye
   were defective." Note, [1.] Though the adversaries we wrestle, be all
   principalities and powers, yet some are stronger than others, and their
   power more hardly broken. [2.] The extraordinary power of Satan must
   not discourage our faith, but quicken us to a greater intenseness in
   the acting of it, and more earnestness in praying to God for the
   increase of it; so some understand it here; "This kind of faith (which
   removeth mountains) doth not proceed, is not obtained, from God, nor is
   it carried up to its full growth, nor drawn out into act and exercise,
   but by earnest prayer." [3.] Fasting and prayer are proper means for
   the bringing down of Satan's power against us, and the fetching in of
   divine power to our assistance. Fasting is of use to put an edge upon
   prayer; it is an evidence and instance of humiliation which is
   necessary in prayer, and is a means of mortifying some corrupt habits,
   and of disposing the body to serve the soul in prayer. When the devil's
   interest in the soul is confirmed by the temper and constitution of the
   body, fasting must be joined with prayer, to keep under the body.

Christ's Sufferings Foretold.

   22 And while they abode in Galilee, Jesus said unto them, The Son of
   man shall be betrayed into the hands of men:   23 And they shall kill
   him, and the third day he shall be raised again. And they were
   exceeding sorry.

   Christ here foretels his own sufferings; he began to do it before (ch.
   xvi. 21); and, finding that it was to his disciples a hard saying, he
   saw it necessary to repeat it. There are some things which God speaketh
   once, yea twice, and yet man perceiveth it not. Observe here,

   1. What he foretold concerning himself--that he should be betrayed and
   killed. He perfectly knew, before, all things that should come to him,
   and yet undertook the work of our redemption, which greatly commends
   his love; nay, his clear foresight of them was a kind of ante-passion,
   had not his love to man made all easy to him.

   (1.) He tells them that he should be betrayed into the hands of men. He
   shall be delivered up (so it might be read and understood of his
   Father's delivering him up by his determined counsel and
   fore-knowledge, Acts ii. 23; Rom. viii. 32); but as we render it, it
   refers to Judas's betraying him into the hands of the priests, and
   their betraying him into the hands of the Romans. He was betrayed into
   the hands of men; men to whom he was allied by nature, and from whom
   therefore he might expect pity and tenderness; men whom he had
   undertaken to save, and from whom therefore he might expect honour and
   gratitude; yet these are his persecutors and murderers.

   (2.) That they should kill him; nothing less than that would satisfy
   their rage; it was his blood, his precious blood, that they thirsted
   after. This is the heir, come, let us kill him. Nothing less would
   satisfy God's justice, and answer his undertaking; if he be a Sacrifice
   of atonement, he must be killed; without blood no remission.

   (3.) That he shall be raised again the third day. Still, when he spoke
   of his death, he gave a hint of his resurrection, the joy set before
   him, in the prospect of which he endured the cross, and despised the
   shame. This was an encouragement, not only to him, but to his
   disciples; for if he rise the third day, his absence from them will not
   be long, and his return to them will be glorious.

   2. How the disciples received this; They were exceedingly sorry. Herein
   appeared their love to their Master's person, but with all their
   ignorance and mistake concerning his undertaking. Peter indeed durst
   not say any thing against it, as he had done before (ch. xvi. 22),
   having then been severely chidden for it; but he, and the rest of them,
   greatly lamented it, as it would be their own loss, their Master's
   grief, and the sin and ruin of them that did it.

Our Lord's Payment of Tribute.

   24 And when they were come to Capernaum, they that received tribute
   money came to Peter, and said, Doth not your master pay tribute?   25
   He saith, Yes. And when he was come into the house, Jesus prevented
   him, saying, What thinkest thou, Simon? of whom do the kings of the
   earth take custom or tribute? of their own children, or of strangers?
   26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are
   the children free.   27 Notwithstanding, lest we should offend them, go
   thou to the sea, and cast a hook, and take up the fish that first
   cometh up; and when thou hast opened his mouth, thou shalt find a piece
   of money: that take, and give unto them for me and thee.

   We have here an account of Christ's paying tribute.

   I. Observe how it was demanded, v. 24. Christ was now at Capernaum, his
   headquarters, where he mostly resided; he did not keep from thence, to
   decline being called upon for his dues, but rather came thither, to be
   ready to pay them.

   1. The tribute demanded was not any civil payment to the Roman powers,
   that was strictly exacted by the publicans, but the church-duties, the
   half shekel, about fifteen pence, which were required from every person
   or the service of the temple, and the defraying of the expenses of the
   worship there; it is called a ransom for the soul, Exod. xxx. 12, &c.
   This was not so strictly exacted now as sometimes it had been,
   especially not in Galilee.

   2. The demand was very modest; the collectors stood in such awe of
   Christ, because of his mighty works, that they durst not speak to him
   about it, but applied themselves to Peter, whose house was in
   Capernaum, and probably in his house Christ lodged; he therefore was
   fittest to be spoken to as the housekeeper, and they presumed he knew
   his Master's mind. Their question is, Doth not your master pay tribute?
   Some think that they sought an occasion against him, designing, if he
   refused, to represent him as disaffected to the temple-service, and his
   followers as lawless people, that would pay neither toll, tribute, nor
   custom, Ezra iv. 13. It should rather seem, they asked this with
   respect, intimating, that if he had any privilege to exempt him from
   this payment, they would not insist upon it.

   Peter presently his word for his Master; "Yes, certainly; my Master
   pays tribute; it is his principle and practice; you need not fear
   moving it to him." (1.) He was made under the law (Gal. iv. 4);
   therefore under this law he was paid for at forty days old (Luke ii.
   22), and now he paid for himself, as one who, in his state of
   humiliation, had taken upon him the form of a servant, Phil. ii. 7, 8.
   (2.) He was made sin for us, and was sent forth in the likeness of
   sinful flesh, Rom. viii. 3. Now this tax paid to the temple is called
   an atonement for the soul, Exod. xxx. 15. Christ, that in every thing
   he might appear in the likeness of sinners, paid it though he had no
   sin to atone for. (3.) Thus it became him to fulfil all righteousness,
   ch. iii. 15. He did this to set an example, [1.] Of rendering to all
   their due, tribute to whom tribute is due, Rom. xiii. 7. The kingdom of
   Christ not being of this world, the favourites and officers of it are
   so far from having a power granted them, as such, to tax other people's
   purses, that theirs are made liable to the powers that are. [2.] Of
   contributing to the support of the public worship of God in the places
   where we are. If we reap spiritual things, it is fit that we should
   return carnal things. The temple was now made a den of thieves, and the
   temple-worship a pretence for the opposition which the chief priests
   gave to Christ and his doctrine; and yet Christ paid this tribute.
   Note, Church-duties, legally imposed, are to be paid, notwithstanding
   church-corruptions. We must take care not to use our liberty as a cloak
   of covetousness or maliciousness, 1 Pet. ii. 16. If Christ pay tribute,
   who can pretend an exemption?

   II. How it was disputed (v. 25), not with the collectors themselves,
   lest they should be irritated, but with Peter, that he might be
   satisfied in the reason why Christ paid tribute, and might not mistake
   about it. He brought the collectors into the house; but Christ
   anticipated him, to give him a proof of his omniscience, and that no
   thought can be withholden from him. The disciples of Christ are never
   attacked without his knowledge.

   Now, 1. He appeals to the way of the kings of the earth, which is, to
   take tribute of strangers, of the subjects of their kingdom, or
   foreigners that deal with them, but not of their own children that are
   of their families; there is such a community of goods between parents
   and children, and a joint-interest in what they have, that it would be
   absurd for the parents to levy taxes upon the children, or demand any
   thing from them; it is like one hand taxing the other.

   2. He applies this to himself; Then are the children free. Christ is
   the Son of God, and Heir of all things; the temple is his temple (Mal.
   iii. 1), his Father's house (John ii. 16), in it he is faithful as a
   Son in his own house (Heb. iii. 6), and therefore not obliged to pay
   this tax for the service of the temple. Thus Christ asserts his right,
   lest his paying this tribute should be misimproved to the weakening of
   his title as the Son of God, and the King of Israel, and should have
   looked like a disowning of it himself. These immunities of the children
   are to be extended no further than our Lord Jesus himself. God's
   children are freed by grace and adoption from the slavery of sin and
   Satan, but not from their subjection to civil magistrates in civil
   things; here the law of Christ is express; Let every soul (sanctified
   souls not excepted) be subject to the higher powers. Render to Cæsar
   the things that are Cæsar's.

   III. How it was paid, notwithstanding, v. 27.

   1. For what reason Christ waived his privilege, and paid this tribute,
   though he was entitled to an exemption--Lest we should offend them. Few
   knew, as Peter did, that he was the Son of God; and it would have been
   a diminution to the honour of that great truth, which was yet a secret,
   to advance it now, to serve such a purpose as this. Therefore Christ
   drops that argument, and considers, that if he should refuse this
   payment, it would increase people's prejudice against him and his
   doctrine, and alienate their affections from him, and therefore he
   resolves to pay it. Note, Christian prudence and humility teach us, in
   many cases, to recede from our right, rather than give offence by
   insisting upon it. We must never decline our duty for fear of giving
   offence (Christ's preaching and miracles offended them, yet he went on
   with him, ch. xv. 12, 13, better offend men than God); but we must
   sometimes deny ourselves in that which is our secular interest, rather
   than give offence; as Paul, 1 Cor. viii. 13; Rom. xiv. 13.

   2. What course he took for the payment of this tax; he furnished
   himself with money for it out of the mouth of a fish (v. 27), wherein
   appears,

   (1.) The poverty of Christ; he had not fifteen pence at command to pay
   his tax with, though he cured so many that were diseased; it seems, he
   did all gratis; for our sakes he became poor, 2 Cor. viii. 9. In his
   ordinary expenses, he lived upon alms (Luke viii. 3), and in
   extraordinary ones, he lived upon miracles. He did not order Judas to
   pay this out of the bag which he carried; that was for subsistence, and
   he would not order that for his particular use, which was intended for
   the benefit of the community.

   (2.) The power of Christ, in fetching money out of a fish's mouth for
   this purpose. Whether his omnipotence put it there, or his omniscience
   knew that it was there, it comes all to one; it was an evidence of his
   divinity, and that he is Lord of hosts. Those creatures that are most
   remote from man are at the command of Christ, even the fishes of the
   sea are under his feet (Ps. viii. 5); and to evidence his dominion in
   this lower world, and to accommodate himself to his present state of
   humiliation, he chose to take it out of a fish's mouth, when he could
   have taken it out of an angel's hand. Now observe,

   [1.] Peter must catch the fish by angling. Even in miracles he would
   use means to encourage industry and endeavour. Peter has something to
   do, and it is in the way of his own calling too; to teach us diligence
   in the employment we are called to, and called in. Do we expect that
   Christ should give to us? Let us be ready to work for him.

   [2.] The fish came up, with money in the mouth of it, which represents
   to us the reward of obedience in obedience. What work we do at Christ's
   command brings its own pay along with it: In keeping God's commands, as
   well as after keeping them, there is great reward, Ps. xix. 11. Peter
   was made a fisher of men, and those that he caught thus, came up; where
   the heart is opened to entertain Christ's word, the hand is open to
   encourage his ministers.

   [3.] The piece of money was just enough to pay the tax for Christ and
   Peter. Thou shalt find a stater, the value of a Jewish shekel, which
   would pay the poll-tax for two, for it was half a shekel, Exod. xxx.
   13. Christ could as easily have commanded a bag of money as a piece of
   money; but he would teach us not to covet superfluities, but, having
   enough for our present occasions, therewith to be content, and not to
   distrust God, though we live but from hand to mouth. Christ made the
   fish his cash-keeper; and why may not we make God's providence our
   storehouse and treasury? If we have a competency for today, let
   to-morrow take thought for the things of itself. Christ paid for
   himself and Peter, because it is probable that here he only was
   assessed, and of him it was at this time demanded; perhaps the rest had
   paid already, or were to pay elsewhere. The papists make a great
   mystery of Christ's paying for Peter, as if this made him the head and
   representative of the whole church; whereas the payment of tribute for
   him was rather a sign of subjection than of superiority. His pretended
   successors pay no tribute, but exact it. Peter fished for this money,
   and therefore part of it went for his use. Those that are workers
   together with Christ in winning souls shall shine with him. Give it for
   thee and me. What Christ paid for himself was looked upon as a debt;
   what he paid for Peter was a courtesy to him. Note, it is a desirable
   thing, if God so please, to have wherewithal of this world's goods, not
   only to be just, but to be kind; not only to be charitable to the poor,
   but obliging to our friends. What is a great estate good for, but that
   it enables a man to do so much the more good?

   Lastly, Observe, The evangelist records here the orders Christ gave to
   Peter, the warrant; the effect is not particularly mentioned, but taken
   for granted, and justly; for, with Christ, saying and doing are the
   same thing.
     __________________________________________________________________

M A T T H E W.

  CHAP. XVIII.

   The gospels are, in short, a record of what Jesus began both to do and
   to teach. In the foregoing chapter, we had an account of his doings, in
   this, of his teachings; probably, not all at the same time, in a
   continued discourse, but at several times, upon divers occasions, here
   put together, as near akin. We have here, I. Instructions concerning
   humility, ver. 1-6. II. Concerning offences in general (ver. 7),
   particularly offences given, 1. By us to ourselves, ver. 8, 9. 2. By us
   to others, ver. 10-14. 3. By others to us; which are of two sorts, (1.)
   Scandalous sins, which are to be reproved, ver. 15-20. (2.) Personal
   wrongs, which are to be forgiven, ver. 21-35. See how practical
   Christ's preaching was; he could have revealed mysteries, but he
   pressed plain duties, especially those that are most displeasing to
   flesh and blood.

The Importance of Humility.

   1 At the same time came the disciples unto Jesus, saying, Who is the
   greatest in the kingdom of heaven?   2 And Jesus called a little child
   unto him, and set him in the midst of them,   3 And said, Verily I say
   unto you, Except ye be converted, and become as little children, ye
   shall not enter into the kingdom of heaven.   4 Whosoever therefore
   shall humble himself as this little child, the same is greatest in the
   kingdom of heaven.   5 And whoso shall receive one such little child in
   my name receiveth me.   6 But whoso shall offend one of these little
   ones which believe in me, it were better for him that a millstone were
   hanged about his neck, and that he were drowned in the depth of the
   sea.

   As there never was a greater pattern of humility, so there never was a
   greater preacher of it, than Christ; he took all occasions to command
   it, to commend it, to his disciples and followers.

   I. The occasion of this discourse concerning humility was an unbecoming
   contest among the disciples for precedency; they came to him, saying,
   among themselves (for they were ashamed to ask him, Mark ix. 34), Who
   is the greatest in the kingdom of heaven? They mean not, who by
   character (then the question had been good, that they might know what
   graces and duties to excel in), but who by name. They had heard much,
   and preached much, of the kingdom of heaven, the kingdom of the
   Messiah, his church in this world; but as yet they were so far from
   having any clear notion of it, that they dreamt of a temporal kingdom,
   and the external pomp and power of it. Christ had lately foretold his
   sufferings, and the glory that should follow, that he should rise
   again, from whence they expected his kingdom would commence; and now
   they thought it was time to put in for their places in it; it is good,
   in such cases, to speak early. Upon other discourses of Christ to that
   purport, debates of this kind arose (ch. xx. 19, 20; Luke xxii. 22,
   24); he spoke many words of his sufferings, but only one of his glory;
   yet they fasten upon that, and overlook the other; and, instead of
   asking how they might have strength and grace to suffer with him, they
   ask him, "Who shall be highest in reigning with him." Note, Many love
   to hear and speak of privileges and glory, who are willing to pass by
   the thoughts of work and trouble. They look so much at the crown, that
   they forget the yoke and the cross. So the disciples here did, when
   they asked, Who is the greatest in the kingdom of heaven?

   1. They suppose that all who have a place in that kingdom are great,
   for it is a kingdom of priests. Note, Those are truly great who are
   truly good; and they will appear so at last, when Christ shall own them
   as his, though ever so mean and poor in the world.

   2. They suppose that there are degrees in this greatness. All the
   saints are honourable, but not all alike so; one star differs from
   another star in glory. All David's officers were not worthies, nor all
   his worthies of the first three.

   3. They suppose it must be some of them, that must be prime ministers
   of state. To whom should King Jesus delight to do honour, but to them
   who had left all for him, and were now his companions in patience and
   tribulation?

   4. They strive who it should be, each having some pretence or other to
   it. Peter was always the chief speaker, and already had the keys given
   him; he expects to be lord-chancellor, or lord-chamberlain of the
   household, and so to be the greatest. Judas had the bag, and therefore
   he expects to be lord-treasurer, which, though now he come last, he
   hopes, will then denominate him the greatest. Simon and Jude are nearly
   related to Christ, and they hope to take place of all the great
   officers of state, as princes of the blood. John is the beloved
   disciple, the favourite of the Prince, and therefore hopes to be the
   greatest. Andrew was first called, and why should not he be first
   preferred? Note, We are very apt to amuse and humour ourselves with
   foolish fancies of things that will never be.

   II. The discourse itself, which is a just rebuke to the question, Who
   shall be greatest? We have abundant reason to think, that if Christ
   ever intended that Peter and his successors at Rome should be heads of
   the church, and his chief vicars on earth, having so fair an occasion
   given him, he would now have let his disciples know it; but so far is
   he from this, that his answer disallows and condemns the thing itself.
   Christ will not lodge such an authority or supremacy any where in his
   church; whoever pretend to it are usurpers; instead of settling any of
   the disciples in this dignity, he warns them all not to put in for it.

   Christ here teacheth them to be humble,

   1. By a sign (v. 2); He called a little child to him, and set him in
   the midst of them. Christ often taught by signs or sensible
   representations (comparisons to the eye), as the prophets of old. Note,
   Humility is a lesson so hardly learned, that we have need by all ways
   and means to be taught it. When we look upon a little child, we should
   be put in mind of the use Christ made of this child. Sensible things
   must be improved to spiritual purposes. He set him in the midst of
   them; not that they might play with him, but that they might learn by
   him. Grown men, and great men, should not disdain the company of little
   children, or think it below them to take notice of them. They may
   either speak to them, and give instruction to them; or look upon them,
   and receive instruction from them. Christ himself, when a child, was in
   the midst of the doctors, Luke ii. 46.

   2. By a sermon upon this sign; in which he shows them and us,

   (1.) The necessity of humility, v. 3. His preface is solemn, and
   commands both attention and assent; Verily I say unto you, I, the Amen,
   the faithful Witness, say it, Except ye be converted, and become as
   little children, ye shall not enter into the kingdom of heaven. Here
   observe,

   [1.] What it is that he requires and insists upon.

   First, "You must be converted, you must be of another mind, and in
   another frame and temper, must have other thoughts, both of yourselves
   and of the kingdom of heaven, before you be fit for a place in it. The
   pride, ambition, and affectation of honour and dominion, which appear
   in you, must be repented of, mortified, and reformed, and you must come
   to yourselves." Note, Besides the first conversion of a soul from a
   state of nature to a state of grace, there are after-conversions from
   particular paths of backsliding, which are equally necessary to
   salvation. Every step out of the way by sin, must be a step into it
   again by repentance. When Peter repented of his denying his Master, he
   was converted. Secondly, You must become as little children. Note,
   Converting grace makes us like little children, not foolish as children
   (1 Cor. xiv. 20), nor fickle (Eph. iv. 14), nor playful (ch. xi. 16);
   but, as children, we must desire the sincere milk of the word (1 Pet.
   ii. 2); as children, we must be careful for nothing, but leave it to
   our heavenly Father to care for us (ch. vi. 31); we must, as children,
   be harmless and inoffensive, and void of malice (1 Cor. xiv. 20),
   governable, and under command (Gal. iv. 2); and (which is here chiefly
   intended) we must be humble as little children, who do not take state
   upon them, nor stand upon the punctilios of honour; the child of a
   gentleman will play with the child of a beggar (Rom. xii. 16), the
   child in rags, if it have the breast, is well enough pleased, and
   envies not the gaiety of the child in silk; little children have no
   great aims at great places, or projects to raise themselves in the
   world; they exercise not themselves in things too high for them; and we
   should in like manner behave, and quiet ourselves, Ps. cxxxi. 1, 2. As
   children are little in body and low in stature, so we must be little
   and low in spirit, and in our thoughts of ourselves. This is a temper
   which leads to other good dispositions; the age of childhood is the
   learning age.

   [2.] What stress he lays upon this; Without this, you shall not enter
   into the kingdom of heaven. Note, Disciples of Christ have need to be
   kept in awe by threatenings, that they may fear lest they seem to come
   short, Heb. iv. 1. The disciples, when they put that question (v. 1),
   thought themselves sure of the kingdom of heaven; but Christ awakens
   them to be jealous of themselves. They were ambitious of being greatest
   in the kingdom of heaven; Christ tells them, that, except they came to
   a better temper, they should never come thither. Note, many that set up
   for great ones in the church, prove not only little, but nothing, and
   are found to have no part or lot in the matter. Our Lord designs here
   to show the great danger of pride and ambition; whatever profession men
   make, if they allow themselves in this sin, they will be rejected both
   from God's tabernacle and from his holy hill. Pride threw the angels
   that sinned out of heaven, and will keep us out, if we be not converted
   from it. They that are lifted up with pride, fall into the condemnation
   of the devil; to prevent this, we must become as little children, and,
   in order to do that, must be born again, must put on the new man, must
   be like the holy child Jesus; so he is called, even after his
   ascension, Acts iv. 27.

   (2.) He shows the honour and advancement that attend humility (v. 4),
   thus furnishing a direct but surprising answer to their question. He
   that humbles himself as a little child, though he may fear that hereby
   he will render himself contemptible, as men of timid minds, who thereby
   throw themselves out of the way of preferment, yet the same is greatest
   in the kingdom of heaven. Note, The humblest Christians are the best
   Christians, and most like to Christ, and highest in his favour; are
   best disposed for the communications of divine grace, and fittest to
   serve God in this world, and enjoy him in another. They are great, for
   God overlooks heaven and earth, to look on such; and certainly those
   are to be most respected and honoured in the church that are most
   humble and self-denying; for, though they least seek it, they best
   deserve it.

   (3.) The special care Christ takes for those that are humble; he
   espouses their cause, protects them, interests himself in their
   concerns, and will see that they are not wronged, without being
   righted.

   Those that thus humble themselves will be afraid,

   [1.] That nobody will receive them; but (v. 5), Whoso shall receive one
   such little child in my name, receiveth me. Whatever kindnesses are
   done to such, Christ takes as done to himself. Whoso entertains a meek
   and humble Christian, keeps him in countenance, will not let him lose
   by his modesty, takes him into his love and friendship, and society and
   care, and studies to do him a kindness; and doth this in Christ's name,
   for his sake, because he bears the image of Christ, serves Christ, and
   because Christ has received him; this shall be accepted and recompensed
   as an acceptable piece of respect to Christ. Observe, Though it be but
   one such little child that is received in Christ's name, it shall be
   accepted. Note, The tender regard Christ has to his church extends
   itself to every particular member, even the meanest; not only to the
   whole family, but to every child of the family; the less they are in
   themselves, to whom we show kindness, the more there is of good will in
   it to Christ; the less it is for their sakes, the more it is for his;
   and he takes it accordingly. If Christ were personally among us, we
   think we should never do enough to welcome him; the poor, the poor in
   spirit, we have always with us, and they are his receivers. See ch.
   xxv. 35-40.

   [2.] They will be afraid that every body will abuse them; the basest
   men delight to trample upon the humble; Vexat censura columbas--Censure
   pounces on doves. This objection he obviates (v. 6), where he warns all
   people, as they will answer it at their utmost peril, not to offer any
   injury to one of Christ's little ones. This word makes a wall of fire
   about them; he that touches them, touches the apple of God's eye.

   Observe, First, The crime supposed; offending one of these little ones
   that believe in Christ. Their believing in Christ, though they be
   little ones, unites them to him, and interests him in their cause, so
   that, as they partake of the benefit of his sufferings, he also
   partakes in the wrong of theirs. Even the little ones that believe have
   the same privileges with the great ones, for they have all obtained
   like precious faith. There are those that offend these little ones, by
   drawing them to sin (1 Cor. viii. 10, 11), grieving and vexing their
   righteous souls, discouraging them, taking occasion from their mildness
   to make a prey of them in their persons, families, goods, or good name.
   Thus the best men have often met with the worst treatment in this
   world.

   Secondly, The punishment of this crime; intimated in that word, Better
   for him that he were drowned in the depth of the sea. The sin is so
   heinous, and the ruin proportionably so great, that he had better
   undergo the sorest punishments inflicted on the worst of malefactors,
   which can only kill the body. Note, 1. Hell is worse than the depth of
   the sea; for it is a bottomless pit, and it is a burning lake. The
   depth of the sea is only killing, but hell is tormenting. We meet with
   one that had comfort in the depth of the sea, it was Jonah (ch. ii. 2,
   4, 9); but never any had the least grain or glimpse of comfort in hell,
   nor will have to eternity. 2. The irresistible irrevocable doom of the
   great Judge will sink sooner and surer, and bind faster, than a
   mill-stone hanged about the neck. It fixes a great gulf, which can
   never be broken through, Luke xvi. 26. Offending Christ's little ones,
   though by omission, is assigned as the reason of that dreadful
   sentence, Go ye cursed, which will at last be the doom of proud
   persecutors.

Cautions against Offences.

   7 Woe unto the world because of offences! for it must needs be that
   offences come; but woe to that man by whom the offence cometh!   8
   Wherefore if thy hand or thy foot offend thee, cut them off, and cast
   them from thee: it is better for thee to enter into life halt or
   maimed, rather than having two hands or two feet to be cast into
   everlasting fire.   9 And if thine eye offend thee, pluck it out, and
   cast it from thee: it is better for thee to enter into life with one
   eye, rather than having two eyes to be cast into hell fire.   10 Take
   heed that ye despise not one of these little ones; for I say unto you,
   That in heaven their angels do always behold the face of my Father
   which is in heaven.   11 For the Son of man is come to save that which
   was lost.   12 How think ye? if a man have a hundred sheep, and one of
   them be gone astray, doth he not leave the ninety and nine, and goeth
   into the mountains, and seeketh that which is gone astray?   13 And if
   so be that he find it, verily I say unto you, he rejoiceth more of that
   sheep, than of the ninety and nine which went not astray.   14 Even so
   it is not the will of your Father which is in heaven, that one of these
   little ones should perish.

   Our Savior here speaks of offences, or scandals,

   I. In general, v. 7. Having mentioned the offending of little ones, he
   takes occasion to speak more generally of offences. That is an offence,
   1. Which occasions guilt, which by enticement or affrightment tends to
   draw men from that which is good to that which is evil. 2. Which
   occasions grief, which makes the heart of the righteous sad. Now,
   concerning offences, Christ here tells them,

   (1.) That they were certain things; It must needs be, that offences
   come. When we are sure there is danger, we should be the better armed.
   Not that Christ's word necessitates any man to offend, but it is a
   prediction upon a view of the causes; considering the subtlety and
   malice of Satan, the weakness and depravity of men's hearts, and the
   foolishness that is found there, it is morally impossible but that
   there should be offences; and God has determined to permit them for
   wise and holy ends, that both they which are perfect, and they which
   are not, may be made manifest. See 1 Cor. xi. 19; Dan. xi. 35. Being
   told, before, that there will be seducers, tempters, persecutors, and
   many bad examples, let us stand upon our guard, ch. xxiv. 24; Acts xx.
   29, 30.

   (2.) That they would be woeful things, and the consequence of them
   fatal. Here is a double woe annexed to offences:

   [1.] A woe to the careless and unguarded, to whom the offence is given;
   Woe to the world because of offences. The obstructions and oppositions
   given to faith and holiness in all places are the bane and plague of
   mankind, and the ruin of thousands. This present world is an evil
   world, it is so full of offences, of sins, and snares, and sorrows; a
   dangerous road we travel, full of stumbling-blocks, precipices, and
   false guides. Woe to the world. As for those whom God hath chosen and
   called out of the world, and delivered from it, they are preserved by
   the power of God from the prejudice of these offences, are helped over
   all these stones of stumbling. They that love God's law have great
   peace, and nothing shall offend them, Ps. cxix. 165.

   [2.] A woe to the wicked, who wilfully give the offence; But woe to
   that man by whom the offence comes. Though it must needs be, that the
   offence will come, that will be no excuse for the offenders. Note,
   Though God makes the sins of sinners to serve his purposes, that will
   not secure them from his wrath; and the guilt will be laid at the door
   of those who give the offence, though they also fall under a woe who
   take it. Note, They who any way hinder the salvation of others, will
   find their own condemnation the more intolerable, like Jeroboam, who
   sinned, and made Israel to sin. This woe is the moral of that judicial
   law (Exod. xxi. 33, 34-22:6), that he who opened the pit, and kindled
   the fire, was accountable for all the damage that ensued. The
   antichristian generation, by whom came the great offence, will fall
   under this woe, for their delusion of sinners (2 Thess. ii. 11, 12),
   and their persecutions of saints (Rev. xvii. 1, 2, 6), for the
   righteous God will reckon with those who ruin the eternal interests of
   precious souls, and the temporal interests of precious saints; for
   precious in the sight of the Lord is the blood of souls and the blood
   of saints; and men will be reckoned with, not only for their doings,
   but for the fruit of their doings, the mischief done by them.

   II. In particular, Christ here speaks of offences given,

   1. By us to ourselves, which is expressed by our hand or foot offending
   us; in such a case, it must be cut off, v. 8, 9. This Christ had said
   before (ch. v. 29, 30), where it especially refers to
   seventh-commandment sins; here it is taken more generally. Note, Those
   hard sayings of Christ, which are displeasing to flesh and blood, need
   to be repeated to us again and again, and all little enough. Now
   observe,

   (1.) What it is that is here enjoined. We must part with an eye, or a
   hand, or a foot, that is, that, whatever it is, which is dear to us,
   when it proves unavoidably an occasion of sin to us. Note, [1.] Many
   prevailing temptations to sin arise from within ourselves; our own eyes
   and hands offend us; if there were never a devil to tempt us, we should
   be drawn away of our own lust: nay, those things which in themselves
   are good, and may be used as instruments of good, even those, through
   the corruptions of our hearts, prove snares to us, incline us to sin,
   and hinder us in duty. [2.] In such a case, we must, as far as lawfully
   we may, part with that which we cannot keep without being entangled in
   sin by it. First, It is certain, the inward lust must be mortified,
   though it be dear to us as an eye, or a hand. The flesh, with its
   affections and lusts, must be mortified, Gal. v. 24. The body of sin
   must be destroyed; corrupt inclinations and appetites must be checked
   and crossed; the beloved lust, that has been rolled under the tongue as
   a sweet morsel, must be abandoned with abhorrence. Secondly, The
   outward occasions of sin must be avoided, though we thereby put as
   great a violence upon ourselves as it would be to cut off a hand, or
   pluck out an eye. When Abraham quitted his native country, for fear of
   being ensnared in the idolatry of it, and when Moses quitted Pharaoh's
   court, for fear of being entangled in the sinful pleasures of it, there
   was a right hand cut off. We must think nothing too dear to part with,
   for the keeping of a good conscience.

   (2.) Upon what inducement this is required; It is better for thee to
   enter into life maimed, than, having two hands, to be cast into hell.
   The argument is taken from the future state, from heaven and hell;
   thence are fetched the most cogent dissuasives from sin. The argument
   is the same with that of the apostle, Rom. viii. 13. [1.] If we live
   after the flesh, we shall die; having two eyes, no breaches made upon
   the body of sin, inbred corruption like Adonijah never displeased, we
   shall be cast into hell-fire. [2.] If we through the Spirit mortify the
   deeds of the body, we shall live; that is meant by our entering into
   life maimed, that is, the body of sin maimed; and it is but maimed at
   the best, while we are in this world. If the right hand of the old man
   be cut off, and its right eye be plucked out, its chief policies
   blasted and powers broken, it is well; but there is still an eye and a
   hand remaining, with which it will struggle. They that are Christ's
   have nailed the flesh to the cross, but it is not yet dead; its life is
   prolonged, but its dominion taken away (Dan. vii. 12), and the deadly
   wound given it, that shall not be healed.

   1. Concerning offences given by us to others, especially Christ's
   little ones, which we are here charged to take heed of, pursuant to
   what he had said, v. 6. Observe,

   (1.) The caution itself; Take heed that ye despise not one of these
   little ones. This is spoken to the disciples. As Christ will be
   displeased with enemies of his church, if they wrong any of the members
   of it, even the least, so he will be displeased with the great ones of
   the church, if they despise the little ones of it. "You that are
   striving who shall be greatest, take heed lest in this contest you
   despise the little ones." We may understand it literally of little
   children; of them Christ was speaking, v. 2, 4. The infant seed of the
   faithful belong to the family of Christ, and are not to be despised.
   Or, figuratively; true but weak believers are these little ones, who in
   their outward condition, or the frame of their spirits, are like little
   children, the lambs of Christ's flock.

   [1.] We must not despise them, not think meanly of them, as lambs
   despised, Job xii. 5. We must not make a jest of their infirmities, not
   look upon them with contempt, not conduct ourselves scornfully or
   disdainfully toward them, as if we cared not what became of them; we
   must not say, "Though they be offended, and grieved, and stumble, what
   is that to us?" Nor should we make a slight matter of doing that which
   will entangle and perplex them. This despising of the little ones is
   what we are largely cautioned against, Rom. xiv. 3, 10, 15, 20, 21. We
   must not impose upon the consciences of others, nor bring them into
   subjection to our humours, as they do who say to men's souls, Bow down,
   that we may go over. There is a respect owing to the conscience of
   every man who appears to be conscientious.

   [2.] We must take heed that we do not despise them; we must be afraid
   of the sin, and be very cautious what we say and do, lest we should
   through inadvertency give offence to Christ's little ones, lest we put
   contempt upon them, without being aware of it. There were those that
   hated them, and cast them out, and yet said, Let the Lord be glorified.
   And we must be afraid of the punishment; "Take heed of despising them,
   for it is at your peril if you do."

   (2.) The reasons to enforce the caution. We must not look upon these
   little ones as contemptible, because really they are considerable. Let
   not earth despise those whom heaven respects; let those be looked upon
   by us with respect, as his favourites. To prove that the little ones
   which believe in Christ are worthy to be respected, consider,

   [1.] The ministration of the good angels about them; In heaven their
   angels always behold the face of my Father. This Christ saith to us,
   and we may take it upon his word, who came from heaven to let us know
   what is done there by the world of angels. Two things he lets us know
   concerning them,

   First, That they are the little ones' angels. God's angels are theirs;
   for all his is ours, if we be Christ's. 1 Cor. iii. 22. They are
   theirs; for they have a charge concerning them to minister for their
   good (Heb. i. 14), to pitch their tents about them, and bear them up in
   their arms. Some have imagined that every particular saint has a
   guardian angel; but why should we suppose this, when we are sure that
   every particular saint, when there is occasion, has a guard of angels?
   This is particularly applied here to the little ones, because they are
   most despised and most exposed. They have but little that they can call
   their own, but they can look by faith on the heavenly hosts, and call
   them theirs. While the great ones of the world have honourable men for
   their retinue and guards, the little ones of the church are attended
   with glorious angels; which bespeaks not only their dignity, but the
   danger those run themselves upon, who despise and abuse them. It is bad
   being enemies to those who are so guarded; and it is good having God
   for our God, for then we have his angels for our angels.

   Secondly, That they always behold the face of the Father in heaven.
   This bespeaks, 1. The angels' continual felicity and honour. The
   happiness of heaven consists in the vision of God, seeing him face to
   face as he is, beholding his beauty; this the angels have without
   interruption; when they are ministering to us on earth, yet even then
   by contemplation they behold the face of God, for they are full of eyes
   within. Gabriel, when speaking to Zecharias, yet stands in the presence
   of God, Rev. iv. 8; Luke i. 19. The expression intimates, as some
   think, the special dignity and honour of the little ones' angels; the
   prime ministers of state are said to see the king's face (Esth. i. 14),
   as if the strongest angels had the charge of the weakest saints. 2. It
   bespeaks their continual readiness to minister to the saints. They
   behold the face of God, expecting to receive orders from him what to do
   for the good of the saints. As the eyes of the servant are to the hand
   of his master, ready to go or come upon the least beck, so the eyes of
   the angels are upon the face of God, waiting for the intimations of his
   will, which those winged messengers fly swiftly to fulfil; they go and
   return like a flash of lightning, Ezek. i. 14. If we would behold the
   face of God in glory hereafter, as the angels do (Luke xx. 36), we must
   behold the face of God now, in readiness to our duty, as they do, Acts
   ix. 6.

   [2.] The gracious design of Christ concerning them (v. 11); For the Son
   of man is come to save that which was lost. This is a reason, First,
   Why the little ones' angels have such a charge concerning them, and
   attend upon them; it is in pursuance of Christ's design to save them.
   Note, The ministration of angels is founded in the mediation of Christ;
   through him angels are reconciled to us; and, when they celebrated
   God's goodwill toward men, to it they annexed their own. Secondly, Why
   they are not to be despised; because Christ came to save them, to save
   them that are lost, the little ones that are lost in their own eyes
   (Isa. lxvi. 3), that are at a loss within themselves. Or rather, the
   children of men. Note, 1. Our souls by nature are lost souls; as a
   traveller is lost, that is out of his way, as a convicted prisoner is
   lost. God lost the service of fallen man, lost the honour he should
   have had from him. 2. Christ's errand into the world was to save that
   which was lost, to reduce us to our allegiance, restore us to our work,
   reinstate us in our privileges, and so to put us into the right way
   that leads to our great end; to save those that are spiritually lost
   from being eternally so. 3. This is a good reason why the least and
   weakest believers should not be despised or offended. If Christ put
   such a value upon them, let us not undervalue them. If he denied
   himself so much for their salvation, surely we should deny ourselves
   for their edification and consolation. See this argument urged, Rom.
   xiv. 15; 1 Cor. viii. 11, 12. Nay, if Christ came into the world to
   save souls, and his heart is so much upon that work, he will reckon
   severely with those that obstruct and hinder it, by obstructing the
   progress of those that are setting their faces heavenward, and so
   thwart his great design.

   [3.] The tender regard which our heavenly Father has to these little
   ones, and his concern for their welfare. This is illustrated by a
   comparison, v. 12-14. Observe the gradation of the argument; the angels
   of God are their servants, the Son of God is their Saviour, and, to
   complete their honour, God himself is their Friend. None shall pluck
   them out of my Father's hand, John x. 28.

   Here is, First, The comparison, v. 12, 13. The owner that had lost one
   sheep out of a hundred, does not slight it, but diligently enquires
   after it, is greatly pleased when he has found it, and has in that a
   sensible and affecting joy, more than in the ninety and nine that
   wandered not. The fear he was in of losing that one, and the surprise
   of finding it, add to the joy. Now this is applicable, 1. To the state
   of fallen man in general; he is strayed like a lost sheep, the angels
   that stood were as the ninety-nine that never went astray; wandering
   man is sought upon the mountains, which Christ, in great fatigue,
   traversed in pursuit of him, and he is found; which is a matter of joy.
   Greater joy there is in heaven for returning sinners than for remaining
   angels. 2. To particular believers, who are offended and put out of
   their way by the stumbling-blocks that are laid in their way, or the
   wiles of those who seduce them out of the way. Now though but one of a
   hundred should hereby be driven off, as sheep easily are, yet that one
   shall be looked after with a great deal of care, the return of it
   welcomed with a great deal of pleasure; and therefore the wrong done to
   it, no doubt, will be reckoned for with a great deal of displeasure. If
   there be joy in heaven for the finding of one of these little ones,
   there is wrath in heaven for the offending of them. Note, God is
   graciously concerned, not only for his flock in general, but for every
   lamb, or sheep, that belongs to it. Though they are many, yet out of
   those many he can easily miss one, for he is a great Shepherd, but not
   so easily lose it, for he is a good Shepherd, and takes a more
   particular cognizance of his flock than ever any did; for he calls his
   own sheep by name, John x. 3. See a full exposition of this parable,
   Ezek. xxxiv. 2, 10, 16, 19.

   Secondly, The application of this comparison (v. 14); It is not the
   will of your Father, that one of these little ones should perish. More
   is implied than is expressed. It is not his will that any should
   perish, but, 1. It is his will, that these little ones should be saved;
   it is the will of his design and delight: he has designed it, and set
   his heart upon it, and he will effect it; it is the will of his
   precept, that all should do what they can to further it, and nothing to
   hinder it. 2. This care extends itself to every particular member of
   the flock, even the meanest. We think if but one or two be offended and
   ensnared, it is no great matter, we need not mind it; but God's
   thoughts of love and tenderness are above ours. 3. It is intimated that
   those who do any thing by which any of these little ones are brought
   into danger of perishing, contradict the will of God, and highly
   provoke him; and though they cannot prevail in it, yet they will be
   reckoned with for it by him, who, in his saints, as in other things, is
   jealous of his honour, and will not bear to have it trampled on. See
   Isa. iii. 15, What mean ye, that ye beat my people? Ps. lxxvi. 8, 9.

   Observe, Christ called God, v. 19, my Father which is in heaven; he
   calls him, v. 14, your Father which is in heaven; intimating that he is
   not ashamed to call his poor disciples brethren; for have not he and
   they one Father? I ascend to my Father and your Father (John xx. 17);
   therefore ours because his. This intimates likewise the ground of the
   safety of his little ones; that God is their Father, and is therefore
   inclined to succour them. A father takes care of all his children, but
   is particularly tender of the little ones, Gen. xxxiii. 13. He is their
   Father in heaven, a place of prospect, and therefore he sees all the
   indignities offered them; and a place of power, therefore he is able to
   avenge them. This comforts offended little ones, that their Witness is
   in heaven (Job xvi. 19), their Judge is there, Ps. lxviii. 5.

The Removal of Offences.

   15 Moreover if thy brother shall trespass against thee, go and tell him
   his fault between thee and him alone: if he shall hear thee, thou hast
   gained thy brother.   16 But if he will not hear thee, then take with
   thee one or two more, that in the mouth of two or three witnesses every
   word may be established.   17 And if he shall neglect to hear them,
   tell it unto the church: but if he neglect to hear the church, let him
   be unto thee as a heathen man and a publican.   18 Verily I say unto
   you, Whatsoever ye shall bind on earth shall be bound in heaven: and
   whatsoever ye shall loose on earth shall be loosed in heaven.   19
   Again I say unto you, That if two of you shall agree on earth as
   touching any thing that they shall ask, it shall be done for them of my
   Father which is in heaven.   20 For where two or three are gathered
   together in my name, there am I in the midst of them.

   Christ, having cautioned his disciples not to give offence, comes next
   to direct them what they must do in case of offences given them; which
   may be understood either of personal injuries, and then these
   directions are intended for the preserving of the peace of the church;
   or of public scandals, and then they are intended for the preserving of
   the purity and beauty of the church. Let us consider it both ways.

   I. Let us apply it to the quarrels that happen, upon any account, among
   Christians. If thy brother trespass against thee, by grieving thy soul
   (1 Cor. viii. 12), by affronting thee, or putting contempt or abuse
   upon thee; if he blemish thy good name by false reports or
   tale-bearing; if he encroach on thy rights, or be any way injurious to
   thee in thy estate; if he be guilty of any of those trespasses that are
   specified, Lev. vi. 2, 3; if he transgress the laws of justice,
   charity, or relative duties; these are trespasses against us, and often
   happen among Christ's disciples, and sometimes, for want of prudence,
   are of very mischievous consequence. Now observe what is the rule
   prescribed in this case,

   1. Go, and tell him his fault between thee and him alone. Let this be
   compared with, and explained by, Lev. xix. 17, Thou shalt not hate thy
   brother in thy heart; that is, "If thou hast conceived a displeasure at
   thy brother for any injury he hath done thee, do not suffer thy
   resentments to ripen into a secret malice (like a wound, which is most
   dangerous when it bleed inwardly), but give vent to them in a mild and
   grave admonition, let them so spend themselves, and they will expire
   the sooner; do not go and rail against him behind his back, but thou
   shalt not in any ways reprove him. If he has indeed done thee a
   considerable wrong, endeavour to make him sensible of it, but let the
   rebuke be private, between thee and him alone; if thou wouldest
   convince him, do not expose him, for that will but exasperate him, and
   make the reproof look like a revenge." this agrees with Prov. xxv. 8,
   9, "Go not forth hastily to strive, but debate thy cause with thy
   neighbour himself, argue it calmly and amicably; and if he shall hear
   thee, well and good, thou hast gained thy brother, there is an end of
   the controversy, and it is a happy end; let no more be said of it, but
   let the falling out of friends be the renewing of friendship."

   2. "If he will not hear thee, if he will not own himself in a fault,
   nor come to an agreement, yet do not despair, but try what he will say
   to it, if thou take one or two or more, not only to be witnesses of
   what passes, but to reason the case further with him; he will be the
   more likely to hearken to them because they are disinterested; and if
   reason will rule him, the word of reason in the mouth of two or three
   witnesses will be better spoken to him" (Plus vident oculi quam
   oculus--Many eyes see more than one), "and more regarded by him, and
   perhaps it will influence him to acknowledge his error, and to say, I
   repent."

   3. "If he shall neglect to hear them, and will not refer the matter to
   their arbitration, then tell it to the church, to the ministers,
   elders, or other officers, or the most considerable persons in the
   congregation you belong to, make them the referees to accommodate the
   matter, and do not presently appeal to the magistrate, or fetch a writ
   for him." This is fully explained by the apostle (1 Cor. vi.), where he
   reproves those that went to law before the unjust, and not before the
   saints (v. 1), and would have the saints to judge those small matters
   (v. 2) that pertain to this life, v. 3. If you ask, "Who is the church
   that must be told?" the apostle directs there (v. 5), Is there not a
   wise man among you? Those of the church that are presumed to be most
   capable of determining such matters; and he speaks ironically, when he
   says (v. 4), "Set them to judge who are least esteemed in the church;
   those, if there be no better, those, rather than suffer an
   irreconcileable breach between two church members." This rule was then
   in a special manner requisite, when the civil government was in the
   hands of such as were not only aliens, but enemies.

   4. "If he will not hear the church, will not stand to their award, but
   persists in the wrong he has done thee, and proceeds to do thee further
   wrong, let him be to thee as a heathen man, and a publican; take the
   benefit of the law against him, but let that always be the last remedy;
   appeal not to the courts of justice till thou hast first tried all
   other means to compromise the matter in variance. Or thou mayest, if
   thou wilt, break off thy friendship and familiarity with him; though
   thou must by no means study revenge, yet thou mayest choose whether
   thou wilt have any dealings with him, at least, in such a way as may
   give him an opportunity of doing the like again. Thou wouldest have
   healed him, wouldest have preserved his friendship, but he would not,
   and so has forfeited it." If a man cheat and abuse me once, it is his
   fault; if twice, it is my own.

   II. Let us apply it to scandalous sins, which are an offence to the
   little ones, of bad example to those that are weak and pliable, and of
   great grief to those that are weak and timorous. Christ, having taught
   us to indulge the weakness of our brethren, here cautions us not to
   indulge their wickedness under pretence of that. Christ, designing to
   erect a church for himself in the world, here took care for the
   preservation, 1. Of its purity, that it might have an expulsive
   faculty, a power to cleanse and clear itself, like a fountain of living
   waters, which is necessary as long as the net of the gospel brings up
   both good fish and bad. 2. Of its peace and order, that every member
   may know his place and duty, and the purity of it may be preserved in a
   regular way and not tumultuously. Now let us see,

   (1.) What is the case supposed? If thy brother trespass against thee.
   [1.] "The offender is a brother, one that is in Christian communion,
   that is baptized, that hears the word, and prays with thee, with whom
   thou joinest in the worship of God, statedly or occasionally." Note,
   Church discipline is for church members. Them that are without God
   judges, 1 Cor. v. 12, 13. When any trespass is done against us, it is
   good to remember that the trespasser is a brother, which furnishes us
   with qualifying consideration. [2.] "The offense is a trespass against
   thee; if thy brother sin against thee (so the word is), if he do any
   thing which is offensive to thee as a Christian." Note, A gross sin
   against God is a trespass against his people, who have a true concern
   for his honour. Christ and believers have twisted interests; what is
   done against them Christ takes as done against himself, and what is
   done against him they cannot but take as done against themselves. The
   reproaches of them that reproached thee are fallen upon me, Ps. lxix.
   9.

   (2.) What is to be done in this case. We have here,

   [1.] The rules prescribed, v. 15-17. Proceed in this method:

   First, "Go and tell him his fault between thee and him alone. Do not
   stay till he comes to thee, but go to him, as the physician visits the
   patient, and the shepherd goes after the lost sheep." Note, We should
   think no pains too much to take for the recovering of a sinner to
   repentance. "Tell him his fault, remind him of what he has done, and of
   the evil of it, show him his abominations." Note, People are loth to
   see their faults, and have need to be told of them. Though the fact is
   plain, and the fault too, yet they must be put together with
   application. Great sins often amuse conscience, and for the present
   stupify and silence it; and there is need of help to awaken it. David's
   own heart smote him, when he had cut off Saul's skirt, and when he had
   numbered the people; but (which is very strange) we do not find that it
   smote him in the matter of Uriah, till Nathan told him, Thou art the
   man.

   "Tell him his fault, elenxon auton--argue the case with him" (so the
   word signifies); "and do it with reason and argument, not with
   passion." Where the fault is plain and great, the person proper for us
   to deal with, and we have an opportunity for it, and there is no
   apparent danger of doing more hurt than good, we must with meekness and
   faithfulness tell people of what is amiss in them. Christian reproof is
   an ordinance of Christ for the bringing of sinners to repentance, and
   must be managed as an ordinance. "Let the reproof be private, between
   thee and him alone; that it may appear you seek not his reproach, but
   his repentance." Note, It is a good rule, which should ordinarily be
   observed among Christians, not to speak of our brethren's faults to
   others, till we have first spoken of them to themselves, this would
   make less reproaching and more reproving; that is, less sin committed,
   and more duty done. It will be likely to work upon an offender, when he
   sees his reprover concerned not only for his salvation, in telling him
   his fault, but for his reputation in telling him of it privately.

   "If he shall hear thee"--that is, "heed thee--if he be wrought upon by
   the reproof, it is well, thou hast gained thy brother; thou hast helped
   to save him from sin and ruin, and it will be thy credit and comfort,"
   James v. 19, 20. Note, The converting of a soul is the winning of that
   soul (Prov. xi. 30); and we should covet it, and labour after it, as
   gain to us; and, if the loss of a soul be a great loss, the gain of a
   soul is sure no small gain.

   Secondly, If that doth not prevail, then take with thee one or two
   more, v. 16. Note, We must not be weary of well-doing, though we see
   not presently the good success of it. "If he will not hear thee, yet do
   not give him up as in a desperate case; say not, It will be to no
   purpose to deal with him any further; but go on in the use of other
   means; even those that harden their necks must be often reproved, and
   those that oppose themselves instructed in meekness." In work of this
   kind we must travail in birth again (Gal. iv. 19); and it is after many
   pains and throes that the child is born.

   "Take with thee one or two more; 1. To assist thee; they may speak some
   pertinent convincing word which thou didst not think of, and may manage
   the matter with more prudence than thou didst." note, Christians should
   see their need of help in doing good, and pray in the aid one of
   another; as in other things, so in giving reproofs, that the duty may
   be done, and may be done well. 2. "To affect him; he will be the more
   likely to be humbled for his fault, when he sees it witnessed against
   by two or three." Deut. xix. 15. Note, Those should think it high time
   to repent and reform, who see their misconduct become a general offence
   and scandal. Though in such a world as this it is rare to find one good
   whom all men speak well of, yet it is more rare to find one good whom
   all men speak ill of. 3. "To be witnesses of his conduct, in case the
   matter should afterward be brought before the church." None should come
   under the censure of the church as obstinate and contumacious, till it
   be very well proved that they are so.

   Thirdly, If he neglect to hear them, and will not be humbled, then tell
   it to the church, v. 17. There are some stubborn spirits to whom the
   likeliest means of conviction prove ineffectual; yet such must not be
   given over as incurable, but let the matter be made more public, and
   further help called in. Note, 1. Private admonitions must always go
   before public censures; if gentler methods will do the work, those that
   are more rough and severe must not be used, Tit. iii. 10. Those that
   will be reasoned out of their sins, need not be shamed out of them. Let
   God's work be done effectually, but with as little noise as may be; his
   kingdom comes with power, but not with observation. But, 2. Where
   private admonition does not prevail, there public censure must take
   place. The church must receive the complaints of the offended, and
   rebuke the sins of the offenders, and judge between them, after an
   impartial enquiry made into the merits of the cause.

   Tell it to the church. It is a thousand pities that this appointment of
   Christ, which was designed to end differences, and remove offences,
   should itself be so much a matter of debate, and occasion differences
   and offences, through the corruption of men's hearts. What church must
   be told--is the great question. The civil magistrate, say some; The
   Jewish sanhedrim then in being, say others; but by what follows, v. 18,
   it is plain that he means a Christian church, which, though not yet
   formed, was now in the embryo. "Tell it to the church, that particular
   church in the communion of which the offender lives; make the matter
   known to those of that congregation who are by consent appointed to
   receive informations of that kind. Tell it to the guides and governors
   of the church, the minister or ministers, the elders or deacons, or (if
   such the constitution of the society be) tell it to the representatives
   or heads of the congregation, or to all the members of it; let them
   examine the matter and, if they find the complaint frivolous and
   groundless, let them rebuke the complainant; if they find it just, let
   them rebuke the offender, and call him to repentance, and this will be
   likely to put an edge and an efficacy upon the reproof, because given,"
   1. "With greater solemnity," and, 2. "With greater authority." It is an
   awful thing to receive a reproof from a church, from a minister, a
   reprover by office; and therefore it is the more regarded by such as
   pay any deference to an institution of Christ and his ambassadors.

   Fourthly, "If he neglect to hear the church, if he slight the
   admonition, and will neither be ashamed of his faults, nor amend them,
   let him be unto thee as a heathen man and publican; let him be cast out
   of the communion of the church, secluded from special ordinances,
   degraded from the dignity of a church member, let him be put under
   disgrace, and let the members of the society be warned to withdraw from
   him, that he may be ashamed of his sin, and they may not be infected by
   it, or made chargeable with it." Those who put contempt on the orders
   and rules of a society, and bring reproach upon it, forfeit the honours
   and privileges of it, and are justly laid aside till they repent and
   submit, and reconcile themselves to it again. Christ has appointed this
   method for the vindicating of the church's honour, the preserving of
   its purity, and the conviction and reformation of those that are
   scandalous. But observe, he doth not say, "Let him be to thee as a
   devil or damned spirit, as one whose case is desperate," but "as a
   heathen and a publican, as one in a capacity of being restored and
   received in again. Count him not as an enemy, but admonish him as a
   brother." The directions given to the church of Corinth concerning the
   incestuous person, agree with the rules here; he must be taken away
   from among them (1 Cor. v. 2), must be delivered to Satan; for if he be
   cast out of Christ's kingdom, he is looked upon as belonging to Satan's
   kingdom; they must not keep company with him, v. 11, 13. But when by
   this he is humbled and reclaimed, he must be welcomed into communion
   again, and all shall be well.

   [2.] Here is a warrant signed for the ratification of all the church's
   proceedings according to these rules, v. 18. What was said before to
   Peter is here said to all the disciples, and in them to all the
   faithful office-bearers in the church, to the world's end. While
   ministers preach the word of Christ faithfully, and in their government
   of the church strictly adhere to his laws (clave non errante--the key
   not turning the wrong way), they may be assured that he will own them,
   and stand by them, and will ratify what they say and do, so that it
   shall be taken as said and done by himself. He will own them,

   First, In their sentence of suspension; Whatsoever ye shall bind on
   earth shall be bound in heaven. If the censures of the church duly
   follow the institution of Christ, his judgments will follow the
   censures of the church, his spiritual judgments, which are the sorest
   of all other, such as the rejected Jews fell under (Rom. xi. 8), a
   spirit of slumber; for Christ will not suffer his own ordinances to be
   trampled upon, but will say amen to the righteous sentences which the
   church passes on obstinate offenders. How light soever proud scorners
   may make of the censures of the church, let them know that they are
   confirmed in the court of heaven; and it is in vain for them to appeal
   to that court, for judgment is there already given against them. They
   that are shut out from the congregation of the righteous now shall not
   stand in it in the great day, Ps. i. 5. Christ will not own those as
   his, nor receive them to himself, whom the church has duly delivered to
   Satan; but, if through error or envy the censures of the church be
   unjust, Christ will graciously find those who are so cast out, John ix.
   34, 35.

   Secondly, In their sentence of absolution; Whatsoever ye shall loose on
   earth shall be loosed in heaven. Note, 1. No church censures bind so
   fast, but that, upon the sinner's repentance and reformation, they may
   and must be loosed again. Sufficient is the punishment which has
   attained its end, and the offender must then be forgiven and comforted,
   2 Cor. ii. 6. There is no unpassable gulf fixed but that between hell
   and heaven. 2. Those who, upon their repentance, are received by the
   church into communion again may take the comfort of their absolution in
   heaven, if their hearts be upright with God. As suspension is for the
   terror of the obstinate, so absolution is for the encouragement of the
   penitent. St. Paul speaks in the person of Christ, when he saith, To
   whom ye forgive any thing, I forgive also, 2 Cor. ii. 10.

   Now it is a great honour which Christ here puts upon the church, that
   he will condescend not only to take cognizance of their sentences, but
   to confirm them; and in the following verses we have two things laid
   down as ground of this.

   (1.) God's readiness to answer the church's prayers (v. 19); If two of
   you shall agree harmoniously, touching any thing that they shall ask,
   it shall be done for them. Apply this,

   [1.] In general, to all the requests of the faithful praying seed of
   Jacob; they shall not seek God's face in vain. Many promises we have in
   scripture of a gracious answer to the prayers of faith, but this gives
   a particular encouragement to the joint-prayer; "the requests which two
   of you agree in, much more which many agree in." No law of heaven
   limits the number of petitioners. Note, Christ has been pleased to put
   an honour upon, and to allow a special efficacy in, the joint-prayers
   of the faithful, and the common supplications they make to God. If they
   join in the same prayer, if they meet by appointment to come together
   to the throne of grace on some special errand, or, though at a
   distance, agree in some particular matter of prayer, they shall speed
   well. Besides the general regard God has to the prayers of the saints,
   he is particularly pleased with their union and communion in those
   prayers. See 2 Chron. v. 13; Acts iv. 31.

   [2.] In particular, to those requests that are put up to God about
   binding and loosing; to which this promise seems more especially to
   refer. Observe, First, That the power of church discipline is not here
   lodged in the hand of a single person, but two, at least, are supposed
   to be concerned in it. When the incestuous Corinthian was to be cast
   out, the church was gathered together (1 Cor. v. 4), and it was a
   punishment inflicted of many, 2 Cor. ii. 6. In an affair of such
   importance, two are better than one, and in the multitude of
   counsellors there is safety. Secondly, It is good to see those who have
   the management of church discipline, agreeing in it. Heats and
   animosities, among those whose work it is to remove offences, will be
   the greatest offence of all. Thirdly, Prayer must evermore go along
   with church discipline. Pass no sentence, which you cannot in faith ask
   God to confirm. The binding and loosing spoken of (ch. xvi. 19) was
   done by preaching, this by praying. Thus the whole power of gospel
   ministers is resolved into the word and prayer, to which they must
   wholly give themselves. He doth not say, "If you shall agree to
   sentence and decree a thing, it shall be done" (as if ministers were
   judges and lords); but, "If you agree to ask it of God, from him you
   shall obtain it." Prayer must go along with all our endeavours for the
   conversion of sinners; see Jas. v. 16. Fourthly, The unanimous
   petitions of the church of God, for the ratification of their just
   censures, shall be heard in heaven, and obtain an answer; "It shall be
   done, it shall be bound and loosed in heaven; God will set his fiat to
   the appeals and applications you make to him." If Christ (who here
   speaks as one having authority) say, "It shall be done," we may be
   assured that it is done, though we see not the effect in the way that
   we look for it. God doth especially own and accept us, when we are
   praying for those that have offended him and us. The Lord turned the
   captivity of Job, not when he prayed for himself, but when he prayed
   for his friends who had trespassed against him.

   (2.) The presence of Christ in the assemblies of Christians, v. 20.
   Every believer has the presence of Christ with him; but the promise
   here refers to the meetings where two or three are gathered in his
   name, not only for discipline, but for religious worship, or any act of
   Christian communion. Assemblies of Christians for holy purposes are
   hereby appointed, directed, and encouraged.

   [1.] They are hereby appointed; the church of Christ in the world
   exists most visibly in religious assemblies; it is the will of Christ
   that these should be set up, and kept up, for the honour of God, the
   edification of men, and the preserving of a face of religion upon the
   world. When God intends special answers to prayer, he calls for a
   solemn assembly, Joel ii. 15, 16. If there be no liberty and
   opportunity for large and numerous assemblies, yet then it is the will
   of God that two or three should gather together, to show their
   good-will to the great congregation. Note, When we cannot do what we
   would in religion, we must do as we can, and God will accept us.

   [2.] They are hereby directed to gather together in Christ's name. In
   the exercise of church discipline, they must come together in the name
   of Christ, 1 Cor. v. 4. That name gives to what they do an authority on
   earth, and an acceptableness in heaven. In meeting or worship, we must
   have an eye to Christ; must come together by virtue of his warrant and
   appointment, in token of our relation to him, professing faith in him,
   and in communion with all that in every place call upon him. When we
   come together, to worship God in a dependence upon the Spirit and grace
   of Christ as Mediator for assistance, and upon his merit and
   righteousness as Mediator for acceptance, having an actual regard to
   him as our Way to the Father, and our Advocate with the Father, then we
   are met together in his name.

   [3.] They are hereby encouraged with an assurance of the presence of
   Christ; There am I in the midst of them. By his common presence he is
   in all places, as God; but this is a promise of his special presence.
   Where his saints are, his sanctuary is, and there he will dwell; it is
   his rest (Ps. cxxxii. 14), it is his walk (Rev. ii. 1); he is in the
   midst of them, to quicken and strengthen them, to refresh and comfort
   them, as the sun in the midst of the universe. He is in the midst of
   them, that is, in their hearts; it is a spiritual presence, the
   presence of Christ's Spirit with their spirits, that is here intended.
   There am I, not only I will be there, but I am there; as if he came
   first, is ready before them, they shall find him there; he repeated
   this promise at parting (ch. xxviii. 20), Lo, I am with you always.
   Note, The presence of Christ in the assemblies of Christians is
   promised, and may in faith be prayed for and depended on; There am I.
   This is equivalent to the Shechinah, or special presence of God in the
   tabernacle and temple of old, Exod. xl. 34; 2 Chron. v. 14.

   Though but two or three are met together, Christ is among them; this is
   an encouragement to the meeting of a few, when it is either, First, of
   choice. Besides the secret worship performed by particular persons, and
   the public services of the whole congregation, there may be occasion
   sometimes for two or three to come together, either for mutual
   assistance in conference or joint assistance in prayer, not in contempt
   of public worship, but in concurrence with it; there Christ will be
   present. Or, Secondly, By constraint; when there are not more than two
   or three to come together, or, if there be, they dare not, for fear of
   the Jews, yet Christ will be in the midst of them, for it is not the
   multitude, but the faith and sincere devotion, of the worshippers, that
   invites the presence of Christ; and though there be but two or three,
   the smallest number that can be, yet, if Christ make one among them,
   who is the principal one, their meeting is as honourable and
   comfortable as if they were two or three thousand.

Christian Worshippers Encouraged; The Cruel Creditor.

   21 Then came Peter to him, and said, Lord, how oft shall my brother sin
   against me, and I forgive him? till seven times?   22 Jesus saith unto
   him, I say not unto thee, Until seven times: but, Until seventy times
   seven.   23 Therefore is the kingdom of heaven likened unto a certain
   king, which would take account of his servants.   24 And when he had
   begun to reckon, one was brought unto him, which owed him ten thousand
   talents.   25 But forasmuch as he had not to pay, his lord commanded
   him to be sold, and his wife, and children, and all that he had, and
   payment to be made.   26 The servant therefore fell down, and
   worshipped him, saying, Lord, have patience with me, and I will pay
   thee all.   27 Then the lord of that servant was moved with compassion,
   and loosed him, and forgave him the debt.   28 But the same servant
   went out, and found one of his fellow-servants, which owed him a
   hundred pence: and he laid hands on him, and took him by the throat,
   saying, Pay me that thou owest.   29 And his fellow-servant fell down
   at his feet, and besought him, saying, Have patience with me, and I
   will pay thee all.   30 And he would not: but went and cast him into
   prison, till he should pay the debt.   31 So when his fellow-servants
   saw what was done, they were very sorry, and came and told unto their
   lord all that was done.   32 Then his lord, after that he had called
   him, said unto him, O thou wicked servant, I forgave thee all that
   debt, because thou desiredst me:   33 Shouldest not thou also have had
   compassion on thy fellow-servant, even as I had pity on thee?   34 And
   his lord was wroth, and delivered him to the tormentors, till he should
   pay all that was due unto him.   35 So likewise shall my heavenly
   Father do also unto you, if ye from your hearts forgive not every one
   his brother their trespasses.

   This part of the discourse concerning offences is certainly to be
   understood of personal wrongs, which is in our power to forgive. Now
   observe,

   I. Peter's question concerning this matter (v. 21); Lord, how oft shall
   my brother trespass against me, and I forgive him? Will it suffice to
   do it seven times?

   1. He takes it for granted that he must forgive; Christ had before
   taught his disciples this lesson (ch. vi. 14, 15), and Peter has not
   forgotten it. He knows that he must not only not bear a grudge against
   his brother, or meditate revenge, but be as good a friend as ever, and
   forget the injury.

   2. He thinks it is a great matter to forgive till seven times; he means
   not seven times a day, as Christ said (Luke xvii. 4), but seven times
   in his life; supposing that if a man had any way abused him seven
   times, though he were ever so desirous to be reconciled, he might then
   abandon his society, and have no more to do with him. Perhaps Peter had
   an eye to Prov. xxiv. 16. A just man falleth seven times; or to the
   mention of three transgressions, and four, which God would no more pass
   by, Amos ii. 1. Note, There is a proneness in our corrupt nature to
   stint ourselves in that which is good, and to be afraid of doing too
   much in religion, particularly of forgiving too much, though we have so
   much forgiven us.

   II. Christ's direct answer to Peter's question; I say not unto thee,
   Until seven times (he never intended to set up any such bounds), but,
   Until seventy times seven; a certain number for an indefinite one, but
   a great one. Note, It does not look well for us to keep count of the
   offences done against us by our brethren. There is something of
   ill-nature in scoring up the injuries we forgive, as if we would allow
   ourselves to be revenged when the measure is full. God keeps an account
   (Deut. xxxii. 34), because he is the Judge, and vengeance is his; but
   we must not, lest we be found stepping into his throne. It is necessary
   to the preservation of peace, both within and without, to pass by
   injuries, without reckoning how often; to forgive, and forget. God
   multiplies his pardons, and so should we, Ps. lxxvii. 38, 40. It
   intimates that we should make it our constant practice to forgive
   injuries, and should accustom ourselves to it till it becomes habitual.

   III. A further discourse of our Saviour's, by way of parable, to show
   the necessity of forgiving the injuries that are done to us. Parables
   are of use, not only for the pressing of Christian duties; for they
   make and leave an impression. The parable is a comment upon the fifth
   petition of the Lord's prayer, Forgive us our trespasses, as we forgive
   them that trespass against us. Those, and those only, may expect to be
   forgiven of God, who forgive their brethren. The parable represents the
   kingdom of heaven, that is, the church, and the administration of the
   gospel dispensation in it. The church is God's family, it is his court;
   there he dwells, there he rules. God is our master; his servants we
   are, at least in profession and obligation. In general, the parable
   intimates how much provocation God has from his family on earth, and
   how untoward his servants are.

   There are three things in the parable.

   1. The master's wonderful clemency to his servant who was indebted to
   him; he forgave him ten thousand talents, out of pure compassion to
   him, v. 23-27. Where observe,

   (1.) Every sin we commit is a debt to God; not like a debt to an equal,
   contracted by buying or borrowing, but to a superior; like a debt to a
   prince when a recognizance is forfeited, or a penalty incurred by a
   breech of the law or a breach of the peace; like the debt of a servant
   to his master, by withholding his service, wasting his lord's goods,
   breaking his indentures, and incurring the penalty. We are all debtors;
   we owe satisfaction, and are liable to the process of the law.

   (2.) There is an account kept of these debts, and we must shortly be
   reckoned with for them. This king would take account of his servants.
   God now reckons with us by our own consciences; conscience is an
   auditor for God in the soul, to call us to account, and to account with
   us. One of the first questions that an awakened Christian asks, is, How
   much owest thou unto my Lord? And unless it be bribed, it will tell the
   truth, and not write fifty for a hundred. There is another day of
   reckoning coming, when these accounts will be called over, and either
   passed or disallowed, and nothing but the blood of Christ will balance
   the account.

   (3.) The debt of sin is a very great debt; and some are more in debt,
   by reason of sin, than others. When he began to reckon, one of the
   first defaulters appeared to owe ten thousand talents. There is no
   evading the enquiries of divine justice; your sin will be sure to find
   you out. The debt was ten thousand talents, a vast sum, amounting by
   computation to one million eight hundred and seventy-five thousand
   pounds sterling; a king's ransom or a kingdom's subsidy, more likely
   than a servant's debt; see what our sins are, [1.] For the heinousness
   of their nature; they are talents, the greatest denomination that ever
   was used in the account of money or weight. Every sin is the load of a
   talent, a talent of lead, this is wickedness, Zec. v. 7, 8. The trusts
   committed to us, as stewards of the grace of God, are each of them a
   talent (ch. xxv. 15), a talent of gold, and for every one of them
   buried, much more for every one of them wasted, we are a talent in
   debt, and this raises the account. [2.] For the vastness of their
   number; they are ten thousand, a myriad, more than the hairs on our
   head, Ps. xl. 12. Who can understand the number of his errors, or tell
   how oft he offends? Ps. xix. 12.

   (4.) The debt of sin is so great, that we are not able to pay it; He
   had not to pay. Sinners are insolvent debtors; the scripture, which
   concludes all under sin, is a statute of bankruptcy against us all.
   Silver and gold would not pay our debt, Ps. xlix. 6, 7. Sacrifice and
   offering would not do it; our good works are but God's work in us, and
   cannot make satisfaction; we are without strength, and cannot help
   ourselves.

   (5.) If God should deal with us in strict justice; we should be
   condemned as insolvent debtors, and God might exact the debt by
   glorifying himself in our utter ruin. Justice demands satisfaction,
   Currat, lex--Let the sentence of the law be executed. The servant had
   contracted this debt by his wastefulness and wilfulness, and therefore
   might justly be left to lie by it. His lord commanded him to be sold,
   as a bond-slave into the galleys, sold to grind in the prison-house;
   his wife and children to be sold, and all that he had, and payment to
   be made. See here what every sin deserves; this is the wages of sin.
   [1.] To be sold. Those that sell themselves to work wickedness, must be
   sold, to make satisfaction. Captives to sin are captives to wrath. He
   that is sold for a bond-slave is deprived of all his comforts, and has
   nothing left him but his life, that he may be sensible of his miseries;
   which is the case of damned sinners. [2.] Thus he would have payment to
   be made, that is, something done towards it; though it is impossible
   that the sale of one so worthless should amount to the payment of so
   great a debt. By the damnation of sinners divine justice will be to
   eternity in the satisfying, but never satisfied.

   (6.) Convinced sinners cannot but humble themselves before God, and
   pray for mercy. The servant, under this charge, and this doom, fell
   down at the feet of his royal master, and worshipped him; or, as some
   copies read it, he besought him; his address was very submissive and
   very importunate; Have patience with me, and I will pay thee all, v.
   26. The servant knew before that he was so much in debt, and yet was
   under no concern about it, till he was called to an account. Sinners
   are commonly careless about the pardon of their sins, till they come
   under the arrests of some awakening word, some startling providence, or
   approaching death, and then, Wherewith shall I come before the Lord?
   Mic. vi. 6. How easily, how quickly, can God bring the proudest sinner
   to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to
   his confessions, Judas to his restitution, Simon Magus to his
   supplication, Belshazzar and Felix to their tremblings. The stoutest
   heart will fail, when God sets the sins in order before it. This
   servant doth not deny the debt, nor seek evasions, nor go about to
   abscond.

   But, [1.] He begs time; Have patience with me. Patience and forbearance
   are a great favour, but it is folly to think that these alone will save
   us; reprieves are not pardons. Many are borne with, who are not thereby
   brought to repentance (Rom. ii. 4), and then their being borne with
   does them no kindness.

   [2.] He promises payment; Have patience awhile, and I will pay thee
   all. Note, It is the folly of many who are under convictions of sin, to
   imagine that they can make God satisfaction for the wrong they have
   done him; as those who, like a compounding bankrupt, would discharge
   the debt, by giving their first-born for their transgressions (Mic. vi.
   7), who go about to establish their own righteousness, Rom. x. 3. He
   that had nothing to pay with (v. 25) fancied he could pay all. See how
   close pride sticks, even to awakened sinners; they are convinced, but
   not humbled.

   (7.) The God of infinite mercy is very ready, out of pure compassion,
   to forgive the sins of those that humble themselves before him (v. 27);
   The lord of that servant, when he might justly have ruined him,
   mercifully released him; and, since he could not be satisfied by the
   payment of the debt, he would be glorified by the pardon of it. The
   servant's prayer was, Have patience with me; the master's grant is a
   discharge in full. Note, [1.] The pardon of sin is owing to the mercy
   of God, to his tender mercy (Luke i. 77, 78); He was moved with
   compassion. God's reasons of mercy are fetched from within himself; he
   has mercy because he will have mercy. God looked with pity on mankind
   in general, because miserable, and sent his Son to be a Surety for
   them; he looks with pity on particular penitents, because sensible of
   their misery (their hearts broken and contrite), and accepts them in
   the Beloved. [2.] There is forgiveness with God for the greatest sins,
   if they be repented of. Though the debt was vastly great, he forgave it
   all, v. 32. Though our sins be very numerous and very heinous, yet,
   upon gospel terms, they may be pardoned. [3.] The forgiving of the debt
   is the loosing of the debtor; He loosed him. The obligation is
   cancelled, the judgment vacated; we never walk at liberty till our sins
   are forgiven. But observe, Though he discharged him from the penalty as
   a debtor, he did not discharge him from his duty as a servant. The
   pardon of sin doth not slacken, but strengthen, our obligations to
   obedience; and we must reckon it a favour that God is pleased to
   continue such wasteful servants as we have been in such a gainful
   service as his is, and should therefore deliver us, that we might serve
   him, Luke i. 74. I am thy servant, for thou hast loosed my bonds.

   2. The servant's unreasonable severity toward his fellow-servant,
   notwithstanding his lord's clemency toward him, v. 28-30. This
   represents the sin of those who, though they are not unjust in
   demanding that which is their own, yet are rigorous and unmerciful in
   demanding that which is their own, to the utmost of right, which
   sometimes proves a real wrong. Summum jus summa injuria--Push a claim
   to an extremity, and it becomes a wrong. To exact satisfaction for
   debts of injury, which tends neither to reparation nor to the public
   good, but purely for revenge, though the law may allow it, in
   terrorem--in order to strike terror, and for the hardness of men's
   hearts, yet savours not of a Christian spirit. To sue for money-debts,
   when the debtor cannot possibly pay them, and so let him perish in
   prison, argues a greater love of money, and a less love of our
   neighbour, than we ought to have, Neh. v. 7.

   See here, (1.) How small the debt was, how very small, compared with
   the ten thousand talents which his lord forgave him; He owed him a
   hundred pence, about three pounds and half a crown of our money. Note,
   Offences done to men are nothing to those which are committed against
   God. Dishonours done to a man like ourselves are but as peace, motes,
   gnats; but dishonours done to God are as talents, beams, camels. Not
   that therefore we may make light of wronging our neighbour, for that is
   also a sin against God; but therefore we should make light of our
   neighbour's wronging us, and not aggravate it, or study revenge. David
   was unconcerned as the indignities done to him; I, as a deaf man, heard
   not; but laid much to heart the sins committed against God; for them,
   rivers of tears ran down his eyes.

   (2.) How severe the demand was; He laid hands on him, and took him by
   the throat. Proud and angry men think, if the matter of their demand be
   just, that will bear them out, though the manner of it be ever so cruel
   and unmerciful; but it will not hold. What needed all this violence?
   The debt might have been demanded without taking the debtor by the
   throat; without sending for a writ, or setting the bailiff upon him.
   How lordly is this man's carriage, and yet how base and servile is his
   spirit! If he had been himself going to prison for his debt to his
   lord, his occasions would have been so pressing, that he might have had
   some pretence for going to this extremity in requiring his own; but
   frequently pride and malice prevail more to make men severe than the
   most urgent necessity would do.

   (3.) How submissive the debtor was; His fellow servant, though his
   equal, yet knowing how much he lay at his mercy, fell down at his feet,
   and humbled himself to him for this trifling debt, as much as he did to
   his lord for that great debt; for the borrower is servant to the
   lender, Prov. xxii. 7. Note, Those who cannot pay their debts ought to
   be very respectful to their creditors, and not only give them good
   words, but do them all the good offices they possibly can: they must
   not be angry at those who claim their own, nor speak ill of them for
   it, no, not though they do it in a rigorous manner, but in that case
   leave it to God to plead their cause. The poor man's request is, Have
   patience with me; he honestly confesses the debt, and puts not his
   creditor to the charge of proving it, only begs time. Note,
   Forbearance, though it be no acquittance, is sometimes a piece of
   needful and laudable charity. As we must not be hard, so we must not be
   hasty, in our demands, but think how long God bears with us.

   (4.) How implacable and furious the creditor was (v. 30); He would not
   have patience with him, would not hearken to his fair promise, but
   without mercy cast him into prison. How insolently did he trample upon
   one as good as himself, that submitted to him! How cruelly did he use
   one that had done him no harm, and though it would be no advantage to
   himself! In this, as in a glass, unmerciful creditors may see their own
   faces, who take pleasure in nothing more than to swallow up and destroy
   (2 Sam. xx. 19), and glory in having their poor debtors' bones.

   (5.) How much concerned the rest of the servants were; They were very
   sorry (v. 31), sorry for the creditor's cruelty, and for the debtor's
   calamity. Note, The sins and sufferings of our fellow-servants should
   be a matter of grief and trouble to us. It is sad that any of our
   brethren should either make themselves beast of prey, by cruelty and
   barbarity; or be made beasts of slavery, by the inhuman usage of those
   who have power over them. To see a fellow-servant, either raging like a
   bear or trampled on like a worm, cannot but occasion great regret to
   all that have any jealousy for the honour either of their nature or of
   their religion. See with what eye Solomon looked both upon the tears of
   the oppressed, and the power of the oppressors, Eccl. iv. 1.

   (6.) How notice of it was brought to the master; They came, and told
   their lord. They durst not reprove their fellow-servant for it, he was
   so unreasonable and outrageous (let a bear robbed of her whelps meet a
   man, rather than such a fool in his folly); but they went to their
   lord, and besought him to appear for the oppressed against the
   oppressor. Note, That which gives us occasion for sorrow, should give
   us occasion for prayer. Let our complaints both of the wickedness of
   the wicked and of the afflictions of the afflicted, be brought to God,
   and left with him.

   3. The master's just resentment of the cruelty his servant was guilty
   of. If the servants took it so ill, much more would the master, whose
   compassions are infinitely above ours. Now observe here,

   (1.) How he reproved his servant's cruelty (v. 32, 33); O thou wicked
   servant. Note, Unmercifulness is wickedness, it is great wickedness.
   [1.] He upbraids him with the mercy he had found with his master; I
   forgive thee all that debt. Those that will use God's favours, shall
   never be upbraided with them, but those that abuse them, may expect it,
   ch. xi. 20. Consider, It was all that debt, that great debt. Note, The
   greatness of sin magnifies the riches of pardoning mercy: we should
   think how much has been forgiven us, Luke vii. 47. [2.] He thence shows
   him the obligation he was under to be merciful to his fellow-servant;
   Shouldst not thou also have had compassion on thy fellow-servant, even
   as I had pity on thee? Note, It is justly expected, that such as have
   received mercy, should show mercy. Dat ille veniam facile, cui venia
   est opus--He who needs forgiveness, easily bestows it. Senec. Agamemn.
   He shows him, First, That he should have been more compassionate to the
   distress of his fellow servant, because he had himself experienced the
   same distress. What we have had the feeling of ourselves, we can the
   better have the fellow feeling of with our brethren. The Israelites
   knew the heart of a stranger, for they were strangers; and this servant
   should have better known the heart of an arrested debtor, than to have
   been thus hard upon such a one. Secondly, That he should have been more
   conformable to the example of his master's tenderness, having himself
   experienced it, so much to his advantage. Note, The comfortable sense
   of pardoning mercy tends much to the disposing of our hearts to forgive
   our brethren. It was in the close of the day of atonement that the
   jubilee trumpet sounded a release of debts (Lev. xxv. 9); for we must
   have compassion on our brethren, as God has on us.

   (2.) How he revoked his pardon and cancelled the acquittance, so that
   the judgment against him revived (v. 34); He delivered him to the
   tormentors, till he should pay all that was due unto him. Though the
   wickedness was very great, his lord laid upon him no other punishment
   than the payment of his own debt. Note, Those that will not come up to
   the terms of the gospel need be no more miserable than to be left open
   to the law, and to let that have its course against them. See how the
   punishment answers the sin; he that would not forgive shall not be
   forgiven; He delivered him to the tormentors; the utmost he could do to
   his fellow servant was but to cast him into prison, but he was himself
   delivered to the tormentors. Note, The power of God's wrath to ruin us,
   goes far beyond the utmost extent of any creature's strength and wrath.
   The reproaches and terrors of his own conscience would be his
   tormentors, for that is a worm that dies not; devils, the executioners
   of God's wrath, that are sinners' tempters now, will be their
   tormentors for ever. He was sent to Bridewell till he should pay all.
   Note, Our debts to God are never compounded; either all is forgiven or
   all is exacted; glorified saints in heaven are pardoned all, through
   Christ's complete satisfaction; damned sinners in hell are paying all,
   that is, are punished for all. The offence done to God by sin is in
   point of honour, which cannot be compounded for without such a
   diminution as the case will by no means admit, and therefore, some way
   or other, by the sinner or by his surety, it must be satisfied.

   Lastly, Here is the application of the whole parable, (v. 35); So
   likewise shall my heavenly Father do also unto you. The title Christ
   here gives to God was made use of, v. 19, in a comfortable promise; It
   shall be done for them of my Father which is in heaven; here it is made
   use of in a terrible threatening. If God's governing be fatherly, it
   follows thence, that it is righteous, but it does not therefore follow
   that it is not rigorous, or that under his government we must not be
   kept in awe by the fear of the divine wrath. When we pray to God as our
   Father in heaven, we are taught to ask for the forgiveness of sins, as
   we forgive our debtors. Observe here,

   1. The duty of forgiving; we must from our hearts forgive. Note, We do
   not forgive our offending brother aright, nor acceptably, if we do not
   forgive from the heart; for that is it that God looks at. No malice
   must be harboured there, nor ill will to any person, one or another; no
   projects of revenge must be hatched there, nor desires of it, as there
   are in many who outwardly appear peaceable and reconciled. Yet this is
   not enough; we must from the heart desire and seek the welfare even of
   those that have offended us.

   2. The danger of not forgiving; So shall your heavenly Father do. (1.)
   This is not intended to teach us that God reverses his pardons to any,
   but that he denies them to those that are unqualified for them,
   according to the tenour of the gospel; though having seemed to be
   humbled, like Ahab, they thought themselves, and others thought them,
   in a pardoned state, and they made bold with the comfort of it.
   Intimations enough we have in scripture of the forfeiture of pardons,
   for caution to the presumptuous; and yet we have security enough of the
   continuance of them, for comfort to those that are sincere, but
   timorous; that the one may fear, and the other may hope. Those that do
   not forgive their brother's trespasses, did never truly repent of their
   own, nor ever truly believe the gospel; and therefore that which is
   taken away is only what they seemed to have, Luke viii. 18. (2.) This
   is intended to teach us, that they shall have judgment without mercy,
   that have showed no mercy, Jam. ii. 13. It is indispensably necessary
   to pardon and peace, that we not only do justly, but love mercy. It is
   an essential part of that religion which is pure and undefiled before
   God and the Father, of that wisdom from above, which is gentle, and
   easy to be entreated. Look how they will answer it another day, who,
   though they bear the Christian name, persist in the most rigorous and
   unmerciful treatment of their brethren, as if the strictest laws of
   Christ might be dispensed with for the gratifying of their unbridled
   passions; and so they curse themselves every time they say the Lord's
   prayer.
     __________________________________________________________________

M A T T H E W.

  CHAP. XIX.

   In this chapter, we have, I. Christ changing his quarters, leaving
   Galilee, and coming into the coasts of Judea, ver. 1, 2. II. His
   dispute with the Pharisees about divorce, and his discourse with his
   disciples upon occasion of it, ver. 3-12. III. The kind entertainment
   he gave to some little children which were brought to him, ver. 13-15.
   IV. An account of what passed between Christ and a hopeful young
   gentleman that applied himself to him, ver. 16-22. V. His discourse
   with his disciples upon that occasion, concerning the difficulty of the
   salvation of those that have much in the world, and the certain
   recompence of those that leave all for Christ, ver. 23-30.

Christ Leaves Galilee and Enters Judea.

   1 And it came to pass, that when Jesus had finished these sayings, he
   departed from Galilee, and came into the coasts of Judea beyond Jordan;
     2 And great multitudes followed him; and he healed them there.

   We have here an account of Christ's removal. Observe,

   1. He left Galilee. There he had been brought up, and had spent the
   greatest part of his life in that remote despicable part of the
   country; it was only upon occasion of the feasts, that he came up to
   Jerusalem, and manifested himself there; and, we may suppose, that,
   having no constant residence there when he did come, his preaching and
   miracles were the more observable and acceptable. But it was an
   instance of his humiliation, and in this, as in other things, he
   appeared in a mean state, that he would go under the character of a
   Galilean, a north-countryman, the least polite and refined part of the
   nation. Most of Christ's sermons hitherto had been preached, and most
   of his miracles wrought, in Galilee; but now, having finished these
   sayings, he departed from Galilee, and it was his final farewell; for
   (unless his passing through the midst of Samaria and Galilee, Luke
   xvii. 11, was after this, which yet was but a visit in transitu--as he
   passed through the country) he never came to Galilee again till after
   his resurrection, which makes this transition very remarkable. Christ
   did not take his leave of Galilee till he had done his work there, and
   then he departed thence. Note, As Christ's faithful ministers are not
   taken out of the world, so they are not removed from any place, till
   they have finished their testimony in that place, Rev. xi. 7. This is
   very comfortable to those that follow not their own humours, but God's
   providence, in their removals, that their sayings shall be finished
   before they depart. And who would desire to continue any where longer
   than he has work to do for God there?

   2. He came into the coasts of Judea, beyond Jordan, that they might
   have their day of visitation as well as Galilee, for they also belonged
   to the lost sheep of the house of Israel. But still Christ kept to
   those parts of Canaan that lay towards other nations: Galilee is called
   Galilee of the Gentiles; and the Syrians dwelt beyond Jordan. Thus
   Christ intimated, that, while he kept within the confines of the Jewish
   nation, he had his eye upon the Gentiles, and his gospel was aiming and
   coming toward them.

   3. Great multitudes followed him. Where Shiloh is, there will the
   gathering of the people be. The redeemed of the Lord are such as follow
   the Lamb whithersoever he goes, Rev. xiv. 4. When Christ departs, it is
   best for us to follow him. It was a piece of respect to Christ, and yet
   it was a continual trouble, to be thus crowded after, wherever he went;
   but he sought not his own ease, nor, considering how mean and
   contemptible this mob was (as some would call them), his own honour
   much, in the eye of the world; he went about doing good; for so it
   follows, he healed them there. This shows what they followed him for,
   to have their sick healed; and they found him as able and ready to help
   here, as he had been in Galilee; for, wherever this Sun of
   righteousness arose, it was with healing under his wings. He healed
   them there, because he would not have them follow him to Jerusalem,
   lest it should give offence. He shall not strive, nor cry.

The Law of Divorce.

   3 The Pharisees also came unto him, tempting him, and saying unto him,
   Is it lawful for a man to put away his wife for every cause?   4 And he
   answered and said unto them, Have ye not read, that he which made them
   at the beginning made them male and female,   5 And said, For this
   cause shall a man leave father and mother, and shall cleave to his
   wife: and they twain shall be one flesh?   6 Wherefore they are no more
   twain, but one flesh. What therefore God hath joined together, let not
   man put asunder.   7 They say unto him, Why did Moses then command to
   give a writing of divorcement, and to put her away?   8 He saith unto
   them, Moses because of the hardness of your hearts suffered you to put
   away your wives: but from the beginning it was not so.   9 And I say
   unto you, Whosoever shall put away his wife, except it be for
   fornication, and shall marry another, committeth adultery: and whoso
   marrieth her which is put away doth commit adultery.   10 His disciples
   say unto him, If the case of the man be so with his wife, it is not
   good to marry.   11 But he said unto them, All men cannot receive this
   saying, save they to whom it is given.   12 For there are some eunuchs,
   which were so born from their mother's womb: and there are some
   eunuchs, which were made eunuchs of men: and there be eunuchs, which
   have made themselves eunuchs for the kingdom of heaven's sake. He that
   is able to receive it, let him receive it.

   We have here the law of Christ in the case of divorce, occasioned, as
   some other declarations of his will, by a dispute with the Pharisees.
   So patiently did he endure the contradiction of sinners, that he turned
   it into instructions to his own disciples! Observe, here

   I. The case proposed by the Pharisees (v. 3); Is it lawful for a man to
   put away his wife? This they asked, tempting him, not desiring to be
   taught by him. Some time ago, he had, in Galilee, declared his mind in
   this matter, against that which was the common practice (ch. v. 31,
   32); and if he would, in like manner, declare himself now against
   divorce, they would make use of it for the prejudicing and incensing of
   the people of this country against him, who would look with a jealous
   eye upon one that attempted to cut them short in a liberty they were
   fond of. They hoped he would lose himself in the affections of the
   people as much by this as by any of his precepts. Or, the temptation
   might be designed this: If he should say that divorces were not lawful,
   they would reflect upon him as an enemy to the law of Moses, which
   allowed them; if he should say that they were, they would represent his
   doctrine as not having that perfection in it which was expected in the
   doctrine of the Messiah; since, though divorces were tolerated, they
   were looked upon by the stricter sort of people as not of good report.
   Some think, that, though the law of Moses did permit divorce, yet, in
   assigning the just causes for it, there was a controversy between the
   Pharisees among themselves, and they desired to know what Christ said
   to it. Matrimonial cases have been numerous, and sometimes intricate
   and perplexed; made so not by the law of God, but by the lusts and
   follies of men; and often in these cases people resolve, before they
   ask, what they will do.

   Their question is, Whether a man may put away his wife for every cause.
   That it might be done for some cause, even for that of fornication, was
   granted; but may it be done, as now it commonly was done, by the looser
   sort of people, for every cause; for any cause that a man shall think
   fit to assign, though ever so frivolous; upon every dislike or
   displeasure? The toleration, in this case, permitted it, in case she
   found no favour in his eyes, because he hath found some uncleanness in
   her, Deut. xxiv. 1. This they interpreted so largely as to make any
   disgust, though causeless, the ground of a divorce.

   II. Christ's answer to this question; though it was proposed to tempt
   him, yet, being a case of conscience, and a weighty one, he gave a full
   answer to it, not a direct one, but an effectual one; laying down such
   principles as undeniably prove that such arbitrary divorces as were
   then in use, which made the matrimonial bond so very precarious, were
   by no means lawful. Christ himself would not give the rule without a
   reason, nor lay down his judgment without scripture proof to support
   it. Now his argument is this; "If husband and wife are by the will and
   appointment of God joined together in the strictest and closest union,
   then they are not to be lightly, and upon every occasion, separated; if
   the vow be sacred, it cannot be easily untied." Now, to prove that
   there is such a union between man and wife, he urges three things.

   1. The creation of Adam and Eve, concerning which he appeals to their
   own knowledge of the scriptures; Have ye not read? It is some advantage
   in arguing, to deal with those that own, and have read, the scriptures;
   Ye have read (but have not considered) that he which made them at the
   beginning, made them male and female, Gen. i. 27; v. 2. Note, It will
   be of great use to us often to think of our creation, how and by whom,
   what and for what, we were created. He made them male and female, one
   female for one male; so that Adam could not divorce his wife, and take
   another, for there was no other to take. It likewise intimated an
   inseparable union between them; Eve was a rib out of Adam's side, so
   that he could not put her away, but he must put away a piece of
   himself, and contradict the manifest indications of her creation.
   Christ hints briefly at this, but, in appealing to what they had read,
   he refers them to the original record, where it is observable, that,
   though the rest of the living creatures were made male and female, yet
   it is not said so concerning any of them, but only concerning mankind;
   because between man and woman the conjunction is rational, and intended
   for nobler purposes than merely the pleasing of sense and the
   preserving of a seed; and it is therefore more close and firm than that
   between male and female among the brutes, who were not capable of being
   such help--meets for one another as Adam and Ever were. Hence the
   manner of expression is somewhat singular (Gen. i. 27), In the image of
   God created he him, male and female created he them; him and them are
   used promiscuously; being one by creation before they were two, when
   they became one again by marriage-covenant, that oneness could not but
   be closer and indissoluble.

   2. The fundamental law of marriage, which is, that a man shall leave
   father and mother, and shall cleave to his wife, v. 5. The relation
   between husband and wife is nearer than that between parents and
   children; now, if the filial relation may not easily be violated, much
   less may the marriage union be broken. May a child desert his parents,
   or may a parent abandon his children, for any cause, for every cause?
   No, by no means. Much less may a husband put away his wife, betwixt
   whom, though not by nature, yet by divine appointment, the relation is
   nearer, and the bond of union stronger, than between parents and
   children; for that is in a great measure superseded by marriage, when a
   man must leave his parents, to cleave to his wife. See here the power
   of a divine institution, that the result of it is a union stronger than
   that which results from the highest obligations of nature.

   3. The nature of the marriage contract; it is a union of persons; They
   twain shall be one flesh, so that (v. 6) they are no more twain, but
   one flesh. A man's children are pieces of himself, but his wife is
   himself. As the conjugal union is closer than that between parents and
   children, so it is in a manner equivalent to that between one member
   and another in the natural body. As this is a reason why husbands
   should love their wives, so it is a reason why they should not put away
   their wives, for no man ever yet hated his own flesh, or cut it off,
   but nourishes and cherishes it, and does all he can to preserve it.
   They two shall be one, therefore there must be but one wife, for God
   made but one Eve for one Adam, Mal. ii. 15.

   From hence he infers, What God hath joined together, let not man put
   asunder. Note, (1.) Husband and wife are of God's joining together;
   synezeuxen--he hath yoked them together, so the word is, and it is very
   significant. God himself instituted the relation between husband and
   wife in the state of innocence. Marriage and the sabbath are the most
   ancient of divine ordinances. Though marriage be not peculiar to the
   church, but common to the world, yet, being stamped with a divine
   institution, and here ratified by our Lord Jesus, it ought to be
   managed after a godly sort, and sanctified by the word of God, and
   prayer. A conscientious regard to God in this ordinance would have a
   good influence upon the duty, and consequently upon the comfort, of the
   relation. (2.) Husband and wife, being joined together by the ordinance
   of God, are not to be put asunder by any ordinance of man. Let not man
   put them asunder; not the husband himself, nor any one for him; not the
   magistrate, God never gave him authority to do it. The God of Israel
   hath said, that he hateth putting away, Mal. ii. 16. It is a general
   rule that man must not go about to put asunder what God hath joined
   together.

   III. An objection started by the Pharisees against this; an objection
   not destitute of colour and plausibility (v. 7); "Why did Moses command
   to give a writing of divorcement, in case a man did put away his wife?"
   He urged scripture reason against divorce; they allege scripture
   authority for it. Note, The seeming contradictions that are in the word
   of God are great stumbling-blocks to men of corrupt minds. It is true,
   Moses was faithful to him that appointed him, and commanded nothing but
   what he received from the Lord; but as to the thing itself, what they
   call a command was only as allowance (Deut. xxiv. 1), and designed
   rather to restrain the exorbitances of it than to give countenance to
   the thing itself. The Jewish doctors themselves observe such
   limitations in that law, that it could not be done without great
   deliberation. A particular reason must be assigned, the bill of divorce
   must be written, and, as a judicial act, must have all the solemnities
   of a deed, executed and enrolled. It must be given into the hands of
   the wife herself, and (which would oblige men, if they had any
   consideration in them, to consider) they were expressly forbidden ever
   to come together again.

   IV. Christ's answer to this objection, in which,

   1. He rectifies their mistake concerning the law of Moses; they called
   it a command, Christ calls it but a permission, a toleration. Carnal
   hearts will take an ell if but an inch be given them. The law of Moses,
   in this case, was a political law, which God gave, as the Governor of
   that people; and it was for reasons of state, that divorces were
   tolerated. The strictness of the marriage union being the result, not
   of a natural, but of a positive law, the wisdom of God dispensed with
   divorces in some cases, without any impeachment of his holiness.

   But Christ tells them there was a reason for this toleration, not at
   all for their credit; It was because of the hardness of your hearts,
   that you were permitted to put away your wives. Moses complained of the
   people of Israel in his time, that their hearts were hardened (Deut.
   ix. 6; xxxi. 27), hardened against God; this is here meant of their
   being hardened against their relations; they were generally violent and
   outrageous, which way soever they took, both in their appetites and in
   their passions; and therefore if they had not been allowed to put away
   their wives, when they had conceived a dislike of them, they would have
   used them cruelly, would have beaten and abused them, and perhaps have
   murdered them. Note, There is not a greater piece of hard-heartedness
   in the world, than for a man to be harsh and severe with his own wife.
   The Jews, it seems, were infamous for this, and therefore were allowed
   to put them away; better divorce them than do worse, than that the
   altar of the Lord should be covered with tears, Mal. ii. 13. A little
   compliance, to humour a madman, or a man in a frenzy, may prevent a
   greater mischief. Positive laws may be dispensed with for the
   preservation of the law of nature, for God will have mercy and not
   sacrifice; but then those are hard-hearted wretches, who have made it
   necessary; and none can wish to have the liberty of divorce, without
   virtually owning the hardness of their hearts. Observe, He saith, It is
   for the hardness of your hearts, not only theirs who lived then, but
   all their seed. Note, God not only sees, but foresees, the hardness of
   men's hearts; he suited both the ordinances and providences of the Old
   Testament to the temper of that people, both in terror. Further
   observe, The law of Moses considered the hardness of men's hearts, but
   the gospel of Christ cures it; and his grace takes away the heart of
   stone, and gives a heart of flesh. By the law was the knowledge of sin,
   but by the gospel was the conquest of it.

   2. He reduces them to the original institution; But from the beginning
   it was not so. Note, Corruptions that are crept into any ordinance of
   God must be purged out by having recourse to the primitive institution.
   If the copy be vicious, it must be examined and corrected by the
   original. Thus, when St. Paul would redress the grievances in the
   church of Corinth about the Lord's supper, he appealed to the
   appointment (1 Cor. xi. 23), So and so I received from the Lord. Truth
   was from the beginning; we must therefore enquire for the good old way
   (Jer. vi. 16), and must reform, not by later patterns, but by ancient
   rules.

   3. He settles the point by an express law; I say unto you (v. 9); and
   it agrees with what he said before (ch. v. 32); there it was said in
   preaching, here in dispute, but it is the same, for Christ is constant
   to himself. Now, in both these places,

   (1.) He allows divorce, in case of adultery; the reason of the law
   against divorce being this, They two shall be one flesh. If the wife
   play the harlot, and make herself one flesh with an adulterer, the
   reason of the law ceases, and so does the law. By the law of Moses
   adultery was punished with death, Deut. xxii. 22. Now our Saviour
   mitigates the rigour of that, and appoints divorce to be the penalty.
   Dr. Whitby understands this, not of adultery, but (because our Saviour
   uses the word porneia--fornication) of uncleanness committed before
   marriage, but discovered afterward; because, if it were committed
   after, it was a capital crime, and there needed no divorce.

   (2.) He disallows it in all other cases: Whosoever puts away his wife,
   except for fornication, and marries another, commits adultery. This is
   a direct answer to their query, that it is not lawful. In this, as in
   other things, gospel times are times of reformation, Heb. ix. 10. The
   law of Christ tends to reinstate man in his primitive integrity; the
   law of love, conjugal love, is no new commandment, but was from the
   beginning. If we consider what mischiefs to families and states, what
   confusions and disorders, would follow upon arbitrary divorces, we
   shall see how much this law of Christ is for our own benefit, and what
   a friend Christianity is to our secular interests.

   The law of Moses allowing divorce for the hardness of men's hearts, and
   the law of Christ forbidding it, intimate, that Christians being under
   a dispensation of love and liberty, tenderness of heart may justly be
   expected among them, that they will not be hard-hearted, like Jews, for
   God has called us to peace. There will be no occasion for divorces, if
   we forbear one another, and forgive one another, in love, as those that
   are, and hope to be, forgiven, and have found God not forward to put us
   away, Isa. l. 1. No need of divorces, if husbands love their wives, and
   wives be obedient to their husbands, and they live together as heirs of
   the grace of life: and these are the laws of Christ, such as we find
   not in all the law of Moses.

   V. Here is a suggestion of the disciples against this law of Christ (v.
   10); If the case of the man be so with his wife, it is better not to
   marry. It seems, the disciples themselves were loth to give up the
   liberty of divorce, thinking it a good expedient for preserving comfort
   in the married state; and therefore, like sullen children, if they have
   not what they would have, they will throw away what they have. If they
   may not be allowed to put away their wives when they please, they will
   have no wives at all; though, from the beginning, when no divorce was
   allowed, God said, It is not good for man to be alone, and blessed
   them, pronounced them blessed who were thus strictly joined together;
   yet, unless they may have a liberty of divorce, they think it is good
   for a man not to marry. Note, 1. Corrupt nature is impatient of
   restraint, and would fain break Christ's bonds in sunder, and have a
   liberty for its own lusts. 2. It is a foolish, peevish thing for men to
   abandon the comforts of this life, because of the crosses that are
   commonly woven in with them, as if we must needs go out of the world,
   because we have not every thing to our mind in the world; or must enter
   into no useful calling or condition, because it is made our duty to
   abide in it. No, whatever our condition is, we must bring our minds to
   it, be thankful for its comforts, submissive to its crosses, and, as
   God has done, set the one over against the other, and make the best of
   that which is, Eccl. vii. 14. If the yoke of marriage may not be thrown
   off at pleasure, it does not follow that therefore we must not come
   under it; but therefore, when we do come under it, we must resolve to
   comport with it, by love, and meekness, and patience, which will make
   divorce the most unnecessary undesirable thing that can be.

   VI. Christ's answer to this suggestion (v. 11, 12), in which,

   1. He allows it good for some not to marry; He that is able to receive
   it, let him receive it. Christ allowed what the disciples said, It is
   good not to marry; not as an objection against the prohibition of
   divorce, as they intended it, but as giving them a rule (perhaps no
   less unpleasing to them), that they who have the gift of continence,
   and are not under any necessity of marrying, do best if they continue
   single (1 Cor. vii. 1); for they that are unmarried have opportunity,
   if they have but a heart, to care more for the things of the Lord, how
   they may please the Lord (1 Cor. vii. 32-34), being less encumbered
   with the cares of this life, and having a greater vacancy of thought
   and time to mind better things. The increase of grace is better than
   the increase of the family, and fellowship with the Father and with his
   Son Jesus Christ is to be preferred before any other fellowship.

   2. He disallows it, as utterly mischievous, to forbid marriage, because
   all men cannot receive this saying; indeed few can, and therefore the
   crosses of the married state must be borne, rather than that men should
   run themselves into temptation, to avoid them; better marry than burn.

   Christ speaks here of a twofold unaptness to marriage.

   (1.) That which is a calamity by the providence of God; such as those
   labour under who are born eunuchs, or made so by men, who, being
   incapable of answering one great end of marriage, ought not to marry.
   But to that calamity let them oppose the opportunity that there is in
   the single state of serving God better, to balance it.

   (2.) That which is a virtue by the grace of God; such is theirs who
   have made themselves eunuchs for the kingdom of heaven's sake. This is
   meant of an unaptness for marriage, not in body (which some, through
   mistake of this scripture, have foolishly and wickedly brought upon
   themselves), but in mind. Those have thus made themselves eunuchs who
   have attained a holy indifference to all the delights of the married
   state, have a fixed resolution, in the strength of God's grace, wholly
   to abstain from them; and by fasting, and other instances of
   mortification, have subdued all desires toward them. These are they
   that can receive this saying; and yet these are not to bind themselves
   by a vow that they will never marry, only that, in the mind they are
   now in, they purpose not to marry.

   Now, [1.] This affection to the single state must be given of God; for
   none can receive it, save they to whom it is given. Note, Continence is
   a special gift of God to some, and not to others; and when a man, in
   the single state, finds by experience that he has this gift, he may
   determine with himself, and (as the apostle speaks, 1 Cor. vii. 37),
   stand steadfast in his heart, having no necessity, but having power
   over his own will, that he will keep himself so. But men, in this case,
   must take heed lest they boast of a false gift, Prov. xxv. 14.

   [2.] The single state must be chosen for the kingdom of heaven's sake;
   in those who resolve never to marry, only that they may save charges,
   or may gratify a morose selfish humour, or have a greater liberty to
   serve other lusts and pleasures, it is so far from being a virtue, that
   it is an ill-natured vice; but when it is for religion's sake, not as
   in itself a meritorious act (which papists make it), but only as a
   means to keep our minds more entire for, and more intent upon, the
   services of religion, and that, having no families to provide for, we
   may do the more works of charity, then it is approved and accepted of
   God. Note, That condition is best for us, and to be chosen and stuck to
   accordingly, which is best for our souls, and tends most to the
   preparing of us for, and the preserving of us to, the kingdom of
   heaven.

Christ's Tenderness to Children.

   13 Then were there brought unto him little children, that he should put
   his hands on them, and pray: and the disciples rebuked them.   14 But
   Jesus said, Suffer little children, and forbid them not, to come unto
   me: for of such is the kingdom of heaven.   15 And he laid his hands on
   them, and departed thence.

   We have here the welcome which Christ gave to some little children that
   were brought to him. Observe,

   I. The faith of those that brought them. How many they were, that were
   brought, we are not told; but they were so little as to be taken up in
   arms, a year old, it may be, or two at most. The account here given of
   it, is, that there were brought unto him little children, that he
   should put his hands on them, and pray, v. 13. Probably they were their
   parents, guardians, or nurses, that brought them; and herein, 1. They
   testified their respect to Christ, and the value they had for his
   favour and blessing. Note, Those who glorify Christ by coming to him
   themselves, should further glorify him by bringing all they have, or
   have influence upon, to him likewise. Thus give him the honour of his
   unsearchable riches of grace, his overflowing, never-failing, fulness.
   We cannot better honour Christ than by making use of him. 2. They did a
   kindness to their children, not doubting but they would fare the
   better, in this world and the other, for the blessing and prayers of
   the Lord Jesus, whom they looked upon at least as an extraordinary
   person, as a prophet, if not as a priest and king; and the blessings of
   such were valued and desired. Others brought their children to Christ,
   to be healed when they were sick; but these children were under no
   present malady, only they desired a blessing for them. Note, It is a
   good thing when we come to Christ ourselves, and bring our children to
   him, before we are driven to him (as we say) by woe-need; not only to
   visit him when we are in trouble, but to address ourselves to him in a
   sense of our general dependence on him, and of the benefit we expect by
   him, this is pleasing to him.

   They desired that he would put his hands on them, and pray. Imposition
   of hands was a ceremony used especially in paternal blessings; Jacob
   used it when he blessed and adopted the sons of Joseph, Gen. xlviii.
   14. It intimates something of love and familiarity mixed with power and
   authority, and bespeaks an efficacy in the blessing. Whom Christ prays
   for in heaven, he puts his hand upon by his Spirit. Note, (1.) Little
   children may be brought to Christ as needing, and being capable of
   receiving, blessings from him, and having an interest in his
   intercession. (2.) Therefore they should be brought to him. We cannot
   do better for our children than to commit them to the Lord Jesus, to be
   wrought upon, and prayed for, by him. We can but beg a blessing for
   them, it is Christ only that can command the blessing.

   II. The fault of the disciples in rebuking them. They discountenanced
   the address as vain and frivolous, and reproved them that made it as
   impertinent and troublesome. Either they thought it below their Master
   to take notice of little children, except any thing in particular ailed
   them; or, they thought he had toil enough with his other work, and
   would not have him diverted from it; or, they thought if such an
   address as this were encouraged, all the country would bring their
   children to him, and they should never see an end of it. Note, It is
   well for us, that Christ has more love and tenderness in him than the
   best of his disciples have. And let us learn of him not to
   discountenance any willing well-meaning souls in their enquiries after
   Christ, though they are but weak. If he do not break the bruised reed,
   we should not. Those that seek unto Christ, must not think it strange
   if they meet with opposition and rebuke, even from good men, who think
   they know the mind of Christ better than they do.

   III. The favour of our Lord Jesus. See how he carried it here.

   1. He rebuked the disciples (v. 14); Suffer little children, and forbid
   them not; and he rectifies the mistake they went upon, Of such is the
   kingdom of heaven. Note, (1.) The children of believing parents belong
   to the kingdom of heaven, and are members of the visible church. Of
   such, not only of such in disposition and affection (that might have
   served for a reason why doves or lambs should be brought to him), but
   of such, in age, is the kingdom of heaven; to them pertain the
   privileges of visible church-membership, as among the Jews of old. The
   promise is to you, and to your children. I will be a God to thee and
   thy seed. (2.) That for this reason they are welcome to Christ, who is
   ready to entertain those who, when they cannot come themselves, are
   brought to him. And this, [1.] In respect to the little children
   themselves, whom he has upon all occasions expressed a concern for; and
   who, having participated in the malignant influences of the first
   Adam's sin, must needs share in the riches of the second Adam's grace,
   else what would become of the apostle's parallel? 1 Cor. xv. 22; Rom.
   v. 14, 15, &c. Those who are given to Christ, as part of his purchase,
   he will in no wise cast out. [2.] With an eye to the faith of the
   parents who brought them, and presented them as living sacrifices.
   Parents are trustees of their children's wills, are empowered by nature
   to transact for their benefit; and therefore Christ accepts their
   dedication of them as their act and deed, and will own these dedicated
   things in the day he makes up his jewels. [3.] Therefore he takes it
   ill of those who forbid them, and exclude those whom he has received:
   who cast them out from the inheritance of the Lord, and say, Ye have no
   part in the Lord (see Josh. xxii. 27); and who forbid water, that they
   should be baptized, who, if that promise be fulfilled (Isa. xliv. 3),
   have received the Holy Ghost as well as we, for aught we know.

   2. He received the little children, and did as he was desired; he laid
   his hands on them, that is, he blessed them. The strongest believer
   lives not so much by apprehending Christ as by being apprehended of him
   (Phil. iii. 12), not so much by knowing God as by being known of him
   (Gal. iv. 9); and this the least child is capable of. If they cannot
   stretch out their hands to Christ, yet he can lay his hands on them,
   and so make them his own, and own them for his own.

   Methinks it has something observable in it, that, when he had done
   this, he departed thence, v. 15. As if he reckoned he had done enough
   there, when he had thus asserted the rights of the lambs of his flock,
   and made this provision for a succession of subjects in his kingdom.

The Rich Ruler's Enquiry; The Rich Ruler's Disappointment.

   16 And, behold, one came and said unto him, Good Master, what good
   thing shall I do, that I may have eternal life?   17 And he said unto
   him, Why callest thou me good? there is none good but one, that is,
   God: but if thou wilt enter into life, keep the commandments.   18 He
   saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt
   not commit adultery, Thou shalt not steal, Thou shalt not bear false
   witness,   19 Honour thy father and thy mother: and, Thou shalt love
   thy neighbour as thyself.   20 The young man saith unto him, All these
   things have I kept from my youth up: what lack I yet?   21 Jesus said
   unto him, If thou wilt be perfect, go and sell that thou hast, and give
   to the poor, and thou shalt have treasure in heaven: and come and
   follow me.   22 But when the young man heard that saying, he went away
   sorrowful: for he had great possessions.

   Here is an account of what passed between Christ and a hopeful young
   gentleman that addressed himself to him upon a serious errand; he said
   to be a young man (v. 20); and I called him a gentleman, not only
   because he had great possessions, but because he was a ruler (Luke
   xviii. 18), a magistrate, a justice of peace in his country; it is
   probable that he had abilities beyond his years, else his youth would
   have debarred him from the magistracy.

   Now concerning this young gentleman, we are told how fair he bid for
   heaven and came short.

   I. How fair he bid for heaven, and how kindly and tenderly Christ
   treated him, in favour to good beginnings. Here is,

   1. The gentleman's serious address to Jesus Christ (v. 16); Good
   Master, what good thing shall I do, that I may have eternal life? Not a
   better question could be asked, not more gravely.

   (1.) He gives Christ an honourable title, Good Master--Didaskale
   agathe. It signifies not a ruling, but a teaching Master. His calling
   him Master, bespeaks his submissiveness, and willingness to be taught;
   and good Master, his affection and peculiar respect to the Teacher,
   like that of Nicodemus, Thou art a Teacher come from God. We read not
   of any that addressed themselves to Christ more respectfully than that
   Master in Israel and this ruler. It is a good thing when men's quality
   and dignity increase their civility and courtesy. It was gentleman-like
   to give this title of respect to Christ, notwithstanding the present
   meanness of his appearance. It was not usual among the Jews to accost
   their teachers with the title of good; and therefore this bespeaks the
   uncommon respect he had for Christ. Note, Jesus Christ is a good
   Master, the best of teachers; none teaches like him; he is
   distinguished for his goodness, for he can have compassion on the
   ignorant; he is meek and lowly in heart.

   (2.) He comes to him upon an errand of importance (none could be more
   so), and he came not to tempt him, but sincerely desiring to be taught
   by him. His question is, What good thing shall I do, that I may have
   eternal life? By this it appears, [1.] That he had a firm belief of
   eternal life; he was no Sadducee. He was convinced that there is a
   happiness prepared for those in the other world, who are prepared for
   it in this world. [2.] That he was concerned to make it sure to himself
   that he should live eternally, and was desirous of that life more than
   any of the delights of this life. It was a rare thing for one of his
   age and quality to appear so much in care about another world. The rich
   are apt to think it below them to make such an enquiry as this; and
   young people think it time enough yet; but here was a young man, and a
   rich man, solicitous about his soul and eternity. [3.] That he was
   sensible something must be done, some good thing, for the attainment of
   this happiness. It is by patient continuance in well-doing that we seek
   for immortality, Rom. ii. 7. We must be doing, and doing that which is
   good. The blood of Christ is the only purchase of eternal life (he
   merited it for us), but obedience to Christ is the appointed way to it,
   Heb. v. 9. [4.] That he was, or at least thought himself, willing to do
   what was to be done for the obtaining of this eternal life. Those that
   know what it is to have eternal life, and what it is to come short of
   it, will be glad to accept of it upon any terms. Such a holy violence
   does the kingdom of heaven suffer. Note, While there are many that say,
   Who will show us any good? our great enquiry should be, What shall we
   do, that we may have eternal life? What shall we do, to be for ever
   happy, happy in another world? For this world has not that in it that
   will make us happy.

   2. The encouragement that Jesus Christ gave to this address. It is not
   his manner to send any away without an answer, that come to him on such
   an errand, for nothing pleases him more, v. 17. In his answer,

   (1.) He tenderly assists his faith; for, doubtless, he did not mean it
   for a reproof, when he said, Why callest thou me good? But he would
   seem to find that faith in what he said, when he called him good
   Master, which the gentleman perhaps was not conscious to himself of; he
   intended no more than to own and honour him as a good man, but Christ
   would lead him to own and honour him as a good God; for there is none
   good but one, that is God. Note, As Christ is graciously ready to make
   the best that he can of what is said or done amiss; so he is ready to
   make the most that can be of what is well said and well done. His
   constructions are often better than our intentions; as in that, "I was
   hungry, and you gave me meat, though you little thought it was to me."
   Christ will have this young man either know him to be God, or not call
   him good; to teach us to transfer to God all the praise that is at any
   time given to us. Do any call us good? Let us tell them all goodness is
   from God, and therefore not to us, but to him give glory. All crowns
   must lie before his throne. Note, God only is good, and there is none
   essentially, originally, and unchangeably, good, but God only. His
   goodness is of and from himself, and all the goodness in the creature
   is from him; he is the Fountain of goodness, and whatever the streams
   are, all the springs are in him, Jam. i. 17. He is the great Pattern
   and Sample of goodness; by him all goodness is to be measured; that is
   good which is like him, and agreeable to his mind. We in our language
   call him God, because he is good. In this, as in other things, our Lord
   Jesus was the Brightness of his glory (and his goodness is his glory),
   and the express image of his person, and therefore fitly called good
   Master.

   (2.) He plainly directs his practice, in answer to his question. He
   started that thought of his being good, and therefore God, but did not
   stay upon it, lest he should seem to divert from, and so to drop, the
   main question, as many do in needless disputes and strifes of words.
   Now Christ's answer is, in short, this, If thou wilt enter into life,
   keep the commandments.

   [1.] The end proposed is, entering into life. The young man, in his
   question, spoke of eternal life. Christ, in his answer, speaks of life;
   to teach us, that eternal life is the only true life. The words
   concerning that are the words of this life, Acts v. 20. The present
   life scarcely deserves the name of life, for in the midst of life we
   are in death. Or into life, that spiritual life which is the beginning
   and earnest of eternal life. He desired to know how he might have
   eternal life; Christ tells him how he might enter into it; we have it
   by the merit of Christ, a mystery which was not as yet fully revealed,
   and therefore Christ waives that; but the way of entering into it, is,
   by obedience, and Christ directs us in that. By the former we make our
   title, by this, as by our evidence, we prove it; it is by adding to
   faith virtue, that an entrance (the word here used) is ministered to us
   into the everlasting kingdom, 2 Pet. i. 5, 11. Christ, who is our Life,
   is the Way to the Father, and to the vision and fruition of him; he is
   the only Way, but duty, and the obedience of faith, are the way to
   Christ. There is an entrance into life hereafter, at death, at the
   great day, a complete entrance, and those only shall then enter into
   life, that do their duty; it is the diligent faithful servant that
   shall then enter into the joy of his Lord, and that joy will be his
   eternal life. There is an entrance into life now; we who have believed,
   do enter into rest, Heb. iv. 3. We have peace, and comfort, and joy, in
   the believing prospect of the glory to be revealed, and to this also
   sincere obedience is indispensably necessary.

   [2.] The way prescribed is, keeping the commandments. Note, Keeping the
   commandments of God, according as they are revealed and made known to
   us, is the only way to life and salvation; and sincerity herein is
   accepted through Christ as our gospel perfection, provision being made
   of pardon, upon repentance, wherein we come short. Through Christ we
   are delivered from the condemning power of the law, but the commanding
   power of it is lodged in the hand of the Mediator, and under that, in
   that hand, we still are under the law to Christ (1 Cor. ix. 21), under
   it as a rule, though not as a covenant. Keeping the commandments
   includes faith in Jesus Christ, for that is the great commandment (1
   John iii. 23), and it was one of the laws of Moses, that, when the
   great Prophet should be raised up, they should hear him. Observe, In
   order to our happiness here and for ever, it is not enough for us to
   know the commandments of God, but we must keep them, keep in them as
   our way, keep to them as our rule, keep them as our treasure, and with
   care, as the apple of our eye.

   [3.] At his further instance and request, he mentions some particular
   commandments which he must keep (v. 18, 19); The young man saith unto
   him, Which? Note, Those that would do the commandments of God, must
   seek them diligently, and enquire after them, what they are. Ezra set
   himself to seek the law, and to do it, Ezra vii. 10. "There were many
   commandments in the law of Moses; good Master, let me know which those
   are, the keeping o which is necessary to salvation."

   In answer to this, Christ specifies several, especially the
   commandments of the second table. First, That which concerns our own
   and our neighbour's life; Thou shalt do no murder. Secondly, Our own
   and our neighbour's chastity, which should be as dear to us as life
   itself; Thou shalt not commit adultery. Thirdly, Our own and our
   neighbour's wealth and outward estate, as hedged about by the law of
   property; Thou shalt not steal. Fourthly, That which concerns truth,
   and our own and our neighbour's good name; Thou shalt not bear false
   witness, neither for thyself, nor against thy neighbour; for so it is
   here left at large. Fifthly, That which concerns the duties of
   particular relations; Honour thy father and mother. Sixthly, That
   comprehensive law of love, which is the spring and summary of all these
   duties, whence they all flow, on which they are all founded, and in
   which they are all fulfilled; Thou shalt love thy neighbour as thyself
   (Gal. v. 14; Rom. xiii. 9), that royal law, Jas. ii. 8. Some think this
   comes in here, not as the sum of the second table, but as the
   particular import of the tenth commandment; Thou shalt not covet, which
   Mark is, Defraud not; intimating that it is not lawful for me to design
   advantage or gain to myself by the diminution or loss of another; for
   that is to covet, and to love myself better than my neighbour, whom I
   ought to love as myself, and to treat as I would myself be treated.

   Our Saviour here specifies second-table duties only; not as if the
   first were of less account, but, 1. Because they that now sat in
   Moses's seat, either wholly neglected, or greatly corrupted, these
   precepts in their preaching. While they pressed the tithing of mint,
   anise, and cummin,--judgment, and mercy, and faith, the summary of
   second-table duties, were overlooked, ch. xxiii. 23. Their preaching
   ran out all in rituals and nothing in morals; and therefore Christ
   pressed that most, which they least insisted on. As one truth, so one
   duty, must not jostle out another, but each must know its place, and be
   kept in it; but equity requires that that be helped up, which is most
   in danger of being thrust out. That is the present truth which we are
   called to bear our testimony to, not only which is opposed, but which
   is neglected. 2. Because he would teach him, and us all, that moral
   honesty is a necessary branch of true Christianity, and to be minded
   accordingly. Though a mere moral man comes short of being a complete
   Christian, yet an immoral man is certainly no true Christian; for the
   grace of God teaches us to live soberly and righteously, as well as
   godly. Nay, though first-table duties have in them more of the essence
   of religion, yet second-table duties have in them more of the evidence
   of it. Our light burns in love to God, but it shines in love to our
   neighbour.

   II. See here how he came short, though he bid thus fair, and wherein he
   failed; he failed by two things.

   1. By pride, and a vain conceit of his own merit and strength; this is
   the ruin of thousands, who keep themselves miserable by fancying
   themselves happy. When Christ told him what commandments he must keep,
   he answered very scornfully, All these things have I kept from my youth
   up, v. 20.

   Now, (1.) According as he understood the law, as prohibiting only the
   outward acts of sin, I am apt to think that he said true, and Christ
   knew it, for he did not contradict him; nay, it is said in Mark, He
   loved him; so far was very good and pleasing to Christ. St. Paul
   reckons it a privilege, not contemptible in itself, though it was dross
   in comparison with Christ, that he was, as touching righteousness that
   is in the law, blameless, Phil. iii. 6. His observance of these
   commands was universal; All these have I kept: it was early and
   constant; from my youth up. Note, A man may be free from gross sin, and
   yet come short of grace and glory. His hands may be clean from external
   pollutions, and yet he may perish eternally in his heart-wickedness.
   What shall we think then of those who do not attain to this; whose
   fraud and injustice, drunkenness and uncleanness, witness against them,
   that all these they have broken from their youth up, though they have
   named the name of Christ? Well, it is sad to come short of those that
   come short of heaven.

   It was commendable also, that he desired to know further what his duty
   was; What lack I yet? He was convinced that he wanted something to fill
   up his works before God, and was therefore desirous to know it,
   because, if he was not mistaken in himself, he was willing to do it.
   Having not yet attained, he thus seemed to press forward. And he
   applied himself to Christ, whose doctrine was supposed to improve and
   perfect the Mosaic institution. He desired to know what were the
   peculiar precepts of his religion, that he might have all that was in
   them to polish and accomplish him. Who could bid fairer?

   But, (2.) Even in this that he said, he discovered his ignorance and
   folly. [1.] Taking the law in its spiritual sense, as Christ expounded
   it, no doubt, in many things he had offended against all these
   commands. Had he been acquainted with the extent and spiritual meaning
   of the law, instead of saying, All these have I kept; what lack I yet?
   he would have said, with shame and sorrow, "All these have I broken,
   what shall I do to get my sins pardoned?" [2.] Take it how you will,
   what he said savoured of pride and vain-glory, and had in it too much
   of that boasting which is excluded by the law of faith (Rom. iii. 27),
   and which excludes from justification, Luke xviii. 11, 14. He valued
   himself too much, as the Pharisees did, upon the plausibleness of his
   profession before men, and was proud of that, which spoiled the
   acceptableness of it. That word, What lack I yet? perhaps was not so
   much a desire of further instruction as a demand of the praise of his
   present fancied perfection, and a challenge to Christ himself to show
   him any one instance wherein he was deficient.

   2. He came short by an inordinate love of the world, and his enjoyments
   in it. This was the fatal rock on which he split. Observe,

   (1.) How he was tried in this matter (v. 21); Jesus said unto him, If
   thou wilt be perfect, go and sell that thou hast. Christ waived the
   matter of his boasted obedience to the law, and let that drop, because
   this would be a more effectual way of discovering him than a dispute of
   the extent of the law. "Come," saith Christ, "if thou wilt be perfect,
   if thou wilt approve thyself sincere in thine obedience" (for sincerity
   is our gospel perfection), "if thou wilt come up to that which Christ
   has added to the law of Moses, if thou wilt be perfect, if thou wilt
   enter into life, and so be perfectly happy;" for that which Christ here
   prescribes, is not a thing of supererogation, or a perfection we may be
   saved without; but, in the main scope and intendment of it, it is our
   necessary and indispensable duty. What Christ said to him, he thus far
   said to us all, that, if we would approve ourselves Christians indeed,
   and would be found at last the heirs of eternal life, we must do these
   two things:

   [1.] We must practically prefer the heavenly treasures before all the
   wealth and riches in this world. That glory must have the pre-eminence
   in our judgment and esteem before this glory. No thanks to us to prefer
   heaven before hell, the worst man in the world would be glad of that
   Jerusalem for a refuge when he can stay no longer here, and to have it
   in reserve; but to make it our choice, and to prefer it before this
   earth--that is to be a Christian indeed. Now, as an evidence of this,
   First, We must dispose of what we have in this world, for the honour of
   God, and in his service: "Sell that thou hast, and give to the poor. If
   the occasions of charity be very pressing, sell thy possessions that
   thou mayest have to give to them that need; as the first Christians
   did, with an eye to this precept, Acts iv. 34. Sell what thou canst
   spare for pious uses, all thy superfluities; if thou canst not
   otherwise do good with it, sell it. Sit loose to it, be willing to part
   with it for the honour of God, and the relief of the poor." A gracious
   contempt of the world, and compassion of the poor and afflicted ones in
   it, are in all a necessary condition of salvation; and in those that
   have wherewithal, giving of alms is as necessary an evidence of that
   contempt of the world, and compassion to our brethren; by this the
   trial will be at the great day, ch. xxv. 35. Though many that call
   themselves Christians, do not act as if they believed it; it is
   certain, that, when we embrace Christ, we must let go the world, for we
   cannot serve God and mammon. Christ knew that covetousness was the sin
   that did most easily beset this young man, that, though what he had he
   had got honestly, yet he could not cheerfully part with it, and by this
   he discovered his insincerity. This command was like the call to
   Abraham, Get thee out of thy country, to a land that I will show thee.
   As God tries believers by their strongest graces, so hypocrites by
   their strongest corruptions. Secondly, We must depend upon what we hope
   for in the other world as an abundant recompence for all we have left,
   or lost, or laid out, for God in this world; Thou shalt have treasure
   in heaven. We must, in the way of chargeable duty, trust God for a
   happiness out of sight, which will make us rich amends for all our
   expenses in God's service. The precept sounded hard and harsh; "Sell
   that thou hast, and give it away;" and the objection against it would
   soon arise, that "Charity begins at home;" therefore Christ immediately
   annexes this assurance of a treasure in heaven. Note, Christ's promises
   make his precepts easy, and his yoke not only tolerable, but pleasant,
   and sweet, and very comfortable; yet this promise was as much a trial
   of this young man's faith as the precept was of his charity, and
   contempt of the world.

   [2.] We must devote ourselves entirely to the conduct and government of
   our Lord Jesus; Come, and follow me. It seems here to be meant of a
   close and constant attendance upon his person, such as the selling of
   what he had in the world was as necessary to as it was to the other
   disciples to quit their callings; but of us it is required that we
   follow Christ, that we duly attend upon his ordinances, strictly
   conform to his pattern, and cheerfully submit to his disposals, and by
   upright and universal obedience observe his statutes, and keep his
   laws, and all this from a principle of love to him, and dependence on
   him, and with a holy contempt of every thing else in comparison of him,
   and much more in competition with him. This is to follow Christ fully.
   To sell all, and give to the poor, will not serve, unless we come, and
   follow Christ. If I give all my goods to feed the poor, and have not
   love, it profits me nothing. Well, on these terms, and on no lower, is
   salvation to be had; and they are very easy and reasonable terms, and
   will appear so to those who are brought to be glad of it upon any
   terms.

   (2.) See how he was discovered. This touched him in a tender part (v.
   22); When he heard that saying, he went away sorrowful, for he had
   great possessions.

   [1.] He was a rich man, and loved his riches, and therefore went away.
   He did not like eternal life upon these terms. Note, First, Those who
   have much in the world are in the greatest temptation to love it, and
   to set their hearts upon it. Such is the bewitching nature of worldly
   wealth, that those who want it least desire most; when riches increase,
   then is the danger of setting the heart upon them, Ps. lxii. 10. If he
   had had but two mites in all the world, and had been commanded to give
   them to the poor, or but one handful of meal in the barrel, and a
   little oil in the cruse, and had been bidden to make a cake of that for
   a poor prophet, the trial, one would think, had been much greater, yet
   those trials have been overcome (Luke xxi. 4, and 1 Kings xvii. 14);
   which shows that the love of the world draws stronger than the most
   pressing necessities. Secondly, The reigning love of this world keeps
   many from Christ, who seem to have some good desires toward him. A
   great estate, as to those who are got above it, is a great furtherance,
   so to those who are entangled in the love of it, it is a great
   hindrance, in the way to heaven.

   Yet something of honesty there was in it, that, when he did not like
   the terms, he went away, and would not pretend to that, which he could
   not find in his heart to come up to the strictness of; better so than
   do as Demas did, who, having known the way of righteousness, afterward
   turned aside, out of love to this present world, to the greater scandal
   of his profession; since he could not be a complete Christian, he would
   not be a hypocrite.

   [2.] Yet he was a thinking man, and well-inclined, and therefore went
   away sorrowful. He had a leaning toward Christ, and was loth to part
   with him. Note, Many a one is ruined by the sin he commits with
   reluctance; leaves Christ sorrowfully, and yet is never truly sorry for
   leaving him, for, if he were, he would return to him. Thus this man's
   wealth was vexation of spirit to him, then when it was his temptation.
   What then would the sorrow be afterward, when his possessions would be
   gone, and all hopes of eternal life gone too?

The Recompense of Christ's Followers.

   23 Then said Jesus unto his disciples, Verily I say unto you, That a
   rich man shall hardly enter into the kingdom of heaven.   24 And again
   I say unto you, It is easier for a camel to go through the eye of a
   needle, than for a rich man to enter into the kingdom of God.   25 When
   his disciples heard it, they were exceedingly amazed, saying, Who then
   can be saved?   26 But Jesus beheld them, and said unto them, With men
   this is impossible; but with God all things are possible.   27 Then
   answered Peter and said unto him, Behold, we have forsaken all, and
   followed thee; what shall we have therefore?   28 And Jesus said unto
   them, Verily I say unto you, That ye which have followed me, in the
   regeneration when the Son of man shall sit in the throne of his glory,
   ye also shall sit upon twelve thrones, judging the twelve tribes of
   Israel.   29 And every one that hath forsaken houses, or brethren, or
   sisters, or father, or mother, or wife, or children, or lands, for my
   name's sake, shall receive a hundredfold, and shall inherit everlasting
   life.   30 But many that are first shall be last; and the last shall be
   first.

   We have here Christ's discourse with his disciples upon occasion of the
   rich man's breaking with Christ.

   I. Christ took occasion from thence to show the difficulty of the
   salvation of the rich people, v. 23-26.

   1. That it is a very hard thing for a rich man to get to heaven, such a
   rich man as this here. Note, From the harms and falls of others it is
   good for us to infer that which will be of caution to us.

   Now, (1.) This is vehemently asserted by our Saviour, v. 23, 24. He
   said this to his disciples, who were poor, and had but little in the
   world, to reconcile them to their condition with this, that the less
   they had of worldly wealth, the less hindrance they had in the way to
   heaven. Note, It should be a satisfaction to them who are in a low
   condition, that they are not exposed to the temptations of a high and
   prosperous condition: If they live more hardy in this world than the
   rich, yet, if withal they get more easily to a better world, they have
   no reason to complain. This saying is ratified, v. 23. Verily I say
   unto you. He that has reason to know what the way to heaven is, for he
   has laid it open, he tells us that this is one of the greatest
   difficulties in that way. It is repeated, v. 24. Again I say unto you.
   Thus he speaks once, yea, twice that which man is loth to perceive and
   more loth to believe.

   [1.] He saith that it is a hard thing for a rich man to be a good
   Christian, and to be saved; to enter into the kingdom of heaven, either
   here or hereafter. The way to heaven is to all a narrow way, and the
   gate that leads into it, a strait gate; but it is particularly so to
   rich people. More duties are expected from them than from others, which
   they can hardly do; and more sins do easily beset them, which they can
   hardly avoid. Rich people have great temptations to resist, and such as
   are very insinuating; it is hard not to be charmed with a smiling
   world; very hard, when we are filled with these hid treasures, not to
   take up with them for a portion. Rich people have a great account to
   make up for their estates, their interest, their time, and their
   opportunities of doing and getting good, above others. It must be a
   great measure of divine grace that will enable a man to break through
   these difficulties.

   [2.] He saith that the conversion and salvation of a rich man is so
   extremely difficult, that it is easier for a camel to go through the
   eye of a needle, v. 24. This is a proverbial expression, denoting a
   difficulty altogether unconquerable by the art and power of man;
   nothing less than the almighty grace of God will enable a rich man to
   get over this difficulty. The difficulty of the salvation of apostates
   (Heb. vi. 4), and of old sinners (Jer. xiii. 23), is thus represented
   as an impossibility. The salvation of any is so very difficult (even
   the righteous scarcely are saved), that, where there is a peculiar
   difficulty, it is fitly set forth thus. It is very rare for a man to be
   rich, and not to set his heart upon his riches; and it is utterly
   impossible for a man that sets his heart upon his riches, to get to
   heaven; for if any man love the world, the love of the Father is not in
   him, 1 John ii. 15; James iv. 4. First, The way to heaven is very fitly
   compared to a needle's eye, which is hard to hit and hard to get
   through. Secondly, A rich man is fitly compared to a camel, a beast of
   burthen, for he has riches, as a camel has his load, he carries it, but
   it is another's, he has it from others, spends it for others, and must
   shortly leave it to others; it is a burthen, for men load themselves
   with thick clay, Hab. ii. 6. A camel is a large creature, but unwieldy.

   (2.) This truth is very much wondered at, and scarcely credited by the
   disciples (v. 25); They were exceedingly amazed, saying, Who then can
   be saved? Many surprising truths Christ told them, which they were
   astonished at, and knew not what to make of; this was one, but their
   weakness was the cause of their wonder. It was not in contradiction to
   Christ, but for awakening to themselves, that they said, Who then can
   be saved? Note, Considering the many difficulties that are in the way
   of salvation, it is really strange that any are saved. When we think
   how good God is, it may seem a wonder that so few are his; but when we
   think how bad man is, it is more a wonder that so many are, and Christ
   will be eternally admired in them. Who then can be saved? Since so many
   are rich, and have great possessions, and so many more would be rich,
   and are well affected to great possessions; who can be saved? If riches
   are a hindrance to rich people, are not price and luxury incident to
   those that are not rich, and as dangerous to them? and who then can get
   to heaven? This is a good reason why rich people should strive against
   the stream.

   2. That, though it be hard, yet it is not impossible, for the rich to
   be saved (v. 26); Jesus beheld them, turned and looked wistfully upon
   his disciples, to shame them out of their fond conceit of the
   advantages rich people had in spiritual things. He beheld them as men
   that had got over this difficulty, and were in a fair way for heaven,
   and the more so because poor in this world; and he said unto them, with
   men this is impossible, but with God all things are possible. This is a
   great truth in general, that God is able to do that which quite exceeds
   all created power; that nothing is too hard for God, Gen. xviii. 14;
   Num. xi. 23. When men are at a loss, God is not, for his power is
   infinite and irresistible; but this truth is here applied, (1.) To the
   salvation of any. Who can be saved? say the disciples. None, saith
   Christ, by any created power. With men this is impossible: the wisdom
   of man would soon be nonplussed in contriving, and the power of man
   baffled in effecting, the salvation of a soul. No creature can work the
   change that is necessary to the salvation of a soul, either in itself
   or in any one else. With men it is impossible that so strong a stream
   should be turned, so hard a heart softened, so stubborn a will bowed.
   It is a creation, it is a resurrection, and with men this is
   impossible; it can never be done by philosophy, medicine, or politics;
   but with God all things are possible. Note, The beginning, progress,
   and perfection, of the work of salvation, depend entirely upon the
   almighty power of God, to which all things are possible. Faith is
   wrought by that power (Eph. i. 19), and is kept by it, 1 Pet. i. 5.
   Job's experience of God's convincing, humbling grace, made him
   acknowledge more than any thing else, I know that thou canst do every
   thing, Job xlii. 2. (2.) To the salvation of rich people especially; it
   is impossible with men that such should be saved, but with God even
   this is possible; not that rich people should be saved in their
   worldliness, but that they should be saved from it. Note, The
   sanctification and salvation of such as are surrounded with the
   temptations of this world are not to be despaired of; it is possible;
   it may be brought about by the all-sufficiency of the divine grace; and
   when such are brought to heaven, they will be there everlasting
   monuments of the power of God. I am willing to think that in this word
   of Christ there is an intimation of mercy Christ had yet in store for
   this young gentleman, who was now gone away sorrowful; it was not
   impossible to God yet to recover him, and bring him to a better mind.

   II. Peter took occasion from hence to enquire what they should get by
   it, who had come up to these terms, upon which this young man broke
   with Christ, and had left all to follow him, v. 27, &c. We have here
   the disciples' expectations from Christ, and his promises to them.

   1. We have their expectations from Christ; Peter, in the name of the
   rest, signifies that they depended upon him for something considerable
   in lieu of what they had left for him; Behold, we have forsaken all,
   and have followed thee; what shall we have therefore? Christ had
   promised the young man, that, if he would sell all, and come and follow
   him, he should have treasure in heaven; now Peter desires to know,

   (1.) Whether they had sufficiently come up to those terms: they had not
   sold all (for they had many of them wives and families to provide for),
   but they had forsaken all; they had not given it to the poor, but they
   had renounced it as far as it might be any way a hindrance to them in
   serving Christ. Note, When we hear what are the characters of those
   that shall be saved, it concerns us to enquire whether we, through
   grace, answer those characters. Now Peter hopes that, as to the main
   scope and intendment of the condition, they had come up to it, for God
   had wrought in them a holy contempt of the world and the things that
   are seen, in comparison with Christ and the things that are not seen;
   and how this must be evidenced, no certain rule can be given, but
   according as we are called.

   Lord, saith Peter, we have forsaken all. Alas! it was but a poor all
   that they had forsaken; one of them had indeed quitted a place in the
   custom-house, but Peter and the most of them had only left a few boats
   and nets, and the appurtenances of a poor fishing-trade; and yet
   observe how Peter there speaks of it, as it had been some mighty thing;
   Behold, we have forsaken all. Note, We are too apt to make the most of
   our services and sufferings, our expenses and losses, for Christ, and
   to think we have made him much our debtor. However, Christ does not
   upbraid them with this; though it was but little that they had
   forsaken, yet it was their all, like the widow's two mites, and was as
   dear to them as if it had been more, and therefore Christ took it
   kindly that they left it to follow him; for he accepts according to
   what a man hath.

   (2.) Whether therefore they might expect that treasure which the young
   man shall have if he will sell all. "Lord," saith Peter, "shall we have
   it, who have left all?" All people are for what they can get; and
   Christ's followers are allowed to consult their own true interest, and
   to ask, What shall we have? Christ looked at the joy set before him,
   and Moses at the recompence of reward. For this end it is set before
   us, that by a patient continuance in well-doing we may seek for it.
   Christ encourages us to ask what we shall gain by leaving all to follow
   him; that we may see he doth not call us to our prejudice, but
   unspeakably to our advantage. As it is the language of an obediential
   faith to ask, "What shall we do?" with an eye to the precepts; so it is
   of a hoping, trusting faith, to ask, "What shall we have?" with an eye
   to the promises. But observe, The disciples had long since left all to
   engage themselves in the service of Christ, and yet never till now
   asked, What shall we have? Though there was no visible prospect of
   advantage by it, they were so well assured of his goodness, that they
   knew they should not lose by him at last, and therefore referred
   themselves to him, in what way he would make up their losses to them;
   minded their work, and asked not what should be their wages. Note, It
   honours Christ, to trust him and serve him, and not to bargain with
   him. Now that this young man was gone from Christ to his possessions,
   it was time for them to think which they should take to, what they
   should trust to. When we see what others keep by their hypocrisy and
   apostasy, it is proper for us to consider what we hope, through grace,
   to gain, not for, but by, our sincerity and constancy, and then we
   shall see more reason to pity them than to envy them.

   2. We have here Christ's promises to them, and to all others that tread
   in the steps of their faith and obedience. What there was either of
   vain-glory or of vain hopes in that which Peter said, Christ overlooks,
   and is not extreme to mark it, but takes this occasion to give the bond
   of a promise,

   (1.) To his immediate followers, v. 28. They had signalized their
   respect to him, as the first that followed him, and to them he promises
   not only treasure, but honour, in heaven; and here they have a grant or
   patent for it from him who is the fountain of honour in that kingdom;
   Ye which have followed me in the regeneration shall sit upon twelve
   thrones. Observe,

   [1.] The preamble to the patent, or the consideration of the grant,
   which, as usual, is a recital of their services; "You have followed me
   in the regeneration, and therefore this will I do for you." The time of
   Christ's appearing in this world was a time of regeneration, of
   reformation (Heb. ix. 10), when old things began to pass away, and all
   things to look new. The disciples had followed Christ when the church
   was yet in the embryo state, when the gospel temple was but in the
   framing, when they had more of the work and service of the apostles
   than of the dignity and power that belonged to their office. Now they
   followed Christ with constant fatigue, when few did; and therefore on
   them he will put particular marks of honour. Note, Christ hath special
   favour for those who begin early with him, who trust him further than
   they can see him, as they did who followed him in the regeneration.
   Observe, Peter spoke of their forsaking all, to follow him, Christ only
   speaks of their following him, which was the main matter.

   [2.] The date of their honour, which fixes the time when it should
   commence; not immediately from the day of the date of these presents,
   no, they must continue a while in obscurity, as they were. But when the
   Son of man shall sit in the throne of his glory; and to this some refer
   that, in the regeneration; "You who now have followed me, shall, in the
   regeneration, be thus dignified." Christ's second coming will be a
   regeneration, when there shall be new heavens, and a new earth, and the
   restitution of all things. All that partake of the regeneration in
   grace (John iii. 3) shall partake of the regeneration in glory; for as
   grace is the first resurrection (Rev. xx. 6), so glory is the second
   regeneration.

   Now their honour being adjourned till the Son of man's sitting in the
   throne of his glory, intimates, First, That they must stay for their
   advancement till then. Note, As long as our Master's glory is delayed,
   it is fit that ours should be so too, and that we should wait for it
   with an earnest expectation, as of a hope not seen. Rom. viii. 19. We
   must live, and work, and suffer, in faith, and hope, and patience,
   which therefore must be tried by these delays. Secondly, That they must
   share with Christ in his advancement; their honour must be a communion
   with him in his honour. They, having suffered with a suffering Jesus,
   must reign with a reigning Jesus, for both here and hereafter Christ
   will be all in all; we must be where he is (John xii. 26), must appear
   with him (Col. iii. 4); and this will be an abundant recompence not
   only for our loss, but for the delay; and when our Lord comes, we shall
   receive not only our own, but our own with usury. The longest voyages
   make the richest returns.

   [3.] The honour itself hereby granted; Ye also shall sit upon twelve
   thrones, judging the twelve tribes of Israel. It is hard to determine
   the particular sense of this promise, and whether it was not to have
   many accomplishments, which I see no harm in admitting. First, When
   Christ is ascended to the right hand of the Father, and sits on the
   throne of his glory, then the apostles shall receive power by the Holy
   Ghost (Acts i. 8); shall be so much advanced above themselves as they
   are now, that they shall think themselves upon thrones, in promoting
   the gospel; they shall deliver it with authority, as a judge from the
   bench; they shall then have their commission enlarged, and shall
   publish the laws of Christ, by which the church, God's spiritual Israel
   (Gal. vi. 16), shall be governed, and Israel according to the flesh,
   that continues in infidelity, with all others that do likewise, shall
   be condemned. The honour and power given them, may be explained by Jer.
   i. 19, See, I have set thee over the nations; and Ezek; xx. 4, Wilt
   thou judge them? and Dan. vii. 18, The saints shall take the kingdom;
   and Rev. xii. 1, where the doctrine of Christ is called a crown of
   twelve stars. Secondly, When Christ appears for the destruction of
   Jerusalem (ch. xxiv. 31), then shall he send the apostles to judge the
   Jewish nation, because in that destruction their predictions, according
   to the word of Christ, would be accomplished. Thirdly, Some think it
   has reference to the conversion of the Jews, which is yet to come, at
   the latter end of the world, after the fall of antichrist; so Dr.
   Whitby; and that "it respects the apostles' government of the twelve
   tribes of Israel, not by a resurrection of their persons, but by a
   reviviscence of that Spirit which resided in them, and of that purity
   and knowledge which they delivered to the world, and, chiefly, by
   admission of their gospel to be the standard of their faith and the
   direction of their lives." Fourthly, It is certainly to have its full
   accomplishment at the second coming of Jesus Christ, when the saints in
   general shall judge the world, and the twelve apostles especially, as
   assessors with Christ, in the judgment of the great day, when all the
   world shall receive their final doom, and they shall ratify and applaud
   the sentence. But the tribe of Israel are named, partly because the
   number of the apostles was designedly the same with the number of the
   tribes; partly because the apostles were Jews, befriended them most,
   but were most spitefully persecuted by them; and it intimates that the
   saints will judge their acquaintance and kindred according to the
   flesh, and will, in the great day, judge those they had a kindness for;
   will judge their persecutors, who in this world judged them.

   But the general intendment of this promise is, to show the glory and
   dignity reserved for the saints in heaven, which will be an abundant
   recompence for the disgrace they suffered here in Christ's cause. There
   are higher degrees of glory for those that have done and suffered most.
   The apostles in this world were hurried and tossed, there they shall
   sit down at rest and ease; here bonds, and afflictions, and deaths, did
   abide them, but there they shall sit on thrones of glory; here they
   were dragged to the bar, there they shall be advanced to the bench;
   here the twelve tribes of Israel trampled upon them, there they shall
   tremble before them. And will not this be recompence enough to make up
   all their losses and expenses for Christ? Luke xxii. 29.

   [4.] The ratification of this grant; it is firm, it is inviolably
   immutably sure; for Christ hath said, "Verily I say unto you, I the
   Amen, the faithful Witness, who am empowered to make this grant, I have
   said it, and it cannot be disannulled."

   (2.) Here is a promise to all others that should in like manner leave
   all to follow Christ. It was not peculiar to the apostles, to be thus
   preferred, but this honour have all his saints. Christ will take care
   they shall none of them lose by him (v. 29); Every one that has
   forsaken any thing for Christ, shall receive.

   [1.] Losses for Christ are here supposed. Christ had told them that his
   disciples must deny themselves in all that is done to them in this
   world; now here he specifies particulars; for it is good to count upon
   the worst. If they have not forsaken all, as the apostles did, yet they
   have forsaken a great deal, houses suppose, and have turned themselves
   out, to wander in deserts; or dear relations, that would not go with
   them, to follow Christ; these are particularly mentioned, as hardest
   for a tender gracious spirit to part with; brethren, or sisters, or
   father, or mother, or wife, or children; and lands are added in the
   close; the profits of which were the support of the family.

   Now, First, the loss of these things is supposed to be for Christ's
   name's sake; else he doth not oblige himself to make it up. Many
   forsake brethren, and wife, and children, in humour and passion, as the
   bird that wanders from her nest; that is a sinful desertion. But if we
   forsake them for Christ's sake, because we cannot keep them and keep a
   good conscience, we must either quit them, or quit our interest in
   Christ; if we do not quit our concern for them, or our duty to them,
   but our comfort in them, and will do it rather than deny Christ, and
   this with an eye to him, and to his will and glory, this is that which
   shall be thus recompensed. It is not the suffering, but the cause, that
   makes both the martyr and the confessor.

   Secondly, It is supposed to be a great loss; and yet Christ undertakes
   to make up, for he is able to do it, be it ever so great. See the
   barbarity of the persecutors, that they stripped innocent people of all
   they had, for no other crime than their adherence to Christ! See the
   patience of the persecuted; and the strength of their love to Christ,
   which was such as all these waters could not quench!

   [2.] A recompence of these losses is here secured. Thousands have dealt
   with Christ, and have trusted him far; but never any one lost by him,
   never any one but was an unspeakable gainer by him, when the account
   came to be balanced. Christ here gives his word for it, that he will
   not only indemnify his suffering servants, and save them harmless, but
   will abundantly reward them. Let them make a schedule of their losses
   for Christ, and they shall be sure to receive,

   First, A hundred-fold in this life; sometimes in kind, in the things
   themselves which they have parted with. God will raise up for his
   suffering servants more friends, that will be so to them for Christ's
   sake, than they have left that were so for their own sakes. The
   apostles, wherever they came, met with those that were kind to them,
   and entertained them, and opened their hearts and doors to them.
   However, they shall receive a hundred-fold, in kindness, in those
   things that are abundantly better and more valuable. Their graces shall
   increase, their comforts abound, they shall have tokens of God's love,
   more free communion with him, more full communications from him,
   clearer foresights, and sweeter foretastes, of the glory to be
   revealed; and then they may truly say, they have received a hundred
   times more comfort in God and Christ than they could have had in wife,
   or children.

   Secondly, Eternal life at last. The former is reward enough, if there
   were no more; cent. per cent. is great profit; what then is a hundred
   to one? But this comes in over and above, as it were, into the bargain.
   The life here promised includes in it all the comforts of life in the
   highest degree, and all eternal. Now if we could but mix faith with the
   promise, and trust Christ for the performance of it, surely we should
   think nothing too much to do, nothing too hard to suffer, nothing too
   dear to part with, for him.

   Our Saviour, in the last verse, obviates a mistake of some, as if
   pre-eminence in glory went by precedence in time, rather than the
   measure and degree of grace. No; Many that are first, shall be last,
   and the last, first, v. 30. God will cross his hands; will reveal that
   to babes, which he hid from the wise and prudent; will reject
   unbelieving Jews and receive believing Gentiles. The heavenly
   inheritance is not given as earthly inheritances commonly are, by
   seniority of age, and priority of birth, but according to God's
   pleasure. This is the text of another sermon, which we shall meet with
   in the next chapter.
     __________________________________________________________________

M A T T H E W.

  CHAP. XX.

   We have four things in this chapter. I. The parable of the labourers in
   the vineyard, ver. 1-16. II. A prediction of Christ's approaching
   sufferings, ver. 17-19. III. The petition of two of the disciples, by
   their mother, reproved, ver. 20-28. IV. The petition of the two blind
   men granted, and their eyes opened, ver. 29-34.

The Labourers in the Vineyard.

   1 For the kingdom of heaven is like unto a man that is an householder,
   which went out early in the morning to hire labourers into his
   vineyard.   2 And when he had agreed with the labourers for a penny a
   day, he sent them into his vineyard.   3 And he went out about the
   third hour, and saw others standing idle in the marketplace,   4 And
   said unto them; Go ye also into the vineyard, and whatsoever is right I
   will give you. And they went their way.   5 Again he went out about the
   sixth and ninth hour, and did likewise.   6 And about the eleventh hour
   he went out, and found others standing idle, and saith unto them, Why
   stand ye here all the day idle?   7 They say unto him, Because no man
   hath hired us. He saith unto them, Go ye also into the vineyard; and
   whatsoever is right, that shall ye receive.   8 So when even was come,
   the lord of the vineyard saith unto his steward, Call the labourers,
   and give them their hire, beginning from the last unto the first.   9
   And when they came that were hired about the eleventh hour, they
   received every man a penny.   10 But when the first came, they supposed
   that they should have received more; and they likewise received every
   man a penny.   11 And when they had received it, they murmured against
   the goodman of the house,   12 Saying, These last have wrought but one
   hour, and thou hast made them equal unto us, which have borne the
   burden and heat of the day.   13 But he answered one of them, and said,
   Friend, I do thee no wrong: didst not thou agree with me for a penny?
   14 Take that thine is, and go thy way: I will give unto this last, even
   as unto thee.   15 Is it not lawful for me to do what I will with mine
   own? Is thine eye evil, because I am good?   16 So the last shall be
   first, and the first last: for many be called, but few chosen.

   This parable of the labourers in the vineyard is intended,

   I. To represent to us the kingdom of heaven (v. 1), that is, the way
   and method of the gospel dispensation. The laws of that kingdom are not
   wrapt up in parables, but plainly set down, as in the sermon upon the
   mount; but the mysteries of that kingdom are delivered in parables, in
   sacraments, as here and ch. xiii. The duties of Christianity are more
   necessary to be known than the notions of it; and yet the notions of it
   are more necessary to be illustrated than the duties of it; which is
   that which parables are designed for.

   II. In particular, to represent to us that concerning the kingdom of
   heaven, which he had said in the close of the foregoing chapter, that
   many that are first shall be last, and the last, first; with which this
   parable is connected; that truth, having in it a seeming contradiction,
   needed further explication.

   Nothing was more a mystery in the gospel dispensation than the
   rejection of the Jews and the calling in of the Gentiles; so the
   apostle speaks of it (Eph. iii. 3-6); that the Gentiles should be
   fellow-heirs: nor was any thing more provoking to the Jews than the
   intimation of it. Now this seems to be the principal scope of this
   parable, to show that the Jews should be first called into the
   vineyard, and many of them should come at the call; but, at length, the
   gospel should be preached to the Gentiles, and they should receive it,
   and be admitted to equal privileges and advantages with the Jews;
   should be fellow-citizens with the saints, which the Jews, even those
   of them that believed, would be very much disgusted at, but without
   reason.

   But the parable may be applied more generally, and shows us, 1. That
   God is debtor to no man; a great truth, which the contents in our Bible
   give as the scope of this parable. 2. That many who begin last, and
   promise little in religion, sometimes, by the blessing of God, arrive
   at greater attainments in knowledge, grace, and usefulness, than others
   whose entrance was more early, and who promised fairer. Though Cushi
   gets the start of Ahimaaz, yet Ahimaaz, choosing the way of the plain,
   outruns Cushi. John is swifter of foot, and comes first to the
   sepulchre: but Peter has more courage, and goes first into it. Thus
   many that are last shall be first. Some make it a caution to the
   disciples, who had boasted of their timely and zealous embracing of
   Christ; they had left all, to follow him; but let them look to it, that
   they keep up their zeal; let them press forward and persevere; else
   their good beginnings will avail them little; they that seemed to be
   first, would be last. Sometimes those that are converted later in their
   lives, outstrip those that are converted earlier. Paul was as one born
   out of due time, yet came not behind the chiefest of the apostles, and
   outdid those that were in Christ before him. Something of affinity
   there is between this parable and that of the prodigal son, where he
   that returned from his wandering, was as dear to his father as he was,
   that never went astray; first and last alike. 3. That the recompence of
   reward will be given to the saints, not according to the time of their
   conversion, but according to the preparations for it by grace in this
   world; not according to the seniority (Gen. xliii. 33), but according
   to the measure of the stature of the fulness of Christ. Christ had
   promised the apostles, who followed him in the regeneration, at the
   beginning of the gospel dispensation, great glory (ch. xix. 28); but he
   now tells them that those who are in like manner faithful to him, even
   in the latter end of the world, shall have the same reward, shall sit
   with Christ on his throne, as well as the apostles, Rev. ii. 26-iii.
   21. Sufferers for Christ in the latter days, shall have the same reward
   with the martyrs and confessors of the primitive times, though they are
   more celebrated; and faithful ministers now, the same with the first
   fathers.

   We have two things in the parable; the agreement with the labourers,
   and the account with them.

   (1.) Here is the agreement made with the labourers (v. 1-7); and here
   it will be asked, as usual,

   [1.] Who hires them? A man that is a householder. God is the great
   Householder, whose we are, and whom we serve; as a householder, he has
   work that he will have to be done, and servants that he will have to be
   doing; he has a great family in heaven and earth, which is named from
   Jesus Christ (Eph. iii. 15), which he is Owner and Ruler of. God hires
   labourers, not because he needs them or their services (for, if we be
   righteous, what do we unto him?), but as some charitable generous
   householders keep poor men to work, in kindness to them, to save them
   from idleness and poverty, and pay them for working for themselves.

   [2.] Whence they are hired? Out of the market-place, where, till they
   are hired into God's service, they stand idle (v. 3), all the day idle
   (v. 6). Note, First, The soul of man stands ready to be hired into some
   service or other; it was (as all the creatures were) created to work,
   and is either a servant to iniquity, or a servant to righteousness,
   Rom. vi. 19. The devil, by his temptations, is hiring labourers into
   his field, to feed swine. God, by his gospel, is hiring labourers into
   his vineyard, to dress it, and keep it, paradise-work. We are put to
   our choice; for hired we must be (Josh. xxiv. 15); Choose ye this day
   whom ye will serve. Secondly, Till we are hired into the service of
   God, we are standing all the day idle; a sinful state, though a state
   of drudgery to Satan, may really be called a state of idleness; sinners
   are doing nothing, nothing to the purpose, nothing of the great work
   they were sent into the world about, nothing that will pass well in the
   account. Thirdly, The gospel call is given to those that stand idle in
   the market-place. The market-place is a place of concourse, and there
   Wisdom cries (Prov. i. 20, 21); it is a place of sport, there the
   children are playing (ch. xi. 16); and the gospel calls us from vanity
   to seriousness; it is a place of business, of noise and hurry; and from
   that we are called to retire. "Come, come from this market-place."

   [3.] What are they hired to do? To labour in his vineyard. Note, First,
   The church is God's vineyard; it is of his planting, watering, and
   fencing; and the fruits of it must be to his honour and praise.
   Secondly, We are all called upon to be labourers in this vineyard. The
   work of religion is vineyard-work, pruning, dressing, digging,
   watering, fencing, weeding. We have each of us our own vineyard to
   keep, our own soul; and it is God's and to be kept and dressed for him.
   In this work we must not be slothful, not loiterers, but labourers,
   working, and working out our own salvation. Work for God will not admit
   of trifling. A man may go idle to hell; but he that will go to heaven,
   must be busy.

   [4.] What shall be their wages? He promises, First, A penny, v. 2. The
   Roman penny was, in our money, of the value of a sevenpence half-penny,
   a day's wages for a day's work, and the wages sufficient for a day's
   maintenance. This doth not prove that the reward of our obedience to
   God is of works, or of debt (no, it is of grace, free grace, Rom. iv.
   4), or that there is any proportion between our services and heaven's
   glories; no, when we have done all, we are unprofitable servants; but
   it is to signify that there is a reward set before us, and a sufficient
   one. Secondly, Whatsoever is right, v. 4-7. Note, God will be sure not
   to be behind-hand with any for the service they do him: never any lost
   by working for God. The crown set before us is a crown of
   righteousness, which the righteous Judge shall give.

   [5.] For what term are they hired? For a day. It is but a day's work
   that is here done. The time of life is the day, in which we must work
   the works of him that sent us into the world. It is a short time; the
   reward is for eternity, the work is but for a day; man is said to
   accomplish, as a hireling, his day, Job xiv. 6. This should quicken us
   to expedition and diligence in our work, that we have but a little time
   to work in, and the night is hastening on, when no man can work; and if
   our great work be undone when our day is done, we are undone for ever.
   It should also encourage us in reference to the hardships and
   difficulties of our work, that it is but for a day; the approaching
   shadow, which the servant earnestly desireth, will bring with it both
   rest, and the reward of our work, Job vii. 2. Hold out, faith, and
   patience, yet a little while.

   [6.] Notice is taken of the several hours of the day, at which the
   labourers were hired. The apostles were sent forth at the first and
   third hour of the gospel day; they had a first and a second mission,
   while Christ was on earth, and their business was to call in the Jews;
   after Christ's ascension, about the sixth and ninth hour, they went out
   again on the same errand, preaching the gospel to the Jews only, to
   them in Judea first, and afterward to them of the dispersion; but, at
   length, as it were about the eleventh hour, they called the Gentiles to
   the same work and privilege with the Jews, and told them that in Christ
   Jesus there should be no difference made between Jew and Greek.

   But this may be, and commonly is, applied to the several ages of life,
   in which souls are converted to Christ. The common call is promiscuous,
   to come and work in the vineyard; but the effectual call is particular,
   and it is then effectual when we come at the call.

   First, Some are effectually called, and begin to work in the vineyard
   when they are very young; are sent in early in the morning, whose
   tender years are seasoned with grace, and the remembrance of their
   Creator. John the Baptist was sanctified from the womb, and therefore
   great (Luke i. 15); Timothy from a child (2 Tim. iii. 15); Obadiah
   feared the Lord from his youth. Those that have such a journey to go,
   had need set out betimes, the sooner the better.

   Secondly, Others are savingly wrought upon in middle age; Go work in
   the vineyard, at the third, sixth, or ninth hour. The power of divine
   grace is magnified in the conversion of some, when they are in the
   midst of their pleasures and worldly pursuits, as Paul. God has work
   for all ages; no time amiss to turn to God; none can say, "It is all in
   good time;" for, whatever hour of the day it is with us, the time past
   of our life may suffice that we have served sin; Go ye also into the
   vineyard. God turns away none that are willing to be hired, for yet
   there is room.

   Thirdly, Others are hired into the vineyard in old age, at the eleventh
   hour, when the day of life is far spent, and there is but one hour of
   the twelve remaining. None are hired at the twelfth hour; when life is
   done, opportunity is done; but "while there is life, there is hope." 1.
   There is hope for old sinners; for if, in sincerity, they turn to God,
   they shall doubtless be accepted; true repentance is never too late.
   And, 2. There is hope of old sinners, that they may be brought to true
   repentance; nothing is too hard for Almighty grace to do, it can change
   the Ethiopian's skin, and the leopard's spots; can set those to work,
   who have contracted a habit of idleness. Nicodemus may be born again
   when he is old, and the old man may be put off, which is corrupt.

   Yet let none, upon this presumption, put off their repentance till they
   are old. These were sent into the vineyard, it is true, at the eleventh
   hour; but nobody had hired them, or offered to hire them, before. The
   Gentiles came in at the eleventh hour, but it was because the gospel
   had not been before preached to them. Those that have had gospel offers
   made them at the third, or sixth hour, and have resisted and refused
   them, will not have that to say for themselves at the eleventh hour,
   that these had; No man has hired us; nor can they be sure that any man
   will hire them at the ninth or eleventh hour; and therefore not to
   discourage any, but to awaken all, be it remembered, that now is the
   accepted time; if we will hear his voice, it must be to-day.

   (2.) Here is the account with the labourers. Observe,

   [1.] When the account was taken; when the evening was come, then, as
   usual, the day-labourers were called and paid. Note, Evening time is
   the reckoning time; the particular account must be given up in the
   evening of our life; for after death cometh the judgment. Faithful
   labourers shall receive their reward when they die; it is deferred till
   then, that they may wait with patience for it, but no longer; for God
   will observe his own rule, The hire of the labourers shall not abide
   with thee all night, until the morning. See Deut. xxiv. 15. When Paul,
   that faithful labourer, departs, he is with Christ presently. The
   payment shall not be wholly deferred till the morning of the
   resurrection; but then, in the evening of the world, will be the
   general account, when every one shall receive according to the things
   done in the body. When time ends, and with it the world of work and
   opportunity, then the state of retribution commences; then call the
   labourers, and give them their hire. Ministers call them into the
   vineyard, to do their work; death calls them out of the vineyard, to
   receive their penny: and those to whom the call into the vineyard is
   effectual, the call out of it will be joyful. Observe, They did not
   come for their pay till they were called; we must with patience wait
   God's time for our rest and recompence; go by our master's clock. The
   last trumpet, at the great day, shall call the labourers, 1 Thess. iv.
   16. Then shalt thou call, saith the good and faithful servant, and I
   will answer. In calling the labourers, they must begin from the last,
   and so to the first. Let not those that come in at the eleventh hour,
   be put behind the rest, but, lest they should be discouraged, call them
   first. At the great day, though the dead in Christ shall rise first,
   yet they which are alive and remain, on whom the ends of the world (the
   eleventh hour of its day) comes, shall be caught up together with them
   in the clouds; no preference shall be given to seniority, but every man
   shall stand in his own lot at the end of the days.

   [2.] What the account was; and in that observe,

   First, The general pay (v. 9, 10); They received every man a penny.
   Note, All that by patient continuance in well-doing, seek for glory,
   honour, and immortality, shall undoubtedly obtain eternal life (Rom.
   ii. 7), not as wages for the value of their work, but as the gift of
   God. Though there be degrees of glory in heaven, yet it will be to all
   a complete happiness. They that come from the east and west, and so
   come in late, that are picked up out of the highways and the hedges,
   shall sit down with Abraham, Isaac, and Jacob, at the same feast, ch.
   vii. 11. In heaven, every vessel will be full, brimful, though every
   vessel is not alike large and capacious. In the distribution of future
   joys, as it was in the gathering of the manna, he that shall gather
   much, will have nothing over, and he that shall gather little, will
   have no lack, Exod. xvi. 18. Those whom Christ fed miraculously, though
   of different sizes, men, women, and children, did all eat, and were
   filled.

   The giving of a whole day's wages to those that had not done the tenth
   part of a day's work, is designed to show that God distributes his
   rewards by grace and sovereignty, and not of debt. The best of the
   labourers, and those that begin soonest, having so many empty spaces in
   their time, and their works not being filled up before God, may truly
   be said to labour in the vineyard scarcely one hour of their twelve;
   but because we are under grace, and not under the law, even such
   defective services, done in sincerity, shall not only be accepted, but
   by free grace richly rewarded. Compare Luke xvii. 7, 8, with Luke xii.
   37.

   Secondly, The particular pleading with those that were offended with
   this distribution in gavel-kind. The circumstances of this serve to
   adorn the parable; but the general scope is plain, that the last shall
   be first. We have here,

   1. The offence taken (v. 11, 12); They murmured at the good man of the
   house; not that there is, or can be, any discontent or murmuring in
   heaven, for that is both guilt and grief, and in heaven there is
   neither; but there may be, and often are, discontent and murmuring
   concerning heaven and heavenly things, while they are in prospect and
   promise in this world. This signifies the jealousy which the Jews were
   provoked to by the admission of the Gentiles into the kingdom of
   heaven. As the elder brother, in the parable of the prodigal, repined
   at the reception of his younger brother, and complained of his father's
   generosity to him; so these labourers quarrelled with their master, and
   found fault, not because they had not enough, so much as because others
   were made equal with them. They boast, as the prodigal's elder brother
   did, of their good services; We have borne the burthen and heat of the
   day; that was the most they could make of it. Sinners are said to
   labour in the very fire (Hab. ii. 13), whereas God's servants, at the
   worst, do but labour in the sun; not in the heat of the iron furnace,
   but only in the heat of the day. Now these last have worked but one
   hour, and that too in the cool of the day; and yet thou hast made them
   equal with us. The Gentiles, who are newly called in, have as much of
   the privileges of the kingdom of the Messiah as the Jews have, who have
   so long been labouring in the vineyard of the Old-Testament church,
   under the yoke of the ceremonial law, in expectation of that kingdom.
   Note, There is a great proneness in us to think that we have too
   little, and other too much, of the tokens of God's favour; and that we
   do too much, and others too little, in the work of God. Very apt we all
   are to undervalue the deserts of others, and to overvalue our own.
   Perhaps, Christ here gives an intimation to Peter, not to boast too
   much, as he seemed to do, of his having left all to follow Christ; as
   if, because he and the rest of them had borne the burthen and heat of
   the day thus, they must have a heaven by themselves. It is hard for
   those that do or suffer more than ordinary for God, not to be elevated
   too much with the thought of it, and to expect to merit by it. Blessed
   Paul guarded against this, when, though the chief of the apostles, he
   owned himself to be nothing, to be less than the least of all saints.

   2. The offence removed. Three things the master of the house urges, in
   answer to this ill-natured surmise.

   (1.) That the complainant had no reason at all to say he had any wrong
   done to him, v. 13, 14. Here he asserts his own justice; Friend, I do
   thee no wrong. He calls him friend, for in reasoning with others we
   should use soft words and hard arguments; if our inferiors are peevish
   and provoking, yet we should not thereby be put into a passion, but
   speak calmly to them. [1.] It is incontestably true, that God can do no
   wrong. This is the prerogative of the King of kings. Is there
   unrighteousness with God? The apostle startles at the thought of it;
   God forbid! Rom. iii. 5, 6. His word should silence all our murmurings,
   that, whatever God does to us, or withholds from us, he does us no
   wrong. [2.] If God gives that grace to others, which he denies to us,
   it is kindness to them, but no injustice to us; and bounty to another,
   while it is no injustice to us, we ought not to find fault with.
   Because it is free grace, that is given to those that have it, boasting
   is for ever excluded; and because it is free grace, that is withheld
   from those that have it not, murmuring is for ever excluded. Thus shall
   every mouth be stopped, and all flesh be silent before God.

   To convince the murmurer that he did no wrong, he refers him to the
   bargain: "Didst not thou agree with me for a penny? And if thou hast
   what thou didst agree for, thou hast no reason to cry out of wrong;
   thou shalt have what we agreed for." Though God is a debtor to none,
   yet he is graciously pleased to make himself a debtor by his own
   promise, for the benefit of which, through Christ, believers agree with
   him, and he will stand to his part of the agreement. Note, It is good
   for us often to consider what it was that we agreed with God for.
   First, Carnal worldlings agree with God for their penny in this world;
   they choose their portion in this life (Ps. xvii. 14); in these things
   they are willing to have their reward (ch. vi. 2, 5), their consolation
   (Luke vi. 24), their good things (Luke xvi. 25); and with these they
   shall be put off, shall be cut off from spiritual and eternal
   blessings; and herein God does them no wrong; they have what they
   chose, the penny they agreed for; so shall their doom be, themselves
   have decided it; it is conclusive against them. Secondly, Obedient
   believers agree with God for their penny in the other world, and they
   must remember that they have so agreed. Didst not thou agree to take
   God's word for it? Thou didst; and wilt thou go and agree with the
   world? Didst not thou agree to take up with heaven as thy portion, thy
   all, and to take up with nothing short of it? And wilt thou seek for a
   happiness in the creature, or think from thence to make up the
   deficiencies of thy happiness in God?

   He therefore, 1. Ties him to his bargain (v. 14); Take that thine is,
   and go thy way. If we understand it of that which is ours by debt or
   absolute propriety, it would be a dreadful word; we are all undone, if
   we be put off with that only which we can call our own. The highest
   creature must go away into nothing, if he must go away with that only
   which is his own: but if we understand it of that which is ours by
   gift, the free gift of God, it teaches us to be content with such
   things as we have. Instead of repining that we have no more, let us
   take what we have, and be thankful. If God be better in any respect to
   others than to us, yet we have no reason to complain while he is so
   much better to us than we deserve, in giving us our penny, though we
   are unprofitable servants. 2. He tells him that those he envied should
   fare as well as he did; "I will give unto this last, even as unto thee;
   I am resolved I will." Note, The unchangeableness of God's purposes in
   dispensing his gifts should silence our murmurings. If he will do it,
   it is not for us to gainsay; for he is in one mind, and who can turn
   him? Neither giveth he an account of any of his matters; nor is it fit
   he should.

   (2.) He had no reason to quarrel with the master; for what he gave was
   absolutely his own, v. 15. As before he asserted his justice, so here
   his sovereignty; Is it not lawful for me to do what I will with my own?
   Note, [1.] God is the Owner of all good; his propriety in it is
   absolute, sovereign, and unlimited. [2.] He may therefore give or
   withhold his blessings, as he pleases. What we have, is not our own,
   and therefore it is not lawful for us to do what we will with it; but
   what God has, is his own; and this will justify him, First, In all the
   disposals of his providence; when God takes from us that which was dear
   to us, and which we could ill spare, we must silence our discontents
   with this; May he not do what he will with his own? Abstulit, sed et
   dedit--He hath taken away; but he originally gave. It is not for such
   depending creatures as we are to quarrel with our Sovereign. Secondly,
   In all the dispensations of his grace, God gives or withholds the means
   of grace, and the Spirit of grace, as he pleases. Not but that there is
   a counsel in every will of God, and what seems to us to be done
   arbitrarily, will appear at length to have been done wisely, and for
   holy ends. But this is enough to silence all murmurs and objectors,
   that God is sovereign Lord of all, and may do what he will with his
   own. We are in his hand, as clay in the hands of a potter; and it is
   not for us to prescribe to him, or strive with him.

   (3.) He had no reason to envy his fellow servant, or to grudge at him;
   or to be angry that he came into the vineyard no sooner; for he was not
   sooner called; he had no reason to be angry that the master had given
   him wages for the whole day, when he had idled away the greatest part
   of it; for Is thine eye evil, because I am good? See here,

   [1.] The nature of envy; It is an evil eye. The eye is often both the
   inlet and the outlet of this sin. Saul saw that David prospered, and he
   eyed him, 1 Sam. xviii. 9, 15. It is an evil eye, which is displeased
   at the good of others, and desires their hurt. What can have more evil
   in it? It is grief to ourselves, anger to God, and ill-will to our
   neighbour; and it is a sin that has neither pleasure, profit, nor
   honour, in it; it is an evil, an only evil.

   [2.] The aggravation of it; "It is because I am good." Envy is
   unlikeness to God, who is good, and doeth good, and delighteth in doing
   good; nay, it is an opposition and contradiction to God; it is a
   dislike of his proceedings, and a displeasure at what he does, and is
   pleased with. It is a direct violation of both the two great
   commandments at once; both that of love to God, in whose will we should
   acquiesce, and love to our neighbour, in whose welfare we should
   rejoice. Thus man's badness takes occasion from God's goodness to be
   more exceedingly sinful.

   Lastly, Here is the application of the parable (v. 16), in that
   observation which occasioned it (ch. xix. 30); So the first shall be
   last, and the last first. There were many that followed Christ now in
   the regeneration, when the gospel kingdom was first set up, and these
   Jewish converts seemed to have got the start of others; but Christ, to
   obviate and silence their boasting, here tells them,

   1. That they might possibly be outstripped by their successors in
   profession, and, though they were before others in profession, might be
   found inferior to them in knowledge, grace, and holiness. The Gentile
   church, which was as yet unborn, the Gentile world, which as yet stood
   idle in the market-place, would produce greater numbers of eminent,
   useful Christians, than were found among the Jews. More and more
   excellent shall be the children of the desolate than those of the
   married wife, Isa. liv. 1. Who knows but that the church, in its old
   age, may be more fat and flourishing than ever, to show that the Lord
   is upright? Though primitive Christianity had more of the purity and
   power of that holy religion than is to be found in the degenerate age
   wherein we live, yet what labourers may be sent into the vineyard in
   the eleventh hour of the church's day, in the Philadelphian period, and
   what plentiful effusions of the Spirit may then be, above what has been
   yet, who can tell?

   2. That they had reason to fear, lest they themselves should be found
   hypocrites at last; for many are called but few chosen. This is applied
   to the Jews (ch. xxii. 14); it was so then, it is too true still; many
   are called with a common call, that are not chosen with a saving
   choice. All that are chosen from eternity, are effectually called, in
   the fulness of time (Rom. viii. 30), so that in making our effectual
   calling sure we make sure our election (2 Pet. i. 10); but it is not so
   as to the outward call; many are called, and yet refuse (Prov. i. 24),
   nay, as they are called to God, so they go from him (Hos. xi. 2, 7), by
   which it appears that they were not chosen, for the election will
   obtain, Rom. xi. 7. Note, There are but few chosen Christians, in
   comparison with the many that are only called Christians; it therefore
   highly concerns us to build our hope for heaven upon the rock of an
   eternal choice, and not upon the sand of an external call; and we
   should fear lest we be found but seeming Christians, and so should
   really come short; nay, lest we be found blemished Christians, and so
   should seem to come short, Heb. iv. 1.

The Sufferings of Christ Predicted.

   17 And Jesus going up to Jerusalem took the twelve disciples apart in
   the way, and said unto them,   18 Behold, we go up to Jerusalem; and
   the Son of man shall be betrayed unto the chief priests and unto the
   scribes, and they shall condemn him to death,   19 And shall deliver
   him to the Gentiles to mock, and to scourge, and to crucify him: and
   the third day he shall rise again.

   This is the third time that Christ gave his disciples notice of his
   approaching sufferings; he was not going up to Jerusalem to celebrate
   the passover, and to offer up himself the great Passover; both must be
   done at Jerusalem: there the passover must be kept (Deut. xii. 5), and
   there a prophet must perish, because there the great Sanhedrim sat, who
   were judges in that case, Luke xiii. 33. Observe,

   I. The privacy of this prediction; He took the twelve disciples apart
   in the way. This was one of those things which were told to them in
   darkness, but which they were afterward to speak in the light, ch. x.
   27. His secret was with them, as his friends, and this particularly. It
   was a hard saying, and, if any could bear it, they could. They would be
   more immediately exposed to peril with him, and therefore it was
   requisite that they should know of it, that, being fore-warned, they
   might be fore-armed. It was not fit to be spoken publicly as yet, 1.
   Because many that were cool toward him, would hereby have been driven
   to turn their backs upon him; the scandal of the cross would have
   frightened them from following him any longer. 2. Because many that
   were hot for him, would hereby be driven to take up arms in his
   defense, and it might have occasioned an uproar among the people (ch.
   xxvi. 5), which would have been laid to his charge, if he had told them
   of it publicly before: and, besides that such methods are utterly
   disagreeable to the genius of his kingdom, which is not of this world,
   he never countenanced any thing which had a tendency to prevent his
   sufferings. This discourse was not in the synagogue, or in the house,
   but in the way, as they travelled along; which teaches us, in our walks
   or travels with our friends, to keep up such discourse as is good, and
   to the use of edifying. See Deut. xvi. 7.

   II. The prediction itself, v. 18, 19. Observe,

   1. It is but a repetition of what he had once and again said before,
   ch. xvi. 21; xvii. 22, 23. This intimates that he not only saw clearly
   what troubles lay before him, but that his heart was upon his
   suffering-work; it filled him, not with fear, then he would have
   studied to avoid it, and could have done it, but with desire and
   expectation; he spoke thus frequently of his sufferings, because
   through them he was to enter into his glory. Note, It is good for us to
   be often thinking and speaking of our death, and of the sufferings
   which, it is likely, we may meet with betwixt this and the grave; and
   thus, by making them more familiar, they would become less formidable.
   This is one way of dying daily, and of taking up our cross daily, to be
   daily speaking of the cross, and of dying; which would come neither the
   sooner nor the surer, but much the better, for our thoughts and
   discourses of them.

   2. He is more particular here in foretelling his sufferings than any
   time before. He had said (ch. xvi. 21), that he should suffer many
   things, and be killed; and (ch. xvii. 22), that he should be betrayed
   into the hands of men, and they should kill him; but here he adds; that
   he shall be condemned, and delivered to the Gentiles, that they shall
   mock him, and scourge him, and crucify him. These are frightful things,
   and the certain foresight of them was enough to damp an ordinary
   resolution, yet (as was foretold concerning him, Isa. xlii. 4) he did
   not fail, nor was discouraged; but the more clearly he foresaw his
   sufferings, the more cheerfully he went forth to meet them. He foretels
   by whom he should suffer, by the chief priests and the scribes; so he
   had said before, but here he adds, They shall deliver him to the
   Gentiles, that he might be the better understood; for the chief priests
   and scribes had no power to put him to death, nor was crucifying a
   manner of death in use among the Jews. Christ suffered from the malice
   both of Jews and Gentiles, because he was to suffer for the salvation
   both of Jews and Gentiles; both had a hand in his death, because he was
   to reconcile both by his cross, Eph. ii. 16.

   3. Here, as before, he annexes the mention of his resurrection and his
   glory to that of his death and sufferings; The third day he shall rise
   again. He still brings this in, (1.) To encourage himself in his
   sufferings, and to carry him cheerfully through them. He endured the
   cross for the joy set before him; he foresaw he should rise again, and
   rise quickly, the third day. He shall be straightway glorified, John
   xiii. 32. The reward is not only sure, but very near. (2.) To encourage
   his disciples, and comfort them, who would be overwhelmed and greatly
   terrified by his sufferings. (3.) To direct us, under all the
   sufferings of this present time, to keep up a believing prospect of the
   glory to be revealed, to look at the things that are not seen, that are
   eternal, which will enable us to call the present afflictions light,
   and but for a moment.

Ambition Corrected.

   20 Then came to him the mother of Zebedee's children with her sons,
   worshipping him, and desiring a certain thing of him.   21 And he said
   unto her, What wilt thou? She saith unto him, Grant that these my two
   sons may sit, the one on thy right hand, and the other on the left, in
   thy kingdom.   22 But Jesus answered and said, Ye know not what ye ask.
   Are ye able to drink of the cup that I shall drink of, and to be
   baptized with the baptism that I am baptized with? They say unto him,
   We are able.   23 And he saith unto them, Ye shall drink indeed of my
   cup, and be baptized with the baptism that I am baptized with: but to
   sit on my right hand, and on my left, is not mine to give, but it shall
   be given to them for whom it is prepared of my Father.   24 And when
   the ten heard it, they were moved with indignation against the two
   brethren.   25 But Jesus called them unto him, and said, Ye know that
   the princes of the Gentiles exercise dominion over them, and they that
   are great exercise authority upon them.   26 But it shall not be so
   among you: but whosoever will be great among you, let him be your
   minister;   27 And whosoever will be chief among you, let him be your
   servant:   28 Even as the Son of man came not to be ministered unto,
   but to minister, and to give his life a ransom for many.

   Here, is first, the request of the two disciples to Christ, and the
   rectifying of the mistake upon which that was grounded, v. 20-23. The
   sons of Zebedee were James and John, two of the first three of Christ's
   disciples; Peter and they were his favourites; John was the disciple
   whom Jesus loved; yet none were so often reproved as they; whom Christ
   loves best he reproves most, Rev. iii. 19.

   I. Here is the ambitious address they made to Christ--that they might
   sit, the one on his right hand, and the other on his left, in his
   kingdom, v. 20, 21. It was a great degree of faith, that they were
   confident of his kingdom, though now he appeared in meanness; but a
   great degree of ignorance, that they still expected a temporal kingdom,
   with worldly pomp and power, when Christ had so often told them of
   sufferings and self-denial. In this they expected to be grandees. They
   ask not for employment in this kingdom, but for honour only; and no
   place would serve them in this imaginary kingdom, but the highest, next
   to Christ, and above every body else. It is probable that the last word
   in Christ's foregoing discourse gave occasion to this request, that the
   third day he should rise again. They concluded that his resurrection
   would be his entrance upon his kingdom, and therefore were resolved to
   put in betimes for the best place; nor would they lose it for want of
   speaking early. What Christ said to comfort them, they thus abused, and
   were puffed up with. Some cannot bear comforts, but they turn them to a
   wrong purpose; as sweetmeats in a foul stomach produce bile. Now
   observe,

   1. There was policy in the management of this address, that they put
   their mother on to present it, that it might be looked upon as her
   request, and not theirs. Though proud people think well of themselves,
   they would not be thought to do so, and therefore affect nothing more
   than a show of humility (Col. ii. 18), and others must be put on to
   court that honour for them, which they are ashamed to court for
   themselves. The mother of James and John was Salome, as appears by
   comparing ch. xxvii. 61, with Mark xv. 40. Some think she was daughter
   of Cleophas or Alpheus, and sister or cousin german to Mary the mother
   of our Lord. She was one of those women that attended Christ, and
   ministered to him; and they thought she had such an interest in him,
   that he could deny her nothing, and therefore they made her their
   advocate. Thus when Adonijah had reasonable request to make to Solomon,
   he put Bathsheba on to speak for him. It was their mother's weakness
   thus to become that tool of their ambition, which she should have given
   a check to. Those that are wise and good, would not be seen in an
   ill-favoured thing. In gracious requests, we should learn this wisdom,
   to desire the prayers of those that have an interest at the throne of
   grace; we should beg of our praying friends to pray for us, and reckon
   it a real kindness.

   It was likewise policy to ask first for a general grant, that he would
   do a certain thing for them, not in faith, but in presumption, upon
   that general promise; Ask, and it shall be given you; in which is
   implied this qualification of our request, that it be according to the
   revealed will of God, otherwise we ask and have not, if we ask to
   consume it upon our lusts, Jam. iv. 3.

   2. There was pride at the bottom of it, a proud conceit of their own
   merit, a proud contempt of their brethren, and a proud desire of honour
   and preferment; pride is a sin that most easily besets us, and which it
   is hard to get clear of. It is a holy ambition to strive to excel
   others in grace and holiness; but it is a sinful ambition to covet to
   exceed others in pomp and grandeur. Seekest thou great things for
   thyself, when thou hast just now heard of thy Master's being mocked,
   and scourged, and crucified? For shame! Seek them not, Jer. xlv. 5.

   II. Christ's answer to this address (v. 22, 23), directed not to the
   mother, but to the sons that set her on. Though others be our mouth in
   prayer, the answer will be given to us according as we stand effected.
   Christ's answer is very mild; they were overtaken in the fault of
   ambition, but Christ restored them with the spirit of meekness.
   Observe,

   1. How he reproved the ignorance and error of their petition; Ye know
   not what ye ask. (1.) They were much in the dark concerning the kingdom
   they had their eye upon; they dreamed of a temporal kingdom, whereas
   Christ's kingdom is not of this world. They knew not what it was to sit
   on his right hand, and on his left; they talked of it as blind men do
   of colours. Our apprehensions of that glory which is yet to be
   revealed, are like the apprehensions which a child has of the
   preferments of grown men. If at length, through grace, we arrive at
   perfection, we shall then put away such childish fancies: when we come
   to see face to face, we shall know what we enjoy; but now, alas, we
   know not what we ask; we can but ask for the good as it lies in the
   promise, Tit. i. 2. What it will be in the performance, eye has not
   seen, nor ear heard. (2.) They were much in the dark concerning the way
   to that kingdom. They know not what they ask, who ask for the end, but
   overlook the means, and so put asunder what God has joined together.
   The disciples thought, when they had left what little all they had for
   Christ, and had gone about the country awhile preaching the gospel of
   the kingdom, all their service and sufferings were over, and it was now
   time to ask, What shall we have? As if nothing were now to be looked
   for but crowns and garlands; whereas there were far greater hardships
   and difficulties before them than they had yet met with. They imagined
   their warfare was accomplished when it was scarcely begun, and they had
   yet but run with the footmen. They dream of being in Canaan presently,
   and consider not what they shall do in the swellings of Jordan. Note,
   [1.] We are all apt, when we are but girding on the harness, to boast
   as though we had put it off. [2.] We know not what we ask, when we ask
   for the glory of wearing the crown, and ask not for grace to bear the
   cross in our way to it.

   2. How he repressed the vanity and ambition of their request. They were
   pleasing themselves with the fancy of sitting on his right hand, and on
   his left, in great state; now, to check this, he leads them to the
   thoughts of their sufferings, and leaves them in the dark about their
   glory.

   (1.) He leads them to the thoughts of their sufferings, which they were
   not so mindful of as they ought to have been. They looked so earnestly
   upon the crown, the prize, that they were ready to plunge headlong and
   unprepared into the foul way that led to it; and therefore he thinks it
   necessary to put them in mind of the hardships that were before them,
   that they might be no surprise or terror to them.

   Observe, [1.] How fairly he puts the matter to them, concerning these
   difficulties (v. 22); "You would stand candidates for the first post of
   honour in the kingdom; but are you able to drink of the cup that I
   shall drink of? You talk of what great things you must have when you
   have done your work; but are you able to hold out to the end of it?"
   Put the matter seriously to yourselves. These same two disciples once
   knew not what manner of spirit they were of, when they were disturbed
   with anger, Luke ix. 55; and now they were not aware what was amiss in
   their spirits when they were lifted up with ambition. Christ sees that
   pride in us which we discern not in ourselves.

   Note, First, That to suffer for Christ is to drink of a cup, and to be
   baptized with a baptism. In this description of sufferings, 1. It is
   true, that affliction doth abound. It is supposed to be a bitter cup,
   that is drunk of, wormwood and gall, those waters of a full cup, that
   are wrung out to God's people (Ps. xliii. 10); a cup of trembling
   indeed, but not of fire and brimstone, the portion of the cup of wicked
   men, Ps. xi. 6. It is supposed to be a baptism, a washing with the
   waters of affliction; some are dipped in them; the waters compass them
   about even to the soul (Jonah ii. 5); others have but a sprinkling of
   them; both are baptism, some are overwhelmed in them, as in a deluge,
   others ill wet, as in a sharp shower. But, 2. Even in this, consolation
   doth more abound. It is but a cup, not an ocean; it is but a draught,
   bitter perhaps, but we shall see the bottom of it; it is a cup in the
   hand of a Father (John xviii. 11); and it is full of mixture, Ps. lxxv.
   8. It is but a baptism; if dipped, that is the worst of it, not
   drowned; perplexed, but not in despair. Baptism is an ordinance by
   which we join ourselves to the Lord in covenant and communion; and so
   is suffering for Christ, Ezek. xx. 37; Isa. xlviii. 10. Baptism is "an
   outward and visible sign of an inward and spiritual grace;" and so is
   suffering for Christ, for unto us it is given, Phil. i. 29.

   Secondly, It is to drink of the same cup that Christ drank of, and to
   be baptized with the same baptism that he was baptized with. Christ is
   beforehand with us in suffering, and in that as in other things left us
   an example. 1. It bespeaks the condescension of a suffering Christ,
   that he would drink of such a cup (John xviii. 11), nay, and such a
   brook (Ps. cx. 7), and drink so deep, and yet so cheerfully; that he
   would be baptized with such a baptism, and was so forward to it, Luke
   xii. 50. It was much that he would be baptized with water as a common
   sinner, much more with blood as an uncommon malefactor. But in all this
   he was made in the likeness of sinful flesh, and was made sin for us.
   2. It bespeaks the consolation of suffering Christians, that they do
   but pledge Christ in the bitter cup, are partakers of his sufferings,
   and fill up that which is behind of them; we must therefore arm
   ourselves with the same mind, and go to him without the camp.

   Thirdly, It is good for us to be often putting it to ourselves, whether
   we are able to drink of this cup, and to be baptized with this baptism.
   We must expect suffering, and not look upon it as a hard thing to
   suffer well and as becomes us. Are we able to suffer cheerfully, and in
   the worst of times still to hold fast our integrity? What can we afford
   to part with for Christ? How far will we give him credit? Could I find
   in my heart to drink of a bitter cup, and to be baptized with a bloody
   baptism, rather than let go my hold of Christ? The truth is, Religion,
   if it be worth any thing, is worth every thing; but it is worth little,
   if it be not worth suffering for. Now let us sit down, and count the
   cost of dying for Christ rather than denying him, and ask, Can we take
   him upon these terms?

   [2.] See how boldly they engage for themselves; they said, We are able,
   in hopes of sitting on his right hand, and on his left; but at the same
   time they fondly hoped that they should never be tried. As before they
   knew not what they asked, so now they knew not what they answered. We
   are able; they would have done well to put in, "Lord, by thy strength,
   and in thy grace, we are able, otherwise we are not." But the same that
   was Peter's temptation, to be confident of his own sufficiency, and
   presume upon his own strength, was here the temptation of James and
   John; and it is a sin we are all prone to. They knew not what Christ's
   cup was, nor what his baptism, and therefore they were thus bold in
   promising for themselves. But those are commonly most confident, that
   are least acquainted with the cross.

   [3.] See how plainly and positively their sufferings are here foretold
   (v. 23); Ye shall drink of my cup. Sufferings foreseen will be the more
   easily borne, especially if looked upon under a right notion, as
   drinking of his cup, and being baptized with his baptism. Christ began
   in suffering for us, and expects we should pledge him in suffering for
   him. Christ will have us know the worst, that we may make the best of
   our way to heaven; Ye shall drink; that is, ye shall suffer. James
   drank the bloody cup first of all the apostles, Acts xii. 2. John,
   though at last he died in his bed, if we may credit the ecclesiastical
   historians, yet often drank of this bitter cup, as when he was banished
   into the isle of Patmos (Rev. i. 9), and when (as they say) at Ephesus
   he was put into a caldron of boiling oil, but was miraculously
   preserved. He was, as the rest of the apostles, in deaths often. He
   took the cup, offered himself to the baptism, and it was accepted.

   (2.) He leaves them in the dark about the degrees of their glory. To
   carry them cheerfully through their sufferings, it was enough to be
   assured that they should have a place in his kingdom. The lowest seat
   in heaven is an abundant recompence for the greatest sufferings on
   earth. But as to the preferments there, it was not fit there should be
   any intimation given for whom they were intended; for the infirmity of
   their present state could not bear such a discovery with any evenness;
   "To sit on my right hand and on my left is not mine to give, and
   therefore it is not for you to ask it or to know it; but it shall be
   given to them for whom it is prepared of my Father." Note, [1.] It is
   very probable that there are degrees of glory in heaven; for our
   Saviour seems to allow that there are some that shall sit on his right
   hand and on his left, in the highest places. [2.] As the future glory
   itself, so the degrees of it, are purposed and prepared in the eternal
   counsel of God; as the common salvation, so the more peculiar honours,
   are appointed, the whole affair is long since settled, and there is a
   certain measure of the stature, both in grace and glory, Eph. iv. 13.
   [3.] Christ, in dispensing the fruits of his own purchase, goes exactly
   by the measures of his Father's purpose; It is not mine to give, save
   to them (so it may be read) for whom it is prepared. Christ has the
   sole power of giving eternal life, but then it is to as many as were
   given him, John xvii. 2. It is not mine to give, that is, to promise
   now; that matter is already settled and concerted, and the Father and
   Son understand one another perfectly well in this matter. "It is not
   mine to give to those that seek and are ambitious of it, but to those
   that by great humility and self-denial are prepared for it."

   III. Here are the reproof and instruction which Christ gave to the
   other ten disciples for their displeasure at the request of James and
   John. He had much to bear with in them all, they were so weak in
   knowledge and grace, yet he bore their manners.

   1. The fret that the ten disciples were in (v. 24). They were moved
   with indignation against the two brethren; not because they were
   desirous to be preferred, which was their sin, and for which Christ was
   displeased with them, but because they were desirous to be preferred
   before them, which was a reflection upon them. Many seem to have
   indignation at sin; but it is not because it is sin, but because it
   touches them. They will inform against a man that swears; but it is
   only if he swear at them, and affront them, not because he dishonours
   God. These disciples were angry at their brethren's ambition, though
   they themselves, bay because they themselves, were as ambitious. Note,
   It is common for people to be angry at those sins in others which they
   allow of and indulge in themselves. Those that are proud and covetous
   themselves do not care to see others so. Nothing makes more mischief
   among brethren, or is the cause of more indignation and contention,
   than ambition, and desire of greatness. We never find Christ's
   disciples quarreling, but something of this was at the bottom of it.

   2. The check that Christ gave them, which was very gentle, rather by
   way of instruction what they should be, than by way of reprehension for
   what they were. He had reproved this very sin before (ch. xviii. 3),
   and told them they must be humble as little children; yet they relapsed
   into it, and yet he reproved them for it thus mildly.

   He called them unto him, which intimates great tenderness and
   familiarity. He did not, in anger, bid them get out of his presence,
   but called them, in love, to come into his presence: for therefore he
   is fit to teach, and we are invited to learn of him, because he is meek
   and lowly in heart. What he had to say concerned both the two disciples
   and the ten, and therefore he will have them all together. And he tells
   them, that, whereas they were asking which of them should have dominion
   a temporal kingdom, there was really no such dominion reserved for any
   of them. For,

   (1.) They must not be like the princes of the Gentiles. Christ's
   disciples must not be like Gentiles, no not like princes of the
   Gentiles. Principality doth no more become ministers than Gentilism
   doth Christians.

   Observe, [1.] What is the way of the princes of the Gentiles (v. 25);
   to exercise dominion and authority over their subjects, and (if they
   can but win the upper hand with a strong hand) over one another too.
   That which bears them up in it is, that they are great, and great men
   think they may do any thing. Dominion and authority are the great
   things which the princes of the Gentiles pursue, and pride themselves
   in; they would bear sway, would carry all before them, have every body
   truckle to them, and every sheaf bow to theirs. They would have it
   cried before them, Bow the knee; like Nebuchadnezzar, who slew, and
   kept alive, at pleasure.

   [2.] What is the will of Christ concerning his apostles and ministers,
   in this matter.

   First, "It shall not be so among you. The constitution of the spiritual
   kingdom is quite different from this. You are to teach the subjects of
   this kingdom, to instruct and beseech them, to counsel and comfort
   them, to take pains with them, and suffer with them, not to exercise
   dominion or authority over them; you are not to lord it over God's
   heritage (1 Pet. v. 3), but to labour in it." This forbids not only
   tyranny, and abuse of power, but the claim or use of any such secular
   authority as the princes of the Gentiles lawfully exercise. So hard is
   it for vain men, even good men, to have such authority, and not to be
   puffed up with it, and do more hurt than good with it, that our Lord
   Jesus saw fit wholly to banish it out of his church. Paul himself
   disowns dominion over the faith of any, 2 Cor. i. 24. The pomp and
   grandeur of the princes of the Gentiles ill become Christ's disciples.
   Now, if there were no such power and honour intended to be in the
   church, it was nonsense for them to be striving who should have it.
   They knew not what they asked.

   Secondly, How then shall it be among the disciples of Christ? Something
   of greatness among them Christ himself had intimated, and here he
   explains it; "He that will be great among you, that will be chief, that
   would really be so, and would be found to be so at last, let him be
   your minister, your servant," v. 26, 27. Here observe, 1. That it is
   the duty of Christ's disciples to serve one another, for mutual
   edification. This includes both humility and usefulness. The followers
   of Christ must be ready to stoop to the meanest offices of love for the
   good one of another, must submit one to another (1 Pet. v. 5; Eph. v.
   21), and edify one another (Rom. xiv. 19), please one another for good,
   Rom. xv. 2. The great apostle made himself every one's servant; see 1
   Cor. ix. 19. 2. It is the dignity of Christ's disciples faithfully to
   discharge this duty. The way to be great and chief is to be humble and
   serviceable. Those are to be best accounted of, and most respected, in
   the church, and will be so by all that understand things aright; not
   those that are dignified with high and mighty names, like the names of
   the great ones of the earth, that appear in pomp, and assume to
   themselves a power proportionable, but those that are most humble and
   self-denying, and lay out themselves most to do good, though to the
   diminishing of themselves. These honour God most, and those he will
   honour. As he must become a fool that would be wise, so he must become
   a servant that would be chief. St. Paul was a great example of this; he
   laboured more abundantly than they all, made himself (as some would
   call it) a drudge to his work; and is not he chief? Do we not by
   consent call him the great apostle, though he called himself less than
   the least? And perhaps our Lord Jesus had an eye to him, when he said,
   There were last that should be first; for Paul was one born out of due
   time (1 Cor. xv. 8); not only the youngest child of the family of the
   apostles, but a posthumous one, yet he became greatest. And perhaps he
   it was for whom the first post of honour in Christ's kingdom was
   reserved and prepared of his Father, not for James who sought it; and
   therefore just before Paul began to be famous as an apostle, Providence
   ordered it so that James was cut off (Acts xii. 2), that in the college
   of the twelve Paul might be substituted in his room.

   (2.) They must be like the Master himself; and it is very fit that they
   should, that, while they were in the world, they should be as he was
   when he was in the world; for to both the present state is a state of
   humiliation, the crown and glory were reserved for both in the future
   state. Let them consider that the Son of Man came not to be ministered
   to, but to minister, and to give his life a ransom for many, v. 28. Our
   Lord Jesus here sets himself before his disciples as a pattern of those
   two things before recommended, humility, and usefulness.

   [1.] Never was there such an example of humility and condescension as
   there was in the life of Christ, who came not to be ministered unto,
   but to minister. When the Son of God came into the world, his
   Ambassador to the children of men, one would think he should have been
   ministered to, should have appeared in an equipage agreeable to his
   person and character; but he did not so; he made no figure, had no
   pompous train of state-servants to attend him, nor was he clad in robes
   of honour, for he took upon him the form of a servant. He was indeed
   ministered to as a poor man, which was a part of his humiliation; there
   were those that ministered to him of their substance (Luke viii. 2, 3);
   but he was never ministered to as a great man; he never took state upon
   him, was not waited on at table; he once washed his disciples' feet,
   but we never read that they washed his feet. He came to minister help
   to all that were in distress; he made himself a servant to the sick and
   diseased; was as ready to their requests as ever any servant was at the
   beck of his master, and took as much pains to serve them; he attended
   continually to this very thing, and denied himself both food and rest
   to attend to it.

   [2.] Never was there such an example of beneficence and usefulness as
   there was in the death of Christ, who gave his life a ransom for many.
   He lived as a servant, and went about doing good; but he died as a
   sacrifice, and in that he did the greatest good of all. He came into
   the world on purpose to give his life a ransom; it was first in his
   intention. The aspiring princes of the Gentiles make the lives of many
   a ransom for their own honour, and perhaps a sacrifice to their own
   humour. Christ doth not do so; his subjects' blood is precious to him,
   and he is not prodigal of it (Ps. lxxii. 14); but on the contrary, he
   gives his honour and life too ransom for his subjects. Note, First,
   Jesus Christ laid down his life for a ransom. Our lives were forfeited
   into the hands of divine justice by sin. Christ, by parting with his
   life, made atonement for sin, and so rescued ours; he was made sin, and
   a curse for us, and died, not only for our good, but in our stead, Acts
   xx. 28; 1 Pet. i. 18, 19. Secondly, It was a ransom for many,
   sufficient for all, effectual for many; and, if for many, then, saith
   the poor doubting soul, "Why not for me?" It was for many, that by him
   many may be made righteous. These many were his seed, for which his
   soul travailed (Isa. liii. 10, 11); for many, so they will be when they
   come all together, though now they appear but a little flock.

   Now this is a good reason why we should not strive for precedency,
   because the cross is our banner, and our Master's death is our life. It
   is a good reason why we should study to do good, and, in consideration
   of the love of Christ in dying for us, not hesitate to lay down our
   lives for the brethren, 1 John iii. 16. Ministers should be more
   forward than others to serve and suffer for the good of souls, as
   blessed Paul was, Acts xx. 24; Phil. ii. 17. The nearer we are all
   concerned in, and the more we are advantaged by, the humility and
   humiliation of Christ, the more ready and careful we should be to
   imitate it.

Sight Given to the Blind.

   29 And as they departed from Jericho, a great multitude followed him.
   30 And, behold, two blind men sitting by the way side, when they heard
   that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou
   Son of David.   31 And the multitude rebuked them, because they should
   hold their peace: but they cried the more, saying, Have mercy on us, O
   Lord, thou Son of David.   32 And Jesus stood still, and called them,
   and said, What will ye that I shall do unto you?   33 They say unto
   him, Lord, that our eyes may be opened.   34 So Jesus had compassion on
   them, and touched their eyes: and immediately their eyes received
   sight, and they followed him.

   We have here an account of the cure of two poor blind beggars; in which
   we may observe,

   I. Their address to Christ, v. 29, 30. And in this,

   1. The circumstances of it are observable. It was as Christ and his
   disciples departed from Jericho; of that devoted place, which was
   rebuilt under a curse, Christ took his leave with this blessing, for he
   received gifts even for the rebellious. It was in the presence of a
   great multitude that followed him; Christ had a numerous, though not a
   pompous, attendance, and did good to them, though he did not take state
   to himself. This multitude that followed him for loaves, and some for
   love, some for curiosity, and some in expectation of his temporal
   reign, which the disciples themselves dreamed of, very few with desire
   to be taught their duty; yet, for the sake of those few, he confirmed
   his doctrine by miracles wrought in the presence of great multitudes;
   who, if they were not convinced by them, would be the more inexcusable.
   Two blind men concurred in their request; for joint-prayer is pleasing
   to Christ, ch. xviii. 19. These joint-sufferers were joint-suitors;
   being companions in the same tribulation, they were partners in the
   same supplication. Note, It is good for those that are labouring under
   the same calamity, or infirmity of body or mind, to join together in
   the same prayer to God for relief, that they may quicken one another's
   fervency, and encourage one another's faith. There is mercy enough in
   Christ for all the petitioners. These blind men were sitting by the
   way-side, as blind beggars used to do. Note, Those that would receive
   mercy from Christ, must place themselves there where his out-goings
   are; where he manifests himself to those that seek him. It is good thus
   to way-lay Christ, to be in his road.

   They heard that Jesus passed by. Though they were blind, they were not
   deaf. Seeing and hearing are the learning senses. It is a great
   calamity to want either; but the defect of one may be, and often is,
   made up in the acuteness of the other; and therefore it has been
   observed by some as an instance of the goodness of Providence, that
   none were ever known to be born both blind and deaf; but that, one way
   or other, all are in a capacity of receiving knowledge. These blind men
   had heard of Christ by the hearing of the ear, but they desired that
   their eyes might see him. When they heard that Jesus passed by, they
   asked no further questions, who were with him, or whether he was in
   haste, but immediately cried out. Note, It is good to improve the
   present opportunity, to make the best of the price now in the hand,
   because, if once let slip, it may never return; these blind men did so,
   and did wisely; for we do not find that Christ ever came to Jericho
   again. Now is the accepted time.

   2. The address itself is more observable; Have mercy on us, O Lord,
   thou Son of David, repeated again, v. 31. Four things are recommended
   to us for an example in this address; for, though the eye of the body
   was dark, the eye of the mind was enlightened concerning truth, duty,
   and interest.

   (1.) Here is an example of importunity in prayer. They cried out as men
   in earnest; men in want are earnest, of course. Cold desires do but beg
   denials. Those that would prevail in prayer, must stir up themselves to
   take hold on God in duty. When they were discountenanced in it, they
   cried the more. The stream of fervency, if it be stopped, will rise and
   swell the higher. This wrestling with God in prayer, and makes us the
   fitter to receive mercy; for the more it is striven for, the more it
   will be prized and thankfully acknowledged.

   (2.) Of humility in prayer; in that word, Have mercy on us, not
   specifying the favour, or prescribing what, much less pleading merit,
   but casting themselves upon, and referring themselves cheerfully to,
   the Mediator's mercy, in what way he pleases; "Only have mercy." They
   ask not for silver and gold, though they were poor, but mercy, mercy.
   This is that which our hearts must be upon, when we come to the throne
   of grace, that we may find mercy, Heb. iv. 16; Ps. cxxx. 7.

   (3.) Of faith in prayer; in the title they gave to Christ, which was in
   the nature of a plea; O Lord, thou Son o David; they confess that Jesus
   Christ is Lord, and therefore had authority to command deliverance for
   them. Surely it was by the Holy Ghost that they called Christ Lord, 1
   Cor. xii. 3. Thus they take their encouragement in prayer from his
   power, as in calling him the Son of David they take encouragement from
   his goodness, as Messiah, of whom so many kind and tender things had
   been foretold, particularly his compassion to the poor and needy, Ps.
   lxxii. 12, 13. It is of excellent use, in prayer, to eye Christ in the
   grace and glory of his Messiahship; to remember that he is the Son of
   David, whose office it is to help, and save, and to plead it with him.

   (4.) Of perseverance in prayer, notwithstanding discouragement. The
   multitude rebuked them, as noisy, clamorous, and impertinent, and bid
   them hold their peace, and not disturb the Master, who perhaps at first
   himself seemed not to regard them. In following Christ with our
   prayers, we must expect to meet with hindrances and manifold
   discouragements from within and from without, something or other that
   bids us hold our peace. Such rebuke are permitted, that faith and
   fervency, patience and perseverance, may be tried. These poor blind men
   were rebuked by the multitude that followed Christ. Note, the sincere
   and serious beggars at Christ's door commonly meet with the worst
   rebukes from those that follow him but in pretence and hypocrisy. But
   they would not be beaten off so; when they were in pursuit of such a
   mercy, it was no time to compliment, or to practise a timid delicacy;
   no, they cried the more. Note, Men ought always to pray, and not to
   faint; to pray with all perseverance (Luke xviii. 1); to continue in
   prayer with resolution, and not to yield to opposition.

   II. The answer of Christ to this address of theirs. The multitude
   rebuked them; but Christ encouraged them. It were sad for us, if the
   Master were not more kind and tender than the multitude; but he loves
   to countenance those with special favour, that are under frowns, and
   rebukes, and contempts from men. He will not suffer his humble
   supplicants to be run down, and put out of countenance.

   1. He stood still, and called them, v. 32. He was now going up to
   Jerusalem, and was straitened till his work there was accomplished; and
   yet he stood still to cure these blind men. Note, When we are ever so
   much in haste about any business, yet we should be willing to stand
   still to do good. He called them, not because he could not cure them at
   a distance, but because he would do it in the most obliging and
   instructive way, and would countenance weak but willing patients and
   petitioners. Christ not only enjoins us to pray, but invites us; holds
   out the golden sceptre to us, and bids us come touch the top of it.

   2. He enquired further into their case; What will ye that I shall do
   unto you? This implies, (1.) A very fair offer; "Here I am; let me know
   what you would have, and you shall have it." What would we more? He is
   able to do for us, and as willing as he is able; Ask, and it shall be
   given you. (2.) A condition annexed to this offer, which is a very easy
   and reasonable one--that they should tell him what they would have him
   do for them. One would think this a strange question, any one might
   tell what they would have. Christ knew well enough; but he would know
   it from them, whether they begged only for alms, as from a common
   person, or for a cure, as from the Messiah. Note, It is the will of God
   that we should in every thing make our requests known to him by prayer
   and supplication; not to inform or move him, but to qualify ourselves
   for the mercy. The waterman in the boat, who with his hook takes hold
   of the shore, does not thereby pull the shore to the boat, but the boat
   to the shore. So in prayer we do not draw the mercy to ourselves, but
   ourselves to the mercy.

   They soon made known their request to him, such a one as they never
   made to any one else; Lord, that our eyes may be opened. The wants and
   burthens of the body we are soon sensible of, and can readily relate;
   Ubi dolor, ubi digitus--The finger promptly points to the seat of pain.
   O that we were but as apprehensive of our spiritual maladies, and could
   as feelingly complain of them, especially our spiritual blindness!
   Lord, that the eyes of our mind may be opened! Many are spiritually
   blind, and yet say they see, John ix. 41. Were we but sensible of our
   darkness, we should soon apply ourselves to him, who alone has the
   eye-salve, with this request, Lord, that our eyes may be opened.

   3. He cured them; when he encouraged them to seek him, he did not say,
   Seek in vain. What he did was an instance,

   (1.) Of his pity; He had compassion on them. Misery is the object of
   mercy. They that are poor and blind are wretched and miserable (Rev.
   iii. 17), and the objects of compassion. It was the tender mercy of our
   God, that gave light and sight to them that sat in darkness, Luke i.
   78, 79. We cannot help those that are under such calamities, as Christ
   did; but we may and must pity them, as Christ did, and draw out our
   soul to them.

   (2.) Of his power; He that formed the eye, can he not heal it? Yes, he
   can, he did, he did it easily, he touched their eyes; he did it
   effectually, Immediately their eyes received sight. Thus he not only
   proved that he was sent of God, but showed on what errand he was
   sent--to give sight to those that are spiritually blind, to turn them
   from darkness to light.

   Lastly, These blind men, when they had received sight, followed him.
   Note, None follow Christ blindfold. He first by his grace opens men's
   eyes, and so draws their hearts after him. They followed Christ, as his
   disciples, to learn of him, and as his witnesses, eye-witnesses, to
   bear their testimony to him and to his power and goodness. The best
   evidence of spiritual illumination is a constant inseparable adherence
   to Jesus Christ as our Lord and Leader.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXI.

   The death and resurrection of Jesus Christ are the two main hinges upon
   which the door of salvation turns. He came into the world on purpose to
   give his life a ransom; so he had lately said, ch. xx. 28. And
   therefore the history of his sufferings, even unto death, and his
   rising again, is more particularly recorded by all the evangelists than
   any other part of his story; and to that this evangelist now hastens
   apace. For at this chapter begins that which is called the
   passion-week. He had said to his disciples more than once, Behold, we
   go up to Jerusalem, and there the Son of man must be betrayed. A great
   deal of good work he did by the way, and now at length he is come up to
   Jerusalem; and here we have, I. The public entry which he made into
   Jerusalem, upon the first day of the passion-week, ver. 1-11. II. The
   authority he exercised there, in cleansing the temple, and driving out
   of it the buyers and sellers, ver. 12-16. III. The barren fig-tree, and
   his discourse with his disciples thereupon, ver. 17-22. IV. His
   justifying his own authority, by appealing to the baptism of John, ver.
   23-27. V. His shaming the infidelity and obstinacy of the chief priests
   and elders, with the repentance of the publicans, illustrated by the
   parable of the two sons, ver. 29-32. VI. His reading the doom of the
   Jewish church for its unfruitfulness, in the parable of the vineyard
   let out to unthankful husbandmen, ver. 33-46.

Christ's Entrance into Jerusalem.

   1 And when they drew nigh unto Jerusalem, and were come to Bethphage,
   unto the mount of Olives, then sent Jesus two disciples,   2 Saying
   unto them, Go into the village over against you, and straightway ye
   shall find an ass tied, and a colt with her: loose them, and bring them
   unto me.   3 And if any man say ought unto you, ye shall say, The Lord
   hath need of them; and straightway he will send them.   4 All this was
   done, that it might be fulfilled which was spoken by the prophet,
   saying,   5 Tell ye the daughter of Sion, Behold, thy King cometh unto
   thee, meek, and sitting upon an ass, and a colt the foal of an ass.   6
   And the disciples went, and did as Jesus commanded them,   7 And
   brought the ass, and the colt, and put on them their clothes, and they
   set him thereon.   8 And a very great multitude spread their garments
   in the way; others cut down branches from the trees, and strawed them
   in the way.   9 And the multitudes that went before, and that followed,
   cried, saying, Hosanna to the Son of David: Blessed is he that cometh
   in the name of the Lord; Hosanna in the highest.   10 And when he was
   come into Jerusalem, all the city was moved, saying, Who is this?   11
   And the multitude said, This is Jesus the prophet of Nazareth of
   Galilee.

   All the four evangelists take notice of this passage of Christ's riding
   in triumph into Jerusalem, five days before his death. The passover was
   on the fourteenth day of the month, and this was the tenth; on which
   day the law appointed that the paschal lamb should be taken up (Exod.
   xii. 3), and set apart for that service; on that day therefore Christ
   our Passover, who was to be sacrificed for us, was publicly showed. So
   that this was the prelude to his passion. He had lodged at Bethany, a
   village not far from Jerusalem, for some time; at a supper there the
   night before Mary had anointed his feet, John xii. 3. But, as usual
   with ambassadors, he deferred his public entry till some time after his
   arrival. Our Lord Jesus travelled much, and his custom was to travel on
   foot from Galilee to Jerusalem, some scores of miles, which was both
   humbling and toilsome; many a dirty weary step he had when he went
   about doing good. How ill does it become Christians to be inordinately
   solicitous about their own ease and state, when their Master had so
   little of either! Yet once in his life he rode in triumph; and it was
   now when he went into Jerusalem, to suffer and die, as if that were the
   pleasure and preferment he courted; and then he thought himself begin
   to look great.

   Now here we have,

   I. The provision that was made for this solemnity; and it was very poor
   and ordinary, and such as bespoke his kingdom to be not of this world.
   Here were no heralds at arms provided, no trumpet sounded before him,
   no chariots of state, no liveries; such things as these were not
   agreeable to his present state of humiliation, but will be far outdone
   at his second coming, to which his magnificent appearance is reserved,
   when the last trumpet shall sound, the glorious angels shall be his
   heralds and attendants, and the clouds his chariots. But in this public
   appearance,

   1. The preparation was sudden and offhand. For his glory in the other
   world, and ours with him, preparation was made before the foundation of
   the world, for that was the glory his heart was upon; his glory in this
   world he was dead to, and therefore, though he had it in prospect, did
   not forecast for it, but took what came next. They were come to
   Bethphage, which was the suburb of Jerusalem, and was accounted (say
   the Jewish doctors) in all things, as Jerusalem, a long scattering
   street that lay toward the mount of Olives; when he entered upon that,
   he sent two of his disciples, some think Peter and John, to fetch him
   an ass, for he had none ready for him.

   2. It was very mean. He sent only for an ass and her colt, v. 2. Asses
   were much used in that country for travel; horses were kept only by
   great men, and for war. Christ could have summoned a cherub to carry
   him (Ps. xviii. 10); but though by his name Jah, which speaks him God,
   he rides upon the heavens, yet now by his name Jesus, Immanuel, God
   with us, in his state of humiliation, he rides upon an ass. Yet some
   think that he had herein an eye to the custom in Israel for the judges
   to ride upon white asses (Judg. v. 10), and their sons on ass-colts,
   Judg. xii. 14. And Christ would thus enter, not as a Conqueror, but as
   the Judge of Israel, who for judgment came into this world.

   3. It was not his own, but borrowed. Though he had not a house of his
   own, yet, one would think, like some wayfaring men that live upon their
   friends, he might have had an ass of his own, to carry him about; but
   for our sakes he became in all respects poor, 2 Cor. viii. 9. It is
   commonly said, "They that live on borrowing, live on sorrowing;" in
   this therefore, as in other things, Christ was a man of sorrows--that
   he had nothing of this world's goods but what was given him or lent
   him.

   The disciples who were sent to borrow this ass are directed to say, The
   Lord has need of him. Those that are in need, must not be ashamed to
   own their need, nor say, as the unjust steward, To beg I am ashamed,
   Luke xvi. 3. On the other hand, none ought to impose upon the kindness
   of their friends, by going to beg or borrow when they have not need. In
   the borrowing of this ass,

   (1.) We have an instance of Christ's knowledge. Though the thing was
   altogether contingent, yet Christ could tell his disciples where they
   should find an ass tied, and a colt with her. His omniscience extends
   itself to the meanest of his creatures; asses and their colts, and
   their being bound or loosed. Doth God take care for oxen? (1 Cor. ix.
   9.) No doubt he doth, and would not see Balaam's ass abused. He knows
   all the creatures, so as to make them serve his own purpose.

   (2.) We have an instance of his power over the spirits of men. The
   hearts of the meanest subjects, as well as of kings, are in the hand of
   the Lord. Christ asserts his right to use the ass, in bidding them
   bring it to him; the fulness of the earth is the Lord Christ's; but he
   foresees some hindrance which disciples might meet with in this
   service; they must not take them clam et secreto--privily, but in the
   sight of the owner, much less vi et armis--with force and arms, but
   with the consent of the owner, which he undertakes they shall have; If
   any man say aught to you, ye shall say, The Lord hath need of him.
   Note, What Christ sets us to do, he will bear us out in the doing of,
   and furnish us with answers to the objections we may be assaulted with,
   and make them prevalent; as here, Straightway he will send them.
   Christ, in commanding the ass into his service, showed that he is Lord
   of hosts; and, in inclining the owner to send him without further
   security, showed that he is the God of the spirits of all flesh, and
   can bow men's hearts.

   (3.) We have an example of justice and honesty, in not using the ass,
   though for so small a piece of service as riding the length of a street
   or two, without the owner's consent. As some read the latter clause, it
   gives us a further rule of justice; "You shall say the Lord hath need
   of them, and he" (that is, the Lord) "will presently send them back,
   and take care that they be safely delivered to the owner, as soon as he
   has done with them." Note, What we borrow we must restore in due time
   and in good order; for the wicked borrows and pays not again. Care must
   be taken of borrowed goods, that they be not damaged. Alas, Master, for
   it was borrowed!

   II. The prediction that was fulfilled in this, v. 4, 5. Our Lord Jesus,
   in all that he did and suffered, had very much his eye upon this, That
   the scriptures might be fulfilled. As the prophets looked forward to
   him (to him they all bare witness), so he looked upon them, that all
   things which were written of the Messiah, might be punctually
   accomplished in him. This particularly which was written of him, Zech.
   ix. 9, where it ushers in a large prediction of the kingdom of the
   Messiah, Tell ye the daughter of Sion, Behold, thy King cometh, must be
   accomplished. Now observe here,

   1. How the coming of Christ is foretold; Tell ye the daughter of Sion,
   the church, the holy mountain, Behold, thy King cometh unto thee. Note,
   (1.) Jesus Christ is the church's King, one of our brethren like unto
   us, according to the law of the kingdom, Deut. xvii. 15. He is
   appointed King over the church, Ps. ii. 6. He is accepted King by the
   church; the daughter of Sion swears allegiance to him, Hos. i. 11. (2.)
   Christ, the King of his church, came to his church, even in this lower
   world; he comes to thee, to rule thee, to rule in thee, to rule for
   thee; he is Head over all things to the church. He came to Sion (Rom.
   xi. 26), that out of Sion the law might go forth; for the church and
   its interests were all in all with the Redeemer. (3.) Notice was given
   to the church beforehand of the coming of her King; Tell the daughter
   of Sion. Note, Christ will have his coming looked for, and waited for,
   and his subjects big with expectation of it; Tell the daughters of
   Sion, that they may go forth, and behold King Solomon, Cant. iii. 11.
   Notices of Christ's coming are usually ushered in with a Behold! A note
   commanding both attention and admiration; Behold thy King cometh;
   behold, and wonder at him, behold, and welcome him. Here is a royal
   progress truly admirable. Pilate, like Caiaphas, said he knew not what,
   in that great word (John xix. 14), Behold your King.

   2. How his coming is described. When a king comes, something great and
   magnificent is expected, especially when he comes to take possession of
   his kingdom. The King, the Lord of hosts, was seen upon a throne, high
   and lifted up (Isa. vi. 1); but there is nothing of that here; Behold,
   he cometh to thee, meek, and sitting upon an ass. When Christ would
   appear in his glory, it is in his meekness, not in his majesty.

   (1.) His temper is very mild. He comes not in wrath to take vengeance,
   but in mercy to work salvation. He is meek to suffer the greatest
   injuries and indignities for Sion's cause, meek to bear with the
   follies and unkindness of Sion's own children. He is easy of access,
   easy to be entreated. He is meek not only as a Teacher, but as a Ruler;
   he rules by love. His government is mild and gentle, and his laws not
   written in the blood of his subjects, but in his own. His yoke is easy.

   (2.) As an evidence of this, his appearance is very mean, sitting upon
   an ass, as creature made not for state, but service, not for battles,
   but for burthens; slow in its motions, but sure, and safe, and
   constant. The foretelling of this so long before, and the care taken
   that it should be exactly fulfilled, intimate it to have a peculiar
   significancy, for the encouragement of poor souls to apply themselves
   to Christ. Sion's King comes riding, not on a prancing horse, which the
   timorous petitioner dares not come near, or a running horse, which the
   slow-footed petitioner cannot keep pace with, but on a quiet ass, that
   the poorest of his subjects may not be discouraged in their access to
   him. Mention is made in the prophecy of a colt, the foal of an ass; and
   therefore Christ sent for the colt with the ass, that the scripture
   might be fulfilled.

   III. The procession itself, which was answerable to the preparation,
   both being destitute of worldly pomp, and yet both accompanied with a
   spiritual power.

   Observe, 1. His equipage; The disciples did as Jesus commanded them (v.
   6); they went to fetch the ass and the colt, not doubting but to find
   them, and to find the owner willing to lend them. Note, Christ's
   commands must not be disputed, but obeyed; and those that sincerely
   obey them, shall not be balked or baffled in it; They brought the ass
   and the colt. The meanness and contemptibleness of the beast Christ
   rode on, might have been made up with the richness of the trappings;
   but those were, like all the rest, such as came next to hand; they had
   not so much as a saddle for the ass, but the disciples threw some of
   their clothes upon it, and that must serve for want of better
   accommodations. Note, We ought not to be nice or curious, or to affect
   exactness, in outward conveniences. A holy indifference or neglect well
   becomes us in these things: it will evidence that our heart is not upon
   them, and that we have learned the apostle's rule (Rom. xii. 16,
   margin), to be content with mean things. Any thing will serve
   travellers; and there is a beauty in some sort of carelessness, a noble
   negligence; yet the disciples furnished him with the best they had, and
   did not object the spoiling of their clothes when the Lord had need of
   them. Note, We must not think the clothes on our backs too dear to part
   with for the service of Christ, for the clothing of his poor destitute
   and afflicted members. I was naked, and you clothed me, ch. xxv. 36.
   Christ stripped himself for us.

   2. His retinue; there was nothing in this stately or magnificent.
   Sion's King comes to Sion, and the daughter of Sion was told of his
   coming long before; yet he is not attended by the gentlemen of the
   country, nor met by the magistrates of the city in their formalities as
   one might have expected; he should have had the keys of the city
   presented to him, and should have been conducted with all possible
   convenience to the thrones of judgment, the thrones of the house of
   David; but here is nothing of all this; yet he has his attendants, a
   very great multitude; they were only the common people, the mob (the
   rabble we should have been apt to call them), that graced the solemnity
   of Christ's triumph, and none but such. The chief priests and the
   elders afterward herded themselves with the multitude that abused him
   upon the cross; but we find none of them here joining with the
   multitude that did him honour. Ye see here your calling, brethren, not
   many mighty, or noble, attend on Christ, but the foolish things of this
   world and base things, which are despised, 1 Cor. i. 26, 28. Note,
   Christ is honoured by the multitude, more than by the magnificence, of
   his followers; for he values men by their souls, not by their
   preferments, names, or titles of honour.

   Now, concerning this great multitude, we are here told,

   (1.) What they did; according to the best of their capacity, they
   studied to do honour to Christ. [1.] They spread their garments in the
   way, that he might ride upon them. When Jehu was proclaimed king, the
   captains put their garments under him, in token of their subjection to
   him. Note, Those that take Christ for their King must lay their all
   under his feet; the clothes, in token of the heart; for when Christ
   comes, though not when any one else comes, it must be said to the soul,
   Bow down, that he may go over. Some think that these garments were
   spread, not upon the ground, but on the hedges or walls, to adorn the
   roads; as, to beautify a cavalcade, the balconies are hung with
   tapestry. This was but a poor piece of state, yet Christ accepted their
   good-will; and we are hereby taught to contrive how to make Christ
   welcome, Christ and his grace, Christ and his gospel, into our hearts
   and houses. How shall we express our respects to Christ? What honour
   and what dignity shall be done to him? [2.] Others cut down branches
   from the trees, and strewed them in the way, as they used to do at the
   feast of tabernacles, in token of liberty, victory, and joy; for the
   mystery of that feast is particularly spoken of as belonging to gospel
   times, Zech. xiv. 16.

   (2.) What they said; They that went before, and they that followed,
   were in the same tune; both those that gave notice of his coming, and
   those that attended him with their applauses, cried, saying, Hosanna to
   the Son of David, v. 9. When they carried branches about at the feast
   of tabernacles, they were wont to cry Hosanna, and from thence to call
   their bundles of branches their hosannas. Hosanna signifies, Save now,
   we beseech thee; referring to Ps. cxviii. 25, 26, where the Messiah is
   prophesied of as the Head-stone of the corner, though the builders
   refused him; and all his loyal subjects are brought in triumphing with
   him, and attending him with hearty good wishes to the prosperity of all
   his enterprises. Hosanna to the Son of David is, "This we do in honour
   of the Son of David."

   The hosannas with which Christ was attended bespeak two things:

   [1.] Their welcoming his kingdom. Hosanna bespeaks the same with,
   Blessed is he that cometh in the name of the Lord. It was foretold
   concerning this Son of David, that all nations shall call him blessed
   (Ps. lxxii. 17); these here began, and all true believers in all ages
   concur in it, and call him blessed; it is the genuine language of
   faith. Note, First, Jesus Christ comes in the name of the Lord; he is
   sanctified, and sent into the world, as Mediator; him hath God the
   Father sealed. Secondly, The coming of Christ in the name of the Lord,
   is worthy of all acceptation; and we all ought to say, Blessed is he
   that cometh; to praise him, and be pleased in him. Let his coming in
   the name of the Lord be mentioned with strong affections, to our
   comfort, and joyful acclamations, to his glory. Well may we say,
   Blessed is he; for it is in him that we are blessed. Well may we follow
   him with our blessings, who meets us with his.

   [2.] Their wishing well to his kingdom; intimated in their Hosanna;
   earnestly desiring that prosperity and success may attend it, and that
   it may be a victorious kingdom; "Send now prosperity to that kingdom."
   If they understood it of a temporal kingdom, and had their hearts
   carried out thus toward that, it was their mistake, which a little time
   would rectify; however, their good-will was accepted. Note, It is our
   duty earnestly to desire and pray for the prosperity and success of
   Christ's kingdom in the world. Thus prayer must be made for him
   continually (Ps. lxxii. 15), that all happiness may attend his interest
   in the world, and that, though he may ride on an ass, yet in his
   majesty he may ride prosperously, because of that meekness, Ps. xlv. 4.
   This we mean when we pray, Thy kingdom come. They add, Hosanna in the
   highest: Let prosperity in the highest degree attend him, let him have
   a name above every name, a throne above every throne; or, Let us praise
   him in the best manner for his church ascend to heaven, to the highest
   heavens, and fetch in peace and salvation from thence. See Ps. xx. 6.
   The Lord saveth his Anointed, and will hear from his high, his holy
   heaven.

   3. We have here his entertainment in Jerusalem (v. 10); When he was
   come into Jerusalem, all the city was moved; every one took notice of
   him, some were moved with wonder at the novelty of the thing, others
   with laughter at the meanness of it; some perhaps were moved with joy,
   who waited for the Consolation of Israel; others, of the Pharisaical
   class, were moved with envy and indignation. So various are the motions
   in the minds of men upon the approach of Christ's kingdom!

   Upon this commotion we are further told,

   (1.) What the citizens said; Who is this? [1.] They were, it seems,
   ignorant concerning Christ. Though he was the Glory of his people
   Israel, yet Israel knew him not; though he had distinguished himself by
   the many miracles he wrought among them, yet the daughters of Jerusalem
   knew him not from another beloved, Cant. v. 9. The Holy One unknown in
   the holy city! In places where the clearest light shines, and the
   greatest profession of religion is made, there is more ignorance than
   we are. [2.] Yet they were inquisitive concerning him. Who is this that
   is thus cried, and comes with so much observation? Who is this King of
   glory, that demands admission into our hearts? Ps. xxiv. 8; Isa. lxiii.
   1.

   (2.) How the multitude answered them; This is Jesus, v. 11. The
   multitude were better acquainted with Christ than the great ones. Vox
   populi--The voice of the people, is sometimes Vox Dei--the voice of
   God. Now, in the account they give of him, [1.] They were right in
   calling him the Prophet, that great Prophet. Hitherto he had been known
   as a Prophet, teaching and working miracles; now they attend him as a
   King; Christ's priestly office was, of all the three, last discovered.
   [2.] Yet they missed it, in saying he was of Nazareth; and it helped to
   confirm some in their prejudices against him. Note, Some that are
   willing to honour Christ, and bear their testimony to him, yet labour
   under mistakes concerning him, which would be rectified if they would
   take pains to inform themselves.

The Profaners of the Temple Punished.

   12 And Jesus went into the temple of God, and cast out all them that
   sold and bought in the temple, and overthrew the tables of the
   money-changers, and the seats of them that sold doves,   13 And said
   unto them, It is written, My house shall be called the house of prayer;
   but ye have made it a den of thieves.   14 And the blind and the lame
   came to him in the temple; and he healed them.   15 And when the chief
   priests and scribes saw the wonderful things that he did, and the
   children crying in the temple, and saying, Hosanna to the Son of David;
   they were sore displeased,   16 And said unto him, Hearest thou what
   these say? And Jesus saith unto them, Yea; have ye never read, Out of
   the mouth of babes and sucklings thou hast perfected praise?   17 And
   he left them, and went out of the city into Bethany; and he lodged
   there.

   When Christ came into Jerusalem, he did not go up to the court or the
   palace, though he came in as a King, but into the temple; for his
   kingdom is spiritual, and not of this world; it is in holy things that
   he rules, in the temple of God that he exercises authority. Now, what
   did he do there?

   I. Thence he drove the buyers and sellers. Abuses must first be purged
   out, and the plants not of God's planting be plucked up, before that
   which is right can be established. The great Redeemer appear as a great
   Reformer, that turns away ungodliness, Rom. xi. 26. Here we are told,

   1. What he did (v. 12); He cast out all them that sold and bought; he
   had done this once before (John ii. 14, 15), but there was occasion to
   do it again. Note, Buyers and sellers driven out of the temple, will
   return and nestle there again, if there be not a continual care and
   oversight to prevent it, and if the blow be not followed, and often
   repeated.

   (1.) The abuse was, buying and selling, and changing money, in the
   temple. Note, Lawful things, ill timed and ill placed, may become
   sinful things. That which was decent enough in another place, and not
   only lawful, but laudable, on another day, defiles the sanctuary, and
   profanes the sabbath. This buying and selling, and changing money,
   though secular employments, yet had the pretence of being in ordine ad
   spiritualia--for spiritual purposes. They sold beasts for sacrifice,
   for the convenience of those that could more easily bring their money
   with them than their beast; and they changed money for those that
   wanted the half shekel, which was their yearly poll, or
   redemption-money; or, upon the bills of return; so that this might pass
   for the outward business of the house of God; and yet Christ will not
   allow of it. Note, Great corruptions and abuses come into the church by
   the practices of those whose gain is godliness, that is, who make
   worldly gain the end of their godliness, and counterfeit godliness
   their way to worldly gain (1 Tim. vi. 5); from such withdraw thyself.

   (2.) The purging out of this abuse. Christ cast them out that sold. He
   did it before with a scourge of small cords (John ii. 15); now he did
   it with a look, with a frown, with a word of command. Some reckon this
   none of the least of Christ's miracles, that he should himself thus
   clear the temple, and not be opposed in it by them who by this craft
   got their living, and were backed in it by the priests and elders. It
   is an instance of his power over the spirits of men, and the hold he
   has of them by their own consciences. This was the only act of regal
   authority and coercive power that Christ did in the days of his flesh;
   he began with it, John ii. and here ended with it. Tradition says, that
   his face shone, and beams of light darted from his blessed eyes, which
   astonished these market-people, and compelled them to yield to his
   command; if so, the scripture was fulfilled, Prov. xx. 8, A King that
   sitteth in the throne of judgment scattereth away all evil with his
   eyes. He overthrew the tables of the money-changers; he did not take
   the money to himself, but scattered it, threw it to the ground, the
   fittest place for it. The Jews, in Esther's time, on the spoil laid not
   their hand, Esther ix. 10.

   2. What he said, to justify himself, and to convict them (v. 13); It is
   written. Note, In the reformation of the church, the eye must be upon
   the scripture, and that must be adhered to as the rule, the pattern in
   the mount; and we must go no further than we can justify ourselves
   with, It is written. Reformation is then right, when corrupted
   ordinances are reduced to their primitive institution.

   (1.) He shows, from a scripture prophecy, what the temple should be,
   and was designed to be; My house shall be called the house of prayer;
   which is quoted from Isa. lvi. 7. Note, All the ceremonial institutions
   were intended to be subservient to moral duties; the house of
   sacrifices was to be a house of prayer, for that was the substance and
   soul of all those services; the temple was in a special manner
   sanctified to be a house of prayer, for it was not only the place of
   that worship, but the medium of it, so that the prayers made in or
   toward that house had a particular promise of acceptance (2 Chron. vi.
   21), as it was a type of Christ; therefore Daniel looked that way in
   prayer; and in this sense no house or place is now, or can be, a house
   of prayer, for Christ is our Temple; yet in some sense the appointed
   places of our religious assemblies may be so called, as places where
   prayer is wont to be made, Acts xvi. 13.

   (2.) He shows, from a scripture reproof, how they had abused the
   temple, and perverted the intention of it; Ye have made it a den of
   thieves. This is quoted from Jer. vii. 11, Is this house become a den
   of robbers in your eyes? When dissembled piety is made the cloak and
   cover of iniquity, it may be said that the house of prayer is become a
   den of thieves, in which they lurk, and shelter themselves. Markets are
   too often dens of thieves, so many are the corrupt and cheating
   practices in buying and selling; but markets in the temple are
   certainly so, for they rob God of his honour, the worst of thieves,
   Mal. iii. 8. The priests lived, and lived plentifully, upon the altar;
   but, not content with that, they found other ways and means to squeeze
   money out of the people; and therefore Christ here calls them thieves,
   for they exacted that which did not belong to them.

   II. There, in the temple, he healed the blind and the lame, v. 14. When
   he had driven the buyers and sellers out of the temple, he invited the
   blind and lame into it; for he fills the hungry with good things, but
   the rich he sends empty away. Christ, in the temple, by his word there
   preached, and in answer to the prayers there made, heals those that are
   spiritually blind and lame. It is good coming to the temple, when
   Christ is there, who, as he shows himself jealous for the honour of his
   temple, in expelling those who profane it, so he shows himself gracious
   to those who humbly seek him. The blind and the lame were debarred
   David's palace (2 Sam. v. 8), but were admitted into God's house; for
   the state and honour of his temple lie not in those things wherein the
   magnificence of princes' palaces is supposed to consist; from them
   blind and lame must keep their distance, but from God's temple only the
   wicked and profane. The temple was profane and abused when it was made
   a market-place, but it was graced and honoured when it was made an
   hospital; to be doing good in God's house, is more honourable, and
   better becomes it, than to be getting money there. Christ's healing was
   a real answer to that question, Who is this? His works testified of him
   more than the hosannas; and his healing in the temple was the
   fulfilling of the promise, that the glory of the latter house should be
   greater than the glory of the former.

   There also he silenced the offence which the chief priests and scribes
   took at the acclamations with which he was attended, v. 15, 16. They
   that should have been most forward to give him honour, were his worst
   enemies.

   1. They were inwardly vexed at the wonderful things that he did; they
   could not deny them to be true miracles, and therefore were cut to the
   heart with indignation at them, as Acts iv. 16; v. 33. The works that
   Christ did, recommended themselves to every man's conscience. If they
   had any sense, they could not but own the miracle of them; and if any
   good nature, could not but be in love with the mercy of them: yet,
   because they were resolved to oppose him, for these they envied him,
   and bore him a grudge.

   2. They openly quarrelled at the children's hosannas; they thought that
   hereby an honour was given him, which did not belong to him, and that
   it looked like ostentation. Proud men cannot bear that honour should be
   done to any but to themselves, and are uneasy at nothing more than at
   the just praises of deserving men. Thus Saul envied David the women's
   songs; and "Who can stand before envy?" When Christ is most honoured,
   his enemies are most displeased.

   Just now we had Christ preferring the blind and the lame before the
   buyers and sellers; now here we have him (v. 16), taking part with the
   children against priests and scribes.

   Observe, (1.) The children were in the temple, perhaps playing there;
   no wonder, when the rulers make it a market-place, that the children
   make it a place of pastime; but we are willing to hope that many of
   them were worshipping there. Note, It is good to bring children betimes
   to the house of prayer, for of such is the kingdom of heaven. Let
   children be taught to keep up the form of godliness, it will help to
   lead them to the power of it. Christ has a tenderness for the lambs of
   his flock.

   (2.) They were there crying Hosanna to the Son of David. This they
   learned from those that were grown up. Little children say and do as
   they hear others say, and see others do; so easily do they imitate; and
   therefore great care must be taken to set them good examples, and no
   bad ones. Maxima debetur puero reverentia--Our intercourse with the
   young should be conducted with the most scrupulous care. Children will
   learn of those that are with them, either to curse and swear, or to
   pray and praise. The Jews did betimes teach their children to carry
   branches at the feast of tabernacles, and to cry Hosanna; but God
   taught them here to apply it to Christ. Note, Hosanna to the Son of
   David well becomes the mouths of little children, who should learn
   young the language of Canaan.

   (3.) Our Lord Jesus not only allowed it, but was very well pleased with
   it, and quoted a scripture which was fulfilled in it (Ps. viii. 2), or,
   at least, may be accommodated to it; Out of the mouth of babes and
   sucklings thou hast perfected praise; which, some think, refers to the
   children's joining in the acclamations of the people, and the women's
   songs with which David was honoured when he returned from the slaughter
   of the Philistine, and therefore is very fitly applied here to the
   hosannas with which the Son of David was saluted, now that he was
   entering upon his conflict with Satan, that Goliath. Note, [1.] Christ
   is so far from being ashamed of the services of little children, that
   he takes particular notice of them (and children love to be taken
   notice of), and is well pleased with them. If God may be honoured by
   babes and sucklings, who are made to hope at the best, much more by
   children who are grown up to maturity and some capacity. [2.] Praise is
   perfected out of the mouth of such; it has a peculiar tendency to the
   honour and glory of God for little children to join in his praises; the
   praise would be accounted defective and imperfect, if they had not
   their share in it; which is an encouragement for children to be good
   betimes, and to parents to teach them to be so; the labour neither of
   the one nor of the other shall be in vain. In the psalm it is, Thou
   hast ordained strength. Note, God perfecteth praise, by ordaining
   strength out of the mouths of babes and sucklings. When great things
   are brought about by weak and unlikely instruments, God is thereby much
   honoured, for his strength is perfected in weakness, and the
   infirmities of the babes and sucklings serve for a foil to the divine
   power. That which follows in the psalm, That thou mightest still the
   enemy and the avenger, was very applicable to the priests and scribes;
   but Christ did not apply it to them, but left it to them to apply it.

   Lastly, Christ, having thus silenced them, forsook them, v. 17. He left
   them, in prudence, lest they should now have seized him before his hour
   was come; in justice, because they had forfeited the favour of his
   presence. By repining at Christ's praises we drive him from us. He left
   them as incorrigible, and he went out of the city to Bethany, which was
   a more quiet retired place; not so much that he might sleep undisturbed
   as that he might pray undisturbed. Bethany was but two little miles
   from Jerusalem; thither he went on foot, to show that, when he rode, it
   was only to fulfil the scripture. He was not lifted up with the
   hosannas of the people; but, as having forgot them, soon returned to
   his mean and toilsome way of travelling.

The Barren Fig-Tree Cursed.

   18 Now in the morning as he returned into the city, he hungered.   19
   And when he saw a fig tree in the way, he came to it, and found nothing
   thereon, but leaves only, and said unto it, Let no fruit grow on thee
   henceforward for ever. And presently the fig tree withered away.   20
   And when the disciples saw it, they marvelled, saying, How soon is the
   fig tree withered away!   21 Jesus answered and said unto them, Verily
   I say unto you, If ye have faith, and doubt not, ye shall not only do
   this which is done to the fig tree, but also if ye shall say unto this
   mountain, Be thou removed, and be thou cast into the sea; it shall be
   done.   22 And all things, whatsoever ye shall ask in prayer,
   believing, ye shall receive.

   Observe,

   I. Christ returned in the morning to Jerusalem, v. 18. Some think that
   he went out of the city over-night, because none of his friends there
   durst entertain him, for fear of the great men; yet, having work to do
   there, he returned. Note, We must never be driven off from our duty
   either by the malice of our foes, or the unkindness of our friends.
   Though he knew that in this city bonds and afflictions did abide him,
   yet none of these things moved him. Paul followed him when he went
   bound in the spirit to Jerusalem, Acts xx. 22.

   II. As he went, he hungered. He was a Man, and submitted to the
   infirmities of nature; he was an active Man, and was so intent upon his
   work, that he neglected his food, and came out, fasting; for the zeal
   of God's house did even eat him up, and his meat and drink was to do
   his Father's will. He was a poor Man, and had no present supply; he was
   a Man that pleased not himself, for he would willingly have taken up
   with green raw figs for his breakfast, when it was fit that he should
   have had something warm.

   Christ therefore hungered, that he might have occasion to work this
   miracle, in cursing and so withering the barren fig-tree, and therein
   might give us an instance of his justice and his power, and both
   instructive.

   1. See his justice, v. 19. He went to it, expecting fruit, because it
   had leaves; but, finding none, he sentenced it to a perpetual
   barrenness. The miracle had its significance, as well as others of his
   miracles. All Christ's miracles hitherto were wrought for the good of
   men, and proved the power of his grace and blessing (the sending the
   devils into the herd of swine was but a permission); all he did was for
   the benefit and comfort of his friends, none for the terror or
   punishment of his enemies; but now, at last, to show that all judgment
   is committed to him, and that he is able not only to save, but to
   destroy, he would give a specimen of the power of his wrath and curse;
   yet this not on any man, woman, or child, because the great day of his
   wrath is not yet come, but on an inanimate tree; that is set forth for
   an example; Come, learn a parable of the fig-tree, ch. xxiv. 32. The
   scope of it is the same with the parable of the fig-tree, Luke xiii. 6.

   (1.) This cursing of the barren fig-tree, represents the state of
   hypocrites in general; and so it teaches us, [1.] That the fruit of
   fig-trees may justly be expected from those that have the leaves.
   Christ looks for the power of religion from those that make profession
   of it; the favour of it from those that have the show of it; grapes
   from the vineyard that is planted in a fruitful hill: he hungers after
   it, his soul desires the first ripe fruits. [2.] Christ's just
   expectations from flourishing professors are often frustrated and
   disappointed; he comes to many, seeking fruit, and finds leaves only,
   and he discovers it. Many have a name to live, and are not alive
   indeed; dote on the form of godliness, and yet deny the power of it.
   [3.] The sin of barrenness is justly punished with the curse and plague
   of barrenness; Let no fruit grow on thee henceforward for ever. As one
   of the chiefest blessings, and which was the first, is, Be fruitful; so
   one of the saddest curses is, Be no more fruitful. Thus the sin of
   hypocrites is made their punishment; they would not do good, and
   therefore they shall do none; he that is fruitless, let him be
   fruitless still, and lose his honour and comfort. [4.] A false and
   hypocritical profession commonly withers in this world, and it is the
   effect of Christ's curse; the fig-tree that had no fruit, soon lost its
   leaves. Hypocrites may look plausible for a time, but, having no
   principle, no root in themselves, their profession will soon come to
   nothing; the gifts wither, common graces decay, the credit of the
   profession declines and sinks, and the falseness and folly of the
   pretender are manifested to all men.

   (2.) It represents the state of the nation and people of the Jews in
   particular; they were a fig-tree planted in Christ's way, as a church.
   Now observe, [1.] The disappointment they gave to our Lord Jesus. He
   came among them, expecting to find some fruit, something that would be
   pleasing to him; he hungered after it; not that he desired a gift, he
   needed it not, but fruit that might abound to a good account. But his
   expectations were frustrated; he found nothing but leaves; they called
   Abraham their father, but did not do the works of Abraham; they
   professed themselves expectants of the promised Messiah, but, when he
   came, they did not receive and entertain him. [2.] The doom he passed
   upon them, that never any fruit should grow upon them or be gathered
   from them, as a church or as a people, from henceforward for ever.
   Never any good came from them (except the particular persons among them
   that believe), after they rejected Christ; they became worse and worse;
   blindness and hardness happened to them, and grew upon them, till they
   were unchurched, unpeopled, and undone, and their place and nation
   rooted up; their beauty was defaced, their privileges and ornaments,
   their temple, and priesthood, and sacrifices, and festivals, and all
   the glories of their church and state, fell like leaves in autumn. How
   soon did their fig-tree wither away, after they said, His blood be on
   us, and our children! And the Lord was righteous in it.

   2. See the power of Christ; the former is wrapped up in the figure, but
   this more fully discoursed of; Christ intending thereby to direct his
   disciples in the use of their powers.

   (1.) The disciples admired the effect of Christ's curse (v. 20); They
   marvelled; no power could do it but his, who spake, and it was done.
   They marvelled at the suddenness of the thing; How soon is the fig-tree
   withered away! There was no visible cause of the fig-tree's withering,
   but it was a secret blast, a worm at the root; it was not only the
   leaves of it that withered, but the body of the tree; it withered away
   in an instant and became like a dry stick. Gospel curses are, upon this
   account, the most dreadful--that they work insensibly and silently, by
   a fire not blown, but effectually.

   (2.) Christ empowered them by faith to do the like (v. 21, 22); as he
   said (John xiv. 12), Greater works than these shall ye do.

   Observe, [1.] The description of this wonder-working faith; If ye have
   faith, and doubt not. Note, Doubting of the power and promise of God is
   the great thing that spoils the efficacy and success of faith. "If you
   have faith, and dispute not" (so some read it), "dispute not with
   yourselves, dispute not with the promise of God; if you stagger not at
   the promise" (Rom. iv. 20); for, as far as we do so, our faith is
   deficient; as certain as the promise is, so confident our faith should
   be.

   [2.] The power and prevalence of it expressed figuratively; If ye shall
   say to this mountain, meaning the mount of Olives, Be thou removed, it
   shall be done. There might be a particular reason for his saying so of
   this mountain, for there was a prophecy, that the mount of Olives,
   which is before Jerusalem, should cleave in the midst, and then remove,
   Zech. xiv. 4. Whatever was the intent of that word, the same must be
   the expectation of faith, how impossible soever it might appear to
   sense. But this is a proverbial expression; intimating that we are to
   believe that nothing is impossible with God, and therefore that what he
   has promised shall certainly be performed, though to us it seem
   impossible. It was among the Jews a usual commendation of their learned
   Rabbin, that they were removers of mountains, that is, could solve the
   greatest difficulties; now this may be done by faith acted on the word
   of God, which will bring great and strange things to pass.

   [3.] The way and means of exercising this faith, and of doing that
   which is to be done by it; All things whatsoever ye shall ask in
   prayer, believing, ye shall receive. Faith is the soul, prayer is the
   body; both together make a complete man for any service. Faith, if it
   be right, will excite prayer; and prayer is not right, if it do not
   spring from faith. This is the condition of our receiving--we must ask
   in prayer, believing. The requests of prayer shall not be denied; the
   expectations of faith shall not be frustrated. We have many promises to
   this purport from the mouth of our Lord Jesus, and all to encourage
   faith, the principal grace, and prayer, the principal duty, of a
   Christian. It is but ask and have, believe and receive; and what would
   we more? Observe, How comprehensive the promise is--all things
   whatsoever ye shall ask; this is like all and every the premises in a
   conveyance. All things, in general; whatsoever, brings it to
   particulars; though generals include particulars, yet such is the folly
   of our unbelief, that, though we think we assent to promises in the
   general, yet we fly off when it comes to particulars, and therefore,
   that we might have strong consolation, it is thus copiously expressed,
   All things whatsoever.

Christ Questioned as to His Authority.

   23 And when he was come into the temple, the chief priests and the
   elders of the people came unto him as he was teaching, and said, By
   what authority doest thou these things? and who gave thee this
   authority?   24 And Jesus answered and said unto them, I also will ask
   you one thing, which if ye tell me, I in like wise will tell you by
   what authority I do these things.   25 The baptism of John, whence was
   it? from heaven, or of men? And they reasoned with themselves, saying,
   If we shall say, From heaven; he will say unto us, Why did ye not then
   believe him?   26 But if we shall say, Of men; we fear the people; for
   all hold John as a prophet.   27 And they answered Jesus, and said, We
   cannot tell. And he said unto them, Neither tell I you by what
   authority I do these things.

   Our Lord Jesus (like St. Paul after him) preached his gospel with much
   contention; his first appearance was in a dispute with the doctors in
   the temple, when he was twelve years old; and here, just before he
   died, we have him engaged in controversy. In this sense, he was like
   Jeremiah, a man of contention; not striving, but striven with. The
   great contenders with him, were, the chief priests and the elders, the
   judges of two distinct courts: the chief priests presided in the
   ecclesiastical court, in all matters of the Lord, as they are called;
   the elders of the people were judges of the civil courts, in temporal
   matters. See an idea of both, 2 Chron. xix. 5, 8, 11. These joined to
   attack Christ thinking they should find or make him obnoxious either to
   the one or to the other. See how woefully degenerate that generation
   was, when the governors both in church and state, who should have been
   the great promoters of the Messiah's kingdom, were the great opposers
   of it! Here we have them disturbing him when he was preaching, v. 23.
   They would neither receive his instructions themselves, nor let others
   receive them. Observe,

   I. As soon as he came into Jerusalem, he went to the temple, though he
   had been affronted there the day before, was there in the midst of
   enemies and in the mouth of danger; yet thither he went, for there he
   had a fairer opportunity of doing good to souls than any where else in
   Jerusalem. Though he came hungry to the city, and was disappointed of a
   breakfast at the barren fig-tree, yet, for aught that appears, he went
   straight to the temple, as one that esteemed the words of God's mouth,
   the preaching of them, more than his necessary food.

   II. In the temple he was teaching; he had called it a house of prayer
   (v. 13), and here we have him preaching there. Note, In the solemn
   assemblies of Christians, praying and preaching must go together, and
   neither must encroach upon, or jostle out, the other. To make up
   communion with God, we must not only speak to him in prayer, but hear
   what he has to say to us by his word; ministers must give themselves
   both to the word and to prayer, Acts vi. 4. Now that Christ taught in
   the temple, that scripture was fulfilled (Isa. ii. 3), Let us go up to
   the house of the Lord, and he will teach us his ways. The priests of
   old often taught there the good knowledge of the Lord; but they never
   had such a teacher as this.

   III. When Christ was teaching the people, the priests and elders came
   upon him, and challenged him to produce his orders; the hand of Satan
   was in this, to hinder him in his work. Note, It cannot but be a
   trouble to a faithful minister, to be taken off, or diverted from,
   plain and practical preaching, by an unavoidable necessity of engaging
   in controversies, yet good was brought out of this evil, for hereby
   occasion was given to Christ to dispel the objections that were
   advanced against him, to the greater satisfaction of his followers;
   and, while his adversaries thought by their power to have silenced him,
   he by his wisdom silenced them.

   Now, in this dispute with them, we may observe,

   1. How he was assaulted by their insolent demand; By what authority
   doest thou these things, and who gave thee this authority? Had they
   duly considered his miracles, and the power by which he wrought them,
   they needed not to have asked this question; but they must have
   something to say for the shelter of an obstinate infidelity. "Thou
   ridest in triumph into Jerusalem, receivest the hosannas of the people,
   controllest in the temple, drivest out such as had license to be there,
   from the rulers of the temple, and paid them rent; thou are here
   preaching a new doctrine; whence hadst thou a commission to do all
   this? Was it from Cæsar, or from the high priest, or from God? Produce
   thy warrant, thy credentials. Dost not thou take too much upon thee?"
   Note, It is good for all that take upon them to act with authority, to
   put this question to themselves, "Who gave us that authority?" For,
   unless a man be clear in his own conscience concerning that, he cannot
   act with any comfort or hope of success. They who run before their
   warrant, run without their blessing, Jer. xxiii. 21, 22.

   Christ had often said it, and proved it beyond contradiction, and
   Nicodemus, a master in Israel, had owned it, that he was a teacher sent
   of God (John iii. 2); yet, at this time of day, when that point had
   been so fully cleared and settled, they come to him with this question.
   (1.) In the ostentation of their own power, as chief priests and
   elders, which they thought authorized them to call him to an account in
   this manner. How haughtily do they ask, Who gave thee this authority?
   Intimating that he could have no authority, because he had none from
   them, 1 Kings xxii. 24; Jer. xx. 1. Note, It is common for the greatest
   abusers of their power to be the most rigorous assertors of it, and to
   take a pride and pleasure in any thing that looks like the exercise of
   it. (2.) It was to ensnare and entangle him. Should he refuse to answer
   this question, they would enter judgment against him upon Nihil
   dicit--He says nothing; would condemn him as standing mute; and would
   insinuate to the people, that his silence was a tacit confessing of
   himself to be a usurper: should he plead an authority from God, they
   would, as formerly, demand a sign from heaven, or make his defence his
   offence, and accuse him of blasphemy for it.

   2. How he answered this demand with another, which would help them to
   answer it themselves (v. 24, 25); I also will ask you one thing. He
   declined giving them a direct answer, lest they should take advantage
   against him; but answers them with a question. Those that are as sheep
   in the midst of wolves, have need to be wise as serpents: the heart of
   the wise studieth to answer. We must give a reason of the hope that is
   in us, not only with meekness, but with fear (1 Pet. iii. 15), with
   prudent caution, lest truth be damaged, or ourselves endangered.

   Now this question is concerning John's baptism, here put for his whole
   ministry, preaching as well as baptizing; "Was this from heaven, or of
   men? One of the two it must be; either what he did was of his own head,
   or he was sent of God to do it." Gamaliel's argument turned upon this
   hinge (Acts v. 38, 39); either this counsel is of men or of God. Though
   that which is manifestly bad cannot be of God, yet that which is
   seemingly good may be of men, nay of Satan, when he transforms himself
   into an angel of light. This question was not at all shuffling, to
   evade theirs; but,

   (1.) If they answered this question, it would answer theirs: should
   they say, against their consciences, that John's baptism was of men,
   yet it would be easy to answer, John did no miracle (John x. 41),
   Christ did many; but should they say, as they could not but own, that
   John's baptism was from heaven (which was supposed in the questions
   sent him, John i. 21, Art thou Elias, or that prophet?) then their
   demand was answered, for he bare testimony to Christ. Note, Truths
   appear in the clearest light when they are taken in their due order;
   the resolving of the previous questions will be a key to the main
   question.

   (2.) If they refused to answer it, that would be a good reason why he
   should not offer proofs of his authority to men that were obstinately
   prejudiced against the strongest conviction; it was but to cast pearls
   before swine. Thus he taketh the wise in their own craftiness (1 Cor.
   iii. 19); and those that would not be convinced of the plainest truths,
   shall be convicted of the vilest malice, against John first, then
   against Christ, and in both against God.

   3. How they were hereby baffled and run aground; they knew the truth,
   but would not own it, and so were taken in the snare they laid for our
   Lord Jesus. Observe,

   (1.) How they reasoned with themselves, not concerning the merits of
   the cause, what proofs there were of the divine original of John's
   baptism; no, their care was, how to make their part good against
   Christ. Two things they considered and consulted, in this reasoning
   with themselves--their credit, and their safety; the same things which
   they principally aim at, who seek their own things.

   [1.] They consider their own credit, which they would endanger if they
   should own John's baptism to be of God; for then Christ would ask them,
   before all the people. Why did ye not believe him? And to acknowledge
   that a doctrine is from God, and yet not to receive and entertain it,
   is the greatest absurdity and iniquity that a man can be charged with.
   Many that will not be kept by the fear of sin from neglecting and
   opposing that which they know to be true and good are kept by the fear
   of shame from owning that to be true and good which they neglect and
   oppose. Thus they reject the counsel of God against themselves, in not
   submitting to John's baptism, and are left without excuse.

   [2.] They consider their own safety, that they would expose themselves
   to the resentments of the people, if they should say that John's
   baptism was of men; We fear the people, for all hold John as a prophet.
   It seems, then, First, That the people had truer sentiments of John
   than the chief priests and the elders had, or, at least, were more free
   and faithful in declaring their sentiments. This people, of whom they
   said in their pride that they knew not the law, and were cursed (John
   vii. 49), it seems, knew the gospel, and were blessed. Secondly, That
   the chief priests and elders stood in awe of the common people, which
   is an evidence that things were in disorder among them, and that mutual
   jealousies were at a great height; that the government was become
   obnoxious to the hatred and scorn of the people, and the scripture was
   fulfilled, I have made you contemptible and base, Mal. ii. 8, 9. If
   they had kept their integrity, and done their duty, they had kept up
   their authority, and needed not to fear the people. We find sometimes
   that the people feared them, and it served them for a reason why they
   did not confess Christ, John ix. 22, xii. 42. Note, Those could not but
   fear the people, who studied only how to make the people fear them.
   Thirdly, That it is usually the temper even of common people to be
   zealous for the honour of that which they account sacred and divine. If
   they account John as a prophet, they will not endure that it should be
   said, His baptism was of men; hence the hottest contests have been
   about holy things. Fourthly, That the chief priests and elders were
   kept from an open denial of the truth, even against the conviction of
   their own minds, not by the fear of God, but purely by the fear of the
   people; as the fear of man may bring good people into a snare (Prov.
   xxix. 25), so sometimes it may keep bad people from being overmuch
   wicked, lest they should die before their time, Eccl. vii. 17. Many bad
   people would be much worse than they are, if they durst.

   (2.) How they replied to our Saviour, and so dropped the question. They
   fairly confessed We cannot tell; that is, "We will not;" ouk oi
   damen--We never knew. The more shame for them, while they pretended to
   be leaders of the people, and by their office were obliged to take
   cognizance of such things; when they would not confess their knowledge,
   they were constrained to confess their ignorance. And observe, by the
   way, when they said, We cannot tell, they told a lie, for they knew
   that John's baptism was of God. Note, There are many who are more
   afraid of the shame of lying than of the sin, and therefore scruple not
   to speak that which they know to be false concerning their own thoughts
   and apprehensions, their affections and intentions, or their
   remembering or forgetting of things, because in those things they know
   nobody can disprove them.

   Thus Christ avoided the snare they laid for him, and justified himself
   in refusing to gratify them; Neither tell I you by what authority I do
   these things. If they be so wicked and base as either not to believe,
   or not to confess, that the baptism of John was from heaven (though it
   obliged to repentance, that great duty, and sealed the kingdom of God
   at hand, that great promise), they were not fit to be discoursed with
   concerning Christ's authority; for men of such a disposition could not
   be convinced of the truth, nay, they could not but be provoked by it,
   and therefore he that is thus ignorant, let him be ignorant still.
   Note, Those that imprison the truths they know, in unrighteousness
   (either by not professing them, or by not practising according to
   them), are justly denied the further truths they enquire after, Rom. i.
   18, 19. Take away the talent from him that buried it; those that will
   not see, shall not see.

The Parable of the Two Sons.

   28 But what think ye? A certain man had two sons; and he came to the
   first, and said, Son, go work to day in my vineyard.   29 He answered
   and said, I will not: but afterward he repented, and went.   30 And he
   came to the second, and said likewise. And he answered and said, I go,
   sir: and went not.   31 Whether of them twain did the will of his
   father? They say unto him, The first. Jesus saith unto them, Verily I
   say unto you, That the publicans and the harlots go into the kingdom of
   God before you.   32 For John came unto you in the way of
   righteousness, and ye believed him not: but the publicans and the
   harlots believed him: and ye, when ye had seen it, repented not
   afterward, that ye might believe him.

   As Christ instructed his disciples by parables, which made the
   instructions the more easy, so sometimes he convinced his adversaries
   by parables, which bring reproofs more close, and make men, or ever
   they are aware, to reprove themselves. Thus Nathan convinced David by a
   parable (2 Sam. xxii. 1), and the woman of Tekoa surprised him in like
   manner, 2 Sam. xiv. 2: Reproving parables are appeals to the offenders
   themselves, and judge them out of their own mouths. This Christ designs
   here, as appears by the first words (v. 28), But what think you?

   In these verses we have the parable of the two sons sent to work in the
   vineyard, the scope of which is to show that they who knew not John's
   baptism to be of God, were shamed even by the publicans and harlots,
   who knew it, and owned it. Here is,

   I. The parable itself, which represents two sorts of persons; some that
   prove better than they promise, represented by the first of those sons;
   others that promise better than they prove represented by the second.

   1. They had both one and the same father, which signifies that God is a
   common Father to all mankind. There are favours which all alike receive
   from him, and obligations which all alike lie under to him; Have we not
   all one Father? Yes, and yet there is a vast difference between men's
   characters.

   2. They had both the same command given them; Son, go work to-day in my
   vineyard. Parents should not breed up their children in idleness;
   nothing is more pleasing, and yet nothing more pernicious, to youth
   than that. Lam. iii. 27. God sets his children to work, though they are
   all heirs. This command is given to every one of us. Note, (1.) The
   work of religion, which we are called to engage in, is vineyard work,
   creditable, profitable, and pleasant. By the sin of Adam we were turned
   out to work upon the common, and to eat the herb of the field; but by
   the grace of our Lord Jesus we are called to work again in the
   vineyard. (2.) The gospel call to work in the vineyard, requires
   present obedience; Son, go work to-day, while it is called to-day,
   because the night comes when no man can work. We were not sent into the
   world to be idle, nor had we daylight given us to play by; and
   therefore, if ever we mean to do any thing for God and our souls, why
   not now? Why not to-day? (3.) The exhortation to go work to-day in the
   vineyard, speaketh unto us as unto children (Heb. xii. 5); Son, go
   work. It is the command of a Father, which carries with it both
   authority and affection, a Father that pities his children, and
   considers their frame, and will not overtask them (Ps. ciii. 13, 14), a
   Father that is very tender of his Son that serves him, Mal. iii. 17. If
   we work in our Father's vineyard, we work for ourselves.

   3. Their conduct was very different.

   (1.) One of the sons did better than he said, proved better than he
   promised. His answer was bad, but his actions were good.

   [1.] Here is the untoward answer that he gave to his father; he said,
   flat and plain I will not. See to what a degree of impudence the
   corrupt nature of man rises, to say, I will not, to the command of a
   Father; such a command of such a Father; they are impudent children,
   and stiff-hearted. Those that will not bend, surely they cannot blush;
   if they had any degree of modesty left them, they could not say, We
   will not. Jer. ii. 25. Excuses are bad, but downright denials are
   worse; yet such peremptory refusals do the calls of the gospel often
   meet with. First, Some love their ease, and will not work; they would
   live in the world as leviathan in the waters, to play therein (Ps. civ.
   26); they do not love working. Secondly, Their hearts are so much upon
   their own fields, that they are not for working in God's vineyard. They
   love the business of the world better than the business of their
   religion. Thus some by the delights of sense, and others by the
   employments of the world, are kept from doing that great work which
   they were sent into the world about, and so stand all the day idle.

   [2.] Here is the happy change of his mind, and of his way, upon second
   thought; Afterward he repented, and went. Note, There are many who in
   the beginning are wicked and wilful, and very unpromising, who
   afterward repent and mend, and come to something. Some that God hath
   chosen, are suffered for a great while to run to a great excess of
   riot; Such were some of you, 1 Cor. vi. 11. These are set forth for
   patterns of long-suffering, 1 Tim. i. 16. Afterward he repented.
   Repentance is metanoia--an after-wit: and metameleia--an after-care.
   Better late than never. Observe, When he repented he went; that was the
   fruit meet for repentance. The only evidence of our repentance for our
   former resistance, is, immediately to comply, and set to work; and then
   what is past, shall be pardoned, and all shall be well. See what a kind
   Father God is; he resents not the affront of our refusals, as justly he
   might. He that told his father to his face, that he would not do as he
   bid him, deserved to be turned out of doors, and disinherited; but our
   God waits to be gracious, and, not withstanding our former follies, if
   we repent and mend, will favourably accept of us; blessed be God, we
   are under a covenant that leaves room for such a repentance.

   (2.) The other son said better than he did, promised better than he
   proved; his answer was good but his actions bad. To him the father said
   likewise, v. 30. The gospel call, though very different, is, in effect,
   the same to all, and is carried on with an even tenour. We have all the
   same commands, engagements, encouragements, though to some they are a
   savour of life unto life, to others of death unto death. Observe,

   [1.] How fairly this other son promised; He said, I go, sir. He gives
   his father a title of respect, sir. Note, It becomes children to speak
   respectfully to their parents. It is one branch of that honour which
   the fifth commandment requires. He professes a ready obedience, I go;
   not, "I will go by and by," but, "Ready, sir, you may depend upon it, I
   go just now." This answer we should give from the heart heartily to all
   the calls and commands of the word of God. See Jer. iii. 22; Ps. xxvii.
   8.

   [2.] How he failed in the performance; He went not. Note, There are
   many that give good words, and make fair promises, in religion, and
   those from some good motions for the present, that rest there, and go
   no further, and so come to nothing. Saying and doing are two things;
   and many there are that say, and do not; it is particularly charged
   upon the Pharisees, ch. xxiii. 3. Many with their mouth show much love,
   but their heart goes another way. They had a good mind to be religious,
   but they met with something to be done, that was too hard, or something
   to be parted with, that was too dear, and so their purposes are to no
   purpose. Buds and blossoms are not fruit.

   II. A general appeal upon the parable; Whether of them twain did the
   will of his father? v. 31. They both had their faults, one was rude and
   the other was false, such variety of exercises parents sometimes have
   in the different humours of their children, and they have need of a
   great deal of wisdom and grace to know what is the best way of managing
   them. But the question is, Which was the better of the two, and the
   less faulty? And it was soon resolved; the first, because his actions
   were better than his words, and his latter end than his beginning. This
   they had learned from the common sense of mankind, who would much
   rather deal with one that will be better than his word, than with one
   that will be false to his word. And, in the intention of it, they had
   learned from the account God gives of the rule of his judgment (Ezek.
   xviii. 21-24), that if the sinner turn from his wickedness, he shall be
   pardoned; and if the righteous man turn from his righteousness, he
   shall be rejected. The tenour of the whole scripture gives us to
   understand that those are accepted as doing their Father's will, who,
   wherein they have missed it, are sorry for it, and do better.

   III. A particular application of it to the matter in hand, v. 31, 32.
   The primary scope of the parable is, to show how the publicans and
   harlots, who never talked of the Messiah and his kingdom, yet
   entertained the doctrine, and submitted to the discipline, of John the
   Baptist, his forerunner, when the priests and elders, who were big with
   expectations of the Messiah, and seemed very ready to go into his
   measures, slighted John the Baptist, and ran counter to the designs of
   his mission. But it has a further reach; the Gentiles were sometimes
   disobedient, had been long so, children of disobedience, like the elder
   son (Tit. iii. 3, 4); yet, when the gospel was preached to them, they
   became obedient to the faith; whereas the Jews who said, I go, sir,
   promised fair (Exod. xxiv. 7; Josh. xxiv. 24); yet went not; they did
   but flatter God with their mouth. Ps. lxxviii. 36.

   In Christ's application of this parable, observe.

   1. How he proves that John's baptism was from heaven, and not of men.
   "If you cannot tell," saith Christ, "you might tell,"

   (1.) By the scope of his ministry; John came unto you in the way of
   righteousness. Would you know whether John had his commission from
   heaven, remember the rule of trial, By their fruits ye shall know them;
   the fruits of their doctrines, the fruits of their doings. Observe but
   their way, and you may trace out both their rise and their tendency.
   Now it was evident that John came in the way of righteousness. In his
   ministry, he taught people to repent, and to work the works of
   righteousness. In his conversation, he was a great example of
   strictness, and seriousness, and contempt of the world, denying
   himself, and doing good to every body else. Christ therefore submitted
   to the baptism of John, because it became him to fulfil all
   righteousness. Now, if John thus came in the way of righteousness,
   could they be ignorant that his baptism was from heaven, or make any
   doubt of it?

   (2.) By the success of his ministry; The publicans and the harlots
   believed him; he did abundance of good among the worst sort of people.
   St. Paul proves his apostleship by the seals of his ministry, 1 Cor.
   ix. 2. If God had not sent John the Baptist, he would not have crowned
   his labours with such wonderful success, nor have made him so
   instrumental as he was for the conversion of souls. If publicans and
   harlots believe his report, surely the arm of the Lord is with him. The
   people's profiting is the minister's best testimonial.

   2. How he reproves them for their contempt of John's baptism, which
   yet, for fear of the people, they were not willing to own. To shame
   them for it, he sets before them the faith, repentance, and obedience,
   of the publicans and harlots, which aggravated their unbelief and
   impenitence. As he shows, ch. xi. 21, that the less likely would have
   repented, so here that the less likely did repent.

   (1.) The publicans and harlots were like the first son in the parable,
   from whom little of religion was expected. They promised little good,
   and those that knew them promised themselves little good from them.
   Their disposition was generally rude, and their conversation profligate
   and debauched; and yet many of them were wrought upon the by the
   ministry of John, who came in the spirit and power of Elias. See Luke
   vii. 29. These fitly represented the Gentile world; for, as Dr. Whitby
   observes, the Jews generally ranked the publicans with the heathen;
   nay, and the heathen were represented by the Jews as harlots, and born
   of harlots, John viii. 41.

   (2.) The scribes and Pharisees, the chief priests and elders, and
   indeed the Jewish nation in general, were like the other son that gave
   good words; they made a specious profession of religion, and yet, when
   the kingdom of the Messiah was brought among them by the baptism of
   John, they slighted it, they turned their back upon it, nay they lifted
   up the heel against it. A hypocrite is more hardly convinced and
   converted than a gross sinner; the form of godliness, if that be rested
   in, becomes one of Satan's strongholds, by which he opposes the power
   of godliness. It was an aggravation of their unbelief, [1.] That John
   was such an excellent person, that he came, and came to them, in the
   way of righteousness. The better the means are, the greater will the
   account be, if not improved. [2.] That, when they saw the publicans and
   harlots go before them into the kingdom of heaven, they did not
   afterward repent and believe; were not thereby provoked to a holy
   emulation, Rom. xi. 14. Shall publicans and harlots go away with grace
   and glory; and shall not we put in for a share? Shall our inferiors be
   more holy and more happy than we? They had not the wit and grace that
   Esau had, who was moved to take other measures than he had done, by the
   example of his younger brother, Gen. xxviii. 6. These proud priests,
   that set up for leaders, scorned to follow, though it were into the
   kingdom of heaven, especially to follow publicans; through the pride of
   their countenance, they would not seek after God, after Christ, Ps. x.
   4.

The Parable of the Wicked Husbandmen.

   33 Hear another parable: There was a certain householder, which planted
   a vineyard, and hedged it round about, and digged a winepress in it,
   and built a tower, and let it out to husbandmen, and went into a far
   country:   34 And when the time of the fruit drew near, he sent his
   servants to the husbandmen, that they might receive the fruits of it.
   35 And the husbandmen took his servants, and beat one, and killed
   another, and stoned another.   36 Again, he sent other servants more
   than the first: and they did unto them likewise.   37 But last of all
   he sent unto them his son, saying, They will reverence my son.   38 But
   when the husbandmen saw the son, they said among themselves, This is
   the heir; come, let us kill him, and let us seize on his inheritance.
   39 And they caught him, and cast him out of the vineyard, and slew him.
     40 When the lord therefore of the vineyard cometh, what will he do
   unto those husbandmen?   41 They say unto him, He will miserably
   destroy those wicked men, and will let out his vineyard unto other
   husbandmen, which shall render him the fruits in their seasons.   42
   Jesus saith unto them, Did ye never read in the scriptures, The stone
   which the builders rejected, the same is become the head of the corner:
   this is the Lord's doing, and it is marvellous in our eyes?   43
   Therefore say I unto you, The kingdom of God shall be taken from you,
   and given to a nation bringing forth the fruits thereof.   44 And
   whosoever shall fall on this stone shall be broken: but on whomsoever
   it shall fall, it will grind him to powder.   45 And when the chief
   priests and Pharisees had heard his parables, they perceived that he
   spake of them.   46 But when they sought to lay hands on him, they
   feared the multitude, because they took him for a prophet.

   This parable plainly sets forth the sin and ruin of the Jewish nation;
   they and their leaders are the husbandmen here; and what is spoken for
   conviction to them, is spoken for caution to all that enjoy the
   privileges of the visible church, not to be high-minded, but fear.

   I. We have here the privileges of the Jewish church, represented by the
   letting out of a vineyard to the husbandmen; they were as tenants
   holding by, from, and under, God the great Householder. Observe,

   1. How God established a church for himself in the world. The kingdom
   of God upon earth is here compared to a vineyard, furnished with all
   things requisite to an advantageous management and improvement of it.
   (1.) He planted this vineyard. The church is the planting of the Lord,
   Isa. lxi. 3. The forming of a church is a work by itself, like the
   planting of a vineyard, which requires a great deal of cost and care.
   It is the vineyard which his right hand has planted (Ps. lxxx. 15),
   planted with the choicest vine (Isa. v. 2), a noble vine, Jer. ii. 21.
   The earth of itself produces thorns and briars; but vines must be
   planted. The being of a church is owing to God's distinguishing favour,
   and his manifesting himself to some, and not to others. (2.) He hedged
   it round about. Note, God's church in the world is taken under his
   special protection. It is a hedge round about, like that about Job on
   every side (Job i. 10), a wall of fire, Zech. ii. 5. Wherever God has a
   church, it is, and will always be, his peculiar care. The covenant of
   circumcision and the ceremonial law were a hedge or a wall of partition
   about the Jewish church, which is taken down by Christ; who yet has
   appointed a gospel order and discipline to be the hedge of his church.
   He will not have his vineyard to lie in common, that those who are
   without, may thrust in at pleasure; not to lie at large, that those who
   are within, may lash out at pleasure; but care is taken to set bounds
   about this holy mountain. (3.) He digged a wine-press and built a
   tower. The altar of burnt-offerings was the wine-press, to which all
   the offerings were brought. God instituted ordinances in his church,
   for the due oversight of it, and for the promoting of its fruitfulness.
   What could have been done more to make it every way convenient?

   2. How he entrusted these visible church-privileges with the nation and
   people of the Jews, especially their chief priests and elders; he let
   it out to them as husbandmen, not because he had need of them as
   landlords have of their tenants, but because he would try them, and be
   honoured by them. When in Judah God was known, and his name was great,
   when they were taken to be to God for a people, and for a name, and for
   a praise (Jer. xiii. 11), when he revealed his word unto Jacob (Ps.
   cxlvii. 19), when the covenant of life and peace was made with Levi
   (Mal. ii. 4, 5), then this vineyard was let out. See an abstract of the
   lease, Cant. viii. 11, 12. The Lord of the vineyard was to have a
   thousand pieces of silver (compare Isa. vii. 13); the main profit was
   to be his, but the keepers were to have two hundred, a competent and
   comfortable encouragement. And then he went into a far country. When
   God had in a visible appearance settled the Jewish church at mount
   Sinai, he did in a manner withdraw; they had no more such open vision,
   but were left to the written word. Or, they imagined that he was gone
   into a far country, as Israel, when they made the calf, fancied that
   Moses was gone. They put far from them the evil day.

   II. God's expectation of rent from these husbandmen, v. 34. It was a
   reasonable expectation; for who plants a vineyard, and eats not of the
   fruit thereof? Note, From those that enjoy church-privileges, both
   ministers and people, God looks for fruit accordingly. 1. His
   expectations were not hasty; he did not demand a fore-rent, though he
   had been at such expense upon it; but staid till the time of the fruit
   drew near, as it did now that John preached the kingdom of heaven is at
   hand. God waits to be gracious, that he may give us time. 2. They were
   not high; he did not require them to come at their peril, upon penalty
   of forfeiting their lease if they ran behind-hand; but he sent his
   servants to them, to remind them of their duty, and of the rent-day,
   and to help them in gathering in the fruit, and making return of it.
   These servants were the prophets of the Old Testament, who were sent,
   and sometimes directly, to the people of the Jews, to reprove and
   instruct them. 3. They were not hard; it was only to receive the
   fruits. He did not demand more than they could make of it, but some
   fruit of that which he himself planted--an observance of the laws and
   statutes he gave them. What could have been done more reasonable?
   Israel was an empty vine, nay it was become the degenerate plant of a
   strange vine, and brought forth wild grapes.

   III. The husbandmen's baseness in abusing the messengers that were sent
   to them.

   1. When he sent them his servants, they abused them, though they
   represented the master himself, and spoke in his name. Note, The calls
   and reproofs of the word, if they do not engage, will but exasperate.
   See here what hath all along been the lot of God's faithful messengers,
   more or less; (1.) To suffer; so persecuted they the prophets, who were
   hated with a cruel hatred. They not only despised and reproached them,
   but treated them as the worst of malefactors--they beat them, and
   killed them, and stoned them. They beat Jeremiah, killed Isaiah, stoned
   Zechariah the son of Jehoiada in the temple. If they that live godly in
   Christ Jesus themselves shall suffer persecution, much more they that
   press others to it. This was God's old quarrel with the Jews, misusing
   his prophets, 2 Chron. xxxvi. 16. (2.) It has been their lot to suffer
   from their Master's own tenants; they were the husbandmen that treated
   them thus, the chief priests and elders that sat in Moses's chair, that
   professed religion and relation to God; these were the most bitter
   enemies of the Lord's prophets, that cast them out, and killed them,
   and said, Let the Lord be glorified, Isa. lxvi. 5. See Jer. xx. 1, 2;
   xxvi. 11.

   Now see, [1.] How God persevered in his goodness to them. He sent other
   servants, more than the first; though the first sped not, but were
   abused. He had sent them John the Baptist, and him they had beheaded;
   and yet he sent them his disciples, to prepare his way. O the riches of
   the patience and forbearance of God, in keeping up in his church a
   despised, persecuted ministry! [2.] How they persisted in their
   wickedness. They did unto them likewise. One sin makes way for another
   of the same kind. They that are drunk with the blood of the saints, add
   drunkenness to thirst, and still cry, Give, give.

   2. At length, he sent them his Son; we have seen God's goodness in
   sending, and their badness in abusing, the servants; but in the latter
   instance both these exceed themselves.

   (1.) Never did grace appear more gracious than in sending the Son. This
   was done last of all. Note, All the prophets were harbingers and
   forerunners to Christ. He was sent last; for if nothing else would work
   upon them, surely this would; it was therefore served for the ratio
   ultima--the last expedient. Surely they will reverence my Son, and
   therefore I will send him. Note, It might reasonably be expected that
   the Son of God, when he came to his own, should be reverenced; and
   reverence to Christ would be a powerful and effectual principle of
   fruitfulness and obedience, to the glory of God; if they will but
   reverence the Son, the point is gained. Surely they will reverence my
   Son, for he comes with more authority than the servants could; judgment
   is committed to him, that all men should honour him. There is greater
   danger in refusing him than in despising Moses's law.

   (2.) Never did sin appear more sinful than in the abusing of him, which
   was now to be done in two or three days. Observe,

   [1.] How it was plotted (v. 38); When they saw the Son: when he came,
   whom the people owned and followed as the Messiah, who would either
   have the rent paid, or distrain for it; this touched their copyhold,
   and they were resolved to make one bold push for it, and to preserve
   their wealth and grandeur by taking him out of the way, who was the
   only hindrance to it, and rival with them. This is the heir, come, let
   us kill him. Pilate and Herod, the princes of this world, knew not; for
   if they had known, they would not have crucified the Lord of glory, 1
   Cor. ii. 8. But the chief priests and elders knew that this was the
   heir, at least some of them; and therefore Come, let us kill him. Many
   are killed for what they have. The chief thing they envied him, and for
   which they hated and feared him, was his interest in the people, and
   their hosannas, which, if he was taken off, they hope to engross
   securely to themselves. They pretended that he must die, to save the
   people from the Romans (John xi. 50); but really he must die, to save
   their hypocrisy and tyranny from that reformation which the expected
   kingdom of the Messiah would certainly bring along with it. He drives
   the buyers and sellers out of the temple; and therefore let us kill
   him; and then, as if the premises must of course go to the occupant,
   let us seize on his inheritance. They thought, if they could but get
   rid of this Jesus, they should carry all before them in the church
   without control, might impose what traditions, and force the people to
   what submissions, they pleased. Thus they take counsel against the Lord
   and his Anointed; but he that sits in heaven, laughs to see them
   outshot in their own bow; for, while they thought to kill him, and so
   to seize on his inheritance, he went by his cross to his crown, and
   they were broken pieces with a rod of iron, and their inheritance
   seized. Ps. ii. 2, 3, 6, 9.

   [2.] How this plot was executed, v. 39. While they were so set upon
   killing him, in pursuance of their design to secure their own pomp and
   power, and while he was so set upon dying, in pursuance of his design
   to subdue Satan, and save his chosen, no wonder if they soon caught
   him, and slew him, when his hour was come. Though the Roman power
   condemned him, yet it is still charged upon the chief priests and
   elders; for they were not only the prosecutors, but the principal
   agents, and had the greater sin. Ye have taken, Acts ii. 23. Nay
   looking upon him to be as unworthy to live, as they were unwilling he
   should, they cast him out of the vineyard, out of the holy church,
   which they supposed themselves to have the key of, and out of the holy
   city for he was crucified without the gate, Heb. xiii. 12. As if He had
   been the shame and reproach, who was the greatest glory of his people
   Israel. Thus they who persecuted the servants, persecuted the Son; as
   men treat God's ministers, they would treat Christ himself, if he were
   with them.

   IV. Here is their doom read out of their own mouths, v. 40, 41. He puts
   it to them, When the Lord of the vineyard cometh, what will he do unto
   these husbandmen? He puts it to themselves, for their stronger
   conviction, that knowing the judgment of God against them which do such
   things, they might be the more inexcusable. Note, God's proceedings are
   so unexceptionable, that there needs but an appeal to sinners
   themselves concerning the equity of them. God will be justified when he
   speaks. They could readily answer, He will miserably destroy those
   wicked men. Note, Many can easily prognosticate the dismal consequences
   of other people's sins, that see not what will be the end of their own.

   1. Our Saviour, in his question, supposes that the lord of the vineyard
   will come, and reckon with them. God is the Lord of the vineyard; the
   property is his, and he will make them know it, who now lord it over
   his heritage, as if it were all their own. The Lord of the vineyard
   will come. Persecutors say in their hearts, He delays his coming, he
   doth not see, he will not require; but they shall find, though he bear
   long with them, he will not bear always. It is comfort to abused saints
   and ministers, that the Lord is at hand, the Judge stands before the
   door. When he comes, what will he do to carnal professors? What will he
   do to cruel persecutors? They must be called to account, they have
   their day now; but he sees that his day is coming.

   2. They, in their answer, suppose that it will be a terrible reckoning;
   the crime appearing so very black, you may be sure,

   (1.) That he will miserably destroy those wicked men; it is destruction
   that is their doom. Kakous kakos apolesei--Malos male perdet. Let men
   never expect to do ill, and fare well. This was fulfilled upon the
   Jews, in that miserable destruction which was brought upon them by the
   Romans, and was completed about forty years after this; and
   unparalleled ruin, attended with all the most dismal aggravating
   circumstances. It will be fulfilled upon all that tread in the steps of
   their wickedness; hell is everlasting destruction, and it will be the
   most miserable destruction to them of all others, that have enjoyed the
   greatest share of church privileges, and have not improved them. The
   hottest place in hell will be the portion of hypocrites and
   persecutors.

   (2.) That he will let out his vineyard to other husbandmen. Note, God
   will have a church in the world, notwithstanding the unworthiness and
   opposition of many that abuse the privileges of it. The unbelief and
   frowardness of man shall not make the word of God of no effect. If one
   will not, another will. The Jews' leavings were the Gentiles' feast.
   Persecutors may destroy the ministers, but cannot destroy the church.
   The Jews imagined that no doubt they were the people, and wisdom and
   holiness must die with them; and if they were cut off, what would God
   do for a church in the world? But when God makes use of any to bear up
   his name, it is not because he needs them, nor is he at all beholden to
   them. If we were made a desolation and an astonishment, God could build
   a flourishing church upon our ruins; for he is never at a loss what to
   do for his great name, whatever becomes of us, and of our place and
   nation.

   V. The further illustration and application of this by Christ himself,
   telling them, in effect, that they had rightly judged.

   1. He illustrates it by referring to a scripture fulfilled in this (v.
   42); Did ye never read in the scriptures? Yes, no doubt, they had often
   read and sung it, but had not considered it. We lose the benefit of
   what we read for want of meditation. The scripture he quotes is Ps.
   cxviii. 22, 23, the same context out of which the children fetched
   their hosannas. The same word yields matter of praise and comfort to
   Christ's friends and followers, which speaks conviction and terror to
   his enemies. Such a two-edged sword is the word of God. That scripture,
   the Stone which the builders refused is become the headstone of the
   corner, illustrates the preceding parable, especially that part of it
   which refers to Christ.

   (1.) The builders' rejecting of the stone is the same with the
   husbandmen's abusing of the son that was sent to them. The chief
   priests and the elders were the builders, had the oversight of the
   Jewish church, which was God's building: and they would not allow
   Christ a place in their building, would not admit his doctrine or laws
   into their constitution; they threw him aside as a despised broken
   vessel, a stone that would serve only for a stepping-stone, to be
   trampled upon.

   (2.) The advancing of this stone to be the head of the corner is the
   same with letting out the vineyard to other husbandmen. He who was
   rejected by the Jews was embraced by the Gentiles; and to that church
   where there is no difference of circumcision or uncircumcision, Christ
   is all, and in all. His authority over the gospel church, and influence
   upon it, his ruling it as the Head, and uniting it as the Corner-stone,
   are the great tokens of his exhaltation. Thus, in spite of the malice
   of the priests and elders, he divided a portion with the great, and
   received his kingdom, though they would not have him to reign over
   them.

   (3.) The hand of God was in all this; This is the Lord's doing. Even
   the rejecting of him by the Jewish builders was by the determinate
   counsel and foreknowledge of God; he permitted and overruled it; much
   more was his advancement to the Head of the corner; his right hand and
   his holy arm brought it about; it was God himself that highly exalted
   him, and gave him a name above every name; and it is marvellous in our
   eyes. The wickedness of the Jews that rejected him is marvellous; that
   men should be so prejudiced against their own interest! See Isa. xxix.
   9, 10, 14. The honour done him by the Gentile world, notwithstanding
   the abuses done him by his own people, is marvellous; that he whom men
   despised and abhorred, should be adored by kings! Isa. xlix. 7. But it
   is the Lord's doing.

   2. He applies it to them, and application is the life of preaching.

   (1.) He applies the sentence which they had passed (v. 41), and turns
   it upon themselves; not the former part of it, concerning the miserable
   destruction of the husbandmen (he could not bear to speak of that), but
   the latter part, of letting out the vineyard to others; because though
   it looked black upon the Jews, it spoke good to the Gentiles. Know
   then,

   [1.] That the Jews shall be unchurched; The kingdom of God shall be
   taken from you. This turning out of the husbandmen speaks the same doom
   with that of dismantling the vineyard, and laying it common. Isa. v. 5.
   To the Jews had long pertained the adoption and the glory (Rom. ix. 4);
   to them were committed the oracles of God (Rom. iii. 2), and the sacred
   trust of revealed religion, and bearing up of God's name in the world
   (Ps. lxxvi. 1, 2); but now it shall be so no longer. They were not only
   unfruitful in the use of their privileges, but, under pretence of them,
   opposed the gospel of Christ, and so forfeited them, and it was not
   long ere the forfeiture was taken. Note, It is a righteous thing with
   God to remove church privileges from those that not only sin against
   them, but sin with them, Rev. ii. 4, 5. The kingdom of God was taken
   from the Jews, not only by the temporal judgments that befel them, but
   by the spiritual judgments they lay under, their blindness of mind,
   hardness of heart, and indignation at the gospel, Rom. xi. 8-10; 1
   Thess. ii. 15.

   [2.] That the Gentiles shall be taken in. God needs not ask us leave
   whether he shall have a church in the world; though his vine be plucked
   up in one place, he will find another to plant it in. He will give it
   ethnei--to the Gentile world, that will bring forth the fruit of it.
   They who had been not a people, and had not obtained mercy, became
   favourites of Heaven. This is the mystery which blessed Paul was so
   much affected with (Rom. xi. 30, 33), and which the Jews were so much
   affronted by, Acts xxii. 21, 22. At the first planting of Israel in
   Canaan, the fall of the Gentiles was the riches of Israel (Ps. cxxxv.
   10, 11), so, at their extirpation, the fall of Israel was the riches of
   the Gentiles, Rom. xi. 12. It shall go to a nation bringing forth the
   fruits thereof. Note, Christ knows beforehand who will bring forth
   gospel fruits in the use of gospel means; because our fruitfulness is
   all the work of his own hands, and known unto God are all his works.
   They shall bring forth the fruits better than the Jews had done; God
   has had more glory from the New Testament church than from that of the
   Old Testament; for, when he changes, it shall not be to his loss.

   (2.) He applies the scripture which he had quoted (v. 42), to their
   terror, v. 44. This Stone, which the builders refused, is set for the
   fall of many in Israel; and we have here the doom of two sorts of
   people, for whose fall it proves that Christ is set.

   [1.] Some, through ignorance, stumble at Christ in his estate of
   humiliation; when this Stone lies on the earth, where the builders
   threw it, they, through their blindness and carelessness, fall on it,
   fall over it, and they shall be broken. The offence they take at
   Christ, will not hurt him, any more than he that stumbles, hurts the
   stone he stumbles at; but it will hurt themselves; they will fall, and
   be broken, and snared, Isa. viii. 14; 1 Pet. ii. 7, 8. The unbelief of
   sinners will be their ruin.

   [2.] Others, through malice, oppose Christ, and bid defiance to him in
   his estate of exaltation, when this Stone is advanced to the head of
   the corner; and on them it shall fall, for they pull it on their own
   heads, as the Jews did by that challenge, His blood be upon us and upon
   our children, and it will grind them to powder. The former seems to
   bespeak the sin and ruin of all unbelievers; this is the greater sin,
   and sorer ruin, of persecutors, that kick against the pricks, and
   persist in it. Christ's kingdom will be a burthensome stone to all
   those that attempt to overthrow it, or heave it out of its place; see
   Zech. xii. 3. This Stone cut out of the mountain without hands, will
   break in pieces all opposing power, Dan. ii. 34, 35. Some make this an
   allusion to the manner of stoning to death among the Jews. The
   malefactors were first thrown down violently from a high scaffold upon
   a great stone, which would much bruise them; but then they threw
   another great stone upon them, which would crush them to pieces: one
   way or other, Christ will utterly destroy all those that fight against
   him. If they be so stout-hearted, that they are not destroyed by
   falling on this stone, yet it shall fall on them, and so destroy them.
   He will strike through kings, he will fill the places with dead bodies,
   Ps. cx. 5, 6. None ever hardened his heart against God and prospered.

   Lastly, The entertainment which this discourse of Christ met with among
   the chief priests and elders, that heard his parables.

   1. They perceived that he spake of them (v. 45), and that in what they
   said (v. 41) they had but read their own doom. Note, A guilty
   conscience needs no accuser, and sometimes will save a minister the
   labour of saying, Thou art the man. Mutato nomine, de te fabula
   narratur--Change but the name, the tale is told of the. So quick and
   powerful is the word of God, and such a discerner of the thoughts and
   intents of the heart, that it is easy for bad men (if conscience be not
   quite seared) to perceive that it speaks of them.

   2. They sought to lay hands on him. Note, When those who hear the
   reproofs of the word, perceive that it speaks of them, if it do not do
   them a great deal of good, it will certainly do them a great deal of
   hurt. If they be not pricked to the heart with conviction and
   contrition, as they were Acts ii. 37, they will be cut to the heart
   with rage and indignation, as they were Acts v. 33.

   3. They durst not do it, for fear of the multitude, who took him for a
   prophet, though not for the Messiah; this served to keep the Pharisees
   in awe. The fear of the people restrained them from speaking ill of
   John (v. 26), and here from doing ill to Christ. Note, God has many
   ways of restraining the remainders of wrath, as he has of making that
   which breaks out redound to his praise, Ps. lxxvi. 10.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXII.

   This chapter is a continuation of Christ's discourses in the temple,
   two or three days before he died. His discourses then are largely
   recorded, as being of special weight and consequence. In this chapter,
   we have, I. Instruction given, by the parable of the marriage-supper,
   concerning the rejection of the Jews, and the calling of the Gentiles
   (ver. 1-10), and, by the doom of the guest that had not the
   wedding-garment, the danger of hypocrisy in the profession of
   Christianity, ver. 11-14. II. Disputes with the Pharisees, Sadducees,
   and scribes, who opposed Christ, 1. Concerning paying tribute to Cæsar,
   ver. 15-22. 2. Concerning the resurrection of the dead, and the future
   state, ver. 23-33. 3. Concerning the great commandment of the law, ver.
   34-40. 4. Concerning the relation of the Messiah to David, ver. 41-46.

The Parable of the Marriage Feast.

   1 And Jesus answered and spake unto them again by parables, and said,
   2 The kingdom of heaven is like unto a certain king, which made a
   marriage for his son,   3 And sent forth his servants to call them that
   were bidden to the wedding: and they would not come.   4 Again, he sent
   forth other servants, saying, Tell them which are bidden, Behold, I
   have prepared my dinner: my oxen and my fatlings are killed, and all
   things are ready: come unto the marriage.   5 But they made light of
   it, and went their ways, one to his farm, another to his merchandise:
   6 And the remnant took his servants, and entreated them spitefully, and
   slew them.   7 But when the king heard thereof, he was wroth: and he
   sent forth his armies, and destroyed those murderers, and burned up
   their city.   8 Then saith he to his servants, The wedding is ready,
   but they which were bidden were not worthy.   9 Go ye therefore into
   the highways, and as many as ye shall find, bid to the marriage.   10
   So those servants went out into the highways, and gathered together all
   as many as they found, both bad and good: and the wedding was furnished
   with guests.   11 And when the king came in to see the guests, he saw
   there a man which had not on a wedding garment:   12 And he saith unto
   him, Friend, how camest thou in hither not having a wedding garment?
   And he was speechless.   13 Then said the king to the servants, Bind
   him hand and foot, and take him away, and cast him into outer darkness;
   there shall be weeping and gnashing of teeth.   14 For many are called,
   but few are chosen.

   We have here the parable of the guests invited to the wedding-feast. In
   this it is said (v. 1), Jesus answered, not to what his opposers said
   (for they were put to silence), but to what they thought, when they
   were wishing for an opportunity to lay hands on him, ch. xxi. 46. Note,
   Christ knows how to answer men's thoughts, for he is a Discerner of
   them. Or, He answered, that is, he continued his discourse to the same
   purport; for this parable represents the gospel offer, and the
   entertainment it meets with, as the former, but under another
   similitude. The parable of the vineyard represents the sin of the
   rulers that persecuted the prophets; it shows also the sin of the
   people, who generally neglected the message, while their great ones
   were persecuting the messengers.

   I. Gospel preparations are here represented by a feast which a king
   made at the marriage of his son; such is the kingdom of heaven, such
   the provision made for precious souls, in and by the new covenant. The
   King is God, a great King, King of kings. Now,

   1. Here is a marriage made for his son, Christ is the Bridegroom, the
   church is the bride; the gospel-day is the day of his espousals, Cant.
   iii. 11. Behold by faith the church of the first-born, that are written
   in heaven, and were given to Christ by him whose they were; and in them
   you see the bride, the Lamb's wife, Rev. xxi. 9. The gospel covenant is
   a marriage covenant betwixt Christ and believers, and it is a marriage
   of God's making. This branch of the similitude is only mentioned, and
   not prosecuted here.

   2. Here is a dinner prepared for this marriage, v. 4. All the
   privileges of church-membership, and all the blessings of the new
   covenant, pardon of sin, the favour of God, peace of conscience, the
   promises of the gospel, and all the riches contained in them, access to
   the throne of grace, the comforts of the Spirit, and a well-grounded
   hope of eternal life. These are the preparations for this feast, a
   heaven upon earth now, and a heaven in heaven shortly. God has prepared
   it in his counsel, in his covenant. It is a dinner, denoting present
   privileges in the midst of our day, beside the supper at night in
   glory.

   (1.) It is a feast. Gospel preparations were prophesied of as a feast
   (Isa. xxv. 6), a feast of fat things, and were typified by the many
   festivals of the ceremonial law (1 Cor. v. 8); Let us keep the feast. A
   feast is a good day (Esth. vii. 17); so is the gospel; it is a
   continual feast. Oxen and fatlings are killed for this feast; no
   niceties, but substantial food; enough, and enough of the best. The day
   of a feast is a day of slaughter, or sacrifice, Jam. v. 5. Gospel
   preparations are all founded in the death of Christ, his sacrifice of
   himself. A feast was made for love, it is a reconciliation feast, a
   token of God's goodwill toward men. It was made for laughter (Eccl. x.
   19), it is a rejoicing feast. It was made for fulness; the design of
   the gospel was to fill every hungry soul with good things. It was made
   for fellowship, to maintain an intercourse between heaven and earth. We
   are sent for to the banquet of wine, that we may tell what is our
   petition, and what is our request.

   (2.) It is a wedding feast. Wedding feasts are usually rich, free, and
   joyful. The first miracle Christ wrought, was, to make plentiful
   provision for a wedding feast (John ii. 7); and surely then he will not
   be wanting in provision for his own wedding feast, when the marriage of
   the Lamb is come, and the bride hath made herself ready, a victorious
   triumphant feast, Rev. xix. 7, 17, 18.

   (3.) It is a royal wedding feast; it is the feast of a king (1 Sam.
   xxv. 36), at the marriage, not of a servant, but of a son; and then, if
   ever, he will, like Ahasuerus, show the riches of his glorious kingdom,
   Esth. i. 4. The provision made for believers in the covenant of grace,
   is not such as worthless worms, like us, had any reason to expect, but
   such as it becomes the King of glory to give. He gives like himself;
   for he gives himself to be to them El shaddai--a God that is enough, a
   feast indeed for a soul.

   II. Gospel calls and offers are represented by an invitation to this
   feast. Those that make a feast will have guests to grace the feast
   with. God's guests are the children of men. Lord, what is man, that he
   should be thus dignified! The guests that were first invited were the
   Jews; wherever the gospel is preached, this invitation is given;
   ministers are the servants that are sent to invite, Prov. ix. 4, 5.

   Now, 1. The guests are called, bidden to the wedding. All that are
   within hearing of the joyful sound of the gospel, to them is the word
   of this invitation sent. The servants that bring the invitation do not
   set down their names in a paper; there is no occasion for that, since
   none are excluded but those that exclude themselves. Those that are
   bidden to the dinner are bidden to the wedding; for all that partake of
   gospel privileges are to give a due and respectful attendance on the
   Lord Jesus, as the faithful friends and humble servants of the
   Bridegroom. They are bidden to the wedding, that they may go forth to
   meet the bridegroom; for it is the Father's will that all men should
   honour the Son.

   2. The guests are called upon; for in the gospel there are not only
   gracious proposals made, but gracious persuasives. We persuade men, we
   beseech them in Christ's stead, 2 Cor. v. 11, 20. See how much Christ's
   heart is set upon the happiness of poor souls! He not only provides for
   them, in consideration of their want, but sends to them, in
   consideration of their weakness and forgetfulness. When the invited
   guests were slack in coming, the king sent forth other servants, v. 4.
   When the prophets of the Old Testament prevailed not, nor John the
   Baptist, nor Christ himself, who told them the entertainment was almost
   ready (the kingdom of God was at hand), the apostles and ministers of
   the gospel were sent after Christ's resurrection, to tell them it was
   come, it was quite ready; and to persuade them to accept the offer. One
   would think it had been enough to give men an intimation that they had
   leave to come, and should be welcome; that, during the solemnity of the
   wedding, the king kept open house; but, because the natural man
   discerns not, and therefore desires not, the things of the Spirit of
   God, we are pressed to accept the call by the most powerful
   inducements, drawn with the cords of a man, and all the bonds of love.
   If the repetition of the call will move us, Behold, the Spirit saith,
   Come; and the bride saith, Come; let him that heareth say, Come; let
   him that is athirst come, Rev. xxii. 17. If the reason of the call will
   work upon us, Behold, the dinner is prepared, the oxen and fatlings are
   killed, and all things are ready; the Father is ready to accept of us,
   the Son to intercede for us, the Spirit to sanctify us; pardon is
   ready; peace is ready, comfort is ready; the promises are ready, as
   wells of living water for supply; ordinances are ready, as golden pipes
   for conveyance; angels are ready to attend us, creatures are ready to
   be in league with us, providences are ready to work for our good, and
   heaven, at last, is ready to receive us; it is a kingdom prepared,
   ready to be revealed in the last time. Is all this ready; and shall we
   be unready? Is all this preparation made for us; and is there any room
   to doubt of our welcome, if we come in a right manner? Come, therefore,
   O come to the marriage; we beseech you, receive not all this grace of
   God in vain, 2 Cor. vi. 1.

   III. The cold treatment which the gospel of Christ often meets with
   among the children of men, represented by the cold treatment that this
   message met with and the hot treatment that the messengers met with, in
   both which the king himself and the royal bridegroom are affronted.
   This reflects primarily upon the Jews, who rejected the counsel of God
   against themselves; but it looks further, to the contempt that would,
   by many in all ages, be put upon, and the opposition that would be
   given to, the gospel of Christ.

   1. The message was basely slighted (v. 3); They would not come. Note,
   The reason why sinners come not to Christ and salvation by him is, not
   because they cannot, but because they will not (John v. 40); Ye will
   not come to me. This will aggravate the misery of sinners, that they
   might have had happiness for the coming for, but it was their own act
   and deed to refuse it. I would, and ye would not. But this was not all
   (v. 5); they made light of it; they thought it not worth coming for;
   thought the messengers made more ado than needs; let them magnify the
   preparations ever so much, they could feast as well at home. Note,
   Making light of Christ, and of the great salvation wrought out by him,
   is the damning sin of the world. Amelesantes--They were careless. Note,
   Multitudes perish eternally through mere carelessness, who have not any
   direct aversion, but a prevailing indifference, to the matters of their
   souls, and an unconcernedness about them.

   And the reason why they made light of the marriage feast was, because
   they had other things that they minded more, and had more mind to; they
   went their ways, one to his farm, and another to his merchandise. Note,
   The business and profit of worldly employments prove to many a great
   hindrance in closing with Christ: none turn their back on the feast,
   but with some plausible excuse or other, Luke xiv. 18. The country
   people have their farms to look after, about which there is always
   something or other to do; the town's people must tend their shops, and
   be constant upon the exchange; they must buy, and sell, and get gain.
   It is true, that both farmers and merchants must be diligent in their
   business but not so as to keep them from making religion their main
   business. Licitis perimus omnes--These lawful things undo us, when they
   are unlawfully managed, when we are so careful and troubled about many
   things as to neglect the one thing needful. Observe, Both the city and
   the country have their temptations, the merchandise in the one, and the
   farms in the other; so that, whatever we have of the world in our
   hands, our care must be to keep it out of our hearts, lest it come
   between us and Christ.

   2. The messengers were basely abused; The remnant, or the rest of them,
   that is, those who did not go the farms, or merchandise, were neither
   husbandmen nor tradesmen, but ecclesiastics, the scribes, and
   Pharisees, and chief priests; these were the persecutors, these took
   the servants, and treated them spitefully, and slew them. This, in the
   parable, is unaccountable, never any could be so rude and barbarous as
   this, to servants that came to invite them to a feast; but, in the
   application of the parable, it was matter of fact; they whose feet
   should have been beautiful, because they brought the glad tidings of
   the solemn feasts (Nahum i. 15), were treated as the offscouring of all
   things, 1 Cor. iv. 13. The prophets and John the Baptist had been thus
   abused already, and the apostles and ministers of Christ must count
   upon the same. The Jews were, either directly or indirectly, agents in
   most of the persecutions of the first preachers of the gospel; witness
   the history of the Acts, that is, the sufferings of the apostles.

   IV. The utter ruin that was coming upon the Jewish church and nation is
   here represented by the revenge which the king, in wrath, took on these
   insolent recusants (v. 7); He was wroth. The Jews, who had been the
   people of God's love and blessing, by rejecting the gospel became the
   generation of his wrath and curse. Wrath came upon them to the
   uttermost, 1 Thess. ii. 16. Now observe here,

   1. What was the crying sin that brought the ruin; it was their being
   murderers. He does not say, he destroyed those despisers of his call,
   but those murderers of his servants; as if God were more jealous for
   the lives of his ministers than for the honour of his gospel; he that
   toucheth them, toucheth the apple of his eye. Note, Persecution of
   Christ's faithful ministers fills the measure of guilt more than any
   thing. Filling Jerusalem with innocent blood was that sin of Manasseh
   which the Lord would not pardon, 2 Kings xxiv. 4.

   2. What was the ruin itself, that was coming; He sent forth his armies.
   The Roman armies were his armies, of his raising, of his sending
   against the people of his wrath; and he gave them a charge to tread
   them down, Isa. x. 6. God is the Lord of men's host, and makes what use
   he pleases of them, to serve his own purposes, though they mean not so,
   neither doth their heart think so, Isa. x. 7. See Mic. iv. 11, 12. His
   armies destroyed those murderers, and burnt up their city. This points
   out very plainly the destruction of the Jews, and the burning of
   Jerusalem, by the Romans, forty years after this. No age ever saw a
   greater desolation than that, nor more of the direful effects of fire
   and sword. Though Jerusalem had been a holy city, the city that God had
   chosen, to put his name there, beautiful for situation, the joy of the
   whole earth; yet that city being now become a harlot, righteousness
   being no longer lodged in it, but murderers, the worst of murderers (as
   the prophet speaks, Isa. i. 21), judgment came upon it, and ruin
   without remedy; and it is set forth for an example to all that should
   oppose Christ and his gospel. It was the Lord's doing, to avenge the
   quarrel of his covenant.

   V. The replenishing of the church again, by the bringing in of the
   Gentiles, is here represented by the furnishing of the feast with
   guests out of the high-ways, v. 8-10.

   Here is, 1. The complaint of the master of the feast concerning those
   that were first bidden (v. 8), The wedding is ready, the covenant of
   grace ready to be sealed, a church ready to be founded; but they which
   were bidden, that is, the Jews, to whom pertained the covenant and the
   promises, by which they were of old invited to the feast of fat things,
   they were not worthy, they were utterly unworthy, and, by their
   contempt of Christ, had forfeited all the privileges they were invited
   to. Note, It is not owing to God, that sinners perish, but to
   themselves. Thus, when Israel of old was within sight of Canaan, the
   land of promise was ready, the milk and honey ready, but their unbelief
   and murmuring, and contempt of that pleasant land, shut them out, and
   their carcases were left to perish in the wilderness; and these things
   happened to them for ensamples. See 1 Cor. x. 11; Heb. iii. 16-iv. 1.

   2. The commission he gave to the servants, to invite other guests. The
   inhabitants of the city (v. 7) had refused; Go into the high-ways then;
   into the way of the Gentiles, which at first they were to decline, ch.
   x. 5. Thus by the fall of the Jews salvation is come to the Gentiles,
   Rom. xi. 11, 12; Eph. iii. 8. Note, Christ will have a kingdom in the
   world, though many reject the grace, and resist the power, of that
   kingdom. Though Israel be not gathered, he will be glorious. The offer
   of Christ and salvation to the Gentiles was, (1.) Unlooked for and
   unexpected; such a surprise as it would be to wayfaring men upon the
   road to be met with an invitation to a wedding feast. The Jews had
   notice of the gospel, long before, and expected the Messiah and his
   kingdom; but to the Gentiles it was all new, what they had never heard
   of before (Acts xvii. 19, 20), and, consequently, what they could not
   conceive of as belonging to them. See Isa. lxv. 1, 2. (2.) It was
   universal and undistinguishing; Go, and bid as many as you find. The
   highways are public places, and there Wisdom cries, Prov. i. 20. "Ask
   them that go by the way, ask any body (Job xxi. 29), high and low, rich
   and poor, bond and free, young and old, Jew and Gentile; tell them all,
   that they shall be welcome to gospel-privileges upon gospel-terms;
   whoever will, let him come, without exception."

   3. The success of this second invitation; if some will not come, others
   will (v. 10); They gathered together all, as many as they found. The
   servants obeyed their orders. Jonah was sent into the high-ways, but
   was so tender of the honour of his country, that he avoided the errand;
   but Christ's apostles, though Jews, preferred the service of Christ
   before their respect to their nation; and St. Paul, though sorrowing
   for the Jews, yet magnifies his office as the apostle of Gentiles. They
   gathered together all. The design of the gospel is, (1.) To gather
   souls together; not the nation of the Jews only, but all the children
   of God who were scattered abroad (John xi. 52), the other sheep that
   were not of that fold, John x. 16. They were gathered into one body,
   one family, one corporation. (2.) To gather them together to the
   wedding-feast, to pay their respect to Christ, and to partake of the
   privileges of the new covenant. Where the dole is, there will the poor
   be gathered together.

   Now the guests that were gathered were, [1.] A multitude, all, as many
   as they found; so many, that the guest-chamber was filled. The sealed
   ones of the Jews were numbered, but those of other nations were without
   number, a very great multitude, Rev. vii. 9. See Isa. lx. 4, 8. [2.] A
   mixed multitude, both bad and good; some that before their conversion
   were sober and well-inclined, as the devout Greeks (Acts xvii. 4) and
   Cornelius; others that had run to an excess of riot, as the Corinthians
   (1 Cor. vi. 11); Such were some of you; or, some that after their
   conversion proved bad, that turned not to the Lord with all their
   heart, but feignedly; others that were upright and sincere, and proved
   of the right class. Ministers, in casting the net of the gospel,
   enclose both good fish and bad; but the Lord knows them that are his.

   VI. The case of hypocrites, who are in the church, but not of it, who
   have a name to live, but are not alive indeed, is represented by the
   guest that had not on a wedding garment; one of the bad that were
   gathered in. Those come short of salvation by Christ, not only who
   refuse to take upon them the profession of religion, but who are not
   sound at heart in that profession. Concerning this hypocrite observe,

   1. His discovery, how he was found out, v. 11.

   (1.) The king came in to see the guests, to bid those welcome who came
   prepared, and to turn those out who came otherwise. Note, The God of
   heaven takes particular notice of those who profess religion, and have
   a place and name in the visible church. Our Lord Jesus walks among the
   golden candlesticks and therefore knows their works. See Rev. ii. 1, 2;
   Cant. vii. 12. Let this be a warning to us against hypocrisy, that
   disguises will shortly be stripped off, and every man will appear in
   his own colours; and an encouragement to us in our sincerity, that God
   is a witness to it.

   Observe, This hypocrite was never discovered to be without a wedding
   garment, till the king himself came in to see the guests. Note, It is
   God's prerogative to know who are sound at heart in their profession,
   and who are not. We may be deceived in men, either one way or other;
   but He cannot. The day of judgment will be the great discovering day,
   when all the guests will be presented to the King: then he will
   separate between the precious and the vile (ch. xxv. 32), the secrets
   of all hearts will then be made manifest, and we shall infallibly
   discern between the righteous and the wicked, which now it is not easy
   to do. It concerns all the guests, to prepare for the scrutiny, and to
   consider how they will pass the piercing eye of the heart-searching
   God.

   (2.) As soon as he came in, he presently espied the hypocrite; He saw
   there a man which had not on a wedding garment; though but one, he soon
   had his eye upon him; there is no hope of being hid in a crowd from the
   arrests of divine justice; he had not on a wedding garment; he was not
   dressed as became a nuptial solemnity; he had not his best clothes on.
   Note, Many come to the wedding feast without a wedding garment. If the
   gospel be the wedding feast, then the wedding garment is a frame of
   heart, and a course of life agreeable to the gospel and our profession
   of it, worthy of the vocation wherewith we are called (Eph. iv. 1), as
   becomes the gospel of Christ, Phil. i. 27. The righteousness of saints,
   their real holiness and sanctification, and Christ, made Righteousness
   to them, is the clean linen, Rev. xix. 8. This man was not naked, or in
   rags; some raiment he had, but not a wedding garment. Those, and those
   only, who put on the Lord Jesus, that have a Christian temper of mind,
   and are adorned with Christian graces, who live by faith in Christ, and
   to whom he is all in all, have the wedding garment.

   2. His trial (v. 12); and here we may observe,

   (1.) How he was arraigned (v. 12); Friend, how camest thou in hither,
   not having a wedding garment? A startling question to one that was
   priding himself in the place he securely possessed at the feast.
   Friend! That was a cutting word; a seeming friend, a pretended friend,
   a friend in profession, under manifold ties and obligations to be a
   friend. Note, There are many in the church who are false friends to
   Jesus Christ, who say that they love him while their hearts are not
   with him. How camest thou in hither? He does not chide the servants for
   letting him in (the wedding garment is an inward thing, ministers must
   go according to that which falls within their cognizance); but he
   checks his presumption in crowding in, when he knew that his heart was
   not upright; "How durst thou claim a share in gospel benefits, when
   thou hadst no regard to gospel rules? What has thou to do to declare my
   statutes?" Ps. l. 16, 17. Such are spots in the feast, dishonour the
   bridegroom, affront the company, and disgrace themselves; and
   therefore, How camest thou in hither? Note, The day is coming, when
   hypocrites will be called to an account for all their presumptuous
   intrusion into gospel ordinances, and usurpation of gospel privileges.
   Who hath required this at your hand? Isa. i. 12. Despised sabbaths and
   abused sacraments must be reckoned for, and judgment taken out upon an
   action of waste against all those who received the grace of God in
   vain. "How camest thou to the Lord's table, at such a time, unhumbled
   and unsanctified? What brought thee to sit before God's prophets, as
   his people do, when thy heart went after thy covetousness? How camest
   thou in? Not by the door, but some other way, as a thief and a robber.
   It was a tortuous entry, a possession without colour of a title." Note,
   It is good for those that have a place in the church, often to put it
   to themselves, "How came I in hither? Have I a wedding-garment?" If we
   would thus judge ourselves, we should not be judged.

   (2.) How he was convicted; he was speechless: ephimothe--he was muzzled
   (so the word is used, 1 Cor. ix. 9); the man stood mute, upon his
   arraignment, being convicted and condemned by his own conscience. They
   who live within the church, and die without Christ, will not have one
   word to say for themselves in the judgment of the great day, they will
   be without excuse; should they plead, We have eaten and drunk in thy
   presence, as they do, Luke xiii. 26, that is to plead guilty; for the
   crime they are charged with, is thrusting themselves into the presence
   of Christ, and to his table, before they were called. They who never
   heard a word of this wedding feast will have more to say for
   themselves; their sin will be more excusable, and their condemnation
   more tolerable, than theirs who came to the feast without the wedding
   garment, and so sin against the clearest light and dearest love.

   3. His sentence (v. 13); Bind him hand and foot, &c.

   (1.) He is ordered to be pinioned, as condemned malefactors are, to be
   manacled and shackled. Those that will not work and walk as they
   should, may expect to be bound hand and foot. There is a binding in
   this world by the servants, the ministers, whose suspending of persons
   that walk disorderly, to the scandal of religion, is called binding of
   them, ch. xviii. 18. "Bind them up from partaking of special
   ordinances, and the peculiar privileges of their church-membership;
   bind them over to the righteous judgment of god." In the day of
   judgment, hypocrites will be bound; the angels shall bind up these
   tares in bundles for the fire, ch. xiii. 41. Damned sinners are bound
   hand and foot by an irreversible sentence; this signifies the same with
   the fixing of the great gulf; they can neither resist nor outrun their
   punishment.

   (2.) He is ordered to be carried off from the wedding feast; Take him
   away. When the wickedness of hypocrites appears, they are to be taken
   away from the communion of the faithful, to be cut of as withered
   branches. This bespeaks the punishment of loss in the other world; they
   shall be taken away from the king, from the kingdom, from the wedding
   feast, Depart from me, ye cursed. It will aggravate their misery, that
   (like the unbelieving lord, 2 Kings vii. 2), they shall see all this
   plenty with their eyes, but shall not taste of it. Note, Those that
   walk unworthy of their Christianity, forfeit all the happiness they
   presumptuously laid claim to, and complimented themselves with a
   groundless expectation of.

   (3.) He is ordered into a doleful dungeon; Cast him into utter
   darkness. Our Saviour here insensibly slides out of this parable into
   that which it intimates--the damnation of hypocrites in the other
   world. Hell is utter darkness, it is darkness out of heaven, the land
   of light; or it is extreme darkness, darkness to the last degree,
   without the least ray or spark of light, or hope of it, like that of
   Egypt; darkness which might be felt; the blackness of darkness, as
   darkness itself, Job x. 22. Note, Hypocrites go by the light of the
   gospel itself down to utter darkness; and hell will be hell indeed to
   such, a condemnation more intolerable; there shall be weeping, and
   gnashing of teeth. This our Saviour often uses as part of the
   description of hell-torments, which are hereby represented, not so much
   by the misery itself, as by the resentment sinners will have of it;
   there shall be weeping, an expression of great sorrow and anguish; not
   a gush of tears, which gives present ease, but constant weeping, which
   is constant torment; and the gnashing of teeth is an expression of the
   greatest rage and indignation; they will be like a wild bull in a net,
   full of the fury of the Lord, Isa. li. 20; viii. 21, 22. Let us
   therefore hear and fear.

   Lastly, The parable is concluded with that remarkable saying which we
   had before (ch. xx. 16), Many are called, but few are chosen, v. 14. Of
   the many that are called to the wedding feast, if you set aside all
   those as unchosen that make light of it, and avowedly prefer other
   things before it; if then you set aside all that make a profession of
   religion, but the temper of whose spirits and the tenour of whose
   conversation are a constant contradiction to it; if you set aside all
   the profane, and all the hypocritical, you will find that they are few,
   very few, that are chosen; many called to the wedding feast, but few
   chosen to the wedding garment, that is, to salvation, by sanctification
   of the Spirit. This is the strait gate, and narrow way, which few find.

The Question Respecting Tribute.

   15 Then went the Pharisees, and took counsel how they might entangle
   him in his talk.   16 And they sent out unto him their disciples with
   the Herodians, saying, Master, we know that thou art true, and teachest
   the way of God in truth, neither carest thou for any man: for thou
   regardest not the person of men.   17 Tell us therefore, What thinkest
   thou? Is it lawful to give tribute unto Caesar, or not?   18 But Jesus
   perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
   19 show me the tribute money. And they brought unto him a penny.   20
   And he saith unto them, Whose is this image and superscription?   21
   They say unto him, Caesar's. Then saith he unto them, Render therefore
   unto Caesar the things which are Caesar's; and unto God the things that
   are God's.   22 When they had heard these words, they marvelled, and
   left him, and went their way.

   It was not the least grievous of the sufferings of Christ, that he
   endured the contradiction of sinners against himself, and had snares
   laid for him by those that sought how to take him off with some
   pretence. In these verses, we have him attacked by the Pharisees and
   Herodians with a question about paying tribute to Cæsar. Observe,

   I. What the design was, which they proposed to themselves; They took
   counsel to entangle him in his talk. Hitherto, his encounters had been
   mostly with the chief priests and the elders, men in authority, who
   trusted more to their power than to their policy, and examined him
   concerning his commission (ch. xxi. 23); but now he is set upon from
   another quarter; the Pharisees will try whether they can deal with him
   by their learning in the law, and in casuistical divinity, and they
   have a tentamen novum--a new trial for him. Note, It is in vain for the
   best and wisest of men to think that, by their ingenuity, or interest,
   or industry, or even by their innocence and integrity, they can escape
   the hatred and ill will of bad men, or screen themselves from the
   strife of tongues. See how unwearied the enemies of Christ and his
   kingdom are in their opposition!

   1. They took counsel. It was foretold concerning him, that the rulers
   would take counsel against him (Ps. ii. 2); and so persecuted they the
   prophets. Come, and let us devise devices against Jeremiah. See Jer.
   xviii. 18; xx. 10. Note, The more there is of contrivance and
   consultation about sin, the worse it is. There is a particular woe to
   them that devise iniquity, Mic. ii. 1. The more there is of the wicked
   wit in the contrivance of a sin, the more there is of the wicked will
   in the commission of it.

   2. That which they aimed at was to entangle him in his talk. They saw
   him free and bold in speaking his mind, and hoped by that, if they
   could bring him to some nice and tender point, to get an advantage
   against him. It has been the old practice of Satan's agents and
   emissaries, to make a man an offender for a word, a word misplaced, or
   mistaken, or misunderstood; a word, though innocently designed, yet
   perverted by strained inuendos: thus they lay a snare for him that
   reproveth in the gate (Isa. xxix. 21), and represent the greatest
   teachers as the greatest troublers of Israel: thus the wicked plotteth
   against the just, Ps. xxxvii. 12, 13.

   There are two ways by which the enemies of Christ might be revenged on
   him, and be rid of him; either by law or by force. By law they could
   not do it, unless they could make him obnoxious to the civil
   government; for it was not lawful for them to put any man to death
   (John xviii. 31); and the Roman powers were not apt to concern
   themselves about questions of words, and names, and their law, Acts
   xviii. 15. By force they could not do it, unless they could make him
   obnoxious to the people, who were always the hands, whoever were the
   heads, in such acts of violence, which they call the beating of the
   rebels; but the people took Christ for a Prophet, and therefore his
   enemies could not raise the mob against him. Now (as the old serpent
   was from the beginning more subtle than any beast of the field), the
   design was, to bring him into such a dilemma, that he must make himself
   liable to the displeasure either of the Jewish multitude, or of the
   Roman magistrates; let him take which side of the question he will, he
   shall run himself into a premunire; and so they will gain their point,
   and make his own tongue to fall upon him.

   II. The question which they put to him pursuant to this design, v. 16,
   17. Having devised this iniquity in secret, in a close cabal, behind
   the curtain, when they went abroad without loss of time they practised
   it. Observe,

   1. The persons they employed; they did not go themselves, lest the
   design should be suspected and Christ should stand the more upon his
   guard; but they sent their disciples, who would look less like
   tempters, and more like learners. Note, Wicked men will never want
   wicked instruments to be employed in carrying on their wicked counsels.
   Pharisees have their disciples at their beck, who will go any errand
   for them, and say as they say; and they have this in their eyes, when
   they are so industrious to make proselytes.

   With them they sent the Herodians, a party among the Jews, who were for
   a cheerful and entire subjection to the Roman emperor, and to Herod his
   deputy; and who made it their business to reconcile people to that
   government, and pressed all to pay their tribute. Some think that they
   were the collectors of the land tax, as the publicans were of the
   customs, and that they went with the Pharisees to Christ, with this
   blind upon their plot, that while the Herodians demanded the tax, and
   the Pharisees denied it, they were both willing to refer it to Christ,
   as a proper Judge to decide the quarrel. Herod being obliged, by the
   charter of the sovereignty, to take care of the tribute, these
   Herodians, by assisting him in that, helped to endear him to his great
   friends at Rome. The Pharisees, on the other hand, were zealous for the
   liberty of the Jews, and did what they could to make them impatient of
   the Roman yoke. Now, if he should countenance the paying of tribute,
   the Pharisees would incense the people against him; if he should
   discountenance or disallow it, the Herodians would incense the
   government against him. Note, It is common for those that oppose one
   another, to continue in an opposition to Christ and his kingdom.
   Samson's foxes looked several ways, but met in one firebrand. See Ps.
   lxxxiii. 3, 5, 7, 8. If they are unanimous in opposing, should not we
   be so in maintaining, the interests of the gospel?

   2. The preface, with which they were plausibly to introduce the
   question; it was highly complimentary to our Saviour (v. 16); Master,
   we know that thou art true, and teachest the way of God in truth. Note,
   It is a common thing for the most spiteful projects to be covered with
   the most specious pretences. Had they come to Christ with the most
   serious enquiry, and the most sincere intention, they could not have
   expressed themselves better. Here is hatred covered with deceit, and a
   wicked heart with burning lips (Prov. xxvi. 23); as Judas, who kissed,
   and betrayed, as Joab, who kissed, and killed.

   Now, (1.) What they said of Christ was right, and whether they knew it
   or no, blessed be God, we know it.

   [1.] That Jesus Christ was a faithful Teacher; Thou art true, and
   teachest the way of God in truth. For himself, he is true, the Amen,
   the faithful Witness; he is the Truth itself. As for his doctrine, the
   matter of his teaching was the way of God, the way that God requires us
   to walk in, the way of duty, that leads to happiness; that is the way
   of God. The manner of it was in truth; he showed people the right way,
   the way in which they should go. He was a skilful Teacher, and knew the
   way of God; and a faithful Teacher, that would be sure to let us know
   it. See Prov. viii. 6-9. This is the character of a good teacher, to
   preach the truth, the whole truth, and nothing but the truth, and not
   to suppress, pervert, or stretch, any truth, for favour or affection,
   hatred or good will, either out of a desire to please, or a fear to
   offend, any man.

   [2.] That he was a bold Reprover. In preaching, he cared not for any;
   he valued no man's frowns or smiles, he did not court, he did not
   dread, either the great or the many, for he regarded not the person of
   man. In his evangelical judgment, he did not know faces; that Lion of
   the tribe of Judah, turned not away for any (Prov. xxx. 30), turned not
   a step from the truth, nor from his work, for fear of the most
   formidable. He reproved with equity (Isa. xi. 4), and never with
   partiality.

   (2.) Though what they said was true for the matter of it, yet there was
   nothing but flattery and treachery in the intention of it. They called
   him Master, when they were contriving to treat him as the worst of
   malefactors; they pretended respect for him, when they intended
   mischief against him; and they affronted his wisdom as Man, much more
   his omniscience as God, of which he had so often given undeniable
   proofs, when they imagined that they could impose upon him with these
   pretences, and that he could not see through them. It is the grossest
   atheism, that is the greatest folly in the world, to think to put a
   cheat upon Christ, who searches the heart, Rev. ii. 23. Those that mock
   God do but deceive themselves. Gal. vi. 7.

   3. The proposal of the case; What thinkest thou? As if they had said,
   "Many men are of many minds in this matter; it is a case which relates
   to practice, and occurs daily; let us have thy thought freely in the
   matter, Is it lawful to give tribute to Cæsar or not?" This implies a
   further question; Has Cæsar a right to demand it? The nation of the
   Jews was lately, about a hundred years before this, conquered by the
   Roman sword, and so, as other nations, made subject to the Roman yoke,
   and became a province of the empire; accordingly, toll, tribute, and
   custom, were demanded from them, and sometimes poll-money. By this it
   appeared that the sceptre was departed from Judah (Gen. xlix. 10); and
   therefore, if they had understood the signs of the times, they must
   have concluded that Shiloh was come, and either that this was he, or
   they must find out another more likely to be so.

   Now the question was, Whether it was lawful to pay these taxes
   voluntarily, or, Whether they should not insist upon the ancient
   liberty of their nation, and rather suffer themselves to be distrained
   upon? The ground of the doubt was, that they were Abraham's seed, and
   should not by consent be in bondage to any man, John viii. 33. God had
   given them a law, that they should not set a stranger over them. Did
   not that imply, that they were not to yield any willing subjection to
   any prince, state, or potentate, that was not of their own nation and
   religion? This was an old mistake, arising from that pride and that
   haughty spirit which bring destruction and a fall. Jeremiah, in his
   time, though he spoke in God's name, could not possibly beat them off
   it, nor persuade them to submit to the king of Babylon; and their
   obstinacy in that matter was then their ruin (Jer. xxvii. 12, 13): and
   now again they stumbled at the same stone; and it was the very thing
   which, in a few years after, brought final destruction upon them by the
   Romans. They quite mistook the sense both of the precept and of the
   privilege, and, under colour of God's word, contended with his
   providence, when they should have kissed the rod, and accepted the
   punishment of their iniquity.

   However, by this question they hoped to entangle Christ, and, which way
   soever he resolved it, to expose him to the fury either of the jealous
   Jews, or of the jealous Romans; they were ready to triumph, as Pharaoh
   did over Israel, that the wilderness had shut him in, and his doctrine
   would be concluded either injurious to the rights of the church, or
   hurtful to kings and provinces.

   III. The breaking of this snare by the wisdom of the Lord Jesus.

   1. He discovered it (v. 18); He perceived their wickedness; for, surely
   in vain is the net spread in the sight of any bird, Prov. i. 17. A
   temptation perceived is half conquered, for our greatest danger lies
   from snakes under the green grass; and he said, Why tempt ye me, ye
   hypocrites? Note, Whatever vizard the hypocrite puts on, our Lord Jesus
   sees through it; he perceives all the wickedness that is in the hearts
   of pretenders, and can easily convict them of it, and set it in order
   before them. He cannot be imposed upon, as we often are, by flatteries
   and fair pretences. He that searches the heart can call hypocrites by
   their own name, as Ahijah did the wife of Jeroboam (1 Kings xiv. 6),
   Why feignest thou thyself to be another? Why tempt ye me, ye
   hypocrites? Note, Hypocrites tempt Jesus Christ; they try his
   knowledge, whether he can discover them through their disguises; they
   try his holiness and truth, whether he will allow of them in this
   church; but if they that of old tempted Christ, when he was but darkly
   revealed, were destroyed of serpents, of how much sorer punishment
   shall they be thought worthy who tempt him now in the midst of gospel
   light and love! Those that presume to tempt Christ will certainly find
   him too hard for them, and that he is of more piercing eyes than not to
   see, and more pure eyes than not to hate, the disguised wickedness of
   hypocrites, that dig deep to hide their counsel from him.

   2. He evaded it; his convicting them of hypocrisy might have served for
   an answer (such captious malicious questions deserve a reproof, not a
   reply): but our Lord Jesus gave a full answer to their question, and
   introduced it by an argument sufficient to support it, so as to lay
   down a rule for his church in this matter, and yet to avoid giving
   offence, and to break the snare.

   (1.) He forced them, ere they were aware, to confess Cæsar's authority
   over them, v. 19, 20. In dealing with those that are captious, it is
   good to give our reasons, and, if possible, reasons of confessed
   cogency, before we give our resolutions. Thus the evidence of truth may
   silence gainsayers by surprise, while they only stood upon their guard
   against the truth itself, not against the reason of it; Show me the
   tribute-money. He had none of his own to convince them by; it should
   seem, he had not so much as one piece of money about him, for for our
   sakes he emptied himself, and became poor; he despised the wealth of
   this world, and thereby taught us not to over-value it; silver and gold
   he had none; why then should we covet to load ourselves with the thick
   clay? The Romans demanded their tribute in their own money, which was
   current among the Jews at that time: that therefore is called the
   tribute-money; he does not name what piece but the tribute money, to
   show that he did not mind things of that nature, nor concern himself
   about them; his heart was upon better things, the kingdom of God and
   the riches and righteousness thereof, and ours should be so too. They
   presently brought him a penny, a Roman penny in silver, in value about
   sevenpence half-penny of our money, the most common piece then in use:
   it was stamped with the emperor's image and superscription, which was
   the warrant of the public faith for the value of the pieces so stamped;
   a method agreed on by most nations, for the more easy circulation of
   money with satisfaction. The coining of money has always been looked
   upon as a branch of the prerogative, a flower of the crown, a royalty
   belonging to the sovereign powers; and the admitting of that as the
   good and lawful money of a country is an implicit submission to those
   powers, and an owning of them in money matters. How happy is our
   constitution, and how happy we, who live in a nation where, though the
   image and superscription be the sovereign's, the property is the
   subject's, under the protection of the laws, and what we have we can
   call our own!

   Christ asked them, Whose image is this? They owned it to be Cæsar's,
   and thereby convicted those of falsehood who said, We were never in
   bondage to any; and confirmed what afterward they said, We have no king
   but Cæsar. It is a rule in the Jewish Talmud, that "he is the king of
   the country whose coin is current in the country." Some think that the
   superscription upon this coin was a memorandum of the conquest of Judea
   by the Romans, anno post captam Judæam--the year after that event; and
   that they admitted that too.

   (2.) From thence he inferred the lawfulness of paying tribute to Cæsar
   (v. 21); Render therefore to Cæsar the things that are Cæsar's; not,
   "Give it him" (as they expressed it, v. 17), but, "Render it; Return,"
   or "Restore it; if Cæsar fill the purses, let Cæsar command them. It is
   too late now to dispute paying tribute to Cæsar; for you are become a
   province of the empire, and, when once a relation is admitted, the duty
   of it must be performed. Render to all their due, and particularly
   tribute to whom tribute is due." Now by this answer,

   [1.] No offence was given. It was much to the honour of Christ and his
   doctrine, that he did not interpose as a Judge or a Divider in matters
   of this nature, but left them as he found them, for his kingdom is not
   of this world; and in this he hath given an example to his ministers,
   who deal in sacred things, not to meddle with disputes about things
   secular, not to wade far into controversies relating to them, but to
   leave that to those whose proper business it is. Ministers that would
   mind their business, and please their master, must not entangle
   themselves in the affairs of this life: they forfeit the guidance of
   God's Spirit, and the convoy of his providence when they thus go out of
   their way. Christ discusses not the emperor's title, but enjoins a
   peaceable subjection to the powers that be. The government therefore
   had no reason to take offence at his determination, but to thank him,
   for it would strengthen Cæsar's interest with the people, who held him
   for a Prophet; and yet such was the impudence of his prosecutors, that,
   though he had expressly charged them to render to Cæsar the things that
   are Cæsar's, they laid the direct contrary in his indictment, that he
   forbade to give tribute to Cæsar, Luke xxiii. 2. As to the people, the
   Pharisees could not accuse him to them, because they themselves had,
   before they were aware, yielded the premises, and then it was too late
   to evade the conclusion. Note, Though truth seeks not a fraudulent
   concealment, yet it sometimes needs a prudent management, to prevent
   the offence which may be taken at it.

   [2.] His adversaries were reproved. First, Some of them would have had
   him make it unlawful to give tribute to Cæsar, that they might have a
   pretence to save their money. Thus many excuse themselves from that
   which they must do, by arguing whether they may do it or no. Secondly,
   They all withheld from God his dues, and are reproved for that: while
   they were vainly contending about their civil liberties, they had lost
   the life and power of religion, and needed to be put in mind of their
   duty to God, with that to Cæsar.

   [3.] His disciples were instructed, and standing rules left to the
   church.

   First, That the Christian religion is no enemy to civil government, but
   a friend to it. Christ's kingdom doth not clash or interfere with the
   kingdoms of the earth, in any thing that pertains to their
   jurisdiction. By Christ kings reign.

   Secondly, It is the duty of subjects to render to magistrates that
   which, according to the laws of their country, is their due. The higher
   powers, being entrusted with the public welfare, the protection of the
   subject, and the conservation of the peace, are entitled, in
   consideration thereof, to a just proportion of the public wealth, and
   the revenue of the nation. For this cause pay we tribute, because they
   attend continually to this very thing (Rom. xiii. 6); and it is
   doubtless a greater sin to cheat the government than to cheat a private
   person. Though it is the constitution that determines what is Cæsar's,
   yet, when that is determined, Christ bids us render it to him; my coat
   is my coat, by the law of man; but he is a thief, by the law of God,
   that takes it from me.

   Thirdly, When we render to Cæsar the things that are Cæsar's, we must
   remember withal to render to God the things that are God's. If our
   purses be Cæsar's, our consciences are God's; he hath said, My son,
   give me thy heart: he must have the innermost and uppermost place
   there; we must render to God that which is his due, out of our time and
   out of our estates; from them he must have his share as well as Cæsar
   his; and if Cæsar's commands interfere with God's we must obey God
   rather than men.

   Lastly, Observe how they were nonplussed by this answer; they
   marvelled, and left him, and went their way, v. 22. They admired his
   sagacity in discovering and evading a snare which they thought so
   craftily laid. Christ is, and will be, the Wonder, not only of his
   beloved friends, but of his baffled enemies. One would think they
   should have marvelled and followed him, marvelled and submitted to him;
   no, they marvelled and left him. Note, There are many in whose eyes
   Christ is marvellous, and yet not precious. They admire his wisdom, but
   will not be guided by it, his power, but will not submit to it. They
   went their way, as persons ashamed, and made an inglorious retreat. The
   stratagem being defeated, they quitted the field. Note, There is
   nothing got by contending with Christ.

The Question Respecting Marriage.

   23 The same day came to him the Sadducees, which say that there is no
   resurrection, and asked him,   24 Saying, Master, Moses said, If a man
   die, having no children, his brother shall marry his wife, and raise up
   seed unto his brother.   25 Now there were with us seven brethren: and
   the first, when he had married a wife, deceased, and, having no issue,
   left his wife unto his brother:   26 Likewise the second also, and the
   third, unto the seventh.   27 And last of all the woman died also.   28
   Therefore in the resurrection whose wife shall she be of the seven? for
   they all had her.   29 Jesus answered and said unto them, Ye do err,
   not knowing the scriptures, nor the power of God.   30 For in the
   resurrection they neither marry, nor are given in marriage, but are as
   the angels of God in heaven.   31 But as touching the resurrection of
   the dead, have ye not read that which was spoken unto you by God,
   saying,   32 I am the God of Abraham, and the God of Isaac, and the God
   of Jacob? God is not the God of the dead, but of the living.   33 And
   when the multitude heard this, they were astonished at his doctrine.

   We have here Christ's dispute with the Sadducees concerning the
   resurrection; it was the same day on which he was attacked by the
   Pharisees about paying tribute. Satan was now more busy than ever to
   ruffle and disturb him; it was an hour of temptation, Rev. iii. 10. The
   truth as it is in Jesus will still meet with contradiction, in some
   branch or other of it. Observe here,

   I. The opposition which the Sadducees made to a very great truth of
   religion; they say, There is no resurrection, as there are some fools
   who say, There is no God. These heretics were called Sadducees from one
   Sadoc, a disciple of Antigonus Sochæus, who flourished about two
   hundred and eighty-four years before our Saviour's birth. They lie
   under heavy censures among the writers of their own nation, as men of
   base and debauched conversations, which their principles led them to.
   They were the fewest in number of all the sects among the Jews, but
   generally persons of some rank. As the Pharisees and Essenes seemed to
   follow Plato and Pythagoras, so the Sadducees were much of the genius
   of the Epicureans; they denied the resurrection, they said, There is no
   future state, no life after this; that, when the body dies, the soul is
   annihilated, and dies with it; that there is no state of rewards or
   punishments in the other world; no judgment to come in heaven or hell.
   They maintained, that, except God, there is not spirit (Acts xxiii. 8),
   nothing but matter and motion. They would not own the divine
   inspiration of the prophets, nor any revelation from heaven, but what
   God himself spoke upon mount Sinai. Now the doctrine of Christ carried
   that great truth of the resurrection and a future state much further
   than it had yet been revealed, and therefore the Sadducees in a
   particular manner set themselves against it. The Pharisees and
   Sadducees were contrary to each other, and yet confederates against
   Christ. Christ's gospel hath always suffered between superstitious
   ceremonious hypocrites and bigots on the one hand, and profane deists
   and infidels on the other. The former abusing, the latter despising,
   the form of godliness, but both denying the power of it.

   II. The objection they made against the truth, which was taken from a
   supposed case of a woman that had seven husbands successively; now they
   take it for granted, that, if there be a resurrection, it must be a
   return to such a state as this we are now in, and to the same
   circumstances, like the imaginary Platonic year; and if so, it is an
   invincible absurdity for this woman in the future state to have seven
   husbands, or else an insuperable difficulty which of them should have
   her, he whom she had first, or he whom she had last, or he whom she
   loved best, or he whom she lived longest with.

   1. They suggest the law of Moses in this matter (v. 24), that the next
   of kin should marry the widow of him that died childless (Deut. xxv.
   5); we have it practised Ruth iv. 5. It was a political law, founded in
   the particular constitution of the Jewish commonwealth, to preserve the
   distinction of families and inheritances, of both which there was
   special care taken in that government.

   2. They put a case upon this statute, which, whether it were a case in
   fact or only a moot case, is not at all material; if it had not really
   occurred, yet possibly it might. It was of seven brothers, who married
   the same woman, v. 25-27. Now this case supposes,

   (1.) The desolations that death sometimes makes in families when it
   comes with commission; how it often sweeps away a whole fraternity in a
   little time;: seldom (as the case is put) according to seniority (the
   land of darkness is without any order,) but heaps upon heaps; it
   diminishes families that had multiplied greatly, Ps. cvii. 38, 39. When
   there were seven brothers grown up to man's estate, there was a family
   very likely to be built up; and yet this numerous family leaves neither
   son nor nephew, nor any remaining in their dwellings, Job xviii. 19.
   Well may we say then, Except the Lord build the house, they labour in
   vain that build it. Let none be sure of the advancement and perpetuity
   of their names and families, unless they could make a covenant of peace
   with death, or be at an agreement with the grave.

   (2.) The obedience of these seven brothers to the law, though they had
   a power of refusal under the penalty of a reproach, Deut. xxv. 7. Note,
   Discouraging providences should not keep us from doing our duty because
   we must be governed by the rule, not by the event. The seventh, who
   ventured last to marry the widow (many a one would say) was abold man.
   I would say, if he did it purely in obedience to God, he was a good
   man, and one that made conscience of his duty.

   But, last of all, the woman died also. Note, Survivorship is but a
   reprieve; they that live long, and bury their relations and neighbours
   one after another, do not thereby acquire an immortality; no, their day
   will come to fall. Death's bitter cup goes round, and, sooner or later,
   we must all pledge in it, Jer. xxv. 26.

   3. They propose a doubt upon this case (v. 28); "In the resurrection,
   whose wife shall she be of the seven? You cannot tell whose; and
   therefore we must conclude there is no resurrection." The Pharisees,
   who professed to believe a resurrection, had very gross and carnal
   notions concerning it, and concerning the future state; expecting to
   find there, as the Turks in their paradise, the delights and pleasures
   of the animal life, which perhaps drove the Sadducees to deny the thing
   itself; for nothing gives greater advantage to atheism and infidelity
   than the carnality of those that make religion, either in its
   professions or in its prospects, a servant to their sensual appetites
   and secular interests; while those that are erroneous deny the truth,
   those that are superstitious betray it to them. Now they, in this
   objection, went upon the Pharisees' hypothesis. Note, It is not strange
   that carnal minds have very false notions of spiritual and eternal
   things. The natural man receiveth not these things, for they are
   foolishness to him. 1 Cor. ii. 14. Let truth be set in a clear light,
   and then it appears in its full strength.

   III. Christ's answer to this objection; by reproving their ignorance,
   and rectifying their mistake, he shows the objection to be fallacious
   and unconcluding.

   1. He reproves their ignorance (v. 29); Ye do err. Note, Those do
   greatly err, in the judgment of Christ, who deny the resurrection and a
   future state. Here Christ reproves with the meekness of wisdom, and is
   not so sharp upon them (whatever was the reason) as sometimes he was
   upon the chief priests and elders; Ye do err, not knowing. Note,
   Ignorance is the cause of error; those that are in the dark, miss their
   way. The patrons of error do therefore resist the light, and do what
   they can to take away the key of knowledge; Ye do err in this matter,
   not knowing. Note, Ignorance is the cause of error about the
   resurrection and the future state. What it is in its particular
   instances, the wisest and best know not; it doth not yet appear what we
   shall be, it is a glory that is to be revealed: when we speak of the
   state of separate souls, the resurrection of the body, and of eternal
   happiness and misery, we are soon at a loss; we cannot order our
   speech, by reason of darkness, but that it is a thing about which we
   are not left in the dark; blessed be God, we are not; and those who
   deny it are guilty of a willing and affected ignorance. It seems, there
   were some Sadducees, some such monsters, among professing Christians,
   some among you, that say, There is no resurrection of the dead (1 Cor.
   xv. 12) and some that did in effect deny it, by turning it into an
   allegory, saying, The resurrection is past already. Now observe,

   (1.) They know not the power of God; which would lead men to infer that
   there may be a resurrection and a future state. Note, The ignorance,
   disbelief, or weak belief, of God's power, is at the bottom of many
   errors, particularly theirs who deny the resurrection. When we are told
   of the soul's existence and agency in a state of separation from the
   body, and especially that a dead body, which had lain many ages in the
   grave, and is turned into common and indistinguished dust, that this
   shall be raised the same body that it was, and live, move, and act,
   again; we are ready to say, How can these things be? Nature allows it
   for a maxim, A privatione ad habitum non datur regressus--The habits
   attaching to a state of existence vanish irrecoverably with the state
   itself. If a man die, shall he live again? And vain men, because they
   cannot comprehend the way of it, question the truth of it; whereas, if
   we firmly believe in God the Father Almighty, that nothing is
   impossible with God, all these difficulties vanish. This therefore we
   must fasten upon, in the first place, that God is omnipotent, and can
   do what he will; and then no room is left for doubting but that he will
   do what he has promised; and, if so, why should it be thought a thing
   incredible with you that God should raise the dead? Acts xxvi. 8. His
   power far exceeds the power of nature.

   (2.) They know not the scriptures, which decidedly affirm that there
   shall be a resurrection and a future state. The power of God,
   determined and engaged by his promise, is the foundation for faith to
   build upon. Now the scriptures speak plainly, that the soul is
   immortal, and there is another life after this; it is the scope both of
   the law and of the prophets, that there shall be a resurrection of the
   dead, both of the just and of the unjust, Acts xxiv. 14, 15. Job knew
   it (Job xix. 26), Ezekiel foresaw it (Ezek. xxxvii.), and Daniel
   plainly foretold it, Dan. xii. 2. Christ rose again according to the
   scriptures (1 Cor. xv. 3); and so shall we. Those therefore who deny
   it, either have not conversed with the Scriptures, or do not believe
   them, or do not take the true sense and meaning of them. Note,
   Ignorance of the scripture is the rise of abundance of mischief.

   2. He rectifies their mistake, and (v. 30) corrects those gross ideas
   which they had of the resurrection and a future state, and fixes these
   doctrines upon a true and lasting basis. Concerning that state,
   observe,

   (1.) It is not like the state we are now in upon earth; They neither
   marry, nor are given in marriage. In our present state marriage is
   necessary; it was instituted in innocency; whatever intermission or
   neglect there has been of other institutions, this was never laid
   aside, nor will be till the end of time. In the old world, they were
   marrying, and giving in marriage; the Jews in Babylon, when cut off
   from other ordinances, yet were bid to take them wives, Jer. xxix. 6.
   All civilized nations have had a sense of the obligation of the
   marriage covenant; and it is requisite for the gratifying of the
   desires, and recruiting the deficiencies, of the human nature. But, in
   the resurrection, there is no occasion for marriage; whether in
   glorified bodies there will be any distinction of sexes some too
   curiously dispute (the ancients are divided in their opinions about
   it); but, whether there will be a distinction or not, it is certain
   that there will be no conjunction; where God will be all in all, there
   needs no other meet-help; the body will be spiritual, and there will be
   in it no carnal desires to be gratified: when the mystical body is
   completed, there will be no further occasion to seek a godly seed,
   which was one end of the institution of marriage, Mal. ii. 15. In
   heaven there will be no decay of the individuals, and therefore no
   eating and drinking; no decay of the species, and therefore no
   marrying; where there shall be no more deaths (Rev. xxi. 4), there need
   be no more births. The married state is a composition of joys and
   cares; those that enter upon it are taught to look upon it as subject
   to changes, richer and poorer, sickness and health; and therefore it is
   fit for this mixed, changing world; but as in hell, where there is no
   joy, the voice of the bridegroom and the voice of the bride shall be
   heard no more at all, so in heaven, where there is all joy, and no care
   or pain or trouble, there will be no marrying. The joys of that state
   are pure and spiritual, and arise from the marriage of all of them to
   the Lamb, not of any of them to one another.

   (2.) It is like the state angels are now in in heaven; They are as the
   angels of God in heaven; they are so, that is, undoubtedly they shall
   be so. They are so already in Christ their Head, who has made them sit
   with him in heavenly places, Eph. ii. 6. The spirits of just men
   already made perfect are of the same corporation with the innumerable
   company of angels, Heb. xii. 22, 23. Man in his creation was made a
   little lower than the angels (Ps. viii. 5); but in his complete
   redemption and renovation will be as the angels; pure and spiritual as
   the angels, knowing and loving as those blessed seraphim, ever praising
   God like them and with them. The bodies of the saints shall be raised
   incorruptible and glorious, like the uncompounded vehicles of those
   pure and holy spirits (1 Cor. xv. 42, &c.), swift and strong, like
   them. We should therefore desire and endeavour to do the will of God
   now as the angels do it in heaven, because we hope shortly to be like
   the angels who always behold our Father's face. He saith nothing of the
   state of the wicked in the resurrection; but, by consequence, they
   shall be like the devils, whose lusts they have done.

   IV. Christ's argument to confirm this great truth of the resurrection
   and a future state; the matters being of great concern, he did not
   think it enough (as in some other disputes) to discover the fallacy and
   sophistry of the objection, but backed the truth with a solid argument;
   for Christ brings forth judgment to truth as well as victory, and
   enables his followers to give a reason of the hope that is in them. Now
   observe,

   1. Whence he fetched his argument--from the scripture; that is the
   great magazine or armoury whence we may be furnished with spiritual
   weapons, offensive and defensive. It is written is Goliath's sword.
   Have ye not read that which was spoken to you by God? Note, (1.) What
   the scripture speaks God speaks. (2.) What was spoken to Moses was
   spoken to us; it was spoken and written for our learning. (3.) It
   concerns us to read and hear what God hath spoken, because it is spoken
   to us. It was spoken to you Jews in the first place, for to them were
   committed the oracles of God. The argument is fetched from the books of
   Moses, because the Sadducees received them only, as some think, or, at
   least, them chiefly, for canonical scriptures; Christ therefore fetched
   his proof from the most indisputable fountain. The latter prophets have
   more express proofs of a future state than the law of Moses has; for
   though the law of Moses supposes the immortality of the soul and a
   future state, as principles of what is called natural religion, yet no
   express revelation of it is made by the law of Moses; because so much
   of that law was peculiar to that people, and was therefore guarded as
   municipal laws used to be with temporal promises and threatenings, and
   the more express revelation of a future state was reserved for the
   latter days; but our Saviour finds a very solid argument for the
   resurrection even in the writings of Moses. Much scripture lies under
   ground, that must be digged for.

   2. What his argument was (v. 32); I am the God of Abraham. This was not
   an express proof, totidem verbis--in so many words; and yet it was
   really a conclusive argument. Consequences from scripture, if rightly
   deduced, must be received as scripture; for it was written for those
   that have the use of reason.

   Now the drift of the argument is to prove,

   (1.) That there is a future state, another life after this, in which
   the righteous shall be truly and constantly happy. This is proved from
   what God said; I am the God of Abraham.

   [1.] For God to be any one's God supposes some very extraordinary
   privilege and happiness; unless we know fully what God is, we could not
   comprehend the riches of that word, I will be to thee a God, that is, a
   Benefactor like myself. The God of Israel is a God to Israel (1 Chron.
   xvii. 24), a spiritual Benefactor; for he is the Father of spirits, and
   blesseth with spiritual blessings: it is to be an all-sufficient
   Benefactor, a God that is enough, a complete Good, and an eternal
   Benefactor; for he is himself an everlasting God, and will be to those
   that are in covenant with him an everlasting Good. This great word God
   had often said to Abraham, Isaac, and Jacob; and it was intended as a
   recompence for their singular faith and obedience, in quitting the
   country at God's call. The Jews had a profound veneration for those
   three patriarchs, and would extend the promise God made them to the
   uttermost.

   [2.] It is manifest that these good men had no such extraordinary
   happiness, in this life, as might look any thing like the
   accomplishment of so great a word as that. They were strangers in the
   land of promise, wandering, pinched with famine; they had not a foot of
   ground of their own but a burying-place, which directed them to look
   for something beyond this life. In present enjoyments they came far
   short of their neighbours that were strangers to this covenant. What
   was there in this world to distinguish them and the heirs of their
   faith from other people, any whit proportionable to the dignity and
   distinction of this covenant? If no happiness had been reserved for
   these great and good men on the other side of death, that melancholy
   word of poor Jacob's, when he was old (Gen. xlvii. 9), Few and evil
   have the days of the years of my life been, would have been an eternal
   reproach to the wisdom, goodness, and faithfulness, of that God who had
   so often called himself the God of Jacob.

   [3.] Therefore there must certainly be a future state, in which, as God
   will ever live to be eternally rewarding, so Abraham, Isaac, and Jacob,
   will ever live to be eternally rewarded. That of the apostle (Heb. xi.
   16), is a key to this argument, where, when he had been speaking of the
   faith and obedience of the patriarchs in the land of their pilgrimage,
   he adds, Wherefore God is not ashamed to be called their God; because
   he has provided for them a city, a heavenly city; implying, that if he
   had not provided so well for them in the other world, considering how
   they sped in this, he would have been ashamed to have called himself
   their God; but now he is not, having done that for them which answers
   it in its true intent and full extent.

   (2.) That the soul is immortal, and the body shall rise again, to be
   united; if the former point be gained, these will follow; but they are
   likewise proved by considering the time when God spoke this; it was to
   Moses at the bush, long after Abraham, Isaac, and Jacob, were dead and
   buried; and yet God saith, not, "I was," or "have been," but I am the
   God of Abraham. Now God is not God of the dead, but of the living. He
   is a living God, and communicates vital influences to those to whom he
   is a God. If, when Abraham died, there had been an end of him, there
   had been an end likewise of God's relation to him as his God; but at
   that time, when God spoke to Moses, he was the God of Abraham, and
   therefore Abraham must be then alive; which proves the immortality of
   the soul in a state of bliss; and that, by consequence, infers the
   resurrection of the body; for there is such an inclination in the human
   soul to its body, as would make a final and eternal separation
   inconsistent with the bliss of those that have God for their God. The
   Sadducees' notion was, that the union between body and soul is so
   close, that, when the body dies, the soul dies with it. Now, upon the
   same hypothesis, if the soul lives, as it certainly does, the body must
   some time or other live with it. And besides, the Lord is for the body,
   it is an essential part of the man; there is a covenant with the dust,
   which will be remembered, otherwise the man would not be happy. The
   charge which the dying patriarchs gave concerning their bones, and that
   in faith, was an evidence that they had some expectation of the
   resurrection of their bodies. But this doctrine was reserved for a more
   full revelation after the resurrection of Christ, who was the
   first-fruits of them that slept.

   Lastly, We have the issue of this dispute. The Sadducees were put to
   silence (v. 34), and so put to shame. They thought by their subtlety to
   put Christ to shame, when they were preparing shame for themselves. But
   the multitude were astonished at this doctrine, v. 33. 1. Because it
   was new to them. See to what a sad pass the exposition of scripture was
   come among them, when people were astonished at it as a miracle to hear
   the fundamental promise applied to this great truth; they had sorry
   scribes, or this had been no news to them. 2. Because it had something
   in it very good and great. Truth often shows the brighter, and is the
   more admired, for its being opposed. Observe, Many gainsayers are
   silenced, and many hearers astonished, without being savingly
   converted; yet even in the silence and astonishment of unsanctified
   souls God magnifies his law, magnifies his gospel, and makes both
   honourable.

The Substance of the Commandments.

   34 But when the Pharisees had heard that he had put the Sadducees to
   silence, they were gathered together.   35 Then one of them, which was
   a lawyer, asked him a question, tempting him, and saying,   36 Master,
   which is the great commandment in the law?   37 Jesus said unto him,
   Thou shalt love the Lord thy God with all thy heart, and with all thy
   soul, and with all thy mind.   38 This is the first and great
   commandment.   39 And the second is like unto it, Thou shalt love thy
   neighbour as thyself.   40 On these two commandments hang all the law
   and the prophets.

   Here is a discourse which Christ had with a Pharisee-lawyer, about the
   great commandment of the law. Observe,

   I. The combination of the Pharisees against Christ, v. 34. They heard
   that he had put the Sadducees to silence, had stopped their mouths,
   though their understandings were not opened; and they were gathered
   together, not to return him the thanks of their party, as they ought to
   have done, for his effectually asserting and confirming of the truth
   against the Sadducees, the common enemies of their religion, but to
   tempt him, in hopes to get the reputation of puzzling him who had
   puzzled the Sadducees. They were more vexed that Christ was honoured,
   than pleased that the Sadducees were silenced; being more concerned for
   their own tyranny and traditions, which Christ opposed, than for the
   doctrine of the resurrection and a future state, which the Sadducees
   opposed. Note, It is an instance of Pharisaical envy and malice, to be
   displeased at the maintaining of a confessed truth, when it is done by
   those we do not like; to sacrifice a public good to private piques and
   prejudices. Blessed Paul was otherwise minded, Phil. i. 18.

   II. The lawyer's question, which he put to Christ. The lawyers were
   students in, and teachers of, the law of Moses, as the scribes were;
   but some think that in this they differed, that they dealt more in
   practical questions than the scribes; they studied and professed
   casuistical divinity. This lawyer asked him a question, tempting him;
   not with any design to ensnare him, as appears by St. Mark's relation
   of the story, where we find that this was he to whom Christ said, Thou
   are not far from the kingdom of God, Mark xii. 34, but only to see what
   he would say, and to draw on discourse with him, to satisfy his own and
   his friends' curiosity.

   1. The question was, Master, which is the greatest commandment of the
   law? A needless question, when all the things of God's law are great
   things (Hos. viii. 12), and the wisdom from above is without
   partiality, partiality in the law (Mal. ii. 9), and hath respect to
   them all. Yet it is true, there are some commands that are the
   principles of the oracles of God, more extensive and inclusive than
   others. Our Saviour speaks of the weightier matters of the law, ch.
   xxiii. 23.

   2. The design was to try him, or tempt him; to try, not so much his
   knowledge as his judgment. It was a question disputed among the critics
   in the law. Some would have the law of circumcision to be the great
   commandment, others the law of the sabbath, others the law of
   sacrifices, according as they severally stood affected, and spent their
   zeal; now they would try what Christ said to this question, hoping to
   incense the people against him, if he should not answer according to
   the vulgar opinion; and if he should magnify one commandment, they
   would reflect on him as vilifying the rest. The question was harmless
   enough; and it appears by comparing Luke x. 27, 28, that it was an
   adjudged point among the lawyers, that the love of God and our
   neighbour is the great commandment, and the sum of all the rest, and
   Christ had there approved it; so the putting of it to him here seems
   rather a scornful design to catechise him as a child, than spiteful
   design to dispute with him as an adversary.

   III. Christ's answer to this question; it is well for us that such a
   question was asked him, that we might have his answer. It is no
   disparagement to great men to answer plain questions. Now Christ
   recommends to us those as the great commandments, not which are so
   exclusive of others, but which are therefore great because inclusive of
   others. Observe,

   1. Which these great commandments are (v. 37-39); not the judicial
   laws, those could not be the greatest now that the people of the Jews,
   to whom they pertained, were so little; not the ceremonial laws, those
   could not be the greatest, now that they were waxen old, and were ready
   to vanish away; nor any particular moral precept; but the love of God
   and our neighbour, which are the spring and foundation of all the rest,
   which (these being supposed) will follow of course.

   (1.) All the law is fulfilled in one word, and that is, love. See Rom.
   xiii. 10. All obedience begins in the affections, and nothing in
   religion is done right, that is not done there first. Love is the
   leading affection, which gives law, and gives ground, to the rest; and
   therefore that, as the main fort, is to be first secured and garrisoned
   for God. Man is a creature cut out for love; thus therefore is the law
   written in the heart, that it is a law of love. Love is a short and
   sweet word; and, if that be the fulfilling of the law, surely the yoke
   of the command is very easy. Love is the rest and satisfaction of the
   soul; if we walk in this good old way, we shall find rest.

   (2.) The love of God is the first and great commandment of all, and the
   summary of all the commands of the first table. The proper act of love
   being complacency, good is the proper object of it. Now God, being good
   infinitely, originally, and eternally, is to be loved in the first
   place, and nothing loved beside him, but what is loved for him. Love is
   the first and great thing that God demands from us, and therefore the
   first and great thing that we should devote to him.

   Now here we are directed,

   [1.] To love God as ours; Thou shalt love the Lord thy God as thine.
   The first commandment is, Thou shalt have no other God; which implies
   that we must have him for our God, and that will engage our love to
   him. Those that made the sun and moon their gods, loved them, Jer.
   viii. 2; Judges xviii. 24. To love God as ours is to love him because
   he is ours, our Creator, Owner, and Ruler, and to conduct ourselves to
   him as ours, with obedience to him, and dependence on him. We must love
   God as reconciled to us, and made ours by covenant; that is the
   foundation of this, Thy God.

   [2.] To love him with all our heart, and soul, and mind. Some make
   these to signify one and the same thing, to love him with all our
   powers; others distinguish them; the heart, soul, and mind, are the
   will, affections, and understanding; or the vital, sensitive, and
   intellectual faculties. Our love of God must be a sincere love, and not
   in word and tongue only, as theirs is who say they love him, but their
   hearts are not with him. It must be a strong love, we must love him in
   the most intense degree; as we must praise him, so we must love him,
   with all that is within us, Ps. ciii. 1. It must be a singular and
   superlative love, we must love him more than any thing else; this way
   the stream of our affections must entirely run. The heart must be
   united to love God, in opposition to a divided heart. All our love is
   too little to bestow upon him, and therefore all the powers of the soul
   must be engaged for him, and carried out toward him. This is the first
   and great commandment; for obedience to this is the spring of obedience
   to all the rest; which is then only acceptable, when it flows from
   love.

   (3.) To love our neighbour as ourselves is the second great commandment
   (v. 39); It is like unto that first; it is inclusive of all the
   precepts of the second table, as that is of the first. It is like it,
   for it is founded upon it, and flows from it; and a right love to our
   brother, whom we have seen, is both an instance and an evidence of our
   love to God, whom we have not seen, 1 John iv. 20.

   [1.] It is implied, that we do, and should, love ourselves. There is a
   self-love which is corrupt, and the root of the greatest sins, and it
   must be put off and mortified: but there is a self-love which is
   natural, and the rule of the greatest duty, and it must be preserved
   and sanctified. We must love ourselves, that is, we must have a due
   regard to the dignity of our own natures, and a due concern for the
   welfare of our own souls and bodies.

   [2.] It is prescribed, that we love our neighbour as ourselves. We must
   honour and esteem all men, and must wrong and injure none; must have a
   good will to all, and good wishes for all, and, as we have opportunity,
   must do good to all. We must love our neighbour as ourselves, as truly
   and sincerely as we love ourselves, and in the same instances; nay, in
   many cases we must deny ourselves for the good of our neighbour, and
   must make ourselves servants to the true welfare of others, and be
   willing to spend and be spent for them, to lay down our lives for the
   brethren.

   2. Observe what the weight and greatness of these commandments is (v.
   40); On these two commandments hang all the law and the prophets; that
   is, This is the sum and substance of all those precepts relating to
   practical religion which were written in men's hearts by nature,
   revived by Moses, and backed and enforced by the preaching and writing
   of the prophets. All hang upon the law of love; take away this, and all
   falls to the ground, and comes to nothing. Rituals and ceremonials must
   give way to these, as must all spiritual gifts, for love is the more
   excellent way. This is the spirit of the law, which animates it, the
   cement of the law, which joins it; it is the root and spring of all
   other duties, the compendium of the whole Bible, not only of the law
   and the prophets, but of the gospel too, only supposing this love to be
   the fruit of faith, and that we love God in Christ, and our neighbour
   for his sake. All hangs on these two commandments, as the effect doth
   both on its efficient and on its final cause; for the fulfilling of the
   law is love (Rom. xiii. 10) and the end of the law is love, 1 Tim. i.
   5. The law of love is the nail, is the nail in the sure place, fastened
   by the masters of assemblies (Eccl. xii. 11), on which is hung all the
   glory of the law and the prophets (Isa. xxii. 24), a nail that shall
   never be drawn; for on this nail all the glory of the new Jerusalem
   shall eternally hang. Love never faileth. Into these two great
   commandments therefore let our hearts be delivered as into a mould; in
   the defence and evidence of these let us spend our zeal, and not in
   notions, names, and strifes of words, as if those were the mighty
   things on which the law and the prophets hung, and to them the love of
   God and our neighbour must be sacrificed; but to the commanding power
   of these let every thing else be made to bow.

The Pharisees Silenced.

   41 While the Pharisees were gathered together, Jesus asked them,   42
   Saying, What think ye of Christ? whose son is he? They say unto him,
   The Son of David.   43 He saith unto them, How then doth David in
   spirit call him Lord, saying,   44 The Lord said unto my Lord, Sit thou
   on my right hand, till I make thine enemies thy footstool?   45 If
   David then call him Lord, how is he his son?   46 And no man was able
   to answer him a word, neither durst any man from that day forth ask him
   any more questions.

   Many questions the Pharisees had asked Christ, by which, though they
   thought to pose him, they did but expose themselves; but now let him
   ask them a question; and he will do it when they are gathered together,
   v. 41. He did not take some one of them apart from the rest (ne
   Hercules contra duos--Hercules himself may be overmatched), but, to
   shame them the more, he took them all together, when they were in
   confederacy and consulting against him, and yet puzzled them. Note, God
   delights to baffle his enemies when they most strengthen themselves; he
   gives them all the advantages they can wish for, and yet conquers them.
   Associate yourselves, and you shall be broken in pieces, Isa. iii. 9,
   10. Now here,

   I. Christ proposes a question to them, which they could easily answer;
   it was a question in their own catechism; "What think ye of Christ?
   Whose Son is He? Whose Son do you expect the Messiah to be, who was
   promised to the fathers?" This they could easily answer, The Son of
   David. It was the common periphrasis of the Messiah; they called him
   the Son of David. So the scribes, who expounded the scripture, had
   taught them, from Ps. lxxxix. 35, 36, I will not lie unto David; his
   seed shall endure for ever (Isa. ix. 7), upon the throne of David. And
   Isa. xi. 1, A rod out of the stem of Jesse. The covenant of royalty
   made with David was a figure of the covenant of redemption made with
   Christ, who as David, was made King with an oath, and was first humbled
   and then advanced. If Christ was the Son of David, he was really and
   truly Man. Israel said, We have ten parts in David; and Judah said, He
   is our bone and our flesh; what part have we then in the Son of David,
   who took our nature upon him?

   What think ye of Christ? They had put questions to him, one after
   another, out of the law; but he comes and puts a question to them upon
   the promise. Many are so full of the law, that they forget Christ, as
   if their duties would save them without his merit and grace. It
   concerns each of us seriously to ask ourselves, What think we of
   Christ? Some think not of him at all, he is not in all, not in any, of
   their thoughts; some think meanly, and some think hardly, of him; but
   to them that believe he is precious; and how precious then are the
   thoughts of him! While the daughters of Jerusalem think no more of
   Christ than of another beloved; the spouse thinks of him as the Chief
   of ten thousands.

   II. He starts a difficulty upon their answer, which they could not
   easily solve, v. 43-45. Many can so readily affirm the truth, that they
   think they have knowledge enough to be proud of, who, when they are
   called to confirm the truth, and to vindicate and defend it, show they
   have ignorance enough to be ashamed of. The objection Christ raised
   was, If Christ be David's son, how then doth David, in spirit, call him
   Lord? He did not hereby design to ensnare them, as they did him, but to
   instruct them in a truth they were loth to believe--that the expected
   Messiah is God.

   1. It is easy to see that David calls Christ Lord, and this in spirit
   being divinely inspired, and actuated therein by a spirit of prophecy;
   for it was the Spirit of the Lord that spoke by him, 2 Sam. xxiii. 1,
   2. David was one of those holy men that spoke as they were moved by the
   Holy Ghost, especially in calling Christ Lord; for it was then, as it
   is still (1 Cor. xii. 3) that no man can say that Jesus is the Lord,
   but by the Holy Ghost. Now, to prove that David, in spirit, called
   Christ Lord, he quotes Ps. cx. 1, which psalm the scribes themselves
   understood of Christ; of him, it is certain, the prophet there speaks,
   of him and of no other man; and it is a prophetical summary of the
   doctrine of Christ, it describes him executing the offices of a
   Prophet, Priest, and King, both in his humiliation and also in his
   exaltation.

   Christ quotes the whole verse, which shows the Redeemer in his
   exaltation; (1.) Sitting at the right hand of God. His sitting denotes
   both rest and rule; his sitting at God's right hand denotes superlative
   honour and sovereign power. See in what great words this is expressed
   (Heb. viii. 1); He is set on the right hand of the throne of the
   Majesty. See Phil. ii. 9; Eph. i. 20. He did not take this honour to
   himself, but was entitled to it by covenant with his Father, and
   invested in it by commission from him, and here is that commission.
   (2.) Subduing his enemies. There he shall sit, till they be all made
   either his friends or his footstool. The carnal mind, wherever it is,
   is enmity to Christ; and that is subdued in the conversion of the
   willing people that are called to his foot (as the expression is, Isa.
   xli. 2), and in the confusion of his impenitent adversaries, who shall
   be brought under his foot, as the kings of Canaan were under the feet
   of Joshua.

   But that which this verse is quoted for is, that David calls the
   Messiah his Lord; the Lord, Jehovah, said unto my Lord. This intimates
   to us, that in expounding scripture we must take notice of, and
   improve, not only that which is the main scope and sense of a verse,
   but of the words and phrases, by which they Spirit chooses to express
   that sense, which have often a very useful and instructive
   significance. Here is a good note from that word, My Lord.

   2. It is not so easy for those who believe not the Godhead of the
   Messiah, to clear this from an absurdity, if Christ be David's son. It
   is incongruous for the father to speak of his son, the predecessor of
   his successor, as his Lord. If David call him Lord, that is laid down
   (v. 45) as the magis notum--the more evident truth; for whatever is
   said of Christ's humanity and humiliation must be construed and
   understood in consistency with the truth of his divine nature and
   dominion. We must hold this fast, that he is David's Lord, and by that
   explain his being David's son. The seeming differences of scripture, as
   here, may not only be accommodated, but contribute to the beauty and
   harmony of the whole. Amicæ scripturarum lites, utinam et nostræ--The
   differences observable in the scriptures are of a friendly kind; would
   to God that our differences were of the same kind!

   III. We have here the success of this gentle trial which Christ made of
   the Pharisees' knowledge, in two things.

   1. It puzzled them (v. 46); No man was able to answer him a word.
   Either it was their ignorance that they did not know, or their impiety
   that they would not own, the Messiah to be God; which truth was the
   only key to unlock this difficulty. What those Rabbies could not then
   answer, blessed be God, the plainest Christian that is led into the
   understanding of the gospel of Christ, can now account for; that
   Christ, as God, was David's Lord; and Christ, as Man, was David's son.
   This he did not now himself explain, but reserved it till the proof of
   it was completed by his resurrection; but we have it fully explained by
   him in his glory (Rev. xxii. 16); I am the root and the offspring of
   David. Christ, as God, was David's Root; Christ, as Man, was David's
   Offspring. If we hold not fast this truth, that Jesus Christ is over
   all God blessed for ever, we run ourselves into inextricable
   difficulties. And well might David, his remote ancestor, call him Lord,
   when Mary, his immediate mother, after she had conceived him, called
   him, Lord and God, her Saviour, Luke i. 46, 47.

   2. It silenced them, and all others that sought occasion against him;
   Neither durst any man, from that day forth, ask him any more such
   captious, tempting, ensnaring questions. Note, God will glorify himself
   in the silencing of many whom he will not glorify himself in the
   salvation of. Many are convinced, that are not converted, by the word.
   Had these been converted, they would have asked him more questions,
   especially that great question, What must we do to be saved? But since
   they could not gain their point, they would have no more to do with
   him. But, thus all that strive with their Master shall be convinced, as
   these Pharisees and lawyers here were, of the inequality of the match.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXIII.

   In the foregoing chapter, we had our Saviour's discourses with the
   scribes and Pharisees; here we have his discourse concerning them, or
   rather against them. I. He allows their office, ver. 2, 3. II. He warns
   his disciples not to imitate their hypocrisy and pride, ver. 4-12. III.
   He exhibits a charge against them for divers high crimes and
   misdemeanors, corrupting the law, opposing the gospel, and treacherous
   dealing both with God and man; and to each article he prefixes a woe,
   ver. 13-33. IV. He passes sentence upon Jerusalem, and foretels the
   ruin of the city and temple, especially for the sin of persecution,
   ver. 34-39.

The Scribes and Pharisees Condemned; Cautions against Pride.

   1 Then spake Jesus to the multitude, and to his disciples,   2 Saying,
   The scribes and the Pharisees sit in Moses' seat:   3 All therefore
   whatsoever they bid you observe, that observe and do; but do not ye
   after their works: for they say, and do not.   4 For they bind heavy
   burdens and grievous to be borne, and lay them on men's shoulders; but
   they themselves will not move them with one of their fingers.   5 But
   all their works they do for to be seen of men: they make broad their
   phylacteries, and enlarge the borders of their garments,   6 And love
   the uppermost rooms at feasts, and the chief seats in the synagogues,
   7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
     8 But be not ye called Rabbi: for one is your Master, even Christ;
   and all ye are brethren.   9 And call no man your father upon the
   earth: for one is your Father, which is in heaven.   10 Neither be ye
   called masters: for one is your Master, even Christ.   11 But he that
   is greatest among you shall be your servant.   12 And whosoever shall
   exalt himself shall be abased; and he that shall humble himself shall
   be exalted.

   We find not Christ, in all his preaching, so severe upon any sort of
   people as upon these scribes and Pharisees; for the truth is, nothing
   is more directly opposite to the spirit of the gospel than the temper
   and practice of that generation of men, who were made up of pride,
   worldliness, and tyranny, under a cloak and pretence of religion; yet
   these were the idols and darlings of the people, who thought, if but
   two men went to heaven, one would be a Pharisee. Now Christ directs his
   discourse here to the multitude, and to his disciples (v. 1) to rectify
   their mistakes concerning these scribes and Pharisees, by painting them
   out in their true colours, and so to take off the prejudice which some
   of the multitude had conceived against Christ and his doctrine, because
   it was opposed by those men of their church, that called themselves the
   people's guides. Note, It is good to know the true characters of men,
   that we may not be imposed upon by great and mighty names, titles, and
   pretensions to power. People must be told of the wolves (Acts xx. 29,
   30), the dogs (Phil. iii. 2), the deceitful workers (2 Cor. xi. 13),
   that they may know here to stand upon their guard. And not only the
   mixed multitude, but even the disciples, need these cautions; for good
   men are apt to have their eyes dazzled with worldly pomp.

   Now, in this discourse,

   I. Christ allows their office as expositors of the law; The scribes and
   Pharisees (that is, the whole Sanhedrim, who sat at the helm of church
   government, who were all called scribes, and were some of them
   Pharisees), they sit in Moses' seat (v. 2), as public teachers and
   interpreters of the law; and, the law of Moses being the municipal law
   of their state, they were as judges, or a bench of justices; teaching
   and judging seem to be equivalent, comparing 2 Chron. xvii. 7, 9, with
   2 Chron. xix. 5, 6, 8. They were not the itinerant judges that rode the
   circuit, but the standing bench, that determined on appeals, special
   verdicts, or writs of error by the law; they sat in Moses's seat, not
   as he was Mediator between God and Israel, but only as he was chief
   justice, Exod. xviii. 26. Or, we may apply it, not to the Sanhedrim,
   but to the other Pharisees and scribes, that expounded the law, and
   taught the people how to apply it to particular cases. The pulpit of
   wood, such as was made for Ezra, that ready scribe in the law of God
   (Neh. viii. 4), is here called Moses's seat, because Moses had those in
   every city (so the expression is, Acts xv. 21), who in those pulpits
   preached him; this was their office, and it was just and honourable; it
   was requisite that there should be some at whose mouth the people might
   enquire the law, Mal. ii. 7. Note, 1. Many a good place is filled with
   bad men; it is no new thing for the vilest men to be exalted even to
   Moses's seat (Ps. xii. 8); and, when it is so, the men are not so much
   honoured by the seat as the seat is dishonoured by the men. Now they
   that sat in Moses's seat were so wretchedly degenerated, that it was
   time for the great Prophet to arise, like unto Moses, to erect another
   seat. 2. Good and useful offices and powers are not therefore to be
   condemned and abolished, because they fall sometimes into the hands of
   bad men, who abuse them. We must not therefore pull down Moses's seat,
   because scribes and Pharisees have got possession of it; rather than
   so, let both grow together until the harvest, ch. xiii. 30.

   Hence he infers (v. 3), "Whatsoever they bid you observe, that observe
   and do As far as they sit in Moses's seat, that is, read and preach the
   law that was given by Moses" (which, as yet, continued in full force,
   power, and virtue), "and judge according to that law, so far you must
   hearken to them, as remembrances to you of the written word." The
   scribes and Pharisees made it their business to study the scripture,
   and were well acquainted with the language, history, and customs of it,
   and its style and phraseology. Now Christ would have the people to make
   use of the helps they gave them for the understanding of the scripture,
   and do accordingly. As long as their comments did illustrate the text
   and not pervert it; did make plain, and not make void, the commandment
   of God; so far they must be observed and obeyed, but with caution and a
   judgment of discretion. Note, We must not think the worse of good
   truths for their being preached by bad ministers; nor of good laws for
   their being executed by bad magistrates. Though it is most desirable to
   have our food brought by angels, yet, if God send it to us by ravens,
   if it be good and wholesome, we must take it, and thank God for it. Our
   Lord Jesus promiseth this, to prevent the cavil which some would be apt
   to make at this following discourse; as if, by condemning the scribes
   and Pharisees, he designed to bring the law of Moses into contempt, and
   to draw people off from it; whereas he came not to destroy, but to
   fulfil. Note, It is wisdom to obviate the exceptions which may be taken
   at just reproofs, especially when there is occasion to distinguish
   between officers and their offices, that the ministry be not blamed
   when the ministers are.

   II. He condemns the men. He had ordered the multitude to do as they
   taught; but here he annexeth a caution not to do as they did, to beware
   of their leaven; Do not ye after their works. Their traditions were
   their works, were their idols, the works of their fancy. Or, "Do not
   according to their example." Doctrines and practices are spirits that
   must be tried, and where there is occasion, must be carefully separated
   and distinguished; and as we must not swallow corrupt doctrines for the
   sake of any laudable practices of those that teach them, so we must not
   imitate any bad examples for the sake of the plausible doctrines of
   those that set them. The scribes and Pharisees boasted as much of the
   goodness of their works as of the orthodoxy of their teaching, and
   hoped to be justified by them; it was the plea they put in (Luke xviii.
   11, 12); and yet these things, which they valued themselves so much
   upon, were an abomination in the sight of God.

   Our Saviour here, and in the following verses, specifies divers
   particulars of their works, wherein we must not imitate them. In
   general, they are charged with hypocrisy, dissimulation, or
   double-dealing in religion; a crime which cannot be enquired of at
   men's bar, because we can only judge according to outward appearance;
   but God, who searcheth the heart, can convict of hypocrisy; and nothing
   is more displeasing to him, for he desireth truth.

   Four things are in these verses charged upon them.

   1. Their saying and doing were two things.

   Their practice was no way agreeable either to their preaching or to
   their profession; for they say, and do not; they teach out of the law
   that which is good, but their conversation gives them the lie; and they
   seem to have found another way to heaven for themselves than what they
   show to others. See this illustrated and charged home upon them, Rom.
   ii. 17-24. Those are of all sinners most inexcusable that allow
   themselves in the sins they condemn in others, or in worse. This doth
   especially touch wicked ministers, who will be sure to have their
   portion appointed them with hypocrites (ch. xxiv. 51); for what greater
   hypocrisy can there be, than to press that upon others, to be believed
   and done, which they themselves disbelieve and disobey; pulling down in
   their practice what they build up in their preaching; when in the
   pulpit, preaching so well that it is a pity they should ever come out;
   but, when out of the pulpit, living so ill that it is a pity they
   should ever come in; like bells, that call others to church, but hang
   out of it themselves; or Mercurial posts, that point the way to others,
   but stand still themselves? Such will be judged out of their own
   mouths. It is applicable to all others that say, and do not; that make
   a plausible profession of religion, but do not live up to that
   profession; that make fair promises, but do not perform their promises;
   are full of good discourse, and can lay down the law to all about them,
   but are empty of good works; great talkers, but little doers; the voice
   is Jacob's voice, but the hands are the hands of Esau. Vox et præterea
   nihil--mere sound. They speak fair, I go, sir; but there is no trusting
   them, for there are seven abominations in their heart.

   2. They were very severe in imposing upon others those things which
   they were not themselves willing to submit to the burthen of (v. 4);
   They bind heavy burthens, and grievous to be borne; not only insisting
   upon the minute circumstances of the law, which is called a yoke (Acts
   xv. 10), and pressing the observation of them with more strictness and
   severity than God himself did (whereas the maxim of the lawyers, is
   Apices juris son sunt jura--Mere points of law are not law), but by
   adding to his words, and imposing their own inventions and traditions,
   under the highest penalties. They loved to show their authority and to
   exercise their domineering faculty, lording it over God's heritage, and
   saying to men's souls, Bow down, that we may go over; witness their
   many additions to the law of the fourth commandment, by which they made
   the sabbath a burthen on men's shoulders, which was designed to be the
   joy of their hearts. Thus with force and cruelty did those shepherds
   rule the flock, as of old, Ezek. xxxiv. 4.

   But see their hypocrisy; They themselves will not move them with one of
   their fingers. (1.) They would not exercise themselves in those things
   which they imposed upon others; they pressed upon the people a
   strictness in religion which they themselves would not be bound by; but
   secretly transgressed their own traditions, which they publicly
   enforced. They indulged their pride in giving law to others; but
   consulted their ease in their own practice. Thus it has been said, to
   the reproach of the popish priests, that they fast with wine and
   sweetmeats, while they force the people to fast with bread and water;
   and decline the penances they enjoin the laity. (2.) They would not
   ease the people in these things, nor put a finger to lighten their
   burthen, when they saw it pinched them. They could find out loose
   constructions to put upon God's law, and could dispense with that, but
   would not bate an ace of their own impositions, nor dispense with a
   failure in the least punctilio of them. They allowed no chancery to
   relieve the extremity of their common law. How contrary to this was the
   practice of Christ's apostles, who would allow to others that use of
   Christian liberty which, for the peace and edification of the church,
   they would deny themselves in! They would lay no other burthen than
   necessary things, and those easy, Acts xv. 28. How carefully doth Paul
   spare those to whom he writes! 1 Cor. vii. 28; ix. 12.

   3. They were all for show, and nothing for substance, in religion (v.
   5); All their works they do, to be seen of men. We must do such good
   works, that they who see them may glorify God; but we must not proclaim
   our good works, with design that others may see them, and glorify us;
   which our Saviour here chargeth upon the Pharisees in general, as he
   had done before in the particular instances of prayer and giving of
   alms. All their end was to be praised of men, and therefore all their
   endeavour was to be seen of men, to make a fair show in the flesh. In
   those duties of religion which fall under the eye of men, none ere so
   constant and abundant as they; but in what lies between God and their
   souls, in the retirement of their closets, and the recesses of their
   hearts, they desire to be excused. The form of godliness will get them
   a name to live, which is all they aim at, and therefore they trouble
   not themselves with the power of it, which is essential to a life
   indeed. He that does all to be seen does nothing to the purpose.

   He specifies two things which they did to be seen of men.

   (1.) They made broad their phylacteries. Those were little scrolls of
   paper or parchment, wherein were written, with great niceness, these
   four paragraphs of the law, Exod. xiii. 2-11; xiii. 11-16; Deut. vi.
   4-9; xi. 13-21. These were sewn up in leather, and worn upon their
   foreheads and left arms. It was a tradition of the elders, which had
   reference to Exod. xiii. 9, and Prov. vii. 3, where the expressions
   seem to be figurative, intimating no more than that we should bear the
   things of God in our minds as carefully as if we had them bound between
   our eyes. Now the Pharisees made broad these phylacteries, that they
   might be thought more holy, and strict, and zealous for the law, than
   others. It is a gracious ambition to covet to be really more holy than
   others, but it is a proud ambition to covet to appear so. It is good to
   excel in real piety, but not to exceed in outward shows; for overdoing
   is justly suspected of design, Prov. xxvii. 14. It is the guise of
   hypocrisy to make more ado than needs in external service, more than is
   needful either to prove, or to improve, the good affections and
   dispositions of the soul.

   (2.) They enlarged the borders of their garments. God appointed the
   Jews to make borders or fringes upon their garments (Num. xv. 38), to
   distinguish them from other nations, and to be a memorandum to them of
   their being a peculiar people; but the Pharisees were not content to
   have these borders like other people's, which might serve God's design
   in appointing them; but they must be larger than ordinary, to answer
   their design of making themselves to be taken notice of; as if they
   were more religious than others. But those who thus enlarge their
   phylacteries, and the borders of their garments, while their hearts are
   straitened, and destitute of the love of God and their neighbour,
   though they may now deceive others, will in the end deceive themselves.

   4. They much affected pre-eminence and superiority, and prided
   themselves extremely in it. Pride was the darling reigning sin of the
   Pharisees, the sin that did most easily beset them and which our Lord
   Jesus takes all occasions to witness against.

   (1.) He describes their pride, v. 6, 7. They courted, and coveted,

   [1.] Places of honour and respect. In all public appearances, as at
   feasts, and in the synagogues, they expected, and had, to their hearts'
   delight, the uppermost rooms, and the chief seats. They took place of
   all others, and precedency was adjudged to them, as persons of the
   greatest note and merit; and it is easy to imagine what a complacency
   they took in it; they loved to have the preeminence, 3 John 9. It is
   not possessing the uppermost rooms, nor sitting in the chief seats,
   that is condemned (somebody must sit uppermost), but loving them; for
   men to value such a little piece of ceremony as sitting highest, going
   first, taking the wall, or the better hand, and to value themselves
   upon it, to seek it, and to feel resentment if they have it not; what
   is that but making an idol of ourselves, and then falling down and
   worshipping it--the worst kind of idolatry! It is bad any where, but
   especially in the synagogues. There to seek honour to ourselves, where
   we appear in order to give glory to God, and to humble ourselves before
   him, is indeed to mock God instead of serving him. David would
   willingly lie at the threshold in God's house; so far was he from
   coveting the chief seat there, Ps. lxxxiv. 10. It savours much of pride
   and hypocrisy, when people do not care for going to church, unless they
   can look fine and make a figure there.

   [2.] Titles of honour and respect. They loved greetings in the markets,
   loved to have people put off their hats to them, and show them respect
   when they met them in the streets. O how it pleased them, and fed their
   vain humour, digito monstrari et dicier, Hic est--to be pointed out,
   and to have it said, This be he, to have way made for them in the crowd
   of market people; "Stand off, here is a Pharisee coming!" and to be
   complimented with the high and pompous title of Rabbi, Rabbi! This was
   meat and drink and dainties to them; and they took as great a
   satisfaction in it as Nebuchadnezzar did in his palace, when he said,
   Is not this great Babylon that I have built? The greetings would not
   have done them half so much good, if they had not been in the markets,
   where every body might see how much they were respected, and how high
   they stood in the opinion of the people. It was but a little before
   Christ's time, that the Jewish teachers, the masters of Israel, had
   assumed the title of Rabbi, Rab, or Rabban, which signifies great or
   much; and was construed as Doctor, or My lord. And they laid such a
   stress upon it, that they gave it for a maxim that "he who salutes his
   teacher, and does not call him Rabbi, provokes the divine Majesty to
   depart from Israel;" so much religion did they place in that which was
   but a piece of good manners! For him that is taught in the word to give
   respect to him that teaches is commendable enough in him that gives it;
   but for him that teaches to love it, and demand it, and affect it, to
   be puffed up with it, and to be displeased if it be omitted, is sinful
   and abominable; and, instead of teaching, he has need to learn the
   first lesson in the school of Christ, which is humility.

   (2.) He cautions his disciples against being herein like them; herein
   they must not do after their works; "But be not ye called so, for ye
   shall not be of such a spirit," v. 8, &c.

   Here is, [1.] A prohibition of pride. They are here forbidden,

   First, To challenge titles of honour and dominion to themselves, v.
   8-10. It is repeated twice; Be not called Rabbi, neither be ye called
   Master or Guide: not that it is unlawful to give civil respect to those
   that are over us in the Lord, nay, it is an instance of the honour and
   esteem which it is our duty to show them; but, 1. Christ's ministers
   must not affect the name of Rabbi or Master, by way of distinction from
   other people; it is not agreeable to the simplicity of the gospel, for
   them to covet or accept the honour which they have that are in kings'
   palaces. 2. They must not assume the authority and dominion implied in
   those names; they must not be magisterial, nor domineer over their
   brethren, or over God's heritage, as if they had dominion over the
   faith of Christians: what they received of the Lord, all must receive
   from them; but in other things they must not make their opinions and
   wills a rule and standard to all other people, to be admitted with an
   implicit obedience. The reasons for this prohibition are,

   (1.) One is your Master, even Christ, v. 8, and again, v. 10. Note,
   [1.] Christ is our Master, our Teacher, our Guide. Mr. George Herbert,
   when he named the name of Christ, usually added, My Master. [2.] Christ
   only is our Master, ministers are but ushers in the school. Christ only
   is the Master, the great Prophet, whom we must hear, and be ruled and
   overruled by; whose word must be an oracle and a law to us; Verily I
   say unto you, must be enough to us. And if he only be our Master, then
   for his ministers to set up for dictators, and to pretend to a
   supremacy and an infallibility, is a daring usurpation of that honour
   of Christ which he will not give to another.

   (2.) All ye are brethren. Ministers are brethren not only to one
   another, but to the people; and therefore it ill becomes them to be
   masters, when there are none for them to master it over but their
   brethren; yea, and we are all younger brethren, otherwise the eldest
   might claim an excellency of dignity and power, Gen. xlix. 3. But, to
   preclude that, Christ himself is the first-born among many brethren,
   Rom. viii. 29. Ye are brethren, as ye are all disciples of the same
   Master. School-fellows are brethren, and, as such, should help one
   another in getting their lesson; but it will by no means be allowed
   that one of the scholars step into the master's seat, and give law to
   the school. If we are all brethren, we must not be many masters. Jam.
   iii. 1.

   Secondly, They are forbidden to ascribe such titles to others (v. 9);
   "Call no man your father upon the earth; constitute no man the father
   of your religion, that is, the founder, author, director, and governor,
   of it." The fathers of our flesh must be called fathers, and as such we
   must give them reverence; but God only must be allowed as the Father of
   our spirits, Heb. xii. 9. Our religion must not be derived from, or
   made to depend upon, any man. We are born again to the spiritual and
   divine life, not of corruptible seed, but by the word of God; not of
   the will of the flesh, or the will of man, but of God. Now the will of
   man, not being the rise of our religion, must not be the rule of it. We
   must not jurare in verba magistri--swear to the dictates of any
   creature, not the wisest or best, nor pin our faith on any man's
   sleeve, because we know not whither he will carry it. St. Paul calls
   himself a Father to those whose conversion he had been an instrument of
   (1 Cor. iv. 15; Phil. 10); but he pretends to no dominion over them,
   and uses that title to denote, not authority, but affection: therefore
   he calls them not his obliged, but his beloved, sons, 1 Cor. iv. 14.

   The reason given is, One is your Father, who is in heaven. God is our
   Father, and is All in all in our religion. He is the Fountain of it,
   and its Founder; the Life of it, and its Lord; from whom alone, as the
   Original, our spiritual life is derived, and on whom it depends. He is
   the Father of all lights (Jam. i. 17), that one Father, from whom are
   all things, and we in him, Eph. iv. 6. Christ having taught us to say,
   Our Father, who art in heaven; let us call no man Father upon earth; no
   man, because man is a worm, and the son of man is a worm, hewn out of
   the same rock with us; especially not upon earth, for man upon earth is
   a sinful worm; there is not a just man upon earth, that doeth good, and
   sinneth not, and therefore no one is fit to be called Father.

   [2.] Here is a precept of humility and mutual subjection (v. 11); He
   that is greatest among you shall be your servant; not only call himself
   so (we know of one who styles himself Servus servorum Dei--Servant of
   the servants of God, but acts as Rabbi, and father, and master, and
   Dominus Deus noster--The Lord our God, and what not), but he shall be
   so. Take it as a promise; "He shall be accounted greatest, and stand
   highest in the favour of God, that is most submissive and serviceable;"
   or as a precept; "He that is advanced to any place of dignity, trust,
   and honour, in the church, let him be your servant" (some copies read
   esto for estai), "let him not think that his patent of honour is a writ
   of ease; no; he that is greatest is not a lord, but a minister." St.
   Paul, who knew his privilege as well as duty, though free from all, yet
   made himself servant unto all (1 Cor. ix. 19); and our Master
   frequently pressed it upon his disciples to be humble and self-denying,
   mild and condescending, and to abound in all offices of Christian love,
   though mean, and to the meanest; and of this he hath set us an example.

   [3.] Here is a good reason for all this, v. 12. Consider,

   First, The punishment intended for the proud; Whosoever shall exalt
   himself shall be abased. If God give them repentance, they will be
   abased in their own eyes, and will abhor themselves for it; if they
   repent not, sooner or later they will be abased before the world.
   Nebuchadnezzar, in the height of his pride, was turned to be a
   fellow-commoner with the beasts; Herod, to be a feast for the worms;
   and Babylon, that sat as a queen, to be the scorn of nations. God made
   the proud and aspiring priests contemptible and base (Mal. ii. 9), and
   the lying prophet to be the tail, Isa. ix. 15. But if proud men have
   not marks of humiliation set upon them in this world, there is a day
   coming, when they shall rise to everlasting shame and contempt (Dan.
   xii. 2); so plentifully will he reward the proud doer! Ps. xxxi. 23.

   Secondly, The preferment intended for the humble; He that shall humble
   himself shall be exalted. Humility is that ornament which is in the
   sight of God of great price. In this world the humble have the honour
   of being accepted with the holy God, and respected by all wise and good
   men; of being qualified for, and often called out to, the most
   honourable services; for honour is like the shadow, which flees from
   those that pursue it, and grasp at it, but follows those that flee from
   it. However, in the other world, they that have humbled themselves in
   contrition for their sin, in compliance with their God, and in
   condescension to their brethren, shall be exalted to inherit the throne
   of glory; shall be not only owned, but crowned, before angels and men.

The Crimes of the Pharisees.

   13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up
   the kingdom of heaven against men: for ye neither go in yourselves,
   neither suffer ye them that are entering to go in.   14 Woe unto you,
   scribes and Pharisees, hypocrites! for ye devour widows' houses, and
   for a pretence make long prayer: therefore ye shall receive the greater
   damnation.   15 Woe unto you, scribes and Pharisees, hypocrites! for ye
   compass sea and land to make one proselyte, and when he is made, ye
   make him twofold more the child of hell than yourselves.   16 Woe unto
   you, ye blind guides, which say, Whosoever shall swear by the temple,
   it is nothing; but whosoever shall swear by the gold of the temple, he
   is a debtor!   17 Ye fools and blind: for whether is greater, the gold,
   or the temple that sanctifieth the gold?   18 And, Whosoever shall
   swear by the altar, it is nothing; but whosoever sweareth by the gift
   that is upon it, he is guilty.   19 Ye fools and blind: for whether is
   greater, the gift, or the altar that sanctifieth the gift?   20 Whoso
   therefore shall swear by the altar, sweareth by it, and by all things
   thereon.   21 And whoso shall swear by the temple, sweareth by it, and
   by him that dwelleth therein.   22 And he that shall swear by heaven,
   sweareth by the throne of God, and by him that sitteth thereon.   23
   Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of
   mint and anise and cummin, and have omitted the weightier matters of
   the law, judgment, mercy, and faith: these ought ye to have done, and
   not to leave the other undone.   24 Ye blind guides, which strain at a
   gnat, and swallow a camel.   25 Woe unto you, scribes and Pharisees,
   hypocrites! for ye make clean the outside of the cup and of the
   platter, but within they are full of extortion and excess.   26 Thou
   blind Pharisee, cleanse first that which is within the cup and platter,
   that the outside of them may be clean also.   27 Woe unto you, scribes
   and Pharisees, hypocrites! for ye are like unto whited sepulchres,
   which indeed appear beautiful outward, but are within full of dead
   men's bones, and of all uncleanness.   28 Even so ye also outwardly
   appear righteous unto men, but within ye are full of hypocrisy and
   iniquity.   29 Woe unto you, scribes and Pharisees, hypocrites! because
   ye build the tombs of the prophets, and garnish the sepulchres of the
   righteous,   30 And say, If we had been in the days of our fathers, we
   would not have been partakers with them in the blood of the prophets.
   31 Wherefore ye be witnesses unto yourselves, that ye are the children
   of them which killed the prophets.   32 Fill ye up then the measure of
   your fathers.   33 Ye serpents, ye generation of vipers, how can ye
   escape the damnation of hell?

   In these verses we have eight woes levelled directly against the
   scribes and Pharisees by our Lord Jesus Christ, like so many claps of
   thunder, or flashes of lightning, from mount Sinai. Three woes are made
   to look very dreadful (Rev. viii. 13; ix. 12); but here are eight woes,
   in opposition to the eight beatitudes, Matt. v. 3. The gospel has its
   woes as well as the law, and gospel curses are of all curses the
   heaviest. These woes are the more remarkable, not only because of the
   authority, but because of the meekness and gentleness, of him that
   denounced them. He came to bless, and loved to bless; but, if his wrath
   be kindled, there is surely cause for it: and who shall entreat for him
   that the great Intercessor pleads against? A woe from Christ is a
   remediless woe.

   This is here the burthen of the song, and it is a heavy burthen; Woe
   unto you, scribes and Pharisees, hypocrites. Note, 1. The scribes and
   Pharisees were hypocrites; that is it in which all the rest of their
   bad characters are summed up; it was the leaven which gave the relish
   to all they said and did. A hypocrite is a stage-player in religion
   (that is the primary signification of the word); he personates or acts
   the part of one that he neither is nor may be, or perhaps the he
   neither is nor would be. 2. That hypocrites are in a woeful state and
   condition. Woe to hypocrites; so he said whose saying that their case
   is miserable makes it so: while they live, their religion is vain; when
   they die, their ruin is great.

   Now each of these woes against the scribes and Pharisees has a reason
   annexed to it containing a separate crime charged upon them, proving
   their hypocrisy, and justifying the judgment of Christ upon them; for
   his woes, his curses, are never causeless.

   I. They were sworn enemies to the gospel of Christ, and consequently to
   the salvation of the souls of men (v. 13); They shut up the kingdom of
   heaven against men, that is, they did all they could to keep people
   from believing in Christ, and so entering into his kingdom. Christ came
   to open the kingdom of heaven, that is, to lay open for us a new and
   living way into it, to bring men to be subjects of that kingdom. Now
   the scribes and Pharisees, who sat in Moses's seat, and pretended to
   the key of knowledge, ought to have contributed their assistance
   herein, by opening those scriptures of the Old Testament which pointed
   at the Messiah and his kingdom, in their true and proper sense; they
   that undertook to expound Moses and the prophets should have showed the
   people how they testified of Christ; that Daniel's weeks were expiring,
   the sceptre was departed from Judah, and therefore now was the time for
   the Messiah's appearing. Thus they might have facilitated that great
   work, and have helped thousands to heaven; but, instead of this, they
   shut up the kingdom of heaven; they made it their business to press the
   ceremonial law, which was now in the vanishing, to suppress the
   prophecies, which were now in the accomplishing, and to beget and
   nourish up in the minds of the people prejudices against Christ and his
   doctrine.

   1. They would not go in themselves; Have any of the rulers, or of the
   Pharisees, believed on him? John vii. 48. No; they were to proud to
   stoop to his meanness, too formal to be reconciled to his plainness;
   they did not like a religion which insisted so much on humility,
   self-denial, contempt of the world, and spiritual worship. Repentance
   was the door of admission into this kingdom, and nothing could be more
   disagreeable to the Pharisees, who justified and admired themselves,
   than to repent, that is, to accuse and abase and abhor themselves;
   therefore they went not in themselves; but that was not all.

   2. They would not suffer them that were entering to go in. It is bad to
   keep away from Christ ourselves, but it is worse to keep others from
   him; yet that is commonly the way of hypocrites; they do not love that
   any should go beyond them in religion, or be better than they. Their
   not going in themselves was a hindrance to many; for, they having so
   great an interest in the people, multitudes rejected the gospel only
   because their leaders did; but, besides that, they opposed both
   Christ's entertaining of sinners (Luke vii. 39), and sinners'
   entertaining of Christ; they perverted his doctrine, confronted his
   miracles, quarrelled with his disciples, and represented him, and his
   institutes and economy, to the people in the most disingenuous,
   disadvantageous manner imaginable; they thundered out their
   excommunications against those that confessed him, and used all their
   wit and power to serve their malice against him; and thus they shut up
   the kingdom of heaven, so that they who would enter into it must suffer
   violence (ch. xi. 12), and press into it (Luke xvi. 16), through a
   crowd of scribes and Pharisees, and all the obstructions and
   difficulties they could contrive to lay in their way. How well is it
   for us that our salvation is not entrusted in the hands of any man or
   company of men in the world! If it were, we should be undone. They that
   shut out of the church would shut out of heaven if they could; but the
   malice of men cannot make the promise of God to his chosen of no
   effect; blessed be God, it cannot.

   II. They made religion and the form of godliness a cloak and
   stalking-horse to their covetous practices and desires, v. 14. Observe
   here,

   1. What their wicked practices were; they devoured widows' houses,
   either by quartering themselves and their attendants upon them for
   entertainment, which must be of the best for men of their figure; or by
   insinuating themselves into their affections, and so getting to be the
   trustees of their estates, which they could make an easy prey of; for
   who could presume to call such as they were to an account? The thing
   they aimed at was to enrich themselves; and, this being their chief and
   highest end, all considerations of justice and equity were laid aside,
   and even widows' houses were sacrificed to this. Widows are of the
   weaker sex in its weakest state, easily imposed upon; and therefore
   they fastened on them, to make a prey of. They devoured those whom, by
   the law of God, they were particularly obliged to protect, patronise,
   and relieve. There is a woe in the Old Testament to those that made
   widows their prey (Isa. x. 1, 2); and Christ here seconded it with his
   woe. God is the judge of the widows; they are his peculiar care, he
   establisheth their border (Prov. xv. 25), and espouseth their cause
   (Exod. xxii. 22, 23); yet these were they whose houses the Pharisees
   devoured by wholesale; so greedy were they to get their bellies filled
   with the treasures of wickedness! Their devouring denotes not only
   covetousness, but cruelty in their oppression, described Mic. iii. 3,
   They eat the flesh, and flay off the skin. And doubtless they did all
   this under colour of law; for they did it so artfully that it passed
   uncensured, and did not at all lessen the people's veneration for them.

   2. What was the cloak with which they covered this wicked practice; For
   a pretence they made long prayers; very long indeed, if it be true
   which some of the Jewish writers tell us, that they spent three hours
   at a time in the formalities of meditation and prayer, and did it
   thrice every day, which is more than an upright soul, that makes a
   conscience of being inward with God in the duty, dares pretend
   ordinarily to do; but to the Pharisees it was easy enough, who never
   made a business of the duty, and always made a trade of the outside of
   it. By this craft they got their wealth, and maintained their grandeur.
   It is not probable that these long prayers were extemporary, for then
   (as Mr. Baxter observes) the Pharisees had much more the gift of prayer
   than Christ's disciples had; but rather that they were stated forms of
   words in use among them, which they said over by tale, as the papists
   drop their beads. Christ doth not here condemn long prayers, as in
   themselves hypocritical; nay if there were not a great appearance of
   good in them, they would not have been used for a pretence; and the
   cloak must be very thick which was used to cover such wicked practices.
   Christ himself continued all night in prayer to God, and we are
   commanded to pray without ceasing too soon; where there are many sins
   to be confessed, and many wants to pray for the supply of, and many
   mercies to give thanks for, there is occasion for long prayers. But the
   Pharisees' long prayers were made up of vain repetitions, and (which
   was the end of them) they were for a pretence; by them they got the
   reputation of pious devout men, that loved prayer, and were the
   favourites of Heaven; and by this means people were made to believe it
   was not possible that such men as they should cheat them;, and,
   therefore, happy the widow that could get a Pharisee for her trustee,
   and guardian to her children! Thus, while they seemed to soar
   heaven-ward, upon the wings of prayer, their eye, like the kite's, was
   all the while upon their prey on the earth, some widow's house or other
   that lay convenient for them. Thus circumcision was the cloak of the
   Shechemites' covetousness (Gen. xxxiv. 22, 23), the payment of a vow in
   Hebron the cover of Absalom's rebellion (2 Sam. xv. 7), a fast in
   Jezreel must patronise Naboth's murder, and the extirpation of Baal is
   the footstool of Jehu's ambition. Popish priests, under pretence of
   long prayers for the dead, masses and dirges, and I know not what,
   enrich themselves by devouring the house of the widows and fatherless.
   Note, It is no new thing for the show and form of godliness to be made
   a cloak to the greatest enormities. But dissembled piety, however it
   passeth now, will be reckoned for as double iniquity, in the day when
   God shall judge the secrets of men.

   3. The doom passed upon them for this; Therefore ye shall receive the
   greater damnation. Note, (1.) There are degrees of damnation; there are
   some whose sin is more inexcusable, and whose ruin will therefore be
   more intolerable. (2.) The pretences of religion, with which hypocrites
   disguise or excuse their sin now, will aggravate their condemnation
   shortly. Such is the deceitfulness of sin, that the very thing by which
   sinners hope to expiate and atone for their sins will come against
   them, and make their sins more exceedingly sinful. But it is sad for
   the criminal, when his defence proves his offence, and his pleas (We
   have prophesied in thy name, and in thy name made long prayers)
   heightens the charge against him.

   III. While they were such enemies to the conversion of souls to
   Christianity, they were very industrious in the perversion of them to
   their faction. They shut up the kingdom of heaven against those that
   would turn to Christ, but at the same time compassed sea and land to
   make proselytes to themselves, v. 15. Observe here,

   1. Their commendable industry in making proselytes to the Jewish
   religion, not only proselytes of the gate, who obliged themselves to no
   more than the observance of the seven precepts of the sons of Noah, but
   proselytes of righteousness, who addicted themselves wholly to all the
   rites of the Jewish religion, for that was the game they flew at; for
   this, for one such, though but one, they compass sea and land, had many
   a cunning reach, and laid many a plot, rode and run, and sent and
   wrote, and laboured unweariedly. And what did they aim at? Not the
   glory of God, and the good of souls; but that they might have the
   credit of making them proselytes, and the advantage of making a prey of
   them when they were made. Note, (1.) The making of proselytes, if it be
   to the truth and serious godliness, and be done with a good design, is
   a good work, well worthy of the utmost care and pains. Such is the
   value of souls, that nothing must be thought too much to do, to save a
   soul from death. The industry of the Pharisees herein may show the
   negligence of many who would be thought to act from better principles,
   but will be at no pains or cost to propagate the gospel. (2.) To make a
   proselyte, sea and land must be compassed; all ways and means must be
   tried; first one way, and then another, must be tried, all little
   enough; but all well paid, if the point be gained. (3.) Carnal hearts
   seldom shrink from the pains necessary to carry on their carnal
   purposes; when a proselyte is to be made to serve a turn for
   themselves, they will compass sea and land to make him, rather than be
   disappointed.

   2. Their cursed impiety in abusing their proselytes when they were
   made; "Ye make him the disciple of a Pharisee presently, and he sucks
   in all a Pharisee's notions; and so ye make him twofold more the child
   of hell than yourselves." Note, (1.) Hypocrites, while they fancy
   themselves heirs of heaven, are, in the judgment of Christ, the
   children of hell. The rise of their hypocrisy is from hell, for the
   devil is the father of lies; and the tendency of their hypocrisy is
   toward hell, that is the country they belong to, the inheritance they
   are heirs to; they are called children of hell, because of their rooted
   enmity to the kingdom of heaven, which was the principle and genius of
   Pharisaism. (2.) Though all that maliciously oppose the gospel are
   children of hell, yet some are twofold more so than others, more
   furious and bigoted and malignant. (3.) Perverted proselytes are
   commonly the greatest bigots; the scholars outdid their masters, [1.]
   In fondness of ceremony; the Pharisees themselves saw the folly of
   their own impositions, and in their hearts smiled at the obsequiousness
   of those that conformed to them; but their proselytes were eager for
   them. Note, Weak heads commonly admire those shows and ceremonies which
   wise men (however for public ends they countenance them) cannot but
   think meanly of. [2.] In fury against Christianity; the proselytes
   readily imbibed the principles which their crafty leaders were not
   wanting to possess them with, and so became extremely hot against the
   truth. The most bitter enemies the apostles met with in all places were
   the Hellenist Jews, who were mostly proselytes, Acts xiii. 45; xiv.
   2-19; xvii. 5; xviii. 6. Paul, a disciple of the Pharisees, was
   exceedingly mad against the Christians (Acts xxvi. 11), when his
   master, Gamaliel, seems to have been more moderate.

   IV. Their seeking their own worldly gain and honour more than God's
   glory put them upon coining false and unwarrantable distinction, with
   which they led the people into dangerous mistakes, particularly in the
   matter of oaths; which, as an evidence of a universal sense of
   religion, have been by all nations accounted sacred (v. 16); Ye blind
   guides. Note, 1. It is sad to think how many are under the guidance of
   such as are themselves blind, who undertake to show others that way
   which they are themselves willingly ignorant of. His watchmen are blind
   (Isa. lvi. 10); and too often the people love to have it so, and say to
   the seers, See not. But the case is bad, when the leaders of the people
   cause them to err, Isa. ix. 16. 2. Though the condition of those whose
   guides are blind is very sad, yet that of the blind guides themselves
   is yet more woeful. Christ denounces a woe to the blind guides that
   have the blood of so many souls to answer for.

   Now, to prove their blindness, he specifies the matter of swearing, and
   shows what corrupt casuists they were.

   (1.) He lays down the doctrine they taught.

   [1.] They allowed swearing by creatures, provided they were consecrated
   to the service of God, and stood in any special relation to him. They
   allowed swearing by the temple and the altar, though they were the work
   of men's hands, intended to be the servants of God's honour, not
   sharers in it. An oath is an appeal to God, to his omniscience and
   justice; and to make this appeal to any creature is to put that
   creature in the place of God. See Deut. vi. 13.

   [2.] They distinguished between an oath by the temple and an oath by
   the gold of the temple; an oath by the altar and an oath by the gift
   upon the altar; making the latter binding, but not the former. Here was
   a double wickedness; First, That there were some oaths which they
   dispensed with, and made light of, and reckoned a man was not bound by
   to assert the truth, or perform a promise. They ought not to have sworn
   by the temple or the altar; but, when they had so sworn, they were
   taken in the words of their mouth. That doctrine cannot be of the God
   of truth which gives countenance to the breach of faith in any case
   whatsoever. Oaths are edge-tools and are not to be jested with.
   Secondly, That they preferred the gold before the temple, and the gift
   before the altar, to encourage people to bring gifts to the altar, and
   gold to the treasures of the temple, which they hoped to be gainers by.
   Those who had made gold their hope, and whose eyes were blinded by
   gifts in secret, were great friends to the Corban; and, gain being
   their godliness, by a thousand artifices they made religion truckle to
   their worldly interests. Corrupt church-guides make things to be sin or
   not sin as it serves their purposes, and lay a much greater stress on
   that which concerns their own gain than on that which is for God's
   glory and the good of souls.

   (2.) He shows the folly and absurdity of this distinction (v. 17-19);
   Ye fools, and blind. It was in the way of a necessary reproof, not an
   angry reproach, that Christ called them fools. Let it suffice us from
   the word of wisdom to show the folly of sinful opinions and practices:
   but, for the fastening of the character upon particular persons, leave
   that to Christ, who knows what is in man, and has forbidden us to say,
   Thou fool.

   To convict them of folly, he appeals to themselves, Whether is greater,
   the gold (the golden vessels and ornaments, or the gold in the
   treasury) or the temple that sanctifies the gold; the gift, or the
   altar that sanctifies the gift? Any one will own, Propter quod aliquid
   est tale, id est magis tale--That, on account of which any thing is
   qualified in a particular way, must itself be much more qualified in
   the same way. They that sware by the gold of the temple had an eye to
   it as holy; but what was it that made it holy but the holiness of the
   temple, to the service of which it was appropriated? And therefore the
   temple cannot be less holy than the gold, but must be more so; for the
   less is blessed and sanctified of the better, Heb. vii. 7. The temple
   and altar were dedicated to God fixedly, the gold and gift but
   secondarily. Christ is our altar (Heb. xiii. 10), our temple (John ii.
   21); for it is he that sanctifies all our gifts, and puts an
   acceptableness in them, 1 Pet. ii. 5. Those that put their own works
   into the place of Christ's righteousness in justification are guilty of
   the Pharisees' absurdity, who preferred the gift before the altar.
   Every true Christian is a living temple; and by virtue thereof common
   things are sanctified to him; unto the pure all things are pure (Tit.
   i. 15), and the unbelieving husband is sanctified by the believing
   wife, 1 Cor. vii. 14.

   (3.) He rectifies the mistake (v. 20-22), by reducing all the oaths
   they had invented to the true intent of an oath, which is, By the name
   of the Lord: so that though an oath by the temple, or the altar, or
   heaven, be formally bad, yet it is binding. Quod fieri non debuit,
   factum valet--Engagements which ought not to have been made, are yet,
   when made, binding. A man shall never take advantage of his own fault.

   [1.] He that swears by the altar, let him not think to shake off the
   obligation of it by saying, "The altar is but wood, and stone, and
   brass;" for his oath shall be construed most strongly against himself;
   because he was culpable, and so as that the obligation of it may be
   preserved, ut res potius valeat quam pereat--the obligation being
   hereby strengthened rather than destroyed. And therefore an oath by the
   altar shall be interpreted by it and by all things thereon; for the
   appurtenances pass with the principal. And, the things thereon being
   offered up to God, to swear by it and them was, in effect, to call God
   himself to witness: for it was the altar of God; and he that went to
   that, went to God, Ps. xliii. 4; xxvi. 6.

   [2.] He that swears by the temple, if he understand what he does,
   cannot but apprehend that the ground of such a respect to it, is, not
   because it is a fine house, but because it is the house of God,
   dedicated to his service, the place which he has chosen to put his name
   there; and therefore he swears by it, and by him that dwells therein;
   there he was pleased in a peculiar manner to manifest himself, and give
   tokens of his presence; so that whoso swears by it, swears by him who
   had said, This is my rest, here will I dwell. Good Christians are God's
   temples, and the Spirit of God dwells in them (1 Cor. iii. 16; vi. 19),
   and God takes what is done to them as done to himself; he that grieves
   a gracious soul, grieves it and the Spirit that dwells in it. Eph. iv.
   30.

   [3.] If a man swears by heaven, he sins (ch. v. 34); yet he shall not
   therefore be discharged from the obligation of his oath; no, God will
   make him know that the heaven he swears by, is his throne (Isa. lxvi.
   1); and he that swears by the throne, appeals to him that sits upon it;
   who, as he resents the affront done to him in the form of the oath, so
   he will certainly revenge the greater affront done to him by the
   violation of it. Christ will not countenance the evasion of a solemn
   oath, though ever so plausible.

   V. They were very strict and precise in the smaller matters of the law,
   but as careless and loose in the weightier matters, v. 23, 24. They
   were partial in the law (Mal. ii. 9), would pick and choose their duty,
   according as they were interested or stood affected. Sincere obedience
   is universal, and he that from a right principle obeys any of God's
   precepts, will have respect to them all, Ps. cxix. 6. But hypocrites,
   who act in religion for themselves, and not for God, will do no more in
   religion than they can serve a turn by for themselves. The partiality
   of the scribes and Pharisees appears here, in two instances.

   1. They observed smaller duties, but omitted greater; they were very
   exact in paying tithes, till it came to mint, anise, and cummin, their
   exactness in tithing of which would not cost them much, but would be
   cried up, and they should buy reputation cheap. The Pharisee boasted of
   this, I give tithes of all that I possess, Luke xviii. 12. But it is
   probable that they had ends of their own to serve, and would find their
   own account in it; for the priests and Levites, to whom the tithes were
   paid, were in their interests, and knew how to return their kindness.
   Paying tithes was their duty, and what the law required; Christ tells
   them they ought not to leave it undone. Note, All ought in their places
   to contribute to the support and maintenance of a standing ministry:
   withholding tithes is called robbing God, Mal. ii. 8-10. They that are
   taught in the word, and do not communicate to them that teach them that
   love a cheap gospel, come short of the Pharisee.

   But that which Christ here condemns them for, is, that they omitted the
   weightier matters of the law, judgment, mercy, and faith; and their
   niceness in paying tithes, was, if not to atone before God, yet at
   least to excuse and palliate to men the omission of those. All the
   things of God's law are weighty, but those are most weighty, which are
   most expressive of inward holiness in the heart; the instances of
   self-denial, contempt of the world, and resignation to God, in which
   lies the life of religion. Judgment and mercy toward men, and faith
   toward God, are the weightier matters of the law, the good things which
   the Lord our God requires (Mic. vi. 8); to do justly, and love mercy,
   and humble ourselves by faith to walk with God. This is the obedience
   which is better than sacrifice or tithe; judgment is preferred before
   sacrifice, Isa. i. 11. To be just to the priests in their tithe, and
   yet to cheat and defraud every body else, is but to mock God, and
   deceive ourselves. Mercy also is preferred before sacrifice, Hos. vi.
   6. To feed those who made themselves fat with the offering of the Lord,
   and at the same time to shut up the bowels of compassion from a brother
   or a sister that is naked, and destitute of daily food, to pay
   tithe-mint to the priest, and to deny a crumb to Lazarus, is to lie
   open to that judgment without mercy, which is awarded to those who
   pretended to judgment, and showed no mercy; nor will judgment and mercy
   serve without faith in divine revelation; for God will be honoured in
   his truths as well as in his laws.

   2. They avoided lesser sins, but committed greater (v. 24); Ye blind
   guides; so he had called them before (v. 16), for their corrupt
   teaching; here he calls them so for their corrupt living, for their
   example was leading as well as their doctrine; and in this also they
   were blind and partial; they strained at a gnat, and swallowed a camel.
   In their doctrine they strained at gnats, warned people against even
   the least violation of the tradition of the elders. In their practice
   they strained at gnats, heaved at them, with a seeming dread, as if
   they had a great abhorrence of sin, and were afraid of it in the least
   instance; but they made no difficulty of those sins which, in
   comparison with them, were as a camel to a gnat; when they devoured
   widows' houses, they did indeed swallow a camel; when they gave Judas
   the price of innocent blood, and yet scrupled to put the returned money
   into the treasury (ch. xxvii. 6); when they would not go into the
   judgment-hall, for fear of being defiled, and yet would stand at the
   door, and cry out against the holy Jesus (John xviii. 28); when they
   quarrelled with the disciples for eating with unwashen hands, and yet,
   for the filling of the Corban, taught people to break the fifth
   commandment, they strained at gnats, or lesser things, and yet
   swallowed camels. It is not the scrupling of a little sin that Christ
   here reproves; if it be a sin, though but a gnat, it must be strained
   at, but the doing of that, and then swallowing a camel. In the smaller
   matters of the law to be superstitious, and to be profane in the
   greater, is the hypocrisy here condemned.

   VI. They were all for the outside, and not at all for the inside, of
   religion. They were more desirous and solicitous to appear pious to men
   than to approve themselves so toward God. This is illustrated by two
   similitudes.

   1. They are compared to a vessel that is clean washed on the outside,
   but all dirt within, v. 25, 26. The Pharisees placed religion in that
   which at best was but a point of decency--the washing of cups, Mark
   vii. 4. They were in care to eat their meat in clean cups and platters,
   but made no conscience of getting their meat by extortion, and using it
   to excess. Now what a foolish thing would it be for a man to wash only
   the outside of a cup, which is to be looked at, and to leave the inside
   dirty, which is to be used; so they do who only avoid scandalous sins,
   that would spoil their reputation with men, but allow themselves in
   heart-wickedness, which renders them odious to the pure and holy God.
   In reference to this, observe,

   (1.) The practice of the Pharisees; they made clean the outside. In
   those things which fell under the observation of their neighbours, they
   seemed very exact, and carried on their wicked intrigues with so much
   artifice, that their wickedness was not suspected; people generally
   took them for very good men. But within, in the recesses of their
   hearts and the close retirements of their lives, they were full of
   extortion and excess; of violence and incontinence (so Dr. Hammond);
   that is, of injustice and intemperance. While they would seem to be
   godly, they were neither sober nor righteous. Their inward part was
   very wickedness (Ps. v. 9); and that we are really, which we are
   inwardly.

   (2.) The rule Christ gives, in opposition to this practice, v. 26. It
   is addressed to the blind Pharisees. They thought themselves the seers
   of the land, but (John ix. 39) Christ calls them blind. Note, those are
   blind, in Christ's account who (how quick-sighted soever they are in
   other things) are strangers, and no enemies, to the wickedness of their
   own hearts; who see not, and hate not, the secret sin that lodgeth
   there. Self-ignorance is the most shameful and hurtful ignorance, Rev.
   iii. 17. The rule is, Cleanse first that which is within. Note, the
   principal care of every one of us should be to wash our hearts from
   wickedness, Jer. iv. 14. The main business of a Christian lies within,
   to get cleansed from the filthiness of the spirit. Corrupt affections
   and inclinations, the secret lusts that lurk in the soul, unseen and
   unobserved, these must first be mortified and subdued. Those sins must
   be conscientiously abstained from, which the eye of God only is a
   witness to, who searcheth the heart.

   Observe the method prescribed; Cleanse first that which is within not
   that only, but that first; because, if due care be taken concerning
   that, the outside will be clean also. External motives and inducements
   may keep the outside clean, while the inside is filthy; but if
   renewing, sanctifying grace make clean the inside, that will have an
   influence upon the outside, for the commanding principle is within. If
   the heart be well kept, all is well, for out of it are the issues of
   life; the eruptions will vanish of course. If the heart and spirit be
   made new, there will be a newness of life; here therefore we must begin
   with ourselves; first cleanse that which is within; we then make sure
   work, when this is our first work.

   2. They are compared to whited sepulchres, v. 27, 28.

   (1.) They were fair without, like sepulchres, which appear beautiful
   outward. Some make it to refer to the custom of the Jews to whiten
   graves, only for the notifying of them, especially if they were in
   unusual places, that people might avoid them, because of the ceremonial
   pollution contracted by the touch of a grave, Num. xix. 16. And it was
   part of the charge of the overseers of the highways, to repair that
   whitening when it was decayed. Sepulchres were thus made remarkable, 2
   Kings xxiii. 16, 17. The formality of hypocrites, by which they study
   to recommend themselves to the world, doth but make all wise and good
   men the more careful to avoid them, for fear of being defiled by them.
   Beware of the scribes, Luke xx. 46. It rather alludes to the custom of
   whitening the sepulchres of eminent persons, for the beautifying of
   them. It is said here (v. 29), that they garnished the sepulchres of
   the righteous; as it is usual with us to erect monuments upon the
   graves of great persons, and to strew flowers on the graves of dear
   friends. Now the righteousness of the scribes and Pharisees was like
   the ornaments of a grave, or the dressing up of a dead body, only for
   show. The top of their ambition was to appear righteous before men, and
   to be applauded and had in admiration by them. But,

   (2.) They were foul within, like sepulchres, full of dead men's bones,
   and all uncleanness: so vile are our bodies, when the soul has deserted
   them! Thus were they full of hypocrisy and iniquity. Hypocrisy is the
   worst iniquity of all other. Note, It is possible for those that have
   their hearts full of sin, to have their lives free from blame, and to
   appear very good. But what will it avail us, to have the good word of
   our fellow-servants, if our Master doth not say, Well done? When all
   other graves are opened, these whited sepulchres will be looked into,
   and the dead men's bones, and all the uncleanness, shall be brought
   out, and be spread before all the host of heaven, Jer. viii. 1, 2. For
   it is the day when God shall judge, not the shows, but the secrets, of
   men. And it will then be small comfort to them who shall have their
   portion with hypocrites, to remember how creditably and plausibly they
   went to hell, applauded by all their neighbours.

   VII. They pretended a deal of kindness for the memory of the prophets
   that were dead and gone, while they hated and persecuted those that
   were present with them. This is put last, because it was the blackest
   part of their character. God is jealous for his honour in his laws and
   ordinances, and resents it if they be profaned and abused; but he has
   often expressed an equal jealousy for his honour in his prophets and
   ministers, and resents it worse if they be wronged and persecuted: and
   therefore, when our Lord Jesus comes to this head, he speaks more fully
   than upon any of the other (v. 29-37); for that toucheth his ministers,
   toucheth his Anointed, and toucheth the apple of his eye. Observe here,

   1. The respect which the scribes and Pharisees pretend for the prophets
   that were gone, v. 29, 30. This was the varnish, and that in which they
   outwardly appeared righteous.

   (1.) They honoured the relics of the prophets, they built their tombs,
   and garnished their sepulchres. It seems, the places of their burial
   were known, David's sepulchre was with them, Acts ii. 29. There was a
   title upon the sepulchre of the man of God (2 Kings xxiii. 17), and
   Josiah thought it respect enough not to move his bones, v. 18. But they
   would do more, rebuild and beautify them. Now consider this, [1.] As an
   instance of honour done to deceased prophets, who, while they lived,
   were counted as the off-scouring of all things, and had all manner of
   evil spoken against them falsely. Note, God can extort, even from bad
   men, an acknowledgment of the honour of piety and holiness. Them that
   honour God he will honour, and sometimes with those from whom contempt
   is expected, 2 Sam. vi. 22. The memory of the just is blessed, when the
   names of those that hated and persecuted them shall be covered with
   shame. The honour of constancy and resolution in the way of duty will
   be a lasting honour; and those that are manifest to God, will be
   manifest in the consciences of those about them. [2.] As an instance of
   the hypocrisy of the scribes and Pharisees, who paid their respect to
   them. Note, Carnal people can easily honour the memories of faithful
   ministers that are dead and gone, because they do not reprove them, nor
   disturb them, in their sins. Dead prophets are seers that see not, and
   those they can bear well enough; they do not torment them, as the
   living witnesses do, that bear their testimony viva voce--with a living
   voice, Rev. xi. 10. They can pay respect to the writings of the dead
   prophets, which tell them what they should be; but not the reproofs of
   the living prophets, which tell them what they are. Sit divus, modo non
   sit vivus--Let there be saints; but let them not be living here. The
   extravagant respect which the church of Rome pays to the memory of
   saints departed, especially the martyrs, dedicating days and places to
   their names, enshrining their relics, praying to them, and offering to
   their images, while they make themselves drunk with the blood of the
   saints of their own day, is a manifest proof that they not only
   succeed, but exceed, the scribes and Pharisees in a counterfeit
   hypocritical religion, which builds the prophets' tombs, but hates the
   prophets' doctrine.

   (2.) They protested against the murder of them (v. 30); If we had been
   in the days of our fathers, we would not have been partakers with them.
   They would never have consented to the silencing of Amos, and the
   imprisonment of Micaiah, to the putting of Hanani in the stocks, and
   Jeremiah in the dungeon, to the stoning of Zechariah, the mocking of
   all the messengers of the Lord, and the abuses put upon his prophets;
   no, not they, they would sooner have lost their right hands than have
   done any such thing. What, is thy servant a dog? And yet they were at
   this time plotting to murder Christ, to whom all the prophets bore
   witness. They think, if they had lived in the days of the prophets,
   they would have heard them gladly and obeyed; and yet they rebelled
   against the light that Christ brought into the world. But it is
   certain, a Herod and an Herodias to John the Baptist, would have been
   an Ahab and a Jezebel to Elijah. Note, The deceitfulness of sinners'
   hearts appears very much in this, that, while they go down the stream
   of the sins of their own day, they fancy they should have swum against
   the stream of the sins of the former days; that, if they had had other
   people's opportunities, they should have improved them more faithfully;
   if they had been in other people's temptations, they should have
   resisted them more vigorously; when yet they improve not the
   opportunities they have, nor resist the temptations they are in. We are
   sometimes thinking, if we had lived when Christ was upon earth, how
   constantly we would have followed him; we would not have despised and
   rejected him, as they then did; and yet Christ in his Spirit, in his
   word, in his ministers, is still no better treated.

   2. Their enmity and opposition to Christ and his gospel,
   notwithstanding, and the ruin they were bringing upon themselves and
   upon that generation thereby, v. 31-33. Observe here,

   (1.) The indictment proved; Ye are witnesses against yourselves. Note,
   Sinners cannot hope to escape the judgment of Christ for want of proof
   against them, when it is easy to find them witnesses against
   themselves; and their very pleas will not only be overruled, but turned
   to their conviction, and their own tongues shall be made to fall upon
   them, Ps. lxiv. 8.

   [1.] By their own confession, it was the great wickedness of their
   forefathers, to kill the prophets; so that they knew the fault of it,
   and yet were themselves guilty of the same fact. Note, They who condemn
   sin in others, and yet allow the same or worse in themselves, are of
   all others most inexcusable, Rom. i. 32-ii. 1. They knew they ought not
   to have been partakers with persecutors, and yet were the followers of
   them. Such self-contradictions now will amount to self-condemnations in
   the great day. Christ puts another construction upon their building of
   the tombs of the prophets than what they intended; as if by beautifying
   their graves they justified their murderers (Luke xi. 48), for they
   persisted in the sin.

   [2.] By their own confession, these notorious persecutors were their
   ancestors; Ye are the children of them. They meant no more than that
   they were their children by blood and nature; but Christ turns it upon
   them;, that they were so by spirit and disposition; You are of those
   fathers, and their lusts you will do. They are, as you say, your
   fathers, and you patrizare--take after your fathers; it is the sin that
   runs in the blood among you. As your fathers did, so do ye, Acts vii.
   51. They came of a persecuting race, were a seed of evil doers (Isa. i.
   4), risen up in their fathers' stead, Num. xxxii. 14. Malice, envy, and
   cruelty, were bred in the bone with them, and they had formerly
   espoused it for a principle, to do as their fathers did, Jer. xliv. 17.
   And it is observable here (v. 30) how careful they are to mention the
   relation; "They were our fathers, that killed the prophets, and they
   were men in honour and power, whose sons and successors we are." If
   they had detested the wickedness of their ancestors, as they ought to
   have done, they would not have been so fond to call them their fathers;
   for it is no credit to be akin to persecutors, though they have ever so
   much dignity and dominion.

   (2.) The sentence passed upon them. Christ here proceeds,

   [1.] To give them up to sin as irreclaimable (v. 32); Fill ye up then
   the measure of your fathers. If Ephraim be joined to idols, and hate to
   be reformed, let him alone. He that is filthy, let him be filthy still.
   Christ knew they were now contriving his death, and in a few days would
   accomplish it; "Well," saith he, "go on with your plot, take your
   curse, walk in the way of your heart and in the sight of your eyes, and
   see what will come of it. What thou doest, do quickly. You will but
   fill up the measure of guilt, which will then overflow in a deluge of
   wrath." Note, First, There is a measure of sin to be filled up, before
   utter ruin comes upon persons and families, churches and nations. God
   will bear long, but the time will come when he can no longer forbear,
   Jer. xliv. 22. We read of the measure of the Amorites that was to be
   filled (Gen. xv. 16), of the harvest of the earth being ripe for the
   sickle (Rev. xiv. 15-19), and of sinners making an end to deal
   treacherously, arriving at a full stature in treachery, Isa. xxxiii. 1.
   Secondly, Children fill up the measure of their fathers' sins whey they
   are gone, if they persist in the same or the like. That national guilt
   which brings national ruin is made up of the sin of many in several
   ages, and in the successions of societies there is a score going on;
   for God justly visits the iniquity of the fathers upon the children
   that tread in the steps of it. Thirdly, Persecuting Christ, and his
   people and ministers, is a sin that fills the measure of a nation's
   guilt sooner than any other. This was it that brought wrath without
   remedy upon the fathers (2 Chron. xxxvi. 16), and wrath to the utmost
   upon the children too, 1 Thess. ii. 16. This was that fourth
   transgression, of which, when added to the other three, the Lord would
   not turn away the punishment, Amos i. 3, 6, 9, 11, 13. Fourthly, It is
   just with God to give those up to their own heart's lusts, who
   obstinately persist in the gratification of them. Those who will run
   headlong to ruin, let the reins be laid on their neck, and it is the
   saddest condition a man can be in on this side hell.

   [2.] He proceeds to give them up to ruin as irrecoverable, to a
   personal ruin in the other world (v. 33); Ye serpents, ye generation of
   vipers, how can ye escape the damnation of hell? These are strange
   words to come from the mouth of Christ, into whose lips grace was
   poured. But he can and will speak terror, and in these words he
   explains and sums up the eight woes he had denounced against the
   scribes and Pharisees.

   Here is, First, Their description; Ye serpents. Doth Christ call names?
   Yes, but this doth not warrant us to do so. He infallibly knew what was
   in man, and knew them to be subtle as serpents, cleaving to the earth,
   feeding on dust; they had a specious outside, but were within
   malignant, had poison under their tongues, the seed of the old serpent.
   They were a generation of vipers; they and those that went before them,
   they and those that joined with them, were a generation of envenomed,
   enraged, spiteful adversaries to Christ and his gospel. They loved to
   be called of men, Rabbi, rabbi, but Christ calls them serpents and
   vipers; for he gives men their true characters, and delights to put
   contempt upon the proud.

   Secondly, Their doom. He represents their condition as very sad, and in
   a manner desperate; How can ye escape the damnation of hell? Christ
   himself preached hell and damnation, for which his ministers have often
   been reproached by those that care not to hear of it. Note, 1. The
   damnation of hell will be the fearful end of all impenitent sinners.
   This doom coming from Christ, was more terrible than coming from all
   the prophets and ministers that ever were, for he is the Judge, into
   whose hands the keys of hell and death are put, and his saying they
   were damned, made them so. 2. There is a way of escaping this
   damnation, this is implied here; some are delivered from the wrath to
   come. 3. Of all sinners, those who are of the spirit of the scribes and
   Pharisees, are least likely to escape this damnation; for repentance
   and faith are necessary to that escape; and how will they be brought to
   these, who are so conceited of themselves, and so prejudiced against
   Christ and his gospel, as they were? How could they be healed and
   saved, who could not bear to have their wound searched, nor the balm of
   Gilead applied to it? Publicans and harlots, who were sensible of their
   disease and applied themselves to the Physician, were more likely to
   escape the damnation of hell than those who, though they were in the
   high road to it, were confident they were in the way to heaven.

The Doom of the Pharisees; The Guilt and Doom of Jerusalem.

   34 Wherefore, behold, I send unto you prophets, and wise men, and
   scribes: and some of them ye shall kill and crucify; and some of them
   shall ye scourge in your synagogues, and persecute them from city to
   city:   35 That upon you may come all the righteous blood shed upon the
   earth, from the blood of righteous Abel unto the blood of Zacharias son
   of Barachias, whom ye slew between the temple and the altar.   36
   Verily I say unto you, All these things shall come upon this
   generation.   37 O Jerusalem, Jerusalem, thou that killest the
   prophets, and stonest them which are sent unto thee, how often would I
   have gathered thy children together, even as a hen gathereth her
   chickens under her wings, and ye would not!   38 Behold, your house is
   left unto you desolate.   39 For I say unto you, Ye shall not see me
   henceforth, till ye shall say, Blessed is he that cometh in the name of
   the Lord.

   We have left the blind leaders fallen into the ditch, under Christ's
   sentence, into the damnation of hell; let us see what will become of
   the blind followers, of the body of the Jewish church, and particularly
   Jerusalem.

   I. Jesus Christ designs yet to try them with the means of grace; I send
   unto you prophets, and wise men, and scribes. The connection is
   strange; "You are a generation of vipers, not likely to escape the
   damnation of hell;" one would think it should follow, "Therefore you
   shall never have a prophet sent to you any more;" but no, "Therefore I
   will send unto you prophets, to see if you will yet at length be
   wrought upon, or else to leave you inexcusable, and to justify God in
   your ruin." It is therefore ushered in with a note of admiration,
   behold! Observe,

   1. It is Christ that sends them; I send. By this he avows himself to be
   God, having power to gift and commission prophets. It is an act of
   kingly office; he sends them as ambassadors to treat with us about the
   concerns of our souls. After his resurrection, he made this word good,
   when he said, So send I you, John xx. 21. Though now he appeared mean,
   yet he was entrusted with this great authority.

   2. He sends them to the Jews first; "I send them to you." They began at
   Jerusalem; and, wherever they went, they observed this rule, to make
   the first tender of gospel grace to the Jews, Acts xiii. 46.

   3. Those he sends are called prophets, wise men, and scribes,
   Old-Testament names for New-Testament officers; to show that the
   ministers sent to them now should not be inferior to the prophets of
   the Old Testament, to Solomon the wise, or Ezra the scribe. The
   extraordinary ministers, who in the first ages were divinely inspired,
   were as the prophets commissioned immediately from heaven; the ordinary
   settled ministers, who were then, and continue in the church still, and
   will do to the end of time, are as the wise men and scribes, to guide
   and instruct the people in the things of God. Or, we may take the
   apostles and evangelists for the prophets and wise men, and the pastors
   and teachers for the scribes, instructed to the kingdom of heaven (ch.
   xiii. 52); for the office of a scribe was honourable till the men
   dishonoured it.

   II. He foresees and foretels the ill usage that his messengers would
   meet with among them; "Some of them ye shall kill and crucify, and yet
   I will send them." Christ knows beforehand how ill his servants will be
   treated, and yet sends them, and appoints them their measure of
   sufferings; yet he loves them never the less for his thus exposing
   them, for he designs to glorify himself by their sufferings, and them
   after them; he will counter-balance them, though not prevent them.
   Observe,

   1. The cruelty of these persecutors; Ye shall kill and crucify them. It
   is no less than the blood, the life-blood, that they thirst after;
   their lust is not satisfied with any thing short of their destruction,
   Exod. xv. 9. They killed the two James's, crucified Simon the son of
   Cleophas, and scourged Peter and John; thus did the members partake of
   the sufferings of the Head, he was killed and crucified, and so were
   they. Christians must expect to resist unto blood.

   2. Their unwearied industry; Ye shall persecute them from city to city.
   As the apostles went from city to city, to preach the gospel, the Jews
   dodged them, and haunted them, and stirred up persecution against them,
   Acts xiv. 19; xvii. 13. They that did not believe in Judea were more
   bitter enemies to the gospel than any other unbelievers, Rom. xv. 31.

   3. The pretence of religion in this; they scourged them in their
   synagogues, their place of worship, where they kept their
   ecclesiastical courts; so that they did it as a piece of service to the
   church; cast them out, and said, Let the Lord be glorified, Isa. lxvi.
   5; John xvi. 2.

   III. He imputes the sin of their fathers to them, because they imitated
   it; That upon you may come all the righteous blood shed upon the earth,
   v. 35, 36. Though God bear long with a persecuting generation, he will
   not bear always; and patience abused, turns into the greatest wrath.
   The longer sinners have been heaping up treasures of wickedness, the
   deeper and fuller will the treasures of wrath be; and the breaking of
   them up will be like breaking up the fountains of the great deep.

   Observe, 1. The extent of this imputation; it takes in all the
   righteous blood shed upon the earth, that is, the blood shed for
   righteousness' sake, which has all been laid up in God's treasury, and
   not a drop of it lost, for it is precious. Ps. lxxii. 14. He dates the
   account from the blood of righteous Abel, thence this æra martyrum--age
   of martyrs--commences; he is called righteous Abel, for he obtained
   witness from heaven, that he was righteous, God testifying of his
   gifts. How early did martyrdom come into the world! The first that
   died, died for his religion, and, being dead, he yet speaketh. His
   blood not only cried against Cain, but continues to cry against all
   that walk in the way of Cain, and hate and persecute their brother,
   because their works are righteous. He extends it to the blood of
   Zacharias, the son of Barachias (v. 36), not Zecharias the prophet (as
   some would have it), though he was the son of Barachias (Zech. i. 1.)
   nor Zecharias the father of John Baptist, as others say; but, as is
   most probable, Zechariah the son of Jehoiada, who was slain in the
   court of the Lord's house, 2 Chron. xxiv. 20, 21. His father is called
   Barachias, which signifies much the same with Jehoiada; and it was
   usual among the Jews for the same person to have two names; whom ye
   slew, ye of this nation, though not of this generation. This is
   specified, because the requiring of that is particularly spoken of (2
   Chron. xxiv. 22), as that of Abel's is. The Jews imagined that the
   captivity had sufficiently atoned for the guilt; but Christ lets them
   know that it was not yet fully accounted for, but remained upon the
   score. And some think that this is mentioned with a prophetical hint,
   for there was one Zecharias, the son of Baruch, whom Josephus speaks of
   (War 4. 335), who was a just and good man, who was killed in the temple
   a little before it was destroyed by the Romans. Archbishop Tillotson
   thinks that Christ both alludes to the history of the former Zecharias
   in Chronicles, and foretels the death of this latter in Josephus.
   Though the latter was not yet slain, yet, before this destruction
   comes, it would be true that they had slain him; so that all shall be
   put together from first to last.

   2. The effect of it; All these things shall come; all the guilt of this
   blood, all the punishment of it, it shall all come upon this
   generation. The misery and ruin that are coming upon them, shall be so
   very great, that, though, considering the evil of their own sins, it
   was less that even those deserved; yet, comparing it with other
   judgments, it will seem to be a general reckoning for all the
   wickedness of their ancestors, especially their persecutions, to all
   which God declared this ruin to have special reference and relation.
   The destruction shall be so dreadful, as if God had once for all
   arraigned them for all the righteous blood shed in the world. It shall
   come upon this generation; which intimates, that it shall come quickly;
   some here shall live to see it. Note, The sorer and nearer the
   punishment of sin is, the louder is the call to repentance and
   reformation.

   IV. He laments the wickedness of Jerusalem, and justly upbraids them
   with the many kind offers he had made them, v. 37. See with what
   concern he speaks of that city; O Jerusalem, Jerusalem! The repetition
   is emphatical, and bespeaks abundance of commiseration. A day or two
   before Christ had wept over Jerusalem, now he sighed and groaned over
   it. Jerusalem, the vision of peace (so it signifies), must now be the
   seat of war and confusion. Jerusalem, that had been the joy of the
   whole earth, must now be a hissing, and an astonishment, and a by-word;
   Jerusalem, that has been a city compact together, shall now be
   shattered and ruined by its own intestine broils. Jerusalem, the place
   that God has chosen to put his name there, shall now be abandoned to
   the spoil and the robbers, Lam. i. 1, iv. 1. But wherefore will the
   Lord do all this to Jerusalem? Why? Jerusalem hath grievously sinned,
   Lam. i. 8.

   1. She persecuted God's messengers; Thou that killest the prophets, and
   stonest them that are sent unto thee. This sin is especially charged
   upon Jerusalem; because there the Sanhedrim, or great council, sat, who
   took cognizance of church matters, and therefore a prophet could not
   perish but in Jerusalem, Luke xiii. 33. It is true, they had not now a
   power to put any man to death, but they killed the prophets in popular
   tumults, mobbed them, as Stephen, and put the Roman powers on to kill
   them. At Jerusalem, where the gospel was first preached, it was first
   persecuted (Acts viii. 1), and that place was the head-quarters of the
   persecutors; thence warrants were issued out to other cities, and
   thither the saints were brought bound, Acts ix. 2. Thou stonest them:
   that was a capital punishment, in use only among the Jews. By the law,
   false prophets and seducers were to be stoned (Deut. xiii. 10), under
   colour of which law, they put the true prophets to death. Note, It has
   often been the artifice of Satan, to turn that artillery against the
   church, which was originally planted in the defence of it. Brand the
   true prophets as seducers, and the true professors of religion as
   heretics and schismatics, and then it will be easy to persecute them.
   There was abundance of other wickedness in Jerusalem; but this was the
   sin that made the loudest cry, and which God had an eye to more than
   any other, in bringing that ruin upon them, as 2 Kings xxiv. 4; 2
   Chron. xxxvi. 16. Observe, Christ speaks in the present tense; Thou
   killest, and stonest; for all they had done, and all they would do, was
   present to Christ's notice.

   2. She refused and rejected Christ, and gospel offers. The former was a
   sin without remedy, this against the remedy. Here is, (1.) The
   wonderful grace and favour of Jesus Christ toward them; How often would
   I have gathered thy children together, as a hen gathers her chickens
   under her wings! Thus kind and condescending are the offers of gospel
   grace, even to Jerusalem's children, bad as she is, the inhabitants,
   the little ones not excepted. [1.] The favour proposed was the
   gathering of them. Christ's design is to gather poor souls, gather them
   in from their wanderings, gather them home to himself, as the Centre of
   unity; for to him must the gathering of the people be. He would have
   taken the whole body of the Jewish nation into the church, and so
   gathered them all (as the Jews used to speak of proselytes) under the
   wings of the Divine Majesty. It is here illustrated by a humble
   similitude; as a hen clucks her chickens together. Christ would have
   gathered them, First, With such a tenderness of affection as the hen
   does, which has, by instinct, a peculiar concern for her young ones.
   Christ's gathering of souls, comes from his love, Jer. xxxi. 3.
   Secondly, For the same end. The hen gathered her chickens under her
   wings, for protection and safety, and for warmth and comfort; poor
   souls have in Christ both refuge and refreshment. The chickens
   naturally run to the hen for shelter, when they are threatened by the
   birds of prey; perhaps Christ refers to that promise (Ps. xci. 4), He
   shall cover thee with his feathers. There is healing under Christ's
   wings (Mal. iv. 2); that is more than the hen has for her chickens.

   [2.] The forwardness of Christ to confer this favour. His offers are,
   First, Very free; I would have done it. Jesus Christ is truly willing
   to receive and save poor souls that come to him. He desires not their
   ruin, he delights in their repentance. Secondly, Very frequent; How
   often! Christ often came up to Jerusalem, preached, and wrought
   miracles there; and the meaning of all this, was, he would have
   gathered them. He keeps account how often his calls have been repeated.
   As often as we have heard the sound of the gospel, as often as we have
   felt the strivings of the Spirit, so often Christ would have gathered
   us.

   [3.] Their wilful refusal of this grace and favour; Ye would not. How
   emphatically is their obstinacy opposed to Christ's mercy! I would, and
   ye would not. He was willing to save them, but they were not willing to
   be saved by him. Note, It is wholly owing to the wicked wills of
   sinners, that they are not gathered under the wings of the Lord Jesus.
   They did not like the terms upon which Christ proposed to gather them;
   they loved their sins, and yet trusted to their righteousness; they
   would not submit either to the grace of Christ or to his government,
   and so the bargain broke off.

   V. He reads Jerusalem's doom (v. 38, 39); Therefore behold your house
   is left unto you desolate. Both the city and the temple, God's house
   and their own, all shall be laid waste. But it is especially meant of
   the temple, which they boasted of, and trusted to; that holy mountain
   because of which they were so haughty. Note, they that will not be
   gathered by the love and grace of Christ shall be consumed and
   scattered by his wrath; I would, and you would not. Israel would none
   of me, so I gave them up, Ps. lxxxi. 11, 12.

   1. Their house shall be deserted; It is left unto you. Christ was now
   departing from the temple, and never came into it again, but by this
   word abandoned it to ruin. They doated on it, would have it to
   themselves; Christ must have no room or interest there. "Well," saith
   Christ, "it is left to you; take it, and make your best of it; I will
   never have any thing more to do with it." They had made it a house of
   merchandise, and a den of thieves, and so it is left to them. Not long
   after this, the voice was heard in the temple, "Let us depart hence."
   When Christ went, Ichabod, the glory departed. Their city also was left
   to them, destitute of God's presence and grace; he was no longer a wall
   of fire about them, nor the glory in the midst of them.

   2. It shall be desolate; It is left unto you desolate; it is left
   eremos--a wilderness. (1.) It was immediately, when Christ left it, in
   the eyes of all that understood themselves, a very dismal melancholy
   place. Christ's departure makes the best furnished, best replenished
   place a wilderness, though it be the temple, the chief place of
   concourse; for what comfort can there be where Christ is not? Though
   there may be a crowd of other contentments, yet, if Christ's special
   spiritual presence be withdrawn, that soul, that place, is become a
   wilderness, a land of darkness, as darkness itself. This comes of men's
   rejecting Christ, and driving him away from them. (2.) It was, not long
   after, destroyed and ruined, and not one stone left upon another. The
   lot of Jerusalem's enemies will now become Jerusalem's lot, to be made
   of a city a heap, of a defenced city a ruin (Isa. xxv. 2), a lofty city
   laid low, even to the ground, Isa. xxvi. 5. The temple, that holy and
   beautiful house, became desolate. When God goes out, all enemies break
   in.

   Lastly, Here is the final farewell that Christ took of them and their
   temple; Ye shall not see me henceforth, till ye shall say, Blessed is
   he that cometh. This bespeaks,

   1. His departure from them. The time was at hand, when he should leave
   the world, to go to his Father, and be seen no more. After his
   resurrection, he was seen only by a few chosen witnesses, and they saw
   him not long, but he soon removed to the invisible world, and there
   will be till the time of the restitution of all things, when his
   welcome at his first coming will be repeated with loud acclamations;
   Blessed is he that cometh in the name of the Lord. Christ will not be
   seen again till he come in the clouds, and every eye shall see him
   (Rev. i. 7); and then, even they, who, when time was, rejected and
   pierced him, will be glad to come in among his adorers; then every knee
   shall bow to him, even those that had bowed to Baal; and even the
   workers of iniquity will then cry, Lord, Lord, and will own, when his
   wrath is kindled, that blessed are all they that put their trust in
   him. Would we have our lot in that day with those that say, Blessed is
   he that cometh? let us be with them now, with them that truly worship,
   and truly welcome, Jesus Christ.

   2. Their continued blindness and obstinacy; Ye shall not see me, that
   is, not see me to be the Messiah (for otherwise they did see him upon
   the cross), not see the light of the truth concerning me, nor the
   things that belong to your peace, till ye shall say, Blessed is he that
   cometh. They will never be convinced, till Christ's second coming
   convince them, when it will be too late to make an interest in him, and
   nothing will remain but a fearful looking for of judgment. Note, (1.)
   Wilful blindness is often punished with judicial blindness. If they
   will not see, they shall not see. With this word he concludes his
   public preaching. After his resurrection, which was the sign of the
   prophet Jonas, they should have no other sign given them, till they
   should see the sign of the Son of man, ch. xxiv. 30. (2.) When the Lord
   comes with ten thousand of his saints, he will convince all, and will
   force acknowledgments from the proudest of his enemies, of his being
   the Messiah, and even they shall be found liars to him. They that would
   not now come at his call, shall then be forced to depart with his
   curse. The chief priests and scribes were displeased with the children
   for crying hosanna to Christ; but the day is coming, when proud
   persecutors would gladly be found in the condition of the meanest and
   poorest they now trample upon. They who now reproach and ridicule the
   hosannas of the saints will be of another mind shortly; it were
   therefore better to be of that mind now. Some make this to refer to the
   conversion of the Jews to the faith of Christ; then they shall see him,
   and own him, and say, Blessed is he that cometh; but it seems rather to
   look further, for the complete manifestation of Christ, and conviction
   of sinners, are reserved to be the glory of the last day.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXIV.

   Christ's preaching was mostly practical; but, in this chapter, we have
   a prophetical discourse, a prediction of things to come; such however
   as had a practical tendency, and was intended, not to gratify the
   curiosity of his disciples, but to guide their consciences and
   conversations, and it is therefore concluded with a practical
   application. The church has always had particular prophecies, besides
   general promises, both for direction and for encouragement to
   believers; but it is observable, Christ preached this prophetical
   sermon in the close of his ministry, as the Apocalypse is the last book
   of the New Testament, and the prophetical books of the Old Testament
   are placed last, to intimate to us, that we must be well grounded in
   plain truths and duties, and those must first be well digested, before
   we dive into those things that are dark and difficult; many run
   themselves into confusion by beginning their Bible at the wrong end.
   Now, in this chapter, we have, I. The occasion of this discourse, ver.
   1-3. II. The discourse itself, in which we have, 1. The prophecy of
   divers events, especially referring to the destruction of Jerusalem,
   and the utter ruin of the Jewish church and nation, which were not
   hastening on, and were completed about forty years after; the prefaces
   to that destruction, the concomitants and consequences of it; yet
   looking further, to Christ's coming at the end of time, and the
   consummation of all things, of which that was a type and figure, ver.
   4-31. 2. The practical application of this prophecy for the awakening
   and quickening of his disciples to prepare for these great and awful
   things, ver. 32-51.

Awful Predictions.

   1 And Jesus went out, and departed from the temple: and his disciples
   came to him for to show him the buildings of the temple.   2 And Jesus
   said unto them, See ye not all these things? verily I say unto you,
   There shall not be left here one stone upon another, that shall not be
   thrown down.   3 And as he sat upon the mount of Olives, the disciples
   came unto him privately, saying, Tell us, when shall these things be?
   and what shall be the sign of thy coming, and of the end of the world?

   Here is,

   I. Christ's quitting the temple, and his public work there. He had
   said, in the close of the foregoing chapter, Your house is left unto
   you desolate; and here he made his words good; He went out, and
   departed from the temple. The manner of expression is observable; he
   not only went out of the temple, but departed from it, took his final
   farewell of it; he departed from it, never to return to it any more;
   and then immediately follows a prediction of its ruin. Note, That house
   is left desolate indeed, which Christ leaves. Woe unto them when I
   depart, Hos. ix. 12; Jer. vi. 8. It was now time to groan out their
   Ichabod, The glory is departed, their defence is departed. Three days
   after this, the veil of the temple was rent; when Christ left it, all
   became common and unclean; but Christ departed not till they drove him
   away; did not reject them, till they first rejected him.

   II. His private discourse with his disciples; he left the temple, but
   he did not leave the twelve, who were the seed of the gospel church,
   which the casting off of the Jews was the enriching of. When he left
   the temple, his disciples left it too, and came to him. Note, It is
   good being where Christ is, and leaving that which he leaves. They came
   to him, to be instructed in private, when his public preaching was
   over; for the secret of the Lord is with them that fear him. He had
   spoken of the destruction of the Jewish church to the multitude in
   parables, which here, as usual, he explains to his disciples. Observe,

   1. His disciples came to him, to show him the buildings of the temple,
   It was a stately and beautiful structure, one of the wonders of the
   world; no cost was spared, no art left untried, to make it sumptuous.
   Though it came short of Solomon's temple, and its beginning was small,
   yet its latter end did greatly increase. It was richly furnished with
   gifts and offerings, to which there were continual additions made. They
   showed Christ these things, and desired him to take notice of them,
   either,

   (1.) As being greatly pleased with them themselves, and expecting he
   should be so too. They had lived mostly in Galilee, at a distance from
   the temple, had seldom seen it, and therefore were the more struck with
   admiration at it, and thought he should admire as much as they did all
   this glory (Gen. xxxi. 1); and they would have him divert himself
   (after his preaching, and from his sorrow which they saw him perhaps
   almost overwhelmed with) with looking about him. Note, Even good men
   are apt to be too much enamoured with outward pomp and gaiety, and to
   overvalue it, even in the things of God; whereas we should be, as
   Christ was, dead to it, and look upon it with contempt. The temple was
   indeed glorious, but, [1.] Its glory was sullied and stained with the
   sin of the priests and people; that wicked doctrine of the Pharisees,
   which preferred the gold before the temple that sanctified it, was
   enough to deface the beauty of all the ornaments of the temple. [2.]
   Its glory was eclipsed and outdone by the presence of Christ in it, who
   was the glory of this latter house (Hag. ii. 9), so that the buildings
   had no glory, in comparison with that glory which excelled.

   Or, (2.) As grieving that this house should be left desolate; they
   showed him the buildings, as if they would move him to reverse the
   sentence; "Lord, let not this holy and beautiful house, where our
   fathers praised thee, be made a desolation." They forgot how many
   providences, concerning Solomon's temple, had manifested how little God
   cared for that outward glory which they had so much admired, when the
   people were wicked, 2 Chron. vii. 21. This house, which is high, sin
   will bring low. Christ had lately looked upon the precious souls, and
   wept for them, Luke xix. 41. The disciples look upon the pompous
   buildings, and are ready to weep for them. In this, as in other things,
   his thoughts are not like ours. It was weakness, and meanness of
   spirit, in the disciples, to be so fond of fine buildings; it was a
   childish thing. Animo magno nihil magnum--To a great mind nothing is
   great. Seneca.

   2. Christ, hereupon, foretels the utter ruin and destruction that were
   coming upon this place, v. 2. Note, A believing foresight of the
   defacing of all worldly glory will help to take us off from admiring
   it, and overvaluing it. The most beautiful body will be shortly worms'
   meat, and the most beautiful building a ruinous heap. And shall we then
   set our eyes upon that which so soon is not, and look upon that with so
   much admiration which ere long we shall certainly look upon with so
   much contempt? See ye not all these things? They would have Christ look
   upon them, and be as much in love with them as they were; he would have
   them look upon them, and be as dead to them as he was. There is such a
   sight of these things as will do us good; so to see them as to see
   through them and see to the end of them.

   Christ, instead of reversing the decree, ratifies it; Verily, I say
   unto you, there shall not be left one stone upon another.

   (1.) He speaks of it as a certain ruin; "I say unto you. I, that know
   what I say, and know how to make good what I say; take my word for it,
   it shall be so; I, the Amen, the true Witness, say it to you." All
   judgment being committed to the Son, the threatenings, as well as the
   promises, are all yea, and amen, in him. Heb. vi. 17, 18.

   (2.) He speaks of it as an utter ruin. The temple shall not only be
   stripped, and plundered, and defaced, but utterly demolished and laid
   waste; Not one stone shall be left upon another. Notice is taken, in
   the building of the second temple, of the laying of one stone upon
   another (Hag. ii. 15); and here, in the ruin, of not leaving one stone
   upon another. History tells us, that this was fulfilled in the latter;
   for though Titus, when he took the city, did all he could to preserve
   the temple, yet he could not restrain the enraged soldiers from
   destroying it utterly; and it was done to that degree, that Turnus
   Rufus ploughed up the ground on which it had stood: thus that scripture
   was fulfilled (Mic. iii. 12), Zion shall, for your sake, be ploughed as
   a field. And afterward, in Julian the Apostate's time, when the Jews
   were encouraged by him to rebuild their temple, in opposition to the
   Christian religion, what remained of the ruins was quite pulled down,
   to level the ground for a new foundation; but the attempt was defeated
   by the miraculous eruption of fire out of the ground, which destroyed
   the foundation they laid, and frightened away the builders. Now this
   prediction of the final and irreparable ruin of the temple includes a
   prediction of the period of the Levitical priesthood and the ceremonial
   law.

   3. The disciples, not disputing either the truth or the equity of this
   sentence, nor doubting of the accomplishment of it, enquire more
   particularly of the time when it should come to pass, and the signs of
   its approach, v. 3. Observe,

   (1.) Where they made this enquiry; privately, as he sat upon the mount
   of Olives; probably, he was returning to Bethany, and there sat down by
   the way, to rest him; the mount of Olives directly faced the temple,
   and from thence he might have a full prospect of it at some distance;
   there he sat as a Judge upon the bench, the temple and city being
   before him as at the bar, and thus he passed sentence on them. We read
   (Ezek. xi. 23) of the removing of the glory of the Lord from the temple
   to the mountain; so Christ, the great Shechinah, here removes to this
   mountain.

   (2.) What the enquiry itself was; When shall these things be; and what
   shall be the sign of thy coming, and of the end of the world? Here are
   three questions.

   [1.] Some think, these questions do all point at one and the same
   thing--the destruction of the temple, and the period of the Jewish
   church and nation, which Christ had himself spoken of as his coming
   (ch. xvi. 28), and which would be the consummation of the age (for so
   it may be read), the finishing of that dispensation. Or, they thought
   the destruction of the temple must needs be the end of the world. If
   that house be laid waste, the world cannot stand; for the Rabbin used
   to say that the house of the sanctuary was one of the seven things for
   the sake of which the world was made; and they think, if so, the world
   will not survive the temple.

   [2.] Others think their question, When shall these things be? refers to
   the destruction of Jerusalem, and the other two to the end of the
   world; or Christ's coming may refer to his setting up his gospel
   kingdom, and the end of the world to the day of judgment. I rather
   incline to think that their question looked no further than the event
   Christ now foretold; but it appears by other passages, that they had
   very confused thoughts of future events; so that perhaps it is not
   possible to put any certain construction upon this question of theirs.

   But Christ, in his answer, though he does not expressly rectify the
   mistakes of his disciples (that must be done by the pouring out of the
   Spirit), yet looks further than their question, and instructs his
   church, not only concerning the great events of that age, the
   destruction of Jerusalem, but concerning his second coming at the end
   of time, which here he insensibly slides into a discourse of, and of
   that it is plain he speaks in the next chapter, which is a continuation
   of this sermon.

Awful Predictions.

   4 And Jesus answered and said unto them, Take heed that no man deceive
   you.   5 For many shall come in my name, saying, I am Christ; and shall
   deceive many.   6 And ye shall hear of wars and rumours of wars: see
   that ye be not troubled: for all these things must come to pass, but
   the end is not yet.   7 For nation shall rise against nation, and
   kingdom against kingdom: and there shall be famines, and pestilences,
   and earthquakes, in divers places.   8 All these are the beginning of
   sorrows.   9 Then shall they deliver you up to be afflicted, and shall
   kill you: and ye shall be hated of all nations for my name's sake.   10
   And then shall many be offended, and shall betray one another, and
   shall hate one another.   11 And many false prophets shall rise, and
   shall deceive many.   12 And because iniquity shall abound, the love of
   many shall wax cold.   13 But he that shall endure unto the end, the
   same shall be saved.   14 And this gospel of the kingdom shall be
   preached in all the world for a witness unto all nations; and then
   shall the end come.   15 When ye therefore shall see the abomination of
   desolation, spoken of by Daniel the prophet, stand in the holy place,
   (whoso readeth, let him understand:)   16 Then let them which be in
   Judea flee into the mountains:   17 Let him which is on the housetop
   not come down to take any thing out of his house:   18 Neither let him
   which is in the field return back to take his clothes.   19 And woe
   unto them that are with child, and to them that give suck in those
   days!   20 But pray ye that your flight be not in the winter, neither
   on the sabbath day:   21 For then shall be great tribulation, such as
   was not since the beginning of the world to this time, no, nor ever
   shall be.   22 And except those days should be shortened, there should
   no flesh be saved: but for the elect's sake those days shall be
   shortened.   23 Then if any man shall say unto you, Lo, here is Christ,
   or there; believe it not.   24 For there shall arise false Christs, and
   false prophets, and shall show great signs and wonders; insomuch that,
   if it were possible, they shall deceive the very elect.   25 Behold, I
   have told you before.   26 Wherefore if they shall say unto you,
   Behold, he is in the desert; go not forth: behold, he is in the secret
   chambers; believe it not.   27 For as the lightning cometh out of the
   east, and shineth even unto the west; so shall also the coming of the
   Son of man be.   28 For wheresoever the carcase is, there will the
   eagles be gathered together.   29 Immediately after the tribulation of
   those days shall the sun be darkened, and the moon shall not give her
   light, and the stars shall fall from heaven, and the powers of the
   heavens shall be shaken:   30 And then shall appear the sign of the Son
   of man in heaven: and then shall all the tribes of the earth mourn, and
   they shall see the Son of man coming in the clouds of heaven with power
   and great glory.   31 And he shall send his angels with a great sound
   of a trumpet, and they shall gather together his elect from the four
   winds, from one end of heaven to the other.

   The disciples had asked concerning the times, When shall these things
   be? Christ gives them no answer to that, after what number of days and
   years his prediction should be accomplished, for it is not for us to
   know the times (Acts i. 7); but they had asked, What shall be the sign?
   That question he answers fully, for we are concerned to understand the
   signs of the times, ch. xvi. 3. Now the prophecy primarily respects the
   events near at hand--the destruction of Jerusalem, the period of the
   Jewish church and state, the calling of the Gentiles, and the setting
   up of Christ's kingdom in the world; but as the prophecies of the Old
   Testament, which have an immediate reference to the affairs of the Jews
   and the revolutions of their state, under the figure of them do
   certainly look further, to the gospel church and the kingdom of the
   Messiah, and are so expounded in the New Testament, and such
   expressions are found in those predictions as are peculiar thereto and
   not applicable otherwise; so this prophecy, under the type of
   Jerusalem's destruction, looks as far forward as the general judgment;
   and, as is usual in prophecies, some passages are most applicable to
   the type, and others to the antitype; and toward the close, as usual,
   it points more particularly to the latter. It is observable, that what
   Christ here saith to his disciples tends more to engage their caution
   than to satisfy their curiosity; more to prepare them for the events
   that should happen than to give them a distinct idea of the events
   themselves. This is that good understanding of the time which we should
   all covet, thence to infer what Israel ought to do: and so this
   prophecy is of standing lasting use to the church, and will be so to
   the end of time; for the thing that hath been, is that which shall be
   (Eccl. i. 5, 6, 7, 9), and the series, connection, and presages, of
   events, are much the same still that they were then; so that upon the
   prophecy of this chapter, pointing at that event, moral
   prognostications may be made, and such constructions of the signs of
   the times as the wise man's heart will know how to improve.

   I. Christ here foretels the going forth of deceivers; he begins with a
   caution, Take heed that no man deceive you. They expected to be told
   when these things should be, to be let into that secret; but this
   caution is a check to their curiosity, "What is that to you? Mind you
   your duty, follow me, and be not seduced from following me." Those that
   are most inquisitive concerning the secret things which belong not to
   them are most easily imposed upon by seducers, 2 Thess. ii. 3. The
   disciples, when they heard that the Jews, their most inveterate
   enemies, should be destroyed, might be in danger of falling into
   security; "Nay," saith Christ, "you are more exposed other ways."
   Seducers are more dangerous enemies to the church than persecutors.

   Three times in this discourse he mentions the appearing of false
   prophets, which was, 1. A presage of Jerusalem's ruin. Justly were they
   who killed the true prophets, left to be ensnared by false prophets;
   and they who crucified the true Messiah, left to be deceived and broken
   by false Christs and pretended Messiahs. The appearing of these was the
   occasion of dividing that people into parties and factions, which made
   their ruin the more easy and speedy; and the sin of the many that were
   led aside by them, helped to fill the measure. 2. It was a trial to the
   disciples of Christ, and therefore agreeable to their state of
   probation, that they which are perfect, may be made manifest.

   Now concerning these deceivers, observe here,

   (1.) The pretences they should come under. Satan acts most
   mischievously, when he appears as an angel of light: the colour of the
   greatest good is often the cover of the greatest evil.

   [1.] There should appear false prophets (v. 11-24); the deceivers would
   pretend to divine inspiration, an immediate mission, and a spirit of
   prophecy, when it was all a lie. Such they had been formerly (Jer.
   xxiii. 16; Ezek. xiii. 6), as was foretold, Deut. xiii. 3. Some think,
   the seducers here pointed to were such as had been settled teachers in
   the church, and had gained reputation as such, but afterward betrayed
   the truth they had taught, and revolted to error; and from such the
   danger is the greater, because least suspected. One false traitor in
   the garrison may do more mischief than a thousand avowed enemies
   without.

   [2.] There should appear false Christs, coming in Christ's name (v. 5),
   assuming to themselves the name peculiar to him, and saying, I am
   Christ, pseudo-christs, v. 24. There was at that time a general
   expectation of the appearing of the Messiah; they spoke of him; as he
   that should come; but when he did come, the body of the nation rejected
   him; which those who were ambitious of making themselves a name, took
   advantage of, and set up for Christ. Josephus speaks of several such
   impostors between this and the destruction of Jerusalem; one Theudas,
   that was defeated by Cospius Fadus; another by Felix, another by
   Festus. Dosetheus said he was the Christ foretold by Moses. Origen
   adversus Celsum. See Acts v. 36, 37. Simon Magus pretended to be the
   great power of God, Acts viii. 10. In after-ages there have been such
   pretenders; one about a hundred years after Christ, that called himself
   Bar-cochobas--The son of a star, but proved Bar-cosba--The son of a
   lie. About fifty years ago Sabbati-Levi set up for a Messiah in the
   Turkish empire, and was greatly caressed by the Jews; but in a short
   time his folly was made manifest. See Sir Paul Rycaut's History. The
   popish religion doth, in effect, set up a false Christ; the Pope comes,
   in Christ's name, as his vicar, but invades and usurps all his offices,
   and so is a rival with him, and, as such, an enemy to him, a deceiver,
   and an antichrist.

   [3.] These false Christs and false prophets would have their agents and
   emissaries busy in all places to draw people in to them, v. 23. Then
   when public troubles are great and threatening, and people will be
   catching at any thing that looks like deliverance, then Satan will take
   the advantage of imposing on them; they will say, Lo, here is a Christ,
   or there is one; but do not mind them: the true Christ did not strive,
   nor cry; nor was it said of him, Lo, here! or Lo, there! (Luke xvii.
   21), therefore if any man say so concerning him, look upon it as a
   temptation. The hermits, who place religion in a monastical life, say,
   He is in the desert; the priests, who made the consecrated wafer to be
   Christ, say, "He is en tois tameiois--in the cupboards, in the secret
   chambers: lo, he is in this shrine, in that image." Thus some
   appropriate Christ's spiritual presence to one party or persuasion, as
   if they had the monopoly of Christ and Christianity; and the kingdom of
   Christ must stand and fall, must live and die, with them; "Lo, he is in
   this church, in that council:" whereas Christ is All in all, not here
   or there, but meets his people with a blessing in every place where he
   records his name.

   (2.) The proof they should offer for the making good of these
   pretences; They shall show great signs and wonders (v. 24), not true
   miracles, those are a divine seal, and with those the doctrine of
   Christ stands confirmed; and therefore if any offer to draw us from
   that by signs and wonders, we must have recourse to that rule given of
   old (Deut. xiii. 1-3), If the sign or wonder come to pass, yet follow
   not him that would draw you to serve other gods, or believe in other
   Christs, for the Lord your God proveth you. But these were lying
   wonders (2 Thess. ii. 9), wrought by Satan (God permitting him), who is
   the prince of the power of the air. It is not said, They shall work
   miracles, but, They shall show great signs; they are but a show; either
   they impose upon men's credulity by false narratives, or deceive their
   senses by tricks of legerdemain, or arts of divination, as the
   magicians of Egypt by their enchantments.

   (3.) The success they should have in these attempts,

   [1.] They shall deceive many (v. 5), and again, v. 11. Note, The devil
   and his instruments may prevail far in deceiving poor souls; few find
   the strait gate, but many are drawn into the broad way; many will be
   imposed upon by their signs and wonders, and many drawn in by the hopes
   of deliverance from their oppressions. Note, Neither miracles nor
   multitudes are certain signs of a true church; for all the world
   wonders after the beast, Rev. xiii. 3.

   [2.] They shall deceive, if it were possible, the very elect, v. 24.
   This bespeaks, First, The strength of the delusion; it is such as many
   shall be carried away by (so strong shall the stream be), even those
   that were thought to stand fast. Men's knowledge, gifts, learning,
   eminent station, and long profession, will not secure them; but,
   notwithstanding these, many will be deceived; nothing but the almighty
   grace of God, pursuant to his eternal purpose, will be a protection.
   Secondly, The safety of the elect in the midst of this danger, which is
   taken for granted in that parenthesis, If it were possible, plainly
   implying that it is not possible, for they are kept by the power of
   God, that the purpose of God, according to the election, may stand. It
   is possible for those that have been enlightened to fall away (Heb. vi.
   4, 5, 6), but not for those that were elected. If God's chosen ones
   should be deceived, God's choice would be defeated, which is not to be
   imagined, for whom he did predestinate, he called, justified, and
   glorified, Rom. viii. 30. They were given to Christ; and of all that
   were given to him, he will lose none, John x. 28. Grotius will have
   this to be meant of the great difficulty of drawing the primitive
   Christians from their religion, and quotes it as used proverbially by
   Galen; when he would express a thing very difficult and morally
   impossible, he saith, "You may sooner draw away a Christian from
   Christ."

   (4.) The repeated cautions which our Saviour gives to his disciples to
   stand upon their guard against them; therefore he gave them warning,
   that they might watch ( v. 25); Behold, I have told you before. He that
   is told before where he will be assaulted, may save himself, as the
   king of Israel did, 2 Kings vi. 9, 10. Note, Christ's warnings are
   designed to engage our watchfulness; and though the elect shall be
   preserved from delusion, yet they shall be preserved by the use of
   appointed means, and a due regard to the cautions of the word; we are
   kept through faith, faith in Christ's word, which he has told us
   before.

   [1.] We must not believe those who say, Lo, here is Christ; or, Lo, he
   is there, v. 23. We believe that the true Christ is at the right hand
   of God, and that his spiritual presence is where two or three are
   gathered together in his name; believe not those therefore who would
   draw you off from a Christ in heaven, by telling you he is any where on
   earth; or draw you off from the catholic church on earth, by telling
   you he is here, or he is there; believe it not. Note, There is not a
   greater enemy to true faith than vain credulity. The simple believeth
   every word, and runs after every cry. Memneso apistein--Beware of
   believing.

   [2.] We must not go forth after those that say, He is in the desert,
   or, He is in the secret chambers, v. 26. We must not hearken to every
   empiric and pretender, nor follow every one that puts up the finger to
   point us to a new Christ, and a new gospel; "Go not forth, for if you
   do, you are in danger of being taken by them; therefore keep out of
   harm's way, be not carried about with every wind; many a man's vain
   curiosity to go forth hath led him into a fatal apostasy; your strength
   at such a time is to sit still, to have the heart established with
   grace."

   II. He foretels wars and great commotions among the nations, v. 6, 7.
   When Christ was born, there was a universal peace in the empire, the
   temple of Janus was shut; but think not that Christ came to send, or
   continue such a peace (Luke xii. 51); no, his city and his wall are to
   be built even in troublesome times, and even wars shall forward his
   work. From the time that the Jews rejected Christ, and he left their
   house desolate, the sword did never depart from their house, the sword
   of the Lord was never quiet, because he had given it a charge against a
   hypocritical nation and the people of his wrath, and by it brought ruin
   upon them.

   Here is, 1. A prediction of the event of the day; You will now shortly
   hear of wars, and rumours of wars. When wars are, they will be heard;
   for every battle of the warrior is with confused noise, Isa. ix. 5. See
   how terrible it is (Jer. iv. 19), Thou hast heard, O my soul, the alarm
   of war! Even the quiet in the land, and the least inquisitive after new
   things, cannot but hear the rumours of war. See what comes of refusing
   the gospel! Those that will not hear the messengers of peace, shall be
   made to hear the messengers of war. God has a sword ready to avenge the
   quarrel of his covenant, his new covenant. Nation shall rise up against
   nation, that is, one part or province of the Jewish nation against
   another, one city against another (2 Chron. xv. 5, 6); and in the same
   province and city one party or faction shall rise up against another,
   so that they shall be devoured by, and dashed in pieces against one
   another, Isa. ix. 19-21.

   2. A prescription of the duty of the day; See that ye be not troubled.
   Is it possible to hear such sad news, and not be troubled? Yet, where
   the heart is fixed, trusting in God, it is kept in peace, and is not
   afraid, no not of the evil tidings of wars, and rumours of wars; no not
   the noise of Arm, arm. Be not troubled; Me throeithe--Be not put into
   confusion or commotion; not put into throes, as a woman with child by a
   fright; see that ye be not orate. Note, There is need of constant care
   and watchfulness to keep trouble from the heart when there are wars
   abroad; and it is against the mind of Christ, that his people should
   have troubled hearts even in troublous times.

   We must not be troubled, for two reasons.

   (1.) Because we are bid to expect this: the Jews must be punished, ruin
   must be brought upon them; by this the justice of God and the honour of
   the Redeemer must be asserted; and therefore all those things must come
   to pass; the word is gone out of God's mouth, and it shall be
   accomplished in its season. Note, The consideration of the
   unchangeableness of the divine counsels, which govern all events,
   should compose and quiet our spirits, whatever happens. God is but
   performing the thing that is appointed for us, and our inordinate
   trouble is an interpretative quarrel with that appointment. Let us
   therefore acquiesce, because these things must come to pass; not only
   necessitate decreti--as the product of the divine counsel, but
   necessitate medii--as a means in order to a further end. The old house
   must be taken down (though it cannot be done without noise, and dust,
   and danger), ere the new fabric can be erected: the things that are
   shaken (and ill shaken they were) must be removed, that the things
   which cannot be shaken may remain, Heb. xii. 27.

   (2.) Because we are still to expect worse; The end is not yet; the end
   of time is not, and, while time lasts, we must expect trouble, and that
   the end of one affliction will be but the beginning of another; or,
   "The end of these troubles is not yet; there must be more judgments
   that one made use of to bring down the Jewish power; more vials of
   wrath must yet be poured out; there is but one woe past, more woes are
   yet to come, more arrows are yet to be spent upon them out of God's
   quiver; therefore be not troubled, do not give way to fear and trouble,
   sink not under the present burthen, but rather gather in all the
   strength and spirit you have, to encounter what is yet before you. Be
   not troubled to hear of wars and rumours of wars; for then what will
   become of you when the famines and pestilences come?" If it be to us a
   vexation but to understand the report (Isa. xxviii. 19), what will it
   be to feel the stroke when it toucheth the bone and the flesh? If
   running with the footmen weary us, how shall we contend with horses?
   And if we be frightened at a little brook in our way, what shall we do
   in the swellings of Jordan? Jer. xii. 5.

   III. He foretels other judgments more immediately sent of God--famines,
   pestilences, and earthquakes. Famine is often the effect of war, and
   pestilence of famine. These were the three judgments which David was to
   choose one out of; and he was in a great strait, for he knew not which
   was the worst: but what dreadful desolations will they make, when they
   all pour in together upon a people! Beside war (and that is enough),
   there shall be,

   1. Famine, signified by the black horse under the third seal, Rev. vi.
   5, 6. We read of a famine in Judea, not long after Christ's time, which
   was very impoverishing (Acts xi. 28); but the sorest famine was in
   Jerusalem during the siege. See Lam. iv. 9, 10.

   2. Pestilences, signified by the pale horse, and death upon him, and
   the grave at his heels, under the fourth seal, Rev. vi. 7, 8. This
   destroys without distinction, and in a little time lays heaps upon
   heaps.

   3. Earthquakes in divers places, or from place to place, pursuing those
   that flee from them, as they did from the earthquake in the days of
   Uzziah, Zech. xiv. 5. Great desolations have sometimes been made by
   earthquakes, of late and formerly; they have been the death of many,
   and the terror of more. In the apocalyptic visions, it is observable,
   that earthquakes bode good, and no evil, to the church, Rev. vi. 12.
   Compare Rev. vi. 15; xi. 12, 13, 19; xvi. 17-19. When God shakes
   terribly the earth (Isa. ii. 21), it is to shake the wicked out of it
   (Job xxxviii. 13), and to introduce the desire of all nations, Hag. ii.
   6, 7. But here they are spoken of as dreadful judgments, and yet but
   the beginning of sorrows, odinon--of travailing pains, quick, violent,
   yet tedious too. Note, When God judgeth, he will overcome; when he
   begins in wrath, he will make a full end, 1 Sam. iii. 12. When we look
   forward to the eternity of misery that is before the obstinate refusers
   of Christ and his gospel, we may truly say, concerning the greatest
   temporal judgments, "They are but the beginning of sorrows; bad as
   things are with them, there are worse behind."

   IV. He foretels the persecution of his own people and ministers, and a
   general apostasy and decay in religion thereupon, v. 9, 10, 12.
   Observe,

   1. The cross itself foretold, v. 9. Note, Of all future events we are
   as much concerned, though commonly as little desirous, to know of our
   own sufferings as of any thing else. Then, when famines and pestilences
   prevail, then they shall impute them to the Christians, and make that a
   pretence for persecuting them; Christianos ad leones--Away with
   Christians to the lions. Christ had told his disciples, when he first
   sent them out, what hard things they should suffer; but they had
   hitherto experienced little of it, and therefore he reminds them again,
   that the less they had suffered, the more there was behind to be filled
   up, Col. i. 24.

   (1.) They shall be afflicted with bonds and imprisonments, cruel
   mockings and scourgings, as blessed Paul (2 Cor. xi. 23-25); not killed
   outright, but killed all the day long, in deaths often, killed so as to
   feel themselves die, made a spectacle to the world, 1 Cor. iv. 9, 11.

   (2.) They shall be killed; so cruel are the church's enemies, that
   nothing less will satisfy them than the blood of the saints, which they
   thirst after, suck, and shed, like water.

   (3.) They shall be hated of all nations for Christ's name's sake, as he
   had told them before, ch. x. 22. The world was generally leavened with
   enmity and malignity to Christians: the Jews, though spiteful to the
   Heathen, were never persecuted by them as the Christians were; they
   were hated by the Jews that were dispersed among the nations, were the
   common butt of the world's malice. What shall we think of this world,
   when the best men had the worst usage in it? It is the cause that makes
   the martyr, and comforts him; it was for Christ's sake that they were
   thus hated; their professing and preaching his name incensed the
   nations so much against them; the devil, finding a fatal shock thereby
   given to his kingdom, and that his time was likely to be short, came
   down, having great wrath.

   2. The offence of the cross, v. 10-12. Satan thus carries on his
   interest by force of arms, though Christ, at length, will bring glory
   to himself out of the sufferings of his people and ministers. Three ill
   effects of persecution are here foretold.

   (1.) The apostasy of some. When the profession of Christianity begins
   to cost men dear, then shall many be offended, shall first fall out
   with, and then fall off from, their profession; they will begin to pick
   quarrels with their religion, sit loose to it, grow weary of it, and at
   length revolt from it. Note, [1.] It is no new thing (though it is a
   strange thing) for those that have known the way of righteousness, to
   turn aside out of it. Paul often complains of deserters, who began
   well, but something hindered them. They were with us, but went out from
   us, because never truly of us, 1 John ii. 19. We are told of it before.
   [2.] Suffering times are shaking times; and those fall in the storm,
   that stood in fair weather, like the stony ground hearers, ch. xiii.
   21. Many will follow Christ in the sunshine, who will shift for
   themselves, and leave him to do so to, in the cloudy dark day. They
   like their religion while they can have it cheap, and sleep with it in
   a whole skin; but, if their profession cost them any thing, they quit
   it presently.

   (2.) The malignity of others. When persecution is in fashion, envy,
   enmity, and malice, are strangely diffused into the minds of men by
   contagion: and charity, tenderness, and moderation, are looked upon as
   singularities, which make a man like a speckled bird. Then they shall
   betray one another, that is,"Those that have treacherously deserted
   their religion, shall hate and betray those who adhere to it, for whom
   they have pretended friendship." Apostates have commonly been the most
   bitter and violent persecutors. Note, Persecuting times are discovering
   times. Wolves in sheep's clothing will then throw off their disguise,
   and appear wolves: they shall betray one another, and hate one another.
   The times must needs be perilous, when treachery and hatred, two of the
   worst things that can be, because directly contrary to two of the best
   (truth and love), shall have the ascendant. This seems to refer to the
   barbarous treatment which the several contending factions among the
   Jews gave to one another; and justly were they who ate up God's people
   as they ate bread, left thus to bite and devour one another till they
   were consumed one of another; or, it may refer to the mischiefs done to
   Christ's disciples by those that were nearest to them, as ch. x. 21.
   The brother shall deliver up the brother to death.

   (3.) The general declining and cooling of most, v. 12. In seducing
   times, when false prophets arise, in persecuting times, when the saints
   are hated, expect these two things,

   [1.] The abounding of iniquity; though the world always lies in
   wickedness, yet there are some times in which it may be said, that
   iniquity doth in a special manner abound; as when it is more extensive
   than ordinary, as in the old world, when all flesh had corrupted their
   way; and when it is more excessive than ordinary, when violence is
   risen up to a rod of wickedness (Ezek. vii. 11), so that hell seems to
   be broke loose in blasphemies against God, and enmities to the saints.

   [2.] The abating of love; this is the consequence of the former;
   Because iniquity shall abound, the love of many shall wax cold.
   Understand it in general of true serious godliness, which is all summed
   up in love; it is too common for professors of religion to grow cool in
   their profession, when the wicked are hot in their wickedness; as the
   church of Ephesus in bad times left her first love, Rev. ii. 2-4. Or,
   it may be understood more particularly of brotherly love. When iniquity
   abounds, seducing iniquity, persecuting iniquity, this grace commonly
   waxes cold. Christians begin to be shy and suspicious one of another,
   affections are alienated, distances created, parties made, and so love
   comes to nothing. The devil is the accuser of the brethren, not only to
   their enemies, which makes persecuting iniquity abound, but one to
   another, which makes the love of many to wax cold.

   This gives a melancholy prospect of the times, that there shall be such
   a great decay of love; but, First, It is of the love of many, not of
   all. In the worst of times, God has his remnant that hold fast their
   integrity, and retain their zeal, as in Elijah's days, when he thought
   himself left alone. Secondly, This love is grown cold, but not dead; it
   abates, but is not quite cast off. There is life in the root, which
   will show itself when the winter is past. The new nature may wax cold,
   but shall not wax old, for then it would decay and vanish away.

   3. Comfort administered in reference to this offence of the cross, for
   the support of the Lord's people under it (v. 13); He that endures to
   the end, shall be saved. (1.) It is comfortable to those who wish well
   to the cause of Christ in general, that, though many are offended, yet
   some shall endure to the end. When we see so many drawing back, we are
   ready to fear that the cause of Christ will sink for want of
   supporters, and his name be left and forgotten for want of some to make
   profession of it; but even at this time there is a remnant according to
   the election of grace, Rom. xi. 5. It is spoken of the same time that
   this prophecy has reference to; a remnant who are not of them that draw
   back unto perdition, but believe and persevere to the saving of the
   soul; they endure to the end, to the end of their lives, to the end of
   their present state of probation, or to the end of these suffering
   trying times, to the last encounter, though they should be called to
   resist unto blood. (2.) It is comfortable to those who do thus endure
   to the end, and suffer for their constancy, that they shall be saved.
   Perseverance wins the crown, through free grace, and shall wear it.
   They shall be saved: perhaps they may be delivered out of their
   troubles, and comfortably survive them in this world; but it is eternal
   salvation that is here intended. They that endure to the end of their
   days, shall then receive the end of their faith and hope, even the
   salvation of their souls, 1 Pet. i. 9; Rom. ii. 7; Rev. iii. 20. The
   crown of glory will make amends for all; and a believing regard to that
   will enable us to choose rather to die at a stake with the persecuted,
   than to live in a palace with the persecutors.

   V. He foretels the preaching of the gospel in all the world (v. 14);
   This gospel shall be preached, and then shall the end come. Observe
   here, 1. It is called the gospel of the kingdom, because it reveals the
   kingdom of grace, which leads to the kingdom of glory; sets up Christ's
   kingdom in this world; and secures ours in the other world. 2. This
   gospel, sooner or later, is to be preached in all the world, to every
   creature, and all nations are to be discipled by it; for in it Christ
   is to be Salvation to the ends of the earth; for this end the gift of
   tongues was the first-fruits of the Spirit. 3. The gospel is preached
   for a witness to all nations, that is, a faithful declaration of the
   mind and will of God concerning the duty which God requires from man,
   and the recompence which man may expect from God. It is a record (1
   John v. 11), it is a witness, for those who believe, that they shall be
   saved, and against those who persist in unbelief, that they shall be
   damned. See Mark xvi. 16. But how does this come in here?

   (1.) It is intimated that the gospel should be, if not heard, yet at
   least heard of, throughout the then known world, before the destruction
   of Jerusalem; that the Old-Testament church should not be quite
   dissolved till the New Testament was pretty well settled, had got
   considerable footing, and began to make some figure. Better is the face
   of a corrupt degenerate church than none at all. Within forty years
   after Christ's death, the sound of the gospel was gone forth to the
   ends of the earth, Rom. x. 18. St. Paul fully preached the gospel from
   Jerusalem, and round about unto Illyricum; and the other apostles were
   not idle. The persecuting of the saints at Jerusalem helped to disperse
   them, so that they went every where, preaching the word, Acts viii.
   1-4. And when the tidings of the Redeemer are sent over all parts of
   the world, then shall come the end of the Jewish state. Thus, that
   which they thought to prevent, by putting Christ to death, they thereby
   procured; all men believed on him, and the Romans came, and took away
   their place and nation, John xi. 48. Paul speaks of the gospel being
   come to all the world, and preached to every creature, Col. i. 6-23.

   (2.) It is likewise intimated that even in times of temptation,
   trouble, and persecution, the gospel of the kingdom shall be preached
   and propagated, and shall force its way through the greatest
   opposition. Though the enemies of the church grow very hot, and many of
   her friends very cool, yet the gospel shall be preached. And even then,
   when many fall by the sword and by flame, and many do wickedly, and are
   corrupted by flatteries, yet then the people that do know their God,
   shall be strengthened to do the greatest exploits of all, in
   instructing many; see Dan. xi. 32, 33; and see an instance, Phil. i.
   12-14.

   (3.) That which seems chiefly intended here, is, that the end of the
   world shall be then, and not till then, when the gospel has done its
   work in the world. The gospel shall be preached, and that work carried
   on, when you are dead; so that all nations, first or last, shall have
   either the enjoyment, or the refusal, of the gospel; and then cometh
   the end, when the kingdom shall be delivered up to God, even the
   Father; when the mystery of God shall be finished, the mystical body
   completed, and the nations either converted and saved, or convicted and
   silenced, by the gospel; then shall the end come, of which he had said
   before (v. 6, 7), not yet, not till those intermediate counsels be
   fulfilled. The world shall stand as long as any of God's chosen ones
   remain uncalled; but, when they are all gathered in, it will be set on
   fire immediately.

   VI. He foretels more particularly the ruin that was coming upon the
   people of the Jews, their city, temple, and nation, v. 15, &c. Here he
   comes more closely to answer their questions concerning the desolation
   of the temple; and what he said here, would be of use to his disciples,
   both for their conduct and for their comfort, in reference to that
   great event; he describes the several steps of that calamity, such as
   are usual in war.

   1. The Romans setting up the abomination of desolation in the holy
   place, v. 15. Now, (1.) Some understand by this an image, or statue,
   set up in the temple by some of the Roman governors, which was very
   offensive to the Jews, provoked them to rebel, and so brought the
   desolation upon them. The image of Jupiter Olympius, which Antiochus
   caused to be set upon the altar of God, is called Bdelygma
   eremoseos--The abomination of desolation, the very word here used by
   the historian, 1 Mac. i. 54. Since the captivity in Babylon, nothing
   was, nor could be, more distasteful to the Jews than an image in the
   holy place, as appeared by the mighty opposition they made when
   Caligula offered to set up his statue there, which had been of fatal
   consequence, if it had not been prevented, and the matter accommodated,
   by the conduct of Petronius; but Herod did set up an eagle over the
   temple-gate; and, some say, the statue of Titus was set up in the
   temple. (2.) Others choose to expound it by the parallel place (Luke
   xxi. 20), when ye shall see Jerusalem compassed with armies. Jerusalem
   was the holy city, Canaan the holy land, the Mount Moriah, which lay
   about Jerusalem, for its nearness to the temple was, they thought in a
   particular manner holy ground; on the country lying round about
   Jerusalem the Roman army was encamped, that was the abomination that
   made desolate. The land of an enemy is said to be the land which thou
   abhorrest (Isa. vii. 16); so an enemy's army to a weak but wilful
   people may well be called the abomination. Now this is said to be
   spoken of by Daniel, the prophet, who spoke more plainly of the Messiah
   and his kingdom than any of the Old-Testament prophets did. He speaks
   of an abomination making desolate, which should be set up by Antiochus
   (Dan. xi. 31; xii. 11); but this that our Saviour refers to, we have in
   the message that the angel brought him (Dan. ix. 27), of what should
   come at the end of seventy weeks, long after the former; for the
   overspreading of abominations, or, as the margin reads it, with the
   abominable armies (which comes home to the prophecy here), he shall
   make it desolate. Armies of idolaters may well be called abominable
   armies; and some think, the tumults, insurrections, and abominable
   factions and seditions, in the city and temple, may at least be taken
   in as part of the abomination making desolate. Christ refers them to
   that prophecy of Daniel, that they might see how the ruin of their city
   and temple was spoken of in the Old Testament, which would both confirm
   his prediction, and take off the odium of it. They might likewise from
   thence gather the time of it--soon after the cutting off of Messiah the
   prince; the sin that procured it--their rejecting him, and the
   certainty of it--it is a desolation determined. As Christ by his
   precepts confirmed the law, so by his predictions he confirmed the
   prophecies of the Old Testament, and it will be of good use to compare
   both together.

   Reference being here had to a prophecy, which is commonly dark and
   obscure, Christ inserts this memorandum, "Whoso readeth, let him
   understand; whoso readeth the prophecy of Daniel, let him understand
   that it is to have its accomplishment now shortly in the desolations of
   Jerusalem." Note, Those that read the scriptures, should labour to
   understand the scriptures, else their reading is to little purpose; we
   cannot use that which we do not understand. See John v. 39; Acts viii.
   30. The angel that delivered this prophecy to Daniel, stirred him up to
   know and understand, Dan. ix. 25. And we must not despair of
   understanding even dark prophecies; the great New-Testament prophecy is
   called a revelation, not a secret. Now things revealed belong to us,
   and therefore must be humbly and diligently searched into. Or, Let him
   understand, not only the scriptures which speak of those things, but by
   the scriptures let him understand the times, 1 Chron. xii. 32. Let him
   observe, and take notice; so some read it; let him be assured, that,
   notwithstanding the vain hopes with which the deluded people feed
   themselves, the abominable armies will make desolate.

   2. The means of preservation which thinking men should betake
   themselves to (v. 16, 20); Then let them which are in Judea, flee. Then
   conclude there is no other way to help yourselves than by flying for
   the same. We may take this,

   (1.) As a prediction of the ruin itself; that it should be
   irresistible; that it would be impossible for the stoutest hearts to
   make head against it, or contend with it, but they must have recourse
   to the last shift, getting out of the way. It bespeaks that which
   Jeremiah so much insisted upon, but in vain, when Jerusalem was
   besieged by the Chaldeans, that it would be to no purpose to resist,
   but that it was their wisdom to yield and capitulate; so Christ here,
   to show how fruitless it would be to stand it out, bids every one make
   the best of his way.

   (2.) We may take it as a direction to the followers of Christ what to
   do, not to say, A confederacy with those who fought and warred against
   the Romans for the preservation of their city and nation, only that
   they might consume the wealth of both upon their lusts (for to this
   very affair, the struggles of the Jews against the Roman power, some
   years before their final overthrow, the apostle refers, Jam. iv. 1-3);
   but let them acquiesce in the decree that was gone forth, and with all
   speed quit the city and country, as they would quit a falling house or
   a sinking ship, as Lot quitted Sodom, and Israel the tents of Dathan
   and Abiram; he shows them,

   [1.] Whither they must flee--from Judea to the mountains; not the
   mountains round about Jerusalem, but those in the remote corners of the
   land, which would be some shelter to them, not so much by their
   strength as by their secrecy. Israel is said to be scattered upon the
   mountains (2 Chron. xviii. 16); and see Heb. xi. 38. It would be safer
   among the lions' dens, and the mountains of the leopards, than among
   the seditious Jews or the enraged Romans. Note, In times of imminent
   peril and danger, it is not only lawful, but our duty, to seek our own
   preservation by all good and honest means; and if God opens a door of
   escape, we ought to make our escape, otherwise we do not trust God but
   tempt him. There may be a time when even those that are in Judea, where
   God is known, and his name is great, must flee to the mountains; and
   while we only go out of the way of danger, not out of the way of duty,
   we may trust God to provide a dwelling for his outcasts, Isa. xvi. 4,
   5. In times of public calamity, when it is manifest that we cannot be
   serviceable at home and may be safe abroad, Providence calls us to make
   our escape. He that flees, may fight again.

   [2.] What haste they must make, v. 17, 18. The life will be in danger,
   in imminent danger, the scourge will slay suddenly; and therefore he
   that is on the house-top, when the alarm comes, let him not come down
   into the house, to look after his effects there, but go the nearest way
   down, to make his escape; and so he that shall be in the field, will
   find it his wisest course to run immediately, and not return to fetch
   his clothes or the wealth of his house, for two reasons, First, Because
   the time which would be taken up in packing up his things, would delay
   his flight. Note, When death is at the door, delays are dangerous; it
   was the charge to Lot, Look not behind thee. Those that are convinced
   of the misery of a sinful state, and the ruin that attends them in that
   state, and, consequently, of the necessity of their fleeing to Christ,
   must take heed, lest, after all these convictions, they perish
   eternally by delays. Secondly, Because the carrying of his clothes, and
   his other movables and valuables with him, would but burthen him, and
   clog his flight. The Syrians, in their flight, cast away their
   garments, 2 Kings vii. 15. At such a time, we must be thankful if our
   lives be given us for a prey, though we can save nothing, Jer. xlv. 4,
   5. For the life is more than meat, ch. vi. 25. Those who carried off
   least, were safest in their flight. Cantabit vacuus coram latrone
   viator--The pennyless traveller can lose nothing by robbers. It was to
   his own disciples that Christ recommended this forgetfulness of their
   house and clothes, who had a habitation in heaven, treasure there, and
   durable clothing, which the enemy could not plunder them of. Omnia mea
   mecum porto--I have all my property with me, said Bias the philosopher
   in his flight, empty-handed. He that has grace in his heart carries his
   all along with him, when tripped of all.

   Now those to whom Christ said this immediately, did not live to see
   this dismal day, none of all the twelve but John only; they needed not
   to be hidden in the mountains (Christ hid them in heaven), but they
   left the direction to their successors in profession, who pursued it,
   and it was of use to them; for when the Christians in Jerusalem and
   Judea saw the ruin coming on, they all retired to a town called Pella,
   on the other side Jordan, where they were safe; so that of the many
   thousands that perished in the destruction of Jerusalem, there was not
   so much as one Christian. See Euseb. Eccl. Hist. lib. 3, cap. 5. Thus
   the prudent man foresees the evil, and hides himself, Prov. xxii. 3;
   Heb. xi. 7. This warning was not kept private. St. Matthew's gospel was
   published long before that destruction, so that others might have taken
   the advantage of it; but their perishing through their unbelief of
   this, was a figure of their eternal perishing through their unbelief of
   the warnings Christ gave concerning the wrath to come.

   [3.] Whom it would go hard with at that time (v. 19); Woe to them that
   are with child, and to them that give suck. To this same event that
   saying of Christ at his death refers (Luke xxiii. 29), They shall say,
   Blessed are the wombs that never bare, and the paps that never gave
   suck. Happy are they that have no children to see the murder of; but
   most unhappy they whose wombs are then bearing, their paps then giving
   suck: they of all others will be in the most melancholy circumstances.
   First, To them the famine would be most grievous, when they should see
   the tongue of the sucking child cleaving to the roof of his mouth for
   thirst, and themselves by the calamity made more cruel than the sea
   monsters, Lam. iv. 3, 4. Secondly, To them the sword would be most
   terrible, when in the hand of worse than brutal rage. It is a direful
   midwifery, when the women with child come to be ripped up by the
   enraged conqueror (2 Kings xv. 16; Hos. xiii. 16; Amos i. 13), or the
   children brought forth to their murderer, Hos. ix. 13. Thirdly, To them
   also the flight would be most afflictive,; the women with child cannot
   make haste, or go far; the sucking child cannot be left behind, or, if
   it should, can a woman forget it, that she should not have compassion
   on it? If it be carried along, it retards the mother's flight, and so
   exposes her life, and is in danger of Mephibosheth's fate, who was
   lamed by a fall he got in his nurse's flight. 2 Sam. iv. 4.

   [4.] What they should pray against at that time--that your flight be
   not in the winter, nor on the sabbath day, v. 20. Observe, in general,
   it becomes Christ's disciples, in times of public trouble and calamity,
   to be much in prayer; that is a salve for every sore, never out of
   season, but in a special manner seasonable when we are distressed on
   every side. There is no remedy but you must flee, the decree is gone
   forth, so that God will not be entreated to take away his wrath, no,
   not if Noah, Daniel, and Job, stood before him. Let it suffice thee,
   speak no more of that matter, but labour to make the best of that which
   is; and when you cannot in faith pray that you may not be forced to
   flee, yet pray that the circumstances of it may be graciously ordered,
   that, though the cup may not pass from you, yet the extremity of the
   judgment may be prevented. Note, God has the disposing of the
   circumstances of events, which sometimes make a great alteration one
   way or other; and therefore in those our eyes must be ever toward him.
   Christ's bidding them pray for this favour, intimates his purpose of
   granting it to them; and in a general calamity we must not overlook a
   circumstantial kindness, but see and own wherein it might have been
   worse. Christ still bids his disciples to pray for themselves and their
   friends, that, whenever they were forced to flee, it might be in the
   most convenient time. Note, When trouble is in prospect, at a great
   distance, it is good to lay in a stock of prayers beforehand; they must
   pray, First, That their flight, if it were the will of God, might not
   be in the winter, when the days are short, the weather cold, the ways
   dirty, and therefore travelling very uncomfortable, especially for
   whole families. Paul hastens Timothy to come to him before winter, 2
   Tim. iv. 21. Note, Though the ease of the body is not to be mainly
   consulted, it ought to be duly considered; though we must take what God
   sends, and when he sends it, yet we may pray against bodily
   inconveniences, and are encouraged to do so, in that the Lord is for
   the body. Secondly, That it might not be on the sabbath day; not on the
   Jewish sabbath, because travelling then would give offence to them who
   were angry with the disciples for plucking the ears of corn on the day;
   not on the Christian sabbath, because being forced to travel on the day
   would be a grief to themselves. This intimates Christ's design, that a
   weekly sabbath should be observed in his church after the preaching of
   the gospel to all the world. We read not of any of the ordinances of
   the Jewish church, which were purely ceremonial, that Christ ever
   expressed any care about, because they were all to vanish; but for the
   sabbath he often showed a concern. It intimates likewise that the
   sabbath is ordinarily to be observed as a day of rest from travel and
   worldly labour; but that, according to his own explication of the
   fourth commandment, works of necessity were lawful on the sabbath day,
   as this of fleeing from an enemy to save our lives: had it not been
   lawful, he would have said, "Whatever becomes of you, do not flee on
   the sabbath day, but abide by it, though you die by it." For we must
   not commit the least sin, to escape the greatest trouble. But it
   intimates, likewise, that it is very uneasy and uncomfortable to a good
   man, to be taken off by any work of necessity from the solemn service
   and worship of God on the sabbath day. We should pray that we may have
   quiet undisturbed sabbaths, and may have no other work than sabbath
   work to do on sabbath days; that we may attend upon the Lord without
   distraction. It was desirable, that, if they must flee, they might have
   the benefit and comfort of one sabbath more to help to bear their
   charges. To flee in the winter is uncomfortable to the body; but to
   flee on the sabbath day is so to the soul, and the more so when it
   remembers former sabbaths, as Ps. xlii. 4.

   3. The greatness of the troubles which should immediately ensue (v.
   21); Then shall be great tribulation; then when the measure of iniquity
   is full; then when the servants of God are sealed and secured, then
   come the troubles; nothing can be done against Sodom till Lot is
   entered into Zoar, and then look for fire and brimstone immediately.
   There shall be great tribulation. Great, indeed, when within the city
   plague and famine raged, and (worse than either) faction and division,
   so that every man's sword was against his fellow; then and there it was
   that the hands of the pitiful women flayed their own children. Without
   the city was the Roman army ready to swallow them up, with a particular
   rage against them, not only as Jews, but as rebellious Jews. War was
   the only one of the three sore judgments that David excepted against;
   but that was it by which the Jews were ruined; and there were famine
   and pestilence in extremity besides. Josephus's History of the Wars of
   the Jews, has in it more tragical passages than perhaps any history
   whatsoever.

   (1.) It was a desolation unparalleled, such as was not since the
   beginning of the world, nor ever shall be. Many a city and kingdom has
   been made desolate, but never any with a desolation like this. Let not
   daring sinners think that God has done his worst, he can heat the
   furnace seven times and yet seven times hotter, and will, when he sees
   greater and still greater abominations. The Romans, when they destroyed
   Jerusalem, were degenerated from the honour and virtue of their
   ancestors, which had made even their victories easy to the vanquished.
   And the wilfulness and obstinacy of the Jews themselves contributed
   much to the increase of the tribulation. No wonder that the ruin of
   Jerusalem was an unparalleled ruin, when the sin of Jerusalem was an
   unparalleled sin--even their crucifying Christ. The nearer any people
   are to God in profession and privileges, the greater and heavier will
   his judgments be upon them, if they abuse those privileges, and be
   false to that profession, Amos iii. 2.

   (2.) It was a desolation which, if it should continue long, would be
   intolerable, so that no flesh should be saved, v. 22. So triumphantly
   would death ride, in so many dismal shapes, and with such attendants,
   that there would be no escaping, but, first or last, all would be cut
   off. He that escaped one sword, would fall by another, Isa. xxiv. 17,
   18. The computation which Josephus makes of those that were slain in
   several places, amounts to above two millions. No flesh shall be saved;
   he doth not say, "No soul shall be saved," for the destruction of the
   flesh may be for the saving of the spirit in the day of the Lord Jesus;
   but temporal lives will be sacrificed so profusely, that one would
   think, if it last awhile, it would make a full end.

   But here is one word of comfort in the midst of all this terror--that
   for the elects' sake these days shall be shortened, not made shorter
   than what God had determined (for that which is determined, shall be
   poured upon the desolate, Dan. ix. 27), but shorter than what he might
   have decreed, if he had dealt with them according to their sins;
   shorter than what the enemy designed, who would have cut all off, if
   God who made use of them to serve his own purpose, had not set bounds
   to their wrath; shorter than one who judged by human probabilities
   would have imagined. Note, [1.] In times of common calamity God
   manifests his favour to the elect remnant; his jewels, which he will
   then make up; his peculiar treasure, which he will secure when the
   lumber is abandoned to the spoiler. [2.] The shortening of calamities
   is a kindness God often grants for the elects' sake. Instead of
   complaining that our afflictions last so long, if we consider our
   defects, we shall see reason to be thankful that they do not last
   always; when it is bad with us, it becomes us to say, "Blessed be God
   that it is no worse; blessed be God that it is not hell, endless and
   remediless misery." It was a lamenting church that said, It is of the
   Lord's mercies that we are not consumed; and it is for the sake of the
   elect, lest their spirit should fail before them, if he should contend
   for ever, and lest they should be tempted to put forth, if not their
   heart, yet their hand, to iniquity.

   And now comes in the repeated caution, which was opened before, to take
   heed of being ensnared by false Christs, and false prophets; (v. 23,
   &c.), who would promise them deliverance, as the lying prophets in
   Jeremiah's time (Jer. xiv. 13; xxiii. 16, 17; xxvii. 16; xxviii. 2),
   but would delude them. Times of great trouble are times of great
   temptation, and therefore we have need to double our guard then. If
   they shall say, Here is a Christ, or there is one, that shall deliver
   us from the Romans, do not heed them, it is all but talk; such a
   deliverance is not to be expected, and therefore not such a deliverer.

   VII. He foretels the sudden spreading of the gospel in the world, about
   the time of these great events (v. 27, 28); As the lightning comes out
   of the east, so shall the coming of the Son of man be. It comes in here
   as an antidote against the poison of those seducers, that said, Lo,
   here is Christ, or, Lo, he is there; compare Luke xvii. 23, 24. Hearken
   not to them, for the coming of the Son of man will be as the lightning.

   1. It seems primarily to be meant of his coming to set up his spiritual
   kingdom in the world; where the gospel came in its light and power,
   there the Son of man came, and in a way quite contrary to the fashion
   of the seducers and false Christs, who came creeping in the desert, or
   the secret chambers (2 Tim. iii. 6); whereas Christ comes not with such
   a spirit of fear, but of power, and of love, and of a sound mind. The
   gospel would be remarkable for two things.

   (1.) Its swift spreading; it shall fly as the lightning; so shall the
   gospel be preached and propagated. The gospel is light (John iii. 19);
   and it is not in this as the lightning, that it is a sudden flash, and
   away, for it is sun-light, and day-light; but it is as lightning in
   these respects:

   [1.] It is light from heaven, as the lightning. It is God, and not man,
   that sends the lightnings, and summons them, that they may go, and say,
   Here we are, Job xxxviii. 35. It is God that directs it (Job xxxvii.
   3); to man it is one of nature's miracles, above his power to effect,
   and of nature's mysteries, above his skill to account for: but it is
   from above; his lightnings enlightened the world, Ps. xcvii. 4.

   [2.] It is visible and conspicuous as the lightning. The seducers
   carried on their depths of Satan in the desert and the secret chambers,
   shunning the light; heretics were called lucifugæ--light-shunners. But
   truth seeks no corners, however it may sometimes be forced into them,
   as the woman in the wilderness, though clothed with the sun, Rev. xii.
   1, 6. Christ preached his gospel openly (John xviii. 20), and his
   apostles on the housetop (ch. x. 27), not in a corner, Acts xxvi. 26.
   See Ps. xcviii. 2.

   [3.] It was sudden and surprising to the world as the lightning; the
   Jews indeed had predictions of it, but to the Gentiles it was
   altogether unlooked for, and came upon them with unaccountable energy,
   or ever they were aware. It was light out of darkness, ch. iv. 16; 2
   Cor. iv. 6. We read of the discomfiting of armies by lightning, 2 Sam.
   xxii. 15; Ps. cxliv. 6. The powers of darkness were dispersed and
   vanquished by the gospel lightning.

   [4.] It spread far and wide, and that quickly and irresistibly, like
   the lightning, which comes, suppose, out of the east (Christ is said to
   ascend from the east, Rev. vii. 2; Isa. xli. 2), and lighteneth to the
   west. The propagating of Christianity to so many distant countries, of
   divers languages, by such unlikely instruments, destitute of all
   secular advantages, and in the face of so much opposition, and this in
   so short a time, was one of the greatest miracles that was ever wrought
   for the confirmation of it; here was Christ upon his white horse,
   denoting speed as well as strength, and going on conquering and to
   conquer, Rev. vi. 2. Gospel light rose with the sun, and went with the
   same, so that the beams of it reached to the ends of the earth, Rom. x.
   18. Compare with Ps. xix. 3, 4. Though it was fought against, it could
   never be cooped up in a desert, or in a secret place, as the seducers
   were; but by this, according to Gamaliel's rule, proved itself to be of
   God, that it could not be overthrown, Acts v. 38, 39. Christ speaks of
   shining into the west, because it spread most effectually into those
   countries which lay west from Jerusalem, as Mr. Herbert observes in his
   Church-militant. How soon did the gospel lightning reach this island of
   Great Britain! Tertullian, who wrote in the second century, takes
   notice of it, Britannorum in accessa Romanis loca, Christo tamen
   subdita--The fastnesses of Britain, though inaccessible to the Romans,
   were occupied by Jesus Christ. This was the Lord's doing.

   (2.) Another thing remarkable concerning the gospel, was, its strange
   success in those places to which is was spread; it gathered in
   multitudes, not by external compulsion, but as it were by such a
   natural instinct and inclination, as brings the birds of prey to their
   prey; for wheresoever the carcase is, there will the eagles be gathered
   together (v. 28), where Christ is preached, souls will be gathered in
   to him. The lifting up of Christ from the earth, that is, the preaching
   of Christ crucified, which, one would think, should drive all men from
   him, will draw all men to him (John xii. 32), according to Jacob's
   prophecy, that to him shall the gathering of the people be, Gen. xlix.
   10. See Isa. lx. 8. The eagles will be where the carcase is, for it is
   food for them, it is a feast for them; where the slain are, there is
   she, Job xxxix. 30. Eagles are said to have a strange sagacity and
   quickness of scent to find out the prey, and they fly swiftly to it,
   Job ix. 26. So those whose spirits God shall stir up, will be
   effectually drawn to Jesus Christ, to feed upon him; whither should the
   eagle go but to the prey? Whither should the soul go but to Jesus
   Christ, who has the words of eternal life? The eagles will distinguish
   what is proper for them from that which is not; so those who have
   spiritual senses exercised, will know the voice of the good Shepherd
   from that of a thief and a robber. Saints will be where the true Christ
   is, not the false Christs. This is applicable to the desires that are
   wrought in every gracious soul after Christ, and communion with him.
   Where he is in his ordinances, there will his servants choose to be. A
   living principle of grace is a kind of natural instinct in all the
   saints, drawing them to Christ to live upon him.

   2. Some understand these verses of the coming of the Son of man to
   destroy Jerusalem, Mal. iii. 1, 2, 5. So much was there of an
   extraordinary display of divine power and justice in that event, that
   it is called the coming of Christ.

   Now here are two things intimated concerning it.

   (1.) That to the most it would be as unexpected as a flash of
   lightning, which indeed gives warning of the clap of thunder which
   follows, but is itself surprising. The seducers say, Lo, here is Christ
   to deliver us; or there is one, a creature of their own fancies; but
   ere they are aware, the wrath of the Lamb, the true Christ, will arrest
   them, and they shall not escape.

   (2.) That it might be as justly expected as that the eagle should fly
   to the carcases; though they put far from them the evil day, yet the
   desolation will come as certainly as the birds of prey to a dead
   carcase, that lies exposed in the open field. [1.] The Jews were so
   corrupt and degenerate, so vile and vicious, that they were become a
   carcase, obnoxious to the righteous judgment of God; they were also so
   factious and seditious, and every way so provoking to the Romans, that
   they had made themselves obnoxious to their resentments, and an
   inviting prey to them. [2.] The Romans were as an eagle, and the ensign
   of their armies was an eagle. The army of the Chaldeans is said to fly
   as the eagle that hasteth to eat, Hab. i. 8. The ruin of the
   New-Testament Babylon is represented by a call to the birds of prey to
   come and feast upon the slain, Rev. xix. 17, 18. Notorious malefactors
   have their eyes eaten out by the young eagles (Prov. xxx. 17); the Jews
   were hung up in chains, Jer. vii. 33; xvi. 4. [3.] The Jews can no more
   preserve themselves from the Romans than the carcase can secure itself
   from the eagles. [4.] The destruction shall find out the Jews wherever
   they are, as the eagle scents the prey. Note, When a people do by their
   sin make themselves carcases, putrid and loathsome, nothing can be
   expected but that God should send eagles among them, to devour and
   destroy them.

   3. It is very applicable to the day of judgment, the coming of our Lord
   Jesus Christ in that day, and our gathering together unto him, 2 Thess.
   ii. 1. Now see here,

   (1.) How he shall come; as the lightning, The time was now at hand,
   when he should depart out of the world, to go to the Father. Therefore
   those that enquire after Christ must not go into the desert or the
   secret place, nor listen to every one that will put up the finger to
   invite them to a sight of Christ; but let them look upward, for the
   heavens must contain him, and thence we look for the Saviour (Phil.
   iii. 20); he shall come in the clouds, as the lightning doth, and every
   eye shall see him, as they say it is natural for all living creatures
   to turn their faces towards the lightning, Rev. i. 7. Christ will
   appear to all the world, from one end of heaven to the other; nor shall
   any thing be hid from the light and heat of that day.

   (2.) How the saints shall be gathered to him; as the eagles are to the
   carcase by natural instinct, and with the greatest swiftness and
   alacrity imaginable. Saints, when they shall be fetched to glory, will
   be carried as on eagles' wings (Exod. xix. 4), as on angels' wings.
   They shall mount up with wings, like eagles, and like them renew their
   youth.

   VIII. He foretels his second coming at the end of time, v. 29-31. The
   sun shall be darkened, &c.

   1. Some think this is to be understood only of the destruction of
   Jerusalem and the Jewish nation; the darkening of the sun, moon, and
   stars, denotes the eclipse of the glory of that state, its convulsions,
   and the general confusion that attended that desolation. Great
   slaughter and devastation are in the Old Testament thus set forth (as
   Isa. xiii. 10; xxxiv. 4; Ezek. xxxii. 7; Joel ii. 31); or by the sun,
   moon, and stars, may be meant the temple, Jerusalem, and the cities of
   Judah, which should all come to ruin. The sign of the Son of man (v.
   30) means a signal appearance of the power and justice of the Lord
   Jesus in it, avenging his own blood on them that imprecated the guilt
   of it upon themselves and their children; and the gathering of his
   elect (v. 31) signifies the delivering of a remnant from this sin and
   ruin.

   2. It seems rather to refer to Christ's second coming. The destruction
   of the particular enemies of the church was typical of the complete
   conquest of them all; and therefore what will be done really at the
   great day, may be applied metaphorically to those destructions: but
   still we must attend to the principal scope of them; and while we are
   all agreed to expect Christ's second coming, what need is there to put
   such strained constructions as some do, upon these verses, which speak
   of it so clearly, and so agreeably to other scriptures, especially when
   Christ is here answering an enquiry concerning his coming at the end of
   the world, which Christ was never shy of speaking of to his disciples?

   The only objection against this, is, that it is said to be immediately
   after the tribulation of those days; but as to that, (1.) It is usual
   in the prophetical style to speak of things great and certain as near
   and just at hand, only to express the greatness and certainty of them.
   Enoch spoke of Christ's second coming as within ken, Behold, the Lord
   cometh, Jude 14. (2.) A thousand years are in God's sight but as one
   day, 2 Pet. iii. 8. It is there urged, with reference to this very
   thing, and so it might be said to be immediately after. The tribulation
   of those days includes not only the destruction of Jerusalem, but all
   the other tribulations which the church must pass through; not only its
   share in the calamities of the nations, but the tribulations peculiar
   to itself; while the nations are torn with wars, and the church with
   schisms, delusions, and persecutions, we cannot say that the
   tribulation of those days is over; the whole state of the church on
   earth is militant, we must count upon that; but when the church's
   tribulation is over, her warfare accomplished, and what is behind of
   the sufferings of Christ filled up, then look for the end.

   Now concerning Christ's second coming, it is here foretold,

   [1.] That there shall be then a great and amazing change of the
   creatures, and particularly the heavenly bodies (v. 29). The sun shall
   be darkened, and the moon shall not give her light. The moon shines
   with a borrowed light, and therefore if the sun, from whom she borrows
   her light, is turned into darkness, she must fail of course, and become
   bankrupt. The stars shall fall; they shall lose their light, and
   disappear, and be as if they were fallen; and the powers of heaven
   shall be shaken. This intimates,

   First, That there shall be a great change, in order to the making of
   all things new. Then shall be the restitution of all things, when the
   heavens shall not be cast away as a rag, but changed as a vesture, to
   be worn in a better fashion, Ps. cii. 26. They shall pass away with a
   great noise, that there may be new heavens, 2 Pet. iii. 10-13.

   Secondly, It shall be a visible change, and such as all the world must
   take notice of; for such the darkening of the sun and moon cannot but
   be: and it would be an amazing change; for the heavenly bodies are not
   so liable to alteration as the creatures of this lower world are. The
   days of heaven, and the continuance of the sun and moon, are used to
   express that which is lasting and unchangeable (As Ps. lxxxix. 29;
   xxxvi. 37); yet they shall thus be shaken.

   Thirdly, It shall be a universal change. If the sun be turned into
   darkness, and the powers of heaven be shaken, the earth cannot but be
   turned into a dungeon, and its foundation made to tremble. Howl, fir
   trees, if the cedars be shaken. When the stars of heaven drop, no
   marvel if the everlasting mountains melt, and the perpetual hills bow.
   Nature shall sustain a general shock and convulsion, which yet shall be
   no hindrance to the joy and rejoicing of heaven and earth before the
   Lord, when he cometh to judge the world (Ps. xcvi. 11, 13); they shall
   as it were glory in the tribulation.

   Fourthly, The darkening of the sun, moon, and stars, which were made to
   rule over the day, and over the night (which is the first dominion we
   find of any creature, Gen. i. 16-18), signifies the putting down of all
   rule, authority, and power (even that which seems of the greatest
   antiquity and usefulness), that the kingdom may be delivered up to God,
   even the Father, and he may be All in all, 1 Cor. xv. 24, 28. The sun
   was darkened at the death of Christ, for then was in one sense the
   judgment of this world (John xii. 31), an indication of what would be
   at the general judgment.

   Fifthly, The glorious appearance of our Lord Jesus, who will then show
   himself as the Brightness of his Father's glory, and the express Image
   of his person, will darken the sun and moon, as a candle is darkened in
   the beams of the noon-day sun; they will have no glory, by reason of
   the glory that excelleth, 2 Cor. iii. 10. Then the sun shall be
   ashamed, and the moon confounded, when God shall appear, Isa. xxiv. 23.

   Sixthly, The sun and moon shall be then darkened, because there will be
   no more occasion for them. To sinners, that choose their portion in
   this life, all comfort will be eternally denied; as they shall not have
   a drop of water, so not a ray of light. Now God causeth his sun to rise
   on the earth, but then Interdico tib sole et luna--I forbid thee the
   light of the sun and the moon. Darkness must be their portion. To the
   saints that had their treasure above, such light of joy and comfort
   will be given as shall supersede that of the sun and moon, and render
   it useless. What need is there of vessels of light, when we come to the
   Fountain and Father of light? See Isa. lx. 19; Rev. xxii. 5.

   [2.] That then shall appear the sign of the Son of man in heaven (v.
   30), the Son of man himself, as it follows here, They shall see the Son
   of man coming in the clouds. At his first coming, he was set for a Sign
   that should be spoken against (Luke ii. 34), but at his second coming,
   a sign that should be admired. Ezekiel was a son of man set for a sign,
   Ezek. xii. 6. Some make this a prediction of the harbingers and
   forerunners of his coming, giving notice of his approach; a light
   shining before him, and the fire devouring (Ps. l. 3; 1 Kings xix. 11,
   12), the beams coming out of his hand, where had long been the hiding
   of his power, Hab. iii. 4. It is a groundless conceit of some of the
   ancients, that this sign of the Son of man, will be the sign of the
   cross displayed as a banner. It will certainly be such a clear
   convincing sign as will dash infidelity quite out of countenance, and
   fill their faces with shame, who said, Where is the promise of his
   coming?

   [3.] That then all the tribes of the earth shall mourn, v. 30. See Rev.
   i. 7. All the kindreds of the earth shall then wail because of him;
   some of all the tribes and kindreds of the earth shall mourn; for the
   greater part will tremble at his approach, while the chosen remnant,
   one of a family and two of a tribe, shall lift up their heads with joy,
   knowing that their redemption draws nigh, and their Redeemer. Note,
   Sooner or later, all sinners will be mourners; penitent sinners look to
   Christ, and mourn after a godly sort; and they who sow in those tears,
   shall shortly reap in joy; impenitent sinners shall look unto him whom
   they have pierced, and, though they laugh now, shall mourn and weep
   after a devilish sort, in endless horror and despair.

   [4.] That then they shall see the Son of man coming in the clouds of
   heaven, with power and great glory. Note, First, The judgment of the
   great day will be committed to the Son of man, both in pursuance and in
   recompence of his great undertaking for us as Mediator, John v. 22, 27.
   Secondly, The Son of man will at that day come in the clouds of heaven.
   Much of the sensible intercourse between heaven and earth is by the
   clouds; they are betwixt them, as it were, the medium
   participationis--the medium of participation, drawn by heaven from the
   earth, distilled by heaven upon the earth. Christ went to heaven in a
   cloud, and will in like manner come again, Acts i. 9, 11. Behold, he
   cometh in the clouds, Rev. i. 7. A cloud will be the Judge's chariot
   (Ps. civ. 3), his robe (Rev. x. 1), his pavilion (Ps. xviii. 11), his
   throne, Rev. xiv. 14. When the world was destroyed by water, the
   judgment came in the clouds of heaven, for the windows of heaven were
   opened; so shall it be when it shall be destroyed by fire. Christ went
   before Israel in a cloud, which had a bright side and a dark side; so
   will the cloud have in which Christ will come at the great day, it will
   bring both comfort and terror. Thirdly, He will come with power and
   great glory: his first coming was in weakness and great meanness (2
   Cor. xiii. 4); but his second coming will be with power and glory,
   agreeable both to the dignity of his person and to the purposes of his
   coming. Fourthly, He will be seen with bodily eyes in his coming:
   therefore the Son of man will be the Judge, that he may be seen, that
   sinners thereby may be the more confounded, who shall see him as Balaam
   did, but not nigh (Num. xxiv. 17), see him, but not as theirs. It added
   to the torment of that damned sinner, that he saw Abraham afar off. "Is
   this he whom we have slighted, and rejected, and rebelled against; whom
   we have crucified to ourselves afresh; who might have been our Saviour,
   but is our Judge, and will be our enemy for ever?" The Desire of all
   nations will then be their dread.

   [5.] That he shall send his angels with a great sound of a trumpet, v.
   31. Note, First, The angels shall be attendants upon Christ at his
   second coming; they are called his angels, which proves him to be God,
   and Lord of the angels; they shall be obliged to wait upon him.
   Secondly, These attendants shall be employed by him as officers of the
   court in the judgment of that day; they are now ministering spirits
   sent forth by him (Heb. i. 14), and will be so then. Thirdly, Their
   ministration will be ushered in with a great sound of a trumpet, to
   awaken and alarm a sleeping world. This trumpet is spoken of, 1 Cor.
   xv. 52, and 1 Thess. iv. 16. At the giving of the law on mount Sinai,
   the sound of the trumpet was remarkably terrible (Exod. xix. 13, 16);
   but much more will it be so in the great day. By the law, trumpets were
   to be sounded for the calling of assemblies (Num. x. 2), in praising
   God (Ps. lxxxi. 3), in offering sacrifices (Num. x. 10), and in
   proclaiming the year of jubilee, Lev. xxv. 9. Very fitly therefore
   shall there be the sound of a trumpet at the last day, when the general
   assembly shall be called, when the praises of God shall be gloriously
   celebrated, when sinners shall fall as sacrifices to divine justice,
   and when the saints shall enter upon their eternal jubilee.

   [6.] That they shall gather together his elect from the four winds.
   Note, At the second coming of Jesus Christ, there will be a general
   meeting of all the saints. First, The elect only will be gathered, the
   chosen remnant, who are but few in comparison with the many that are
   only called. This is the foundation of the saints' eternal happiness,
   that they are God's elect. The gifts of love to eternity follow the
   thought of love from eternity; and the Lord knows them that are his.
   Secondly, The angels shall be employed to bring them together, as
   Christ's servants, and as the saints' friends; we have the commission
   given them, Ps. l. 5. Gather my saints together unto me; nay, it will
   be said to them, Habetis fratres--These are your brethren; for the
   elect will then be equal to the angels, Luke xx. 36. Thirdly, They
   shall be gathered from one end of heaven to the other; the elect of God
   are scattered abroad (John xi. 52), there are some in all places, in
   all nations (Rev. vii. 9); but when that great gathering day comes,
   there shall not one of them be missing; distance of place shall keep
   none out of heaven, if distance of affection do not. Undique ad coelos
   tantundem est viæ--Heaven is equally accessible from every place. See
   ch. viii. 11; Isa. xliii. 6; xlix. 12.

Parable of the Fig-Tree; Awful Predictions; The Duty of Watchfulness; The
Good and Evil Steward.

   32 Now learn a parable of the fig tree; When his branch is yet tender,
   and putteth forth leaves, ye know that summer is nigh:   33 So likewise
   ye, when ye shall see all these things, know that it is near, even at
   the doors.   34 Verily I say unto you, This generation shall not pass,
   till all these things be fulfilled.   35 Heaven and earth shall pass
   away, but my words shall not pass away.   36 But of that day and hour
   knoweth no man, no, not the angels of heaven, but my Father only.   37
   But as the days of Noe were, so shall also the coming of the Son of man
   be.   38 For as in the days that were before the flood they were eating
   and drinking, marrying and giving in marriage, until the day that Noe
   entered into the ark,   39 And knew not until the flood came, and took
   them all away; so shall also the coming of the Son of man be.   40 Then
   shall two be in the field; the one shall be taken, and the other left.
     41 Two women shall be grinding at the mill; the one shall be taken,
   and the other left.   42 Watch therefore: for ye know not what hour
   your Lord doth come.   43 But know this, that if the goodman of the
   house had known in what watch the thief would come, he would have
   watched, and would not have suffered his house to be broken up.   44
   Therefore be ye also ready: for in such an hour as ye think not the Son
   of man cometh.   45 Who then is a faithful and wise servant, whom his
   lord hath made ruler over his household, to give them meat in due
   season?   46 Blessed is that servant, whom his lord when he cometh
   shall find so doing.   47 Verily I say unto you, That he shall make him
   ruler over all his goods.   48 But and if that evil servant shall say
   in his heart, My lord delayeth his coming;   49 And shall begin to
   smite his fellow-servants, and to eat and drink with the drunken;   50
   The lord of that servant shall come in a day when he looketh not for
   him, and in an hour that he is not aware of,   51 And shall cut him
   asunder, and appoint him his portion with the hypocrites: there shall
   be weeping and gnashing of teeth.

   We have here the practical application of the foregoing prediction; in
   general, we must expect and prepare for the events here foretold.

   I. We must expect them; "Now learn a parable of the fig-tree, v. 32,
   33. Now learn what use to make of the things you have heard; so observe
   and understand the signs of the times, and compare them with the
   predictions of the word, as from thence to foresee what is at the door,
   that you may provide accordingly." The parable of the fig-tree is no
   more than this, that its budding and blossoming are a presage of
   summer; for as the stork in the heaven, so the trees of the field, know
   their appointed time. The beginning of the working of second causes
   assures us of the progress and perfection of it. Thus when God begins
   to fulfil prophecies, he will make an end. There is a certain series in
   the works of providence, as there is in the works of nature. The signs
   of the times are compared with the prognostics of the face of the sky
   (ch. xvi. 3), so here with those of the face of the earth; when that is
   renewed, we foresee that summer is coming, not immediately, but at some
   distance; after the branch grows tender, we expect the March winds, and
   the April showers, before the summer comes; however, we are sure it is
   coming; "so likewise ye, when the gospel day shall dawn, count upon it,
   that through this variety of events which I have told you of, the
   perfect day will come. The things revealed must shortly come to pass
   (Rev. i. 1); they must come in their own order, in the order appointed
   for them. Know that it is near." He does not here say what, but it is
   that which the hearts of his disciples are upon, and which they are
   inquisitive after, and long for; the kingdom of God is near, so it is
   expressed in the parallel place, Luke xxi. 31. Note, When the trees of
   righteousness begin to bud and blossom, when God's people promise
   faithfulness, it is a happy presage of good times. In them God begins
   his work, first prepares their heart, and then he will go on with it;
   for, as for God, his work is perfect; and he will revive it in the
   midst of their years.

   Now touching the events foretold here, which we are to expect,

   1. Christ here assures us of the certainty of them (v. 35); Heaven and
   earth shall pass away; they continue this day indeed, according to
   God's ordinance, but they shall not continue for ever (Ps. cii. 25, 26;
   2 Pet. iii. 10); but my words shall not pass away. Note, The word of
   Christ is more sure and lasting than heaven and earth. Hath he spoken?
   And shall he not do it? We may build with more assurance upon the word
   of Christ than we can upon the pillars of heaven, or the strong
   foundations of the earth; for, when they shall be made to tremble and
   totter, and shall be no more, the word of Christ shall remain, and be
   in full force, power, and virtue. See 1 Pet. i. 24, 25. It is easier
   for heaven and earth to pass, than the word of Christ; so it is
   expressed, Luke xvi. 17. Compare Isa. liv. 10. The accomplishment of
   these prophecies might seem to be delayed, and intervening events might
   seem to disagree with them, but do not think that therefore the word of
   Christ is fallen to the ground, for that shall never pass away: though
   it be not fulfilled, either in the time or in the way that we have
   prescribed; yet, in God's time, which is the best time, and in God's
   way, which is the best way, it shall certainly be fulfilled. Every word
   of Christ is very pure, and therefore very sure.

   2. He here instructs us as to the time of them, v. 34, 36. As to this,
   it is well observed by the learned Grotius, that there is a manifest
   distinction made between the tauta (v. 34), and the ekeine (v. 36),
   these things, and that day and hour; which will help to clear this
   prophecy.

   (1.) As to these things, the wars, seductions, and persecutions, here
   foretold, and especially the ruin of the Jewish nation; "This
   generation shall not pass away, till all these things be fulfilled (v.
   34); there are those now alive, that shall see Jerusalem destroyed, and
   the Jewish church brought to an end." Because it might seem strange, he
   backs it with a solemn asseveration; "Verily, I say unto you. You may
   take my word for it, these things are at the door." Christ often speaks
   of the nearness of that desolation, the more to affect people, and
   quicken them to prepare for it. Note, There may be greater trials and
   troubles yet before us, in our own day, than we are aware of. They that
   are old, know not what sons of Anak may be reserved for their last
   encounters.

   (2.) But as to that day and hour which will put a period to time, that
   knoweth no man, v. 36. Therefore take heed of confounding these two, as
   they did, who, from the words of Christ and the apostles; letters,
   inferred that the day of Christ was at hand, 2 Thess. ii. 2. No, it was
   not; this generation, and many another, shall pass, before that day and
   hour come. Note, [1.] There is a certain day and hour fixed for the
   judgment to come; it is called the day of the Lord, because so
   unalterably fixed. None of God's judgments are adjourned sine
   die--without the appointment of a certain day. [2.] That day and hour
   are a great secret.


   Prudens futuri temporis exitum

   Caliginosa nocte premit Deus.

   But Heaven has wisely hid from human sight

   The dark decrees of future fate,

   And sown their seeds in depth of nights.

   Horace.

   No man knows it; not the wisest by their sagacity, not the best by any
   divine discovery. We all know that there shall be such a day; but none
   knows when it shall be, no, not the angels; though their capacities for
   knowledge are great, and their opportunities of knowing this
   advantageous (they dwell at the fountain-head of light), and though
   they are to be employed in the solemnity of that day, yet they are not
   told when it shall be: none knows but my Father only. This is one of
   those secret things which belong to the Lord our God. The uncertainty
   of the time of Christ's coming, is, to those who are watchful, a savour
   of life unto life, and makes them more watchful; but to those who are
   careless, it is a savour of death unto death, and makes them more
   careless.

   II. To this end we must expect these events, that we may prepare for
   them; and here we have a caution against security and sensuality, which
   will make it a dismal day indeed to us, v. 37-41. In these verses we
   have such an idea given us of the judgment day, as may serve to startle
   and awaken us, that we may not sleep as others do.

   It will be a surprising day, and a separating day.

   1. It will be a surprising day, as the deluge was to the old world, v.
   37-39. That which he here intends to describe, is, the posture of the
   world at the coming of the Son of man; besides his first coming, to
   save, he has other comings to judge. He saith (John ix. 39), For
   judgment I am come; and for judgment he will come; for all judgment is
   committed to him, both that of the word, and that of the sword.

   Now this here is applicable,

   (1.) To temporal judgments, particularly that which was now hastening
   upon the nation and people of the Jews; though they had fair warning
   given them of it, and there were many prodigies that were presages of
   it, yet it found them secure, crying, Peace and safety, 1 Thess. v. 3.
   The siege was laid to Jerusalem by Titus Vespasian, when they were met
   at the passover in the midst of their mirth; like the men of Laish,
   they dwelt careless when the ruin arrested them, Judg. xviii. 7, 27.
   The destruction of Babylon, both that in the Old Testament and that in
   the New, comes when she saith, I shall be a lady for ever, Isa. xlvii.
   7-9; Rev. xviii. 7. Therefore the plagues come in a moment, in one day.
   Note, Men's unbelief shall not make God's threatenings of no effect.

   (2.) To the eternal judgment; so the judgment of the great day is
   called, Heb. vi. 2. Though notice has been given of it from Enoch, yet,
   when it comes, it will be unlooked for by the most of men; the latter
   days, which are nearest to that day, will produce scoffers, that say,
   Where is the promise of his coming? 2 Pet. iii. 3, 4; Luke xviii. 8.
   Thus it will be when the world that now is shall be destroyed by fire;
   for thus it was when the old world, being overflowed by water,
   perished, 2 Pet. iii. 6, 7. Now Christ here shows what were the temper
   and posture of the old world when the deluge came.

   [1.] They were sensual and worldly; they were eating and drinking,
   marrying and giving in marriage. It is not said, They were killing and
   stealing, and whoring and swearing (these were indeed the horrid crimes
   of some of the worst of them; the earth was full of violence); but they
   were all of them, except Noah, over head and ears in the world, and
   regardless of the word of God, and this ruined them. Note, Universal
   neglect of religion is a more dangerous symptom to any people than
   particular instances here and there of daring irreligion. Eating and
   drinking are necessary to the preservation of man's life; marrying and
   giving in marriage are necessary to the preservation of mankind; but,
   Licitus perimus omnes--These lawful things undo us, unlawfully managed.
   First, They were unreasonable in it, inordinate and entire in the
   pursuit of the delights of sense, and the gains of the world; they were
   wholly taken up with these things, esan trogontes--they were eating;
   they were in these things as in their element, as if they had their
   being for no other end than to eat and drink, Isa. lvi. 12. Secondly,
   They were unreasonable in it; they were entire and intent upon the
   world and the flesh, when the destruction was at the door, which they
   had had such fair warning of. They were eating and drinking, when they
   should have been repenting and praying; when God, by the ministry of
   Noah, called to weeping and mourning, then joy and gladness. This was
   to them, as it was to Israel afterwards, the unpardonable sin (Isa.
   xxii. 12, 14), especially, because it was in defiance of those warnings
   by which they should have been awakened. "Let us eat and drink, for
   to-morrow we die; if it must be a short life, let it be a merry one."
   The apostle James speaks of this as the general practice of the wealthy
   Jews before the destruction of Jerusalem; when they should have been
   weeping for the miseries that were coming upon them, they were living
   in pleasure, and nourishing their hearts as in a day of slaughter, Jam.
   v. 1, 5.

   [2.] They were secure and careless; they knew not, until the flood
   came, v. 39. Knew not! Surely they could not but know. Did not God, by
   Noah, give them fair warning of it? Did he not call them to repentance,
   while his long-suffering waited? 1 Pet. iii. 19, 20. But they knew not,
   that is, they believed not; they might have known, but would not know.
   Note, What we know of the things that belong to our everlasting peace,
   if we do not mix faith with it, and improve it, is all one as if we did
   not know it at all. Their not knowing is joined with their eating, and
   drinking, and marrying; for, First, Therefore they were sensual,
   because they were secure. Note, the reason why people are so eager in
   the pursuit, and so entangled in the pleasures of this world, is,
   because they do not know, and believe, and consider, the eternity which
   they are upon the brink of. Did we know aright that all these things
   must shortly be dissolved, and we must certainly survive them, we
   should not set our eyes and hearts so much upon them as we do.
   Secondly, Therefore they were secure, because they were sensual;
   therefore they knew not that the flood was coming, because they were
   eating and drinking; were so taken up with things seen and present,
   that they had neither time nor heart to mind the things not seen as
   yet, which they were warned of. Note, As security bolsters men up in
   their brutal sensuality; so sensuality rocks them asleep in their
   carnal security. They knew not, until the flood came. 1. The flood did
   come, though they would not foresee it. Note, Those that will not know
   by faith, shall be made to know by feeling, the wrath of God revealed
   from heaven against their ungodliness and unrighteousness. The evil day
   is never the further off for men's putting it far off from them. 2.
   They did not know it till it was too late to prevent it, as they might
   have done if they had known it in time, which made it so much the more
   grievous. Judgments are most terrible and amazing to the secure, and
   those that have made a jest of them.

   The application of this, concerning the old world, we have in these
   words; So shall the coming of the Son of man be; that is, (1.) In such
   a posture shall he find people, eating and drinking, and not expecting
   him. Note, Security and sensuality are likely to be the epidemical
   diseases of the latter days. All slumber and sleep, and at midnight the
   bridegroom comes. All are off their watch, and at their ease. (2.) With
   such a power, and for such a purpose, will he come upon them. As the
   flood took away the sinners of the old world, irresistibly and
   irrecoverably; so shall secure sinners, that mocked at Christ and his
   coming, be taken away by the wrath of the Lamb, when the great day of
   his wrath comes, which will be like the coming of the deluge, a
   destruction which there is no fleeing from.

   2. It will be a separating day (v. 40, 41); Then shall two be in the
   field. Two ways this may be applied.

   (1.) We may apply it to the success of the gospel, especially at the
   first preaching of it; it divided the world; some believed the things
   which were spoken, and were taken to Christ; others believed not, and
   were left to perish in their unbelief. Those of the same age, place,
   capacity, employment, and condition, in the world, grinding in the same
   mill, those of the same family, nay, those that were joined in the same
   bond of marriage, were, one effectually called, the other passed by,
   and left in the gall of bitterness. This is that division, that
   separating fire, which Christ came to send, Luke xii. 49, 51. This
   renders free grace the more obliging, that it is distinguishing; to us,
   and not to the world (John xiv. 22), nay to us, and not to those in the
   same field, the same mill, the same house.

   When ruin came upon Jerusalem, a distinction was made by Divine
   Providence, according to that which had been before made by divine
   grace; for all the Christians among them were saved from perishing in
   that calamity, by the special care of Heaven. If two were at work in
   the field together, and one of them was a Christian, he was taken into
   a place of shelter, and had his life given him for a prey, while the
   other was left to the sword of the enemy. Nay, if but two women were
   grinding at the mill, if one of them belonged to Christ, though but a
   woman, a poor woman, a servant, she was taken to a place of safety, and
   the other abandoned. Thus the meek of the earth are hid in the day of
   the Lord's anger (Zeph. ii. 3), either in heaven, or under heaven.
   Note, Distinguishing preservations, in times of general destruction,
   are special tokens of God's favour, and ought so to be acknowledged. If
   we are safe when thousands fall on our right hand and our left, are not
   consumed when others are consumed round about us, so that we are as
   brands plucked out of the fire, we have reason to say, It is of the
   Lord's mercies, and it is a great mercy.

   (2.) We may apply it to the second coming of Jesus Christ, and the
   separation which will be made in that day. He had said before (v. 31),
   that the elect will be gathered together. Here he tells us, that, in
   order to that, they will be distinguished from those who were nearest
   to them in this world; the choice and chosen ones taken to glory, the
   other left to perish eternally. Those who sleep in the dust of the
   earth, two in the same grave, their ashed mixed, shall yet arise, one
   to be taken to everlasting life, the other left to shame and
   everlasting contempt, Dan. xii. 2. Here it is applied to them who shall
   be found alive. Christ will come unlooked for, will find people busy at
   their usual occupations, in the field, at the mill; and then, according
   as they are vessels of mercy prepared for glory, or vessels of wrath
   prepared for ruin, accordingly it will be with them; the one taken to
   meet the Lord and his angels in the air, to be for ever with him and
   them; the other left to the devil and his angels, who, when Christ has
   gathered out his own, will sweep up the residue. This will aggravate
   the condemnation of sinners that others shall be taken from the midst
   of them to glory, and they left behind. And it speaks abundance of
   comfort to the Lord's people. [1.] Are they mean and despised in the
   world, as the man-servant in the field, or the maid at the mill (Exod.
   xi. 5)? Yet they shall not be forgotten or overlooked in that day. The
   poor in the world, if rich in faith, are heirs of the kingdom. [2.] Are
   they dispersed in distant and unlikely places, where one would not
   expect to find the heirs of glory, in the field, at the mill? Yet the
   angels will find them there (hidden as Saul among the stuff, when they
   are to be enthroned), and fetch them thence; and well may they be said
   to be changed, for a very great change it will be to go to heaven from
   ploughing and grinding. [3.] Are they weak, and unable of themselves to
   move heavenward? They shall be taken, or laid hold of, as Lot was taken
   out of Sodom by a gracious violence, Gen. xix. 16. Those whom Christ
   has once apprehended and laid hold on, he will never lose his hold of.
   [4.] Are they intermixed with others, linked with them in the same
   habitations, societies, employments? Let not that discourage any true
   Christian; God knows how to separate between the precious and the vile,
   the gold and dross in the same lump, the wheat and chaff in the same
   floor.

   III. Here is a general exhortation to us, to watch, and be ready
   against that day comes, enforced by divers weighty considerations, v.
   42, &c. Observe,

   1. The duty required; Watch, and be ready, v. 42, 44.

   (1.) Watch therefore, v. 42. Note, It is the great duty and interest of
   all the disciples of Christ to watch, to be awake and keep awake, that
   they may mind their business. As a sinful state or way is compared to
   sleep, senseless and inactive (1 Thess. v. 6), so a gracious state or
   way is compared to watching and waking. We must watch for our Lord's
   coming, to us in particular at our death, after which is the judgment,
   that is the great day with us, the end of our time; and his coming at
   the end of all time to judge the world, the great day with all mankind.
   To watch implies not only to believe that our Lord will come, but to
   desire that he would come, to be often thinking of his coming, and
   always looking for it as sure and near, and the time of it uncertain.
   To watch for Christ's coming, is to maintain that gracious temper and
   disposition of mind which we should be willing that our Lord, when he
   comes, should find us in. To watch is to be aware of the first notices
   of his approach, that we may immediately attend his motions, and
   address ourselves to the duty of meeting him. Watching is supposed to
   be in the night, which is sleeping time; while we are in this world, it
   is night with us, and we must take pains to keep ourselves awake.

   (2.) Be ye also ready. We wake in vain, if we do not get ready. It is
   not enough to look for such things; but we must therefore give
   diligence, 2 Pet. iii. 11, 14. We have then our Lord to attend upon,
   and we must have our lamps ready trimmed; a cause to be tried, and we
   must have our plea ready drawn and signed by our Advocate; a reckoning
   to make up, and we must have our accounts ready stated and balanced;
   there is an inheritance which we then hope to enter upon, and we must
   have ourselves ready, made meet to partake of it, Col. i. 12.

   2. The reasons to induce us to this watchfulness and diligent
   preparation for that day; which are two.

   (1.) Because the time of our Lord's coming is very uncertain. This is
   the reason immediately annexed to the double exhortation (v. 42, 44);
   and it is illustrated by a comparison, v. 43. Let us consider then,

   [1.] That we know not what hour he will come, v. 42. We know not the
   day of our death, Gen. xxvii. 2. We may know that we have but a little
   time to live (The time of my departure is at hand, 2 Tim. iv. 6); but
   we cannot know that we have a long time to live, for our souls are
   continually in our hands; nor can we know how little a time we have to
   live, for it may prove less than we expect; much less do we know the
   time fixed for the general judgment. Concerning both we are kept at
   uncertainty, that we may, every day, expect that which may come any
   day; may never boast of a year's continuance (James iv. 13), no, nor of
   tomorrow's return, as if it were ours, Prov. xxvii. 1; Luke xii. 20.

   [2.] That he may come at such an hour as we think not, v. 44. Though
   there be such uncertainty in the time, there is none in the thing
   itself: though we know not when he will come, we are sure he will come.
   His parting word was, Surely I come quickly; his saying, "I come
   surely," obliges us to expect him: his saying "I come quickly." obliges
   us to be always expecting him; for it keeps us in a state of
   expectancy. In such an hour as you think not, that is, such an hour as
   they who are unready and unprepared, think not (v. 50); nay, such an
   hour as the most lively expectants perhaps thought least likely. The
   bridegroom came when the wise were slumbering. It is agreeable to our
   present state, that we should be under the influence of a constant and
   general expectation, rather than that of particular presages and
   prognostications, which we are sometimes tempted vainly to desire and
   wish for.

   [3.] That the children of this world are thus wise in their generation,
   that, when they know of a danger approaching, they will keep awake, and
   stand on their guard against it. This he shows in a particular
   instance, v. 43. If the master of a house had notice that a thief would
   come such a night, and such a watch of the night (for they divided the
   night into four watches, allowing three hours to each), and would make
   an attempt upon his house, though it were the midnight-watch, when he
   was most sleepy, yet he would be up, and listen to every noise in every
   corner, and be ready to give him a warm reception. Now, though we know
   not just when our Lord will come, yet, knowing that he will come, and
   come quickly, and without any other warning than what he hath given in
   his word, it concerns us to watch always. Note, First, We have every
   one of us a house to keep, which lies exposed, in which all we are
   worth is laid up: that house is our own souls, which we must keep with
   all diligence. Secondly, The day of the Lord comes by surprise, as a
   thief in the night. Christ chooses to come when he is least expected,
   that the triumphs of his enemies may be turned into the greater shame,
   and the fears of his friends into the greater joy. Thirdly, If Christ,
   when he comes, finds us asleep and unready, our house will be broken
   up, and we shall lose all we are worth, not as by a thief unjustly, but
   as by a just and legal process; death and judgment will seize upon all
   we have, to our irreparable damage and utter undoing. Therefore be
   ready, be ye also ready; as ready at all times as the good man of the
   house would be at the hour when he expected the thief: we must put on
   the armour of God, that we may not only stand in that evil day, but, as
   more than conquerors, may divide the spoil.

   (2.) Because the issue of our Lord's coming will be very happy and
   comfortable to those that shall be found ready, but very dismal and
   dreadful to those that shall not, v. 45, &c. This is represented by the
   different state of good and bad servants, when their lord comes to
   reckon with them. It is likely to be well or ill with us to eternity,
   according as we are found ready or unready at that day; for Christ
   comes to render to every man according to his works. Now this parable,
   with which the chapter closes, is applicable to all Christians, who are
   in profession and obligation God's servants; but it seems especially
   intended as a warning to ministers; for the servant spoken of is a
   steward. Now observe what Christ here saith,

   [1.] Concerning the good servant; he shows here what he is--a ruler of
   the household; what, being so, he should be--faithful and wise; and
   what, if he be so, he shall be eternally-blessed. Here are good
   instructions and encouragements to the ministers of Christ.

   First, We have here his place and office. He is one whom the Lord has
   made ruler over his household, to give them meat in due season. Note,
   1. The church of Christ is his household, or family, standing in
   relation to him as the Father and Master of it. It is the household of
   God, a family named from Christ, Eph. iii. 15. 2. Gospel ministers are
   appointed rulers in this household; not at princes (Christ has entered
   a caveat against that), but as stewards, or other subordinate officers;
   not as lords, but as guides; not to prescribe new ways, but to show and
   lead in the ways that Christ has appointed: that is the signification
   of the hegoumenoi, which we translate, having rule over you (Heb. xiii.
   17); as overseers, not to cut out new work, but to direct in, and
   quicken to, the work which Christ has ordered; that is the
   signification of episkopoi--bishops. They are rulers by Christ; what
   power they have is derived from him, and none may take it from them, or
   abridge it to them; he is one whom the Lord has made ruler; Christ has
   the making of ministers. They are rulers under Christ, and act in
   subordination to him; and rulers for Christ, for the advancement of his
   kingdom. 3. The work of gospel ministers is to give to Christ's
   household their meat in due season, as stewards, and therefore they
   have the keys delivered to them. (1.) Their work is to give, not take
   to themselves (Ezek. xxxiv. 8), but give to the family what the Master
   has bought, to dispense what Christ has purchased. And to ministers it
   is said, that it is more blessed to give than to receive, Acts xx. 35.
   (2.) It is to give meat; not to give law (that is Christ's work), but
   to deliver those doctrines to the church which, if duly digested, will
   be nourishment to souls. They must give, not the poison of false
   doctrines, not the stones of hard and unprofitable doctrines, but the
   meat that is sound and wholesome. (3.) It must be given in due season,
   en kairo--while there is time for it; when eternity comes, it will be
   too late; we must work while it is day: or in time, that is, whenever
   any opportunity offers itself; or in the stated time, time after time,
   according as the duty of every day requires.

   Secondly, His right discharge of this office. The good servant, if thus
   preferred, will be a good steward; for,

   1. He is faithful; stewards must be so, 1 Cor. iv. 2. He that is
   trusted, must be trusty; and the greater the trust is, the more is
   expected from them. It is a great good thing that is committed to
   ministers (2 Tim. i. 14); and they must be faithful, as Moses was, Heb.
   iii. 2. Christ counts those ministers, and those only, that are
   faithful, 1 Tim. i. 12. A faithful minister of Jesus Christ is one that
   sincerely designs his master's honour, not his own; delivers the whole
   counsel of God, not his own fancies and conceits; follows Christ's
   institutions and adheres to them; regards the meanest, reproves the
   greatest, and doth not respect persons.

   2. He is wise to understand his duty and the proper season of it; and
   in guiding of the flock there is need, not only of the integrity of the
   heart, but the skilfulness of the hands. Honesty may suffice for a good
   servant, but wisdom is necessary to a good steward; for it is
   profitable to direct.

   3. He is doing; so doing as his office requires. The ministry is a good
   work, and they whose office it is, have always something to do; they
   must not indulge themselves in ease, nor leave the work undone, or
   carelessly turn it off to others, but be doing, and doing to the
   purpose--so doing, giving meat to the household, minding their own
   business, and not meddling with that which is foreign; so doing as the
   Master has appointed, as the office imports, and as the case of the
   family requires; not talking, but doing. It was the motto Mr. Perkins
   used, Minister verbi es--You are a minister of the word. Not only
   Age--Be doing; but Hoc age--Be so doing.

   4. He is found doing when his Master comes; which intimates, (1.)
   Constancy at his work. At what hour soever his Master comes, he is
   found busy at the work of the day. Ministers should not leave empty
   spaces in their time, lest their Lord should come in one of those empty
   spaces. As with a good God the end of one mercy is the beginning of
   another, so with a good man, a good minister, the end of one duty is
   the beginning of another. When Calvin was persuaded to remit his
   ministerial labours, he answered, with some resentment, "What, would
   you have my Master find me idle?" (2.) Perseverance in his work till
   the Lord come. Hold fast till then, Rev. ii. 25. Continue in these
   things, 1 Tim. iv. 16; vi. 14. Endure to the end.

   Thirdly, The recompence of reward intended him for this, in three
   things.

   1. He shall be taken notice of. This is intimated in these words, Who
   then is that faithful and wise servant? Which supposes that there are
   but few who answer this character; such an interpreter is one of a
   thousand, such a faithful and wise steward. Those who thus distinguish
   themselves now by humility, diligence, and sincerity in their work,
   Christ will in the great day both dignify and distinguish by the glory
   conferred on them.

   2. He shall be blessed? Blessed is that servant; and Christ's
   pronouncing him blessed makes him so. All the dead that die in the Lord
   are blessed, Rev. xiv. 13. But there is a peculiar blessedness secured
   to them that approve themselves faithful stewards, and are found so
   doing. Next to the honour of those who die in the field of battle,
   suffering for Christ as the martyrs, is the honour of those that die in
   the field of service, ploughing, and sowing, and reaping, for Christ.

   3. He shall be preferred (v. 47); He shall make him ruler over all his
   goods. The allusion is to the way of great men, who, if the stewards of
   their house conduct themselves well in that place, commonly prefer them
   to be the managers of their estates; thus Joseph was preferred in the
   house of Potiphar, Gen. xxix. 4, 6. But the greatest honour which the
   kindest master ever did to his most tried servants in this world, is
   nothing to that weight of glory which the Lord Jesus will confer upon
   his faithful watchful servants in the world to come. What is here said
   by a similitude, is the same that is said more plainly, John xi. 26,
   Him will my Father honour. And God's servants, when thus preferred;
   shall be perfect in wisdom and holiness to bear that weight of glory,
   so that there is no danger from these servants when they reign.

   [2.] Concerning the evil servant. Here we have,

   First, His description given (v. 48, 49); where we have the wretch
   drawn in his own colours. The vilest of creatures is a wicked man, the
   vilest of men is a wicked Christian, and the vilest of them a wicked
   minister. Corruptio optimi est pessima--What is best, when corrupted,
   becomes the worst. Wickedness in the prophets of Jerusalem is a
   horrible thing indeed, Jer. xxiii. 14. Here is,

   1. The cause of his wickedness; and that is, a practical disbelief of
   Christ's second coming; He hath said in his heart, My Lord delays his
   coming; and therefore he begins to think he will never come, but has
   quite forsaken his church. Observe, (1.) Christ knows what they say in
   their hearts, who with their lips cry, Lord, Lord, as this servant
   here. (2.) The delay of Christ's coming, though it is a gracious
   instance of his patience, is greatly abused by wicked people, whose
   hearts are thereby hardened in their wicked ways. When Christ's coming
   is looked upon as doubtful, or a thing at an immense distance, the
   hearts of men are fully set to do evil, Eccl. viii. 11. See Ezek. xii.
   27. They that walk by sense, are ready to say of the unseen Jesus, as
   the people did of Moses when he tarried in the mount upon their errand,
   We wot not what is become of him, and therefore up, make us gods, the
   world a god, the belly a god, any thing but him that should be.

   2. The particulars of his wickedness; and they are sins of the first
   magnitude; he is a slave to his passions and his appetites.

   (1.) Persecution is here charged upon him. He begins to smite his
   fellow servants. Note, [1.] Even the stewards of the house are to look
   upon all the servants of the house as their fellow servants, and
   therefore are forbidden to lord it over them. If the angel call himself
   fellow servant to John (Rev. xix. 10), no marvel if John have learned
   to call himself brother to the Christians of the churches of Asia, Rev.
   i. 9. [2.] It is no new thing to see evil servants smiting their fellow
   servants; both private Christians and faithful ministers. He smites
   them, either because they reprove him, or because they will not bow,
   and do him reverence; will not say as he saith, and do as he doeth,
   against their consciences: he smites them with the tongue, as they
   smote the prophet, Jer. xviii. 18. And if he get power into his hand,
   or can press those into his service that have, as the ten horns upon
   the head of the beast, it goes further. Pashur the priest smote
   Jeremiah, and put him in the stocks, Jer. xx. 2. The revolters have
   often been of all others most profound to make slaughter, Hos. v. 2.
   The steward, when he smites his fellow servants, does it under colour
   of his Master's authority, and in his name; he says, Let the Lord be
   glorified (Isa. lxvi. 5); but he shall know that he could not put a
   greater affront upon his Master.

   (2.) Profaneness and immorality; He begins to eat and drink with the
   drunken. [1.] He associates with the worst of sinners, has fellowship
   with them, is intimate with them; he walks in their counsel, stands in
   their way, sits in their seat, and sings their songs. The drunken are
   the merry and jovial company, and those he is for, and thus he hardens
   them in their wickedness. [2.] He does like them; eats, and drinks, and
   is drunken; so it is in Luke. This is an inlet to all manner of sin.
   Drunkenness is a leading wickedness; they who are slaves to that, are
   never masters of themselves in any thing else. The persecutors of God's
   people have commonly been the most vicious and immoral men. Persecuting
   consciences, whatever the pretensions be, are commonly the most
   profligate and debauched consciences. What will not they be drunk with,
   that will be drunk with the blood of the saints? Well, this is the
   description of a wicked minister, who yet may have the common gifts of
   learning and utterance above others; and, as hath been said of some,
   may preach so well in the pulpit, that it is a pity he should ever come
   out, and yet live so ill out of the pulpit, that it is a pity he should
   ever come in.

   Secondly, His doom read, v. 50, 51. The coat and character of wicked
   ministers will not only not secure them from condemnation, but will
   greatly aggravate it. They can plead no exemption from Christ's
   jurisdiction, whatever they pretend to, in the church of Rome, from
   that of the civil magistrate; there is no benefit of clergy at Christ's
   bar. Observe,

   1. The surprise that will accompany his doom (v. 50); The Lord of that
   servant will come. Note, (1.) Our putting off the thoughts of Christ's
   coming will not put off his coming. Whatever fancy he deludes himself
   with, his Lord will come. The unbelief of man shall not make that great
   promise, or threatening (call it which you will), of no effect. (2.)
   The coming of Christ will be a most dreadful surprise to secure and
   careless sinners, especially to wicked ministers; He shall come in a
   day when he looketh not for him. Note, Those that have slighted the
   warnings of the word, and silenced those of their own consciences
   concerning the judgment to come, cannot expect any other warnings;
   these will be adjudged sufficient legal notice given, whether taken or
   no; and no unfairness can be charged on Christ, if he come suddenly,
   without giving other notice. Behold, he has told us before.

   2. The severity of his doom, v. 51. It is not more severe than
   righteous, but it is a doom that carries in it utter ruin, wrapt up in
   two dreadful words, death and damnation.

   (1.) Death. His Lord shall cut him asunder, dikotomesei auton, "he
   shall cut him off from the land of the living," from the congregation
   of the righteous, shall separate him unto evil; which is the definition
   of a curse (Deut. xxix. 21), shall cut him down, as a tree that cumbers
   the ground; perhaps it alludes to the sentence often used in the law,
   That soul shall be cut off from his people; denoting an utter
   extirpation. Death cuts off a good man, as a choice imp is cut off to
   be grafted in a better stock; but it cuts off a wicked man, as a
   withered branch is cut off for the fire-cuts him off from this world,
   which he set his heart so much upon, and was, as it were, one with. Or,
   as we read it, shall cut him asunder, that is, part body and soul, send
   the body to the grave to be a prey for worms, and the soul to hell to
   be a prey for devils, and there is the sinner cut asunder. The soul and
   body of a godly man at death part fairly, the one cheerfully lifted up
   to God, the other left to the dust; but the soul and body of a wicked
   man at death are cut asunder, torn asunder, for to them death is the
   king of terrors, Job xviii. 14. The wicked servant divided himself
   between God and the world, Christ and Belial, his profession and his
   lusts, justly therefore will he thus be divided.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXV.

   This chapter continues and concludes our Saviour's discourse, which
   began in the foregoing chapter, concerning his second coming and the
   end of the world. This was his farewell sermon of caution, as that,
   John xiv. 15, 16, was of comfort to his disciples; and they had need of
   both in a world of so much temptation and trouble as this is. The
   application of that discourse, was, Watch therefore, and be ye also
   ready. Now, in prosecution of these serious awakening cautions, in this
   chapter we have three parables, the scope of which is the same--to
   quicken us all with the utmost care and diligence to get ready for
   Christ's second coming, which, in all his farewells to his church,
   mention was made of, as in that before he died (John xiv. 2), in that
   at his ascension (Acts i. 11), and in that at the shutting up of the
   canon of the scriptures, Rev. xxii. 20. Now it concerns us to prepare
   for Christ's coming; I. That we may then be ready to attend upon him;
   and this is shown in the parable of the ten virgins, ver. 1-13. II.
   That we may then be ready to give u our account to him; and this is
   shown in the parable of the three servants, ver. 14-30. III. That we
   may then be ready to receive from him our final sentence, and that it
   may be to eternal life; and this is shown in a more plain description
   of the process of the last judgment, ver. 31-46. These are things of
   awful consideration, because of everlasting concern to every one of us.

The Parable of the Ten Virgins.

   1 Then shall the kingdom of heaven be likened unto ten virgins, which
   took their lamps, and went forth to meet the bridegroom.   2 And five
   of them were wise, and five were foolish.   3 They that were foolish
   took their lamps, and took no oil with them:   4 But the wise took oil
   in their vessels with their lamps.   5 While the bridegroom tarried,
   they all slumbered and slept.   6 And at midnight there was a cry made,
   Behold, the bridegroom cometh; go ye out to meet him.   7 Then all
   those virgins arose, and trimmed their lamps.   8 And the foolish said
   unto the wise, Give us of your oil; for our lamps are gone out.   9 But
   the wise answered, saying, Not so; lest there be not enough for us and
   you: but go ye rather to them that sell, and buy for yourselves.   10
   And while they went to buy, the bridegroom came; and they that were
   ready went in with him to the marriage: and the door was shut.   11
   Afterward came also the other virgins, saying, Lord, Lord, open to us.
     12 But he answered and said, Verily I say unto you, I know you not.
   13 Watch therefore, for ye know neither the day nor the hour wherein
   the Son of man cometh.

   Here,

   I. That in general which is to be illustrated is, the kingdom of
   heaven, the state of things under the gospel, the external kingdom of
   Christ, and the administration and success of it. Some of Christ's
   parables had shown us what it is like now in the present reception of
   it, as ch. xiii. This tells us what it shall be like, when the mystery
   of God shall be finished, and that kingdom delivered up to the Father.
   The administration of Christ's government, towards the ready and the
   unready in the great day, may be illustrated by this similitude; or the
   kingdom is put for the subjects of the kingdom. The professors of
   Christianity shall then be likened to these ten virgins, and shall be
   thus distinguished.

   II. That by which it is illustrated, is, a marriage solemnity. It was a
   custom sometimes used among the Jews on that occasion, that the
   bridegroom came, attended with his friends, late in the night, to the
   house of the bride, where she expected him, attended with her
   bride-maids; who, upon notice given of the bridegrooms' approach, were
   to go out with lamps in their hands, to light him into the house with
   ceremony and formality, in order to the celebrating of the nuptials
   with great mirth. And some think that on these occasions they had
   usually ten virgins; for the Jews never held a synagogue, circumcised,
   kept the passover, or contracted marriage, but ten persons at least
   were present. Boaz, when he married Ruth, had ten witnesses, Ruth iv.
   2. Now in this parable,

   1. The Bridegroom is our Lord Jesus Christ; he is so represented in the
   45th Psalm, 1, and often in the New Testament. It bespeaks his singular
   and superlative love to, and his faithful and inviolable covenant with,
   his spouse the church. Believers are now betrothed to Christ (Hos. ii.
   19); but the solemnizing of the marriage is reserved for the great day,
   when the bride, the Lamb's wife, will have made herself completely
   ready, Rev. xix. 7, 9.

   2. The virgins are the professors of religion, members of the church;
   but here represented as her companions (Ps. xlv. 14), as elsewhere her
   children (Isa. liv. 1), her ornaments, Isa. xlix. 18. They that follow
   the Lamb, are said to be virgins (Rev. xiv. 4); this denotes their
   beauty and purity; they are to be presented as chaste virgins to
   Christ, 2 Cor. xi. 2. The bridegroom is a king; so these virgins are
   maids of honour, virgins without number (Cant. vi. 8), yet here said to
   be ten.

   3. The office of these virgins is to meet the bridegroom, which is as
   much their happiness as their duty. They come to wait upon the
   bridegroom when he appears, and in the mean time to wait for him. See
   here the nature of Christianity. As Christians, we profess ourselves to
   be, (1.) Attendants upon Christ, to do him honour, as the glorious
   Bridegroom, to be to him for a name and a praise, especially then when
   he shall come to be glorified in his saints. We must follow him as
   honorary servants do their masters, John xii. 26. Hold up the name, and
   hold forth the praise of the exalted Jesus; this is our business. (2.)
   Expectants of Christ, and of his second coming. As Christians, we
   profess, not only to believe and look for, but to love and long for,
   the appearing of Christ, and to act in our whole conversation with a
   regard to it. The second coming of Christ is the centre in which all
   the lines of our religion meet, and to which the whole of the divine
   life hath a constant reference and tendency.

   4. Their chief concern is to have lights in their hands, when they
   attend the bridegroom, thus to do him honour and do him service. Note,
   Christians are children of light. The gospel is light, and they who
   receive it must not only be enlightened by it themselves, but must
   shine as lights, must hold it forth, Phil. ii. 15, 16. This in general.

   Now concerning these ten virgins, we may observe,

   (1.) Their different character, with the proof and evidence of it.

   [1.] Their character was that five were wise, and five foolish (v. 2);
   and wisdom excelleth folly, as far as light excelleth darkness; so
   saith Solomon, a competent judge, Eccl. ii. 13. Note, Those of the same
   profession and denomination among men, may yet be of characters vastly
   different in the sight of God. Sincere Christians are the wise virgins,
   and hypocrites the foolish ones, as in another parable they are
   represented by wise and foolish builders. Note, Those are wise or
   foolish indeed, that are so in the affairs of their souls. True
   religion is true wisdom; sin is folly, but especially the sin of
   hypocrisy, for those are the greatest fools, that are wise in their own
   conceit, and those the worst of sinners, that feign themselves just
   men. Some observe from the equal number of the wise and foolish, what a
   charitable decorum (it is Archbishop Tillotson's expression) Christ
   observes, as if he would hope that the number of true believers was
   nearly equal to that of hypocrites, or, at least, would teach us to
   hope the best concerning those that profess religion, and to think of
   them with a bias to the charitable side. Though, in judging of
   ourselves, we ought to remember that the gate is strait, and few find
   it; yet, in judging of others, we ought to remember that the Captain of
   our salvation brings many sons to glory.

   [2.] The evidence of this character was in the very thing which they
   were to attend to; by that they are judged of.

   First, It was the folly of the foolish virgins, that they took their
   lamps, and took no oil with them, v. 3. They had just the oil enough to
   make their lamps burn for the present, to make a show with, as if they
   intended to meet the bridegroom; but no cruse or bottle of oil with
   them for a recruit if the bridegroom tarried; thus hypocrites,

   1. They have no principle within. They have a lamp of profession in
   their hands, but have not in their hearts that stock of sound
   knowledge, rooted dispositions, and settled resolutions, which is
   necessary to carry them through the services and trials of the present
   state. They act under the influence of external inducements, but are
   void of spiritual life; like a tradesman, that sets up without a stock,
   or the seed on the stony ground, that wanted root.

   2. They have no prospect of, nor make provision for, what is to come.
   They took lamps for a present show, but not oil for after use. This
   incogitancy is the ruin of many professors; all their care is to
   recommend themselves to their neighbours, whom they now converse with,
   not to approve themselves to Christ, whom they must hereafter appear
   before; as if any thing will serve, provide it will but serve for the
   present. Tell them of things not seen as yet, and you are like Lot to
   his sons-in-law, as one that mocked. They do not provide for hereafter,
   as the ant does, nor lay up for the time to come, 1 Tim. vi. 19.

   Secondly, It was the wisdom of the wise virgins, that they took oil in
   their vessels with their lamps, v. 4. They had a good principle within,
   which would maintain and keep up their profession. 1. The heart is the
   vessel, which it is our wisdom to get furnished; for, out of a good
   treasure there, good things must be brought; but if that root be
   rottenness, the blossom will be dust. 2. Grace is the oil which we must
   have in this vessel; in the tabernacle there was constant provision
   made of oil for the light, Exod. xxxv. 14. Our light must shine before
   men in good works, but this cannot be, or not long, unless there be a
   fixed active principle in the heart, of faith in Christ, and love to
   God and our brethren, from which we must act in every thing we do in
   religion, with an eye to what is before us. They that took oil in their
   vessels, did it upon supposition that perhaps the bridegroom might
   tarry. Note, In looking forward it is good to prepare for the worst, to
   lay in for a long siege. But remember that this oil which keeps the
   lamps burning, is derived to the candlestick from Jesus Christ, the
   great and good Olive, by the golden pipes of the ordinances, as it is
   represented in that vision (Zech. iv. 2, 3, 12), which is explained
   John i. 16, Of his fulness have all we received, and grace for grace.

   (2.) Their common fault, during the bridegroom's delay; They all
   slumbered and slept, v. 5. Observe here,

   [1.] The bridegroom tarried, that is, he did not come out so soon as
   they expected. What we look for as certain, we are apt to think is very
   near; many in the apostles' times imagined that the day of the Lord was
   at hand, but it is not so. Christ, as to us, seems to tarry, and yet
   really does not, Hab. ii. 3. There is good reason for the Bridegroom's
   tarrying; there are many intermediate counsels and purposes to be
   accomplished, the elect must all be called in, God's patience must be
   manifested, and the saints' patience tried, the harvest of the earth
   must be ripened, and so must the harvest of heaven too. But though
   Christ tarry past our time, he will not tarry past the due time.

   [2.] While he tarried, those that waited for him, grew careless, and
   forgot what they were attending; They all slumbered and slept; as if
   they had given over looking for him; for when the Son of man cometh, he
   will not find faith, Luke xviii. 8. Those that inferred the suddenness
   of it from its certainty, when that answered not their expectation,
   were apt from the delay to infer its uncertainty. The wise virgins
   slumbered, and the foolish slept; so some distinguish it; however, they
   were both faulty. The wise virgins kept their lamps burning, but did
   not keep themselves awake. Note, Too many good Christians, when they
   have been long in profession, grow remiss in their preparations for
   Christ's second coming; they intermit their care, abate their zeal,
   their graces are not lively, nor their works found perfect before God;
   and though all love be not lost, yet the first love is left. If it was
   hard to the disciples to watch with Christ an hour, much more to watch
   with him an age. I sleep, saith the spouse, but my heart wakes,
   Observe, First, They slumbered, and then they slept. Note, One degree
   of carelessness and remissness makes way for another. Those that allow
   themselves in slumbering, will scarcely keep themselves from sleeping;
   therefore dread the beginning of spiritual decays; Venienti occurrite
   morbo--Attend to the first symptoms of disease. The ancients generally
   understood the virgins' slumbering and sleeping of their dying; they
   all died, wise and foolish (Ps. xlix. 10), before judgment-day. So
   Ferus, Antequam veniat sponsus omnibus obdormiscendum est, hoc est,
   moriendum--Before the Bridegroom come, all must sleep, that is, die. So
   Calvin. But I think it is rather to be taken as we have opened it.

   (3.) The surprising summons given them, to attend the bridegroom (v.
   6); At midnight there was a cry made, Behold, the bridegroom cometh.
   Note, [1.] Though Christ tarry long, he will come at last; though he
   seem slow, he is sure. In his first coming, he was thought long by
   those that waited for the consolation of Israel; yet in the fulness of
   time he came; so his second coming, though long deferred, is not
   forgotten; his enemies shall find, to their cost, that forbearance is
   no acquittance; and his friends shall find, to their comfort, that the
   vision is for an appointed time, and at the end it shall speak, and not
   lie. The year of the redeemed is fixed, and it will come. [2.] Christ's
   coming will be at our midnight, when we least look for him, and are
   most disposed to take our rest. His coming for the relief and comfort
   of his people, often is when the good intended seems to be at the
   greatest distance; and his coming to reckon with his enemies, is when
   they put the evil day furthest from them. It was at midnight that the
   first-born of Egypt were destroyed, and Israel delivered, Exod. xii.
   29. Death often comes when it is least expected; the soul is required
   this night, Luke xii. 20. Christ will come when he pleases, to show his
   sovereignty, and will not let us know when, to teach us our duty. [3.]
   When Christ comes, we must go forth to meet him. As Christians we are
   bound to attend all the motions of the Lord Jesus, and meet him in all
   his out-goings. When he comes to us at death, we must go forth out of
   the body, out of the world, to meet him with affections and workings of
   soul suitable to the discoveries we then expect him to make of himself.
   Go ye forth to meet him, is a call to those who are habitually
   prepared, to be actually ready. [4.] The notice given of Christ's
   approach, and the call to meet him, will be awakening; There was a cry
   made. His first coming was not with any observation at all, nor did
   they say, Lo, here is Christ, or Lo, he is there; he was in the world,
   and the world knew him not; but his second coming will be with the
   observation of all the world; Every eye shall see him. There will be a
   cry from heaven, for he shall descend with a shout, Arise, ye dead, and
   come to judgment; and a cry from the earth too, a cry to rocks and
   mountains, Rev. vi. 16.

   (4.) The address they all made to answer this summons (v. 7); They all
   arose, and trimmed their lamps, snuffed them and supplied them with oil
   and went about with all expedition to put themselves in a posture to
   receive the bridegroom. Now, [1.] This, in the wise virgins, bespeaks
   an actual preparation for the Bridegroom's coming. Note, even those
   that are best prepared for death, have, upon the immediate arrests of
   it, work to do, to get themselves actually ready, that they may be
   found in peace (2 Pet. iii. 14), found doing (ch. xxiv. 46), and not
   found naked, 2 Cor. v. 3. It will be a day of search and enquiry; and
   it concerns us to think how we shall then be found. When we see the day
   approaching, we must address ourselves to our dying work with all
   seriousness, renewing our repentance for sin, our consent to the
   covenant, our farewells to the world; and our souls must be carried out
   toward God in suitable breathings. [2.] In the foolish virgins, it
   denotes a vain confidence, and conceit of the goodness of their state,
   and their readiness for another world. Note, Even counterfeit graces
   will serve a man to make a show of when he comes to die, as well as
   they have done all his life long; the hypocrite's hopes blaze when they
   are just expiring, like a lightening before death.

   (5.) The distress which the foolish virgins were in, for want of oil,
   v. 8, 9. This bespeaks, [1.] The apprehensions which some hypocrites
   have of the misery of their state, even on this side death, when God
   opens their eyes to see their folly, and themselves perishing with a
   lie in their right hand. Or, however, [2.] The real misery of their
   state on the other side death, and in the judgment; how far their fair,
   but false, profession of religion will be from availing them any thing
   in the great day; see what comes of it.

   First, Their lamps are gone out. The lamps of hypocrites often go out
   in this life; when they who have begun in the spirit, end in the flesh,
   and the hypocrisy breaks out in an open apostasy, 2 Pet. ii. 20. The
   profession withers, and the credit of it is lost; the hopes fail, and
   the comfort of them is gone; how often is the candle of the wicked thus
   put out? Job xxi. 17. Yet many a hypocrite keeps up his credit, and the
   comfort of his profession, such as it is, to the last; but what is it
   when God taketh away his soul? Job xxvii. 8. If his candle be not put
   out before him, it is put out with him, Job xviii. 5, 6. He shall lie
   down in sorrow, Isa. l. 11. The gains of a hypocritical profession will
   not follow a man to judgment, ch. vii. 22, 23. The lamps are gone out,
   when the hypocrite's hope proves like the spider's web (Job viii. 11,
   &c.), and like the giving up of the ghost (Job xi. 20), like Absalom's
   mule that left him in the oak.

   Secondly, They wanted oil to supply them when they were going out.
   Note, Those that take up short of true grace, will certainly find the
   want of it one time or other. An external profession well humoured may
   carry a man far, but it will not carry him through; it may light him
   along this world, but the damps of the valley of the shadow of death
   will put it out.

   Thirdly, They would gladly be beholden to the wise virgins for a supply
   out of their vessels; Give us of your oil. Note, The day is coming,
   when carnal hypocrites would gladly be found in the condition of true
   Christians. Those who now hate the strictness of religion, will, at
   death and judgment, wish for the solid comforts of it. Those who care
   not to live the life, yet would die the death, of the righteous. The
   day is coming when those who now look with contempt upon humble
   contrite saints, would gladly get an interest in them, and would value
   those as their best friends and benefactors, whom now they set with the
   dogs of their flock. Give us of your oil; that is, "Speak a good word
   for us;" so some; but there is no occasion for vouchers in the great
   day, the Judge knows what is every man's true character. But is it not
   well that they are brought to say, Give us of your oil? It is so; but,
   1. This request was extorted by sensible necessity. Note, Those will
   see their need of grace hereafter, when it should save them, who will
   not see their need of grace now, when it should sanctify and rule them.
   (2.) It comes too late. God would have given them oil, had they asked
   in time; but there is no buying when the market is over, no bidding
   when the inch of candle is dropped.

   Fourthly, They were denied a share in their companions' oil. It is a
   sad presage of a repulse with God, when they were thus repulsed by good
   people. The wise answered, Not so; that peremptory denial is not in the
   original, but supplied by the translators: these wise virgins would
   rather give a reason without a positive refusal, than (as many do) give
   a positive refusal without a reason. They were well inclined to help
   their neighbours in distress; but, We must not, we cannot, we dare not,
   do it, lest there be not enough for us and you; charity begins at home;
   but go, and buy for yourselves. Note, 1. Those that would be saved,
   must have grace of their own. Though we have benefit by the communion
   of saints, and the faith and prayers of others may now redound to our
   advantage, yet our own sanctification is indispensably necessary to our
   own salvation. The just shall live by his faith. Every man shall give
   account of himself, and therefore let every man prove his own work; for
   he cannot get another to muster for him in that day. 2. Those that have
   most grace, have none to spare; all we have, is little enough for
   ourselves to appear before God in. The best have need to borrow from
   Christ, but they have none to lend to any of their neighbours. The
   church of Rome, which dreams of works of supererogation and the
   imputation of the righteousness of saints, forgets that it was the
   wisdom of the wise virgins to understand that they had but oil enough
   for themselves, and none for others. But observe, These wise virgins do
   not upbraid the foolish with their neglect, nor boast of their own
   forecast, nor torment them with suggestions tending to despair, but
   give them the best advice the case will bear, Go ye rather to them that
   sell. Note, Those that deal foolishly in the affairs of their souls,
   are to be pitied, and not insulted over; for who made thee to differ?
   When ministers attend such as have been mindless of God and their souls
   all their days, but are under death-bed convictions; and, because true
   repentance is never too late, direct them to repent, and turn to God,
   and close with Christ; yet, because late repentance is seldom true,
   they do but as these wise virgins did by the foolish, even made the
   best of bad. They can but tell them what is to be done, if it be not
   too late, but whether the door may not be shut before it is done, is an
   unspeakable hazard. It is good advice now, if it be taken in time, Go
   to them that sell, and buy for yourselves. Note, Those that would have
   grace, must have recourse to, and attend upon, the means of grace. See
   Isa. lv. 1.

   (6.) The coming of the bridegroom, and the issue of all this different
   character of the wise and foolish virgins. See what came of it.

   [1.] While they went out to buy, the bridegroom came. Note, With regard
   to those that put off their great work to the last, it is a thousand to
   one, that they have not time to do it then. Getting grace is a work of
   time, and cannot be done in a hurry. While the poor awakened soul
   addresses itself, upon a sick bed, to repentance and prayer, in awful
   confusion, it scarcely knows which end to begin at, or what to do
   first; and presently death comes, judgment comes, and the work is
   undone, and the poor sinner undone for ever. This comes of having oil
   to buy when we should burn it, and grace to get when we should use it.

   The bridegroom came. Note, Our Lord Jesus will come to his people, at
   the great day, as a Bridegroom; will come in pomp and rich attire,
   attended with his friends: now that the Bridegroom is taken away from
   us, we fast (ch. ix. 15), but then will be an everlasting feast. Then
   the Bridegroom will fetch home his bride, to be where he is (John xvii.
   24), and will rejoice over his bride, Isa. lii. 5.

   [2.] They that were ready, went in with him to the marriage. Note,
   First, To be eternally glorified is to go in with Christ to the
   marriage, to be in his immediate presence, and in the most intimate
   fellowship and communion with him in a state of eternal rest, joy, and
   plenty. Secondly, Those, and those only, shall go to heaven hereafter,
   that are made ready for heaven here, that are wrought to the self-same
   thing, 2 Cor. v. 5. Thirdly, The suddenness of death, and of Christ's
   coming to us then, will be no obstruction to our happiness, if we have
   been habitually prepared.

   [3.] The door was shut, as is usual when all the company is come, that
   are to be admitted. The door was shut, First, To secure those that were
   within; that, being now made pillars in the house of our God, they may
   go no more out, Rev. iii. 12. Adam was put into paradise, but the door
   was left open and so he went out again; but when glorified saints are
   put into the heavenly paradise, they are shut in. Secondly, To exclude
   those that were out. The state of saints and sinners will then be
   unalterably fixed, and those that are shut out then, will be shut out
   for ever. Now the gate is strait, yet it is open; but then it will be
   shut and bolted, and a great gulf fixed. This was like the shutting of
   the door of the ark when Noah was in; as he was thereby preserved, so
   all the rest were finally abandoned.

   [4.] The foolish virgins came when it was too late (v. 11); Afterward
   came also the other virgins. Note, First, There are many that will seek
   admission into heaven when it is too late; as profane Esau, who
   afterward would have inherited the blessing. God and religion will be
   glorified by those late solicitations, though sinners will not be saved
   by them; it is for the honour of Lord, Lord, that, of fervent and
   importunate prayer, that those who slight it now, will flee to it
   shortly, and it will not be called whining and canting then. Secondly,
   The vain confidence of hypocrites will carry them very far in their
   expectations of happiness. They go to heaven-gate, and demand entrance,
   and yet are shut out; lifted up to heaven in a fond conceit of the
   goodness of their state, and yet thrust down to hell.

   [5.] They were rejected, as Esau was (v. 12); I know you not. Note, We
   are all concerned to seek the Lord while he may be found; for there is
   a time coming when he will not be found. Time was, when, Lord, Lord,
   open to us, would have sped well, by virtue of that promise, Knock, and
   it shall be opened to you; but now it comes too late. The sentence is
   solemnly bound on with, Verily I say unto you, which amounts to no less
   than swearing in his wrath, that they shall never enter into his rest.
   It bespeaks him resolved, and them silenced by it.

   Lastly, Here is a practical inference drawn from this parable (v. 13);
   Watch therefore, We had it before (ch. xxiv. 42), and here it is
   repeated as the most needful caution. Note, 1. Our great duty is to
   watch, to attend to the business of our souls with the utmost diligence
   and circumspection. Be awake, and be wakeful. 2. It is a good reason
   for our watching, that the time of our Lord's coming is very uncertain;
   we know neither the day nor the hour. Therefore every day and every
   hour we must be ready, and not off our watch any day in the year, or
   any hour in the day. Be thou in the fear of the Lord every day and all
   the day long.

The Parable of the Talents.

   14 For the kingdom of heaven is as a man travelling into a far country,
   who called his own servants, and delivered unto them his goods.   15
   And unto one he gave five talents, to another two, and to another one;
   to every man according to his several ability; and straightway took his
   journey.   16 Then he that had received the five talents went and
   traded with the same, and made them other five talents.   17 And
   likewise he that had received two, he also gained other two.   18 But
   he that had received one went and digged in the earth, and hid his
   lord's money.   19 After a long time the lord of those servants cometh,
   and reckoneth with them.   20 And so he that had received five talents
   came and brought other five talents, saying, Lord, thou deliveredst
   unto me five talents: behold, I have gained beside them five talents
   more.   21 His lord said unto him, Well done, thou good and faithful
   servant: thou hast been faithful over a few things, I will make thee
   ruler over many things: enter thou into the joy of thy lord.   22 He
   also that had received two talents came and said, Lord, thou
   deliveredst unto me two talents: behold, I have gained two other
   talents beside them.   23 His lord said unto him, Well done, good and
   faithful servant; thou hast been faithful over a few things, I will
   make thee ruler over many things: enter thou into the joy of thy lord.
     24 Then he which had received the one talent came and said, Lord, I
   knew thee that thou art a hard man, reaping where thou hast not sown,
   and gathering where thou hast not strawed:   25 And I was afraid, and
   went and hid thy talent in the earth: lo, there thou hast that is
   thine.   26 His lord answered and said unto him, Thou wicked and
   slothful servant, thou knewest that I reap where I sowed not, and
   gather where I have not strawed:   27 Thou oughtest therefore to have
   put my money to the exchangers, and then at my coming I should have
   received mine own with usury.   28 Take therefore the talent from him,
   and give it unto him which hath ten talents.   29 For unto every one
   that hath shall be given, and he shall have abundance: but from him
   that hath not shall be taken away even that which he hath.   30 And
   cast ye the unprofitable servant into outer darkness: there shall be
   weeping and gnashing of teeth.

   We have here the parable of the talents committed to three servants;
   this implies that we are in a state of work and business, as the former
   implies that we are in a state of expectancy. That showed the necessity
   of habitual preparation, this of actual diligence in our present work
   and service. In that we were stirred up to do well for our own souls;
   in this to lay out ourselves for the glory of God and the good of
   others.

   In this parable, 1. The Master is Christ, who is the absolute Owner and
   Proprietor of all persons and things, and in a special manner of his
   church; into his hands all things are delivered. 2. The servants are
   Christians, his own servants, so they are called; born in his house,
   bought with his money, devoted to his praise, and employed in his work.
   It is probable that ministers are specially intended here, who are more
   immediately attending on him, and sent by him. St. Paul often calls
   himself a servant of Jesus Christ. See 2 Tim. ii. 24.

   We have three things, in general, in this parable.

   I. The trust committed to these servants; Their master delivered to
   them his goods: having appointed them to work (for Christ keeps no
   servants to be idle), he left them something to work upon. Note, 1.
   Christ's servants have and receive their all from him; for they are of
   themselves worth nothing, nor have any thing they can call their own
   but sin. 2. Our receiving from Christ is in order to our working for
   him. Our privileges are intended to find us with business. The
   manifestation of the Spirit is given to every man to profit withal. 3.
   Whatever we receive to be made use of for Christ, still the property is
   vested in him; we are but tenants upon his land, stewards of his
   manifold grace, 1 Pet. iv. 10. Now observe here,

   (1.) On what occasion this trust was committed to these servants: The
   master was travelling into a far country. This is explained, Eph. iv.
   8. When he ascended on high, he gave gifts to men. Note, [1.] When
   Christ went to heaven, he was as a man travelling into a far country;
   that is, he went with a purpose to be away a great while. [2.] When he
   went, he took care to furnish his church with all things necessary for
   it during his personal absence. For, and in consideration of, his
   departure, he committed to his church truths, laws, promises and
   powers; these were the parakatatheke--the great depositum (as it is
   called, 1 Tim. vi. 20; 2 Tim. i. 14), the good thing that is committed
   to us; and he sent his Spirit to enable his servants to teach and
   profess those truths, to press and observe those laws, to improve and
   apply those promises, and to exercise and employ those powers, ordinary
   or extraordinary. Thus Christ, at his ascension, left his goods to his
   church.

   (2.) In what proportion this trust was committed. [1.] He gave talents;
   a talent of silver is computed to be in our money three hundred and
   fifty-three pounds eleven shillings and ten pence halfpenny; so the
   learned Bishop Cumberland. Note, Christ's gifts are rich and valuable,
   the purchases of his blood inestimable, and none of them mean. [2.] He
   gave to some more, to others less; to one five talents, to another two,
   to another one; to every one according to his several ability. When
   Divine Providence has made a difference in men's ability, as to mind,
   body, estate, relation, and interest, divine grace dispenses spiritual
   gifts accordingly, but still the ability itself is from him. Observe,
   First, Every one had some one talent at least, and that is not a
   despicable stock for a poor servant to begin with. A soul of our own is
   the one talent we are every one of us entrusted with, and it will find
   us with work. Hoc nempe ab homine exigiture, ut prosit hominibus; si
   fieri potest, multis; si minus, paucis; si minus, proximis, si minus,
   sibi: nam cum se utilem cæteris efficit, commune agit negotium. Et si
   quis bene de se meretur, hoc ipso aliis prodest quod aliis profuturum
   parat--It is the duty of a man to render himself beneficial to those
   around him; to a great number if possible; but if this is denied him,
   to a few; to his intimate connections; or, at least, to himself. He
   that is useful to others, may be reckoned a common good. And whoever
   entitles himself to his own approbation, is serviceable to others, as
   forming himself to those habits which will result in their favour.
   Seneca de Otio Sapient. Secondly, All had not alike, for they had not
   all alike abilities and opportunities. God is a free Agent, dividing to
   every man severally as he will; some are cut out for service in one
   kind, others in another, as the members of the natural body. When the
   householder had thus settled his affairs, he straightway took his
   journey. Our Lord Jesus, when he had given commandments to his
   apostles, as one in haste to be gone, went to heaven.

   II. The different management and improvement of this trust, which we
   have an account of, v. 16-18.

   1. Two of the servants did well.

   (1.) They were diligent and faithful; They went, and traded; they put
   the money they were entrusted with, to the use for which it was
   intended--laid it out in goods, and made returns of it; as soon as ever
   their master was gone, they immediately applied themselves to their
   business. Those that have so much work to do, as every Christian has,
   need to set about it quickly, and lose not time. They went, and traded.
   Note, A true Christian is a spiritual tradesman. Trades are called
   mysteries, and without controversy great is the mystery of godliness;
   it is a manufacture trade; there is something to be done by upon our
   own hearts, and for the good of others. It is a merchant-trade; things
   of less value to us are parted with for things of greater value;
   wisdom's merchandize, Prov. iii. 15; Matt. xiii. 45. A tradesman is one
   who, having made his trade his choice, and taken pains to learn it,
   makes it his business to follow it, lays out all he has for the
   advancement of it, makes all other affairs bend to it, and lives upon
   the gain of it. Thus does a true Christian act in the work of religion;
   we have no stock of our own to trade with, but trade as factors with
   our master's stock. The endowments of the mind--reason, wit, learning,
   must be used in subserviency to religion; the enjoyments of the
   world--estate, credit, interest, power, preferment, must be improved
   for the honour of Christ. The ordinances of the gospel, and our
   opportunities of attending them, bibles, ministers, sabbaths,
   sacraments, must be improved for the end for which they were
   instituted, and communion with God kept up by them, and the gifts and
   graces of the Spirit must be exercised; and this is trading with our
   talents.

   (2.) They were successful; they doubled their stock, and in a little
   time made cent. per cent. of it: he that had five talents, soon made
   them other five. Trading with our talents is not alway successful with
   others, but, however, it shall be so to ourselves, Isa. xlix. 4. Note,
   The hand of the diligent makes rich in graces, and comforts, and
   treasures of good works. There is a great deal to be got by industry in
   religion.

   Observe, The returns were in proportion to the receivings. [1.] From
   those to whom God hath given five talents, he expects the improvement
   of five, and to reap plentifully where he sows plentifully. The greater
   gifts any have, the more pains they ought to take, as those must that
   have a large stock to manage. [2.] From those to whom he has given but
   two talents, he expects only the improvement of two, which may
   encourage those who are placed in a lower and narrower sphere of
   usefulness; if they lay out themselves to do good according to the best
   of their capacity and opportunity, they shall be accepted, though they
   do not so much good as others.

   2. The third did ill (v. 18); He that had received one talent, went,
   and hid his lord's money. Though the parable represents but one in
   three unfaithful, yet in a history that answers this parable, we find
   the disproportion quite the other way, when ten lepers were cleansed,
   nine of ten hid the talent, and only one returned to give thanks, Luke
   xvii. 17, 18. The unfaithful servant was he that had but one talent:
   doubtless there are many that have five talents, and bury them all;
   great abilities, great advantages, and yet do no good with them: but
   Christ would hint to us, (1.) That if he that had but one talent, be
   reckoned with thus for burying that one, much more will they be
   accounted offenders, that have more, that have many, and bury them. If
   he that was but of small capacity, was cast into utter darkness because
   he did not improve what he had as he might have done, of how much sorer
   punishment, suppose ye, shall he be thought worthy, that tramples
   underfoot the greatest advantages? (2.) That those who have least to do
   for God, frequently do least of what they have to do. Some make it an
   excuse for their laziness, that they have not the opportunities of
   serving God that others have; and because they have not wherewithal to
   do what they say they would, they will not do what we are sure they
   can, and so sit down and do nothing; it is really an aggravation of
   their sloth, that when they have but one talent to take care about,
   they neglect that one.

   He digged in the earth, and hid the talent, for fear it should be
   stolen; he did not misspend or misemploy it, did not embezzle it or
   squander it away, but he hid it. Money is like manure (so my Lord Bacon
   used to say,) good for nothing in the heap, but it must be spread; yet
   it is an evil which we have often seen under the sun, treasure heaped
   together (Jam. v. 3; Eccl. vi. 1, 2), which does good to nobody; and so
   it is in spiritual gifts; many have them, and make no use of them for
   the end for which they were given them. Those that have estates, and do
   not lay them out in works of piety and charity; that have power and
   interest, and do not with it promote religion in the places where they
   live; ministers that have capacities and opportunities of doing good,
   but do not stir up the gift that is in them, are those slothful
   servants that seek their own things more than Christ's.

   He hid his lord's money; had it been his own, he might have done as he
   pleased; but, whatever abilities and advantages we have, they are not
   our own, we are but stewards of them, and must give account to our
   Lord, whose goods they are. It was an aggravation of his slothfulness,
   that his fellow-servants were busy and successful in trading, and their
   zeal should have provoked his. Are others active, and shall we be idle?

   III. The account of this improvement, v. 19. 1. The account is
   deferred; it is not till after a long time that they are reckoned with;
   not that the master neglects his affairs, or that God is slack
   concerning his promise (2 Pet. iii. 9); no, he is ready to judge (1
   Pet. iv. 5); but every thing must be done in its time and order. 2. Yet
   the day of account comes at last; The lord of those servants reckoneth
   with them. Note, The stewards of the manifold grace of God must shortly
   give account of their stewardship. We must all be reckoned with--what
   good we have got to our own souls, and what good we have done to others
   by the advantages we have enjoyed. See Rom. xiv. 10, 11. Now here is,

   (1.) The good account of the faithful servants; and here observe,

   [1.] The servants giving up the account (v. 20, 22); "Lord, thou
   deliveredst to me five talents, and to me two; behold, I have gained
   five talents, and I two talents more."

   First, Christ's faithful servants acknowledge with thankfulness his
   vouchsafements to them; Lord, thou deliveredst to me such and such
   things. Note, 1. It is good to keep a particular account of our
   receivings from God, to remember what we have received, that we may
   know what is expected from us, and may render according to the benefit.
   2. We must never look upon our improvements but with a general mention
   of God's favour to us, of the honour he has put upon us, in entrusting
   us with his goods, and of that grace which is the spring and fountain
   of all the good that is in us or is done by us. For the truth is, the
   more we do for God, the more we are indebted to him for making use of
   us, and enabling us, for his service.

   Secondly, They produce, as an evidence of their faithfulness, what they
   have gained. Note, God's good stewards have something to show for their
   diligence; Show me thy faith by thy works. He that is a good man, let
   him show it, Jam. iii. 13. If we be careful in our spiritual trade, it
   will soon be seen by us, and our works will follow us, Rev. xiv. 13.
   Not that the saints will in the great day make mention of their own
   good deeds; no, Christ will do that for them (v. 35); but it intimates
   that they who faithfully improve their talents, shall have boldness in
   the day of Christ, 1 John ii. 28-iv. 17. And it is observable that he
   who had but two talents, gave up his account as cheerfully as he who
   had five; for our comfort, in the day of account, will be according to
   our faithfulness, not according to our usefulness; our sincerity, not
   our success; according to the uprightness of our hearts, not according
   to the degree of our opportunities.

   [2.] The master's acceptance and approbation of their account, v. 21,
   23.

   First, He commended them; Well done, good and faithful servant. Note,
   The diligence and integrity of those who approve themselves the good
   and faithful servants of Jesus Christ, will certainly be found to
   praise, and honour, and glory, at his appearing, 1 Pet. i. 7. Those
   that own and honour God now, he will own and honour shortly. 1. Their
   persons will be accepted; Thou good and faithful servant. He that knows
   the integrity of his servants now, will witness to it in the great day;
   and they that are found faithful, shall be called so. Perhaps they were
   censured by men, as righteous overmuch; but Christ will give them their
   just characters, of good and faithful. 2. Their performances will be
   accepted; Well done. Christ will call those, and those only, good
   servants, that have done well; for it is by patient continuance in
   well-doing that we seek for this glory and honour; and if we seek, we
   shall find; if we do that which is good, and do it well, we shall have
   praise of the same. Some masters are so morose, that they will not
   commend their servants, though they do their work ever so well; it is
   thought enough not to chide: but Christ will commend his servants that
   do well; whether their praise be of men or not, it is of him; and if we
   have the good word of our Master, the matter is not great what our
   fellow-servants say of us; if he saith, Well done, we are happy, and it
   should then be a small thing to us to be judged of men's judgment; as,
   on the contrary, not he who commendeth himself, or whom his neighbours
   commend, is approved, but whom the Lord commends.

   Secondly, He rewards them. The faithful servants of Christ shall not be
   put off with bare commendation; no, all their work and labour of love
   shall be rewarded.

   Now this reward is here expressed two ways.

   1. In one expression agreeable to the parable; Thou hast been faithful
   over a few things, I will make thee ruler over many things. It is usual
   in the courts of princes, and families of great men, to advance those
   to higher offices, that have been faithful in lower. Note, Christ is a
   master that will prefer his servants who acquit themselves well. Christ
   has honour in store for those that honour him--a crown (2 Tim. iv. 8),
   a throne (Rev. iii. 21), a kingdom, ch. xxv. 34. Here they are beggars;
   in heaven they shall be rulers. The upright shall have dominion:
   Christ's servants are all princes.

   Observe the disproportion between the work and the reward; there are
   but few things in which the saints are serviceable to the glory of God,
   but there are many things wherein they shall be glorified with God.
   What charge we receive from God, what work we do for God in this world,
   is but little, very little, compared with the joy set before us. Put
   together all our service, all our sufferings, all our improvements, all
   the good we do to others, all we get to ourselves, and they are but a
   few things, next to nothing, not worthy to be compared, not fit to be
   named the same day with the glory to be revealed.

   2. In another expression, which slips out of the parable into the thing
   signified by it; Enter thou into the joy of thy Lord. Note, (1.) The
   state of the blessed is a state of joy, not only because all tears
   shall then be wiped away, but all the springs of comfort shall be
   opened to them, and the fountains of joy broken up. Where there are the
   vision and fruition of God, a perfection of holiness, and the society
   of the blessed, there cannot but be a fulness of joy. (2.) This joy is
   the joy of their Lord; the joy which he himself has purchased and
   provided for them; the joy of the redeemed, bought with the sorrow of
   the Redeemer. It is the joy which he himself is in the possession of,
   and which he had his eye upon when he endured the cross, and despised
   the shame, Heb. xii. 2. It is the joy of which he himself is the
   fountain and centre. It is the joy of our Lord, for it is joy in the
   Lord, who is our exceeding joy. Abraham was not willing that the
   steward of his house, though faithful, should be his heir (Gen. xv. 3);
   but Christ admits his faithful stewards into his own joy, to be
   joint-heirs with him. (3.) Glorified saints shall enter into this joy,
   shall have a full and complete possession of it, as the heir when he
   comes of age enters upon his estate, or as they that were ready, went
   in to the marriage feast. Here the joy of our Lord enters into the
   saints, in the earnest of the Spirit; shortly they shall enter into it,
   shall be in it to eternity, as in their element.

   (2.) The bad account of the slothful servant. Observe,

   [1.] His apology for himself, v. 24, 25. Though he had received but one
   talent, for that one he is called to account. The smallness of our
   receiving will not excuse us from a reckoning. None shall be called to
   an account for more than they have received; but for what we have, we
   must all account.

   Observe, First, What he confides in. He comes to the account with a
   deal of assurance, relying on the plea he had to put in, that he was
   able to say, "Lo, there thou hast that is thine; if I have not made it
   more, as the others have done, yet this I can say, I have not made it
   less." This, he thinks, may serve to bring him off, if not with praise,
   yet with safety.

   Note, Many a one goes very securely to judgment, presuming upon the
   validity of a plea that will be overruled as vain and frivolous.
   Slothful professors, that are afraid of doing too much for God, yet
   hope to come off as well as those that take so much pains in religion.
   Thus the sluggard is wiser in his own conceit than seven men that can
   render a reason, Prov. xxvi. 16. This servant thought that his account
   would pass well enough, because he could say, There thou hast that is
   thine. "Lord, I was no spendthrift of my estate, no prodigal of my
   time, no profaner of my sabbaths, no opposer of good ministers and good
   preaching; Lord, I never ridiculed my bible, nor set my wits to work to
   banter religion, nor abused my power to persecute any good man; I never
   drowned my parts, nor wasted God's good creatures in drunkenness and
   gluttony, nor ever to my knowledge did I injury to any body." Many that
   are called Christians, build great hopes for heaven upon their being
   able to make such an account; yet all this amounts to no more than
   there thou hast that is thine; as if no more were required, or could be
   expected.

   Secondly, What he confesses. He owns the burying of his talent; I hid
   thy talent in the earth. He speaks as if that were no great fault; nay,
   as if he deserved praise for his prudence in putting it in a safe
   place, and running no hazards with it. Note, It is common for people to
   make a very light matter of that which will be their condemnation in
   the great day. Or, if he was conscious to himself that it was his
   fault, it intimates how easily slothful servants will be convicted in
   the judgment; there will need no great search for proof, for their own
   tongues shall fall upon them.

   Thirdly, What he makes his excuse; I knew that thou were a hard man,
   and I was afraid. Good thought of God would beget love, and that love
   would make us diligent and faithful; but hard thoughts of God beget
   fear, and that fear makes us slothful and unfaithful. His excuse
   bespeaks,

   1. The sentiments of an enemy; I knew thee, that thou art a hard man.
   This was like that wicked saying of the house of Israel, The way of the
   Lord is not equal, Ezek. xviii. 25. Thus his defence is his offence.
   The foolishness of man perverteth his way, and then, as if that would
   mend the matter, his heart fretteth against the Lord. This is covering
   the transgression, as Adam, who implicitly laid the fault on God
   himself; The woman which thou gavest me. Note, Carnal hearts are apt to
   conceive false and wicked opinions concerning God, and with them to
   harden themselves in their evil ways. Observe how confidently he
   speaks; I knew thee to be so. How could he know him to be so? What
   iniquity have we or our fathers found in him? Jer. ii. 5. Wherein has
   he wearied us with his work, or deceived us in his wages? Mic. vi. 3.
   Has he been a wilderness to us, or a land of darkness? Thus long God
   has governed the world, and may ask with more reason than Samuel
   himself could, Whom have I defrauded? or whom have I oppressed? Does
   not all the world know the contrary, that he is so far from being a
   hard master, that the earth is full of his goodness, so far from
   reaping where he sowed not, that he sows a great deal where he reaps
   nothing? For he causes the sun to shine, and his rain to fall, upon the
   evil and unthankful, and fills their hearts with food and gladness who
   say to the Almighty, Depart from us. This suggestion bespeaks the
   common reproach which wicked people cast upon God, as if all the blame
   of their sin and ruin lay at his door, for denying them his grace;
   whereas it is certain that never any who faithfully improved the common
   grace they had, perished for want of special grace; nor can any show
   what could in reason have been done more for an unfruitful vineyard
   than God has done in it. God does not demand brick, and deny straw; no,
   whatever is required in the covenant, is promised in the covenant; so
   that if we perish, it is owing to ourselves.

   2. The spirit of a slave; I was afraid, This ill affection toward God
   arose from his false notions of him; and nothing is more unworthy of
   God, nor more hinders our duty to him, than slavish fear. This has
   bondage and torment, and is directly opposite to that entire love which
   the great commandment requires. Note, Hard thoughts of God drive us
   from, and cramp us in his service. Those who think it impossible to
   please him, and in vain to serve him, will do nothing to purpose in
   religion.

   [2.] His Lord's answer to this apology. His plea will stand him in no
   stead, it is overruled, nay, it is made to turn against him, and he is
   struck speechless with it; for here we have his conviction and his
   condemnation.

   First, His conviction, v. 26, 27. Two things he is convicted of.

   1. Slothfulness; Thou wicked and slothful servant. Note, Slothful
   servants are wicked servants, and will be reckoned with as such by
   their master, for he that is slothful in his work, and neglects the
   good that God has commanded, is brother to him that is a great waster,
   by doing the evil that God has forbidden, Prov. xviii. 9. He that is
   careless in God's work, is near akin to him that is busy in the devil's
   work. Satis est mali nihil fecisse boni--To do no good is to incur very
   serious blame. Omissions are sins, and must come into judgment;
   slothfulness makes way for wickedness; all become filthy, for there is
   none that doeth good, Ps. xiv. 3. When the house is empty, the unclean
   spirit takes possession. Those that are idle in the affairs of their
   souls, are not only idle, but something worse, 1 Tim. v. 13. When men
   sleep, the enemy sows tares.

   2. Self-contradiction (v. 26, 27); Thou knewest that I reap where I
   sowed not: thou oughtest therefore to have put my money to the
   exchangers. Note, The hard thoughts which sinners have of God, though
   false and unjust, will be so far from justifying their wickedness and
   slothfulness, that they will rather aggravate and add to their guilt.
   Three ways this may be taken; (1.) "Suppose I had been so hard a
   master, shouldest not thou therefore have been the more diligent and
   careful to please me, if not for love, yet for fear, and for that
   reason oughtest not thou to have minded thy work?" If our God is a
   consuming fire, in consideration of that let us study how to serve him.
   Or thus, (2.) "If thou didst think me to be a hard master, and
   therefore durst not trade with the money thyself, for fear of losing by
   it, and being made to stand to the loss, yet thou mightest have put it
   into the hands of the exchangers, or goldsmith, mightest have brought
   it into the bank, and then at my coming, if I could not have had the
   greater improvement, by trade and merchandize (as of the other
   talents), yet I might have had the less improvement, of bare interest,
   and should have received my own with usury;" which, it seems, was a
   common practice at that time, and not disallowed by our Saviour. Note,
   If we could not, or durst not, do what we would, yet that excuse will
   not serve, when it will be made to appear that we did not do what we
   could and durst. If we could not find in our hearts to venture upon
   more difficult and hazardous services, yet will that justify us in
   shrinking from those that were more safe and easy? Something is better
   than nothing; if we fail of showing our courage in bold enterprises,
   yet we must not fail to testify our good will in honest endeavours; and
   our Master will not despise the day of small things. Or thus, (3.)
   "Suppose I did reap where I sowed not, yet that is nothing to thee, for
   I had sowed upon thee, and the talent was my money which thou wast
   entrusted with, not only to keep, but to improve." Note, In the day of
   account, wicked and slothful servants will be left quite without
   excuse; frivolous pleas will be overruled, and every mouth will be
   stopped; and those who now stand so much upon their own justification
   will not have one word to say for themselves.

   Secondly, His condemnation. The slothful servant is sentenced,

   1. To be deprived of his talent (v. 28, 29); Take therefore the talent
   from him. The talents were first disposed of by the Master, as an
   absolute Owner, but this was now disposed of by him as a Judge; he
   takes it from the unfaithful servant, to punish him, and gives it to
   him that was eminently faithful, to reward him. And the meaning of this
   part of the parable we have in the reason of the sentence (v. 29), To
   every one that hath shall be given. This may be applied, (1.) To the
   blessings of this life--worldly wealth and possessions. These we are
   entrusted with, to be used for the glory of God, and the good of those
   about us. Now he that hath these things, and useth them for these ends,
   he shall have abundance; perhaps abundance of the things themselves, at
   least, abundance of comfort in them, and of better things; but from him
   that hath not, that is, that hath these things as if he had them not,
   had not power to eat of them, or to do good with (Avaro deest, tam quod
   habet, quam quod non habet--The miser may be considered as destitute of
   what he has, as well as of what he has not), they shall be taken away.
   Solomon explains this, Prov. xi. 24. There is that scattereth, and yet
   increaseth; and there is that withholdeth more than is meet, and it
   tendeth to poverty. Giving to the poor is trading with what we have,
   and the returns will be rich; it will multiply the meal in the barrel,
   and the oil in the cruse: but those that are sordid, and niggardly, and
   uncharitable, will find that those riches which are so got, perish by
   evil travail, Eccl. v. 13, 14. Sometimes Providence strangely transfers
   estates from those that do no good with them to those that do; they are
   gathered for him that will pity the poor, Prov. xxviii. 8. See Prov.
   xiii. 22; Job xxvii. 16, 17; Eccl. ii. 26. (2.) We may apply it to the
   means of grace. They who are diligent in improving the opportunities
   they have, God will enlarge them, will set before them an open door
   (Rev. iii. 8); but they who know not the day of their visitation, shall
   have the things that belong to their peace hid from their eyes. For
   proof of this, go see what God did to Shiloh, Jer. vii. 12. (3.) We may
   apply it to the common gifts of the Spirit. He that hath these, and
   doeth good with them, shall have abundance; these gifts improve by
   exercise, and brighten by being used; the more we do, the more we may
   do, in religion; but those who stir not up the gift that is in them,
   who do not exert themselves according to their capacity, their gifts
   rust, and decay, and go out like a neglected fire. From his that hath
   not a living principle of grace in his soul, shall be taken away the
   common gifts which he hath, as the lamps of the foolish virgins went
   out for want of oil, v. 8. Thus the arm of the idle shepherd, which he
   had sluggishly folded up in his bosom, comes to be dried up, and his
   right eye, which he had carelessly or wilfully shut, becomes utterly
   darkened, as it is threatened, Zech. xi. 17.

   2. He is sentenced to be cast into outer darkness, v. 30. Here,

   (1.) His character is that of an unprofitable servant. Note, Slothful
   servants will be reckoned with as unprofitable servants, who do nothing
   to the purpose of their coming into the world, nothing to answer the
   end of their birth or baptism, who are no way serviceable to the glory
   of God, the good of others, or the salvation of their own souls. A
   slothful servant is a withered member in the body, a barren tree in the
   vineyard, an idle drone in the hive, he is good for nothing. In one
   sense, we are all unprofitable servants (Luke xvii. 10); we cannot
   profit God, Job xxii. 2. But to others, and to ourselves, it is
   required that we be profitable; if we be not, Christ will not own us as
   his servants: it is not enough not to do hurt, but we must do good,
   must bring forth fruit, and though thereby God is not profited, yet he
   is glorified, John xv. 8.

   (2.) His doom is, to be cast into outer darkness. Here, as in what was
   said to the faithful servants, our Saviour slides insensibly out of the
   parable into the thing intended by it, and it serves as a key to the
   whole; for, outer darkness, where there is weeping and gnashing of
   teeth, is, in Christ's discourses, the common periphrasis of the
   miseries of the damned in hell. Their state is, [1.] Very dismal; it is
   outer darkness. Darkness is uncomfortable and frightful: it was one of
   the plagues of Egypt. In hell there are chains of darkness, 2 Pet. ii.
   4. In the dark no man can work, a fit punishment for a slothful
   servant. It is outer darkness, out from the light of heaven, out from
   the joy of their Lord, into which the faithful servants were admitted;
   out from the feast. Compare ch. viii. 12; xxii. 13. [2.] Very doleful;
   there is weeping, which bespeaks great sorrow, and gnashing of teeth,
   which bespeaks great vexation and indignation. This will be the portion
   of the slothful servant.

The Process of the Last Judgment.

   31 When the Son of man shall come in his glory, and all the holy angels
   with him, then shall he sit upon the throne of his glory:   32 And
   before him shall be gathered all nations: and he shall separate them
   one from another, as a shepherd divideth his sheep from the goats:   33
   And he shall set the sheep on his right hand, but the goats on the
   left.   34 Then shall the King say unto them on his right hand, Come,
   ye blessed of my Father, inherit the kingdom prepared for you from the
   foundation of the world:   35 For I was an hungred, and ye gave me
   meat: I was thirsty, and ye gave me drink: I was a stranger, and ye
   took me in:   36 Naked, and ye clothed me: I was sick, and ye visited
   me: I was in prison, and ye came unto me.   37 Then shall the righteous
   answer him, saying, Lord, when saw we thee an hungred, and fed thee? or
   thirsty, and gave thee drink?   38 When saw we thee a stranger, and
   took thee in? or naked, and clothed thee?   39 Or when saw we thee
   sick, or in prison, and came unto thee?   40 And the King shall answer
   and say unto them, Verily I say unto you, Inasmuch as ye have done it
   unto one of the least of these my brethren, ye have done it unto me.
   41 Then shall he say also unto them on the left hand, Depart from me,
   ye cursed, into everlasting fire, prepared for the devil and his
   angels:   42 For I was an hungred, and ye gave me no meat: I was
   thirsty, and ye gave me no drink:   43 I was a stranger, and ye took me
   not in: naked, and ye clothed me not: sick, and in prison, and ye
   visited me not.   44 Then shall they also answer him, saying, Lord,
   when saw we thee an hungred, or athirst, or a stranger, or naked, or
   sick, or in prison, and did not minister unto thee?   45 Then shall he
   answer them, saying, Verily I say unto you, Inasmuch as ye did it not
   to one of the least of these, ye did it not to me.   46 And these shall
   go away into everlasting punishment: but the righteous into life
   eternal.

   We have here a description of the process of the last judgment in the
   great day. There are some passages in it that are parabolical; as the
   separating between the sheep and the goats, and the dialogues between
   the judge and the persons judged: but there is no thread of similitude
   carried through the discourse, and therefore it is rather to be called
   a draught or delineation of the final judgment, than a parable; it is,
   as it were, the explanation of the former parables. And here we have,

   I. The placing of the judge upon the judgment-seat (v. 31); When the
   Son of man shall come. Observe here,

   1. That there is a judgment to come, in which every man shall be
   sentenced to a state of everlasting happiness, or misery, in the world
   of recompence or retribution, according to what he did in this world of
   trial and probation, which is to be judged of by the rule of the
   everlasting gospel.

   2. The administration of the judgment of the great day is committed to
   the Son of man; for by him God will judge the world (Acts xvii. 31),
   and to him all judgment is committed, and therefore the judgment of
   that day, which is the centre of all. Here, as elsewhere, when the last
   judgment is spoken of, Christ is called the son of man, because he is
   to judge the sons of men (and, being himself of the same nature, he is
   the more unexceptionable); and because his wonderful condescension to
   take upon him our nature, and to become the son of man, will be
   recompensed by this exaltation in that day, and an honour put upon the
   human nature.

   3. Christ's appearing to judge the world will be splendid and glorious.
   Agrippa and Bernice came to the judgment-seat with great pomp (Acts
   xxv. 23); but that was (as the original word is) great fancy. Christ
   will come to the judgment-seat in real glory: the Sun of righteousness
   shall then shine in his meridian lustre, and the Prince of the kings of
   the earth shall show the riches of his glorious kingdom, and the
   honours of his excellent majesty; and all the world shall see what the
   saints only do now believe--that he is the brightness of his Father's
   glory. He shall come not only in the glory of his Father, but in his
   own glory, as mediator: his first coming was under a black cloud of
   obscurity; his second will be in a bright cloud of glory. The assurance
   Christ gave his disciples of his future glory, might help to take off
   the offence of the cross, and his approaching disgrace and suffering.

   4. When Christ comes in his glory to judge the world, he will bring all
   his holy angels with him. This glorious person will have a glorious
   retinue, his holy myriads, who will be not only his attendants, but
   ministers of his justice; they shall come with him both for state and
   service. They must come to call the court (1 Thess. iv. 16), to gather
   the elect (ch. xxiv. 31), to bundle the tares (ch. xiii. 40), to be
   witnesses of the saints' glory (Luke xii. 8), and of sinners' misery,
   Rev. xiv. 10.

   5. He will then sit upon the throne of his glory. He is now set down
   with the Father upon his throne; and it is a throne of grace, to which
   we may come boldly; it is a throne of government, the throne of his
   father David; he is a priest upon that throne: but then he will sit
   upon the throne of glory, the throne of judgment. See Dan. vii. 9, 10.
   Solomon's throne, though there was not its like in any kingdom, was but
   a dunghill to it. Christ, in the days of his flesh, was arraigned as a
   prisoner at the bar; but at his second coming, he will sit as a judge
   upon the bench.

   II. The appearing of all the children of men before him (v. 32); Before
   him shall be gathered all nations. Note, The judgment of the great day
   will be a general judgment. All must be summoned before Christ's
   tribunal; all of every age of the world, from the beginning to the end
   of time; all of every place on earth, even from the remotest corners of
   the world, most obscure, and distant from each other; all nations, all
   those nations of men that are made of one blood, to dwell on all the
   face of the earth.

   III. The distinction that will then be made between the precious and
   the vile; He shall separate them one from another, as the tares and
   wheat are separated at the harvest, the good fish and the bad at the
   shore, the corn and chaff in the floor. Wicked and godly here dwell
   together in the same kingdoms, cities, churches, families, and are not
   certainly distinguishable one from another; such are the infirmities of
   saints, such the hypocrisies of sinners, and one event to both: but in
   that day they will be separated, and parted for ever; Then shall ye
   return, and discern between the righteous and the wicked, Mal. iii. 18.
   They cannot separate themselves one from another in this world (1 Cor.
   v. 10), nor can any one else separate them (ch. xiii. 29); but the Lord
   knows them that are his, and he can separate them. This separation will
   be so exact, that the most inconsiderable saints shall not be lost in
   the crowd of sinners, nor the most plausible sinner hid in the crowd of
   saints (Ps. i. 5), but every one shall go to his own place. This is
   compared to a shepherd's dividing between the sheep and the goats; it
   is taken from Ezek. xxxiv. 17, Behold, I judge between cattle and
   cattle. Note, 1. Jesus Christ is the great Shepherd; he now feeds his
   flock like a shepherd, and will shortly distinguish between those that
   are his, and those that are not, as Laban divided his sheep from
   Jacob's, and set three days' journey between them, Gen. xxx. 35, 36. 2.
   The godly are like sheep--innocent, mild, patient, useful: the wicked
   are like goats, a baser kind of animal, unsavoury and unruly. The sheep
   and goats are here feeding all day in the same pasture, but will be
   coted at night in different folds. Being thus divided, he will set the
   sheep on his right hand, and the goats on his left, v. 33. Christ puts
   honour upon the godly, as we show respect to those we set on our right
   hand; but the wicked shall rise to everlasting shame, Dan. xii. 2. It
   is not said that he shall put the rich on his right hand, and the poor
   on his left; the learned and noble on his right hand, and unlearned and
   despised on his left; but the godly on his right hand, and the wicked
   on his left. All other divisions and subdivisions will then be
   abolished; but the great distinction of men into saints and sinners,
   sanctified and unsanctified, will remain for ever, and men's eternal
   state will be determined by it. The wicked took up with left-handed
   blessings, riches and honour, and so shall their doom be.

   IV. The process of the judgement concerning each of these.

   1. Concerning the godly, on the right hand. Their cause must be first
   despatched, that they may be assessors with Christ in the judgement of
   the wicked, whose misery will be aggravated by their seeing Abraham,
   and Isaac, and Jacob, admitted into the kingdom of heaven, Luke xiii.
   28. Observe here,

   (1.) The glory conferred upon them; the sentence by which they shall be
   not only acquitted, but preferred and rewarded (v. 34); The king shall
   say unto them. He that was the Shepherd (which bespeaks the care and
   tenderness wherewith he will make this disquisition), is here the King,
   which bespeaks the authority wherewith he will then pronounce the
   sentence: where the word of this King is, there is power. Here are two
   things in this sentence:

   [1.] The acknowledging of the saints to be the blessed of the Lord;
   Come, ye blessed of my Father. First, He pronounces them blessed; and
   his saying they are blessed, makes them so. The law curses them for
   their many discontinuances; but Christ having redeemed them from the
   curse of the law, and purchased a blessing for them, commands a
   blessing on them. Secondly, Blessed of his Father; reproached and
   cursed by the world, but blessed of God. As the Spirit glorifies the
   Son (John xvi. 14), so the Son glorifies the Father by referring the
   salvation of the saints to him as the First Cause; all our blessings in
   heavenly things flow to us from God, as the Father of our Lord Jesus
   Christ, Eph. i. 3. Thirdly, He calls them to come: this come is, in
   effect, "Welcome, ten thousand welcomes, to the blessings of my father;
   come to me, come to be for ever with me; you that followed me bearing
   the cross, now come along with me wearing the crown. The blessed of my
   Father are the beloved of my soul, that have been too long at a
   distance from me; come, now, come into my bosom, come into my arms,
   come into my dearest embraces!" O with what joy will this fill the
   hearts of the saints in that day! We now come boldly to the throne of
   grace, but we shall then come boldly to the throne of glory; and this
   word holds out the golden sceptre, with an assurance that our requests
   shall be granted to more than the half of the kingdom. Now the Spirit
   saith, Come, in the word; and the bride saith, Come, in prayer; and the
   result hereof is a sweet communion: but the perfection of bliss will
   be, when the King shall say, Come.

   [2.] The admission of the saints into the blessedness and kingdom of
   the Father; Inherit the kingdom prepared for you.

   First, the happiness they shall be possessed of is very rich; we are
   told what it is by him who had reason to know it, having purchased it
   for them, and possessed it himself.

   1. It is a kingdom; which is reckoned the most valuable possession on
   earth, and includes the greatest wealth and honour. Those that inherit
   kingdoms, wear all the glories of the crown, enjoy all the pleasures of
   the court, and command the peculiar treasures of the provinces; yet
   this is but a faint resemblance of the felicities of the saints in
   heaven. They that here are beggars, prisoners, accounted as the
   off-scouring of all things, shall then inherit a kingdom, Ps. cxiii. 7;
   Rev. ii. 26, 27.

   2. It is a kingdom prepared: the happiness must needs be great, for it
   is the product of the divine counsels. Note, There is great preparation
   made for the entertainment of the saints in the kingdom of glory. The
   Father designed it for them in his thoughts of love, and provided it
   for them in the greatness of his wisdom and power. The Son purchased it
   for them, and is entered as the fore-runner to prepare a place, John
   xiv. 2. And the blessed Spirit, in preparing them for the kingdom, in
   effect, is preparing it for them.

   3. It is prepared for them. This bespeaks, (1.) The suitableness of
   this happiness; it is in all points adapted to the nature of a soul,
   and to the new nature of a sanctified soul. (2.) Their property and
   interest in it. It is prepared on purpose for them; not only for such
   as you, but for you, you by name, you personally and particularly, who
   were chosen to salvation through sanctification.

   4. It is prepared from the foundation of the world. This happiness was
   designed for the saints, and they for it, before time began, from all
   eternity, Eph. i. 4. The end, which is last in execution, is first in
   intention. Infinite Wisdom had an eye to the eternal glorification of
   the saints, from the first founding of the creation: All things are for
   your sakes, 2 Cor. iv. 15. Or, it denotes the preparation of the place
   of this happiness, which is to be the seat and habitation of the
   blessed, in the very beginning of the work of creation, Gen. i. 1.
   There in the heaven of heavens the morning stars were singing together,
   when the foundations of the earth were fastened, Job xxxviii. 4-7.

   Secondly, The tenure by which they shall hold and possess it is very
   good, they shall come and inherit it. What we come to by inheritance,
   is not got by any procurement of our own, but purely, as the lawyers
   express it, by the act of God. It is God that makes heirs, heirs of
   heaven. We come to an inheritance by virtue of our sonship, our
   adoption; if children, then heirs. A title by inheritance is the
   sweetest and surest title; it alludes to possessions in the land of
   Canaan, which passed by inheritance, and would not be alienated longer
   than to the year of Jubilee. Thus is the heavenly inheritance
   indefeasible, and unalienable. Saints, in this world, are as heirs
   under age, tutored and governed till the time appointed of the Father
   (Gal. iv. 1, 2); and then they shall be put in full possession of that
   which now through grace they have a title to; Come, and inherit it.

   (2.) The ground of this (v. 35, 36), For I was an hungered, and ye gave
   me meat. We cannot hence infer that any good words of ours merit the
   happiness of heaven, by any intrinsic worth or excellency in them: our
   goodness extends not unto God; but it is plain that Jesus Christ will
   judge the world by the same rule by which he governs it, and therefore
   will reward those that have been obedient to that law; and mention will
   be made of their obedience, not as their title, but as their evidence
   of an interest in Christ, and his purchase. This happiness will be
   adjudged to obedient believers, not upon a quantum meruit--an estimate
   of merit, which supposes a proportion between the work and the reward,
   but upon the promise of God purchased by Jesus Christ, and the benefit
   of it secured under certain provisos and limitations; and it is the
   purchase and promise that give the title, the obedience is only the
   qualification of the person designed. An estate made by deed or will
   upon condition, when the condition is performed according to the true
   intent of the donor or testator, becomes absolute; and then, though the
   title be built purely upon the deed or will, yet the performing of the
   condition must be given in evidence: and so it comes in here; for
   Christ is the Author of eternal salvation to those only that obey him,
   and who patiently continue in well doing.

   Now the good works here mentioned are such as we commonly call works of
   charity to the poor: not but that many will be found on the right hand
   who never were in a capacity to feed the hungry, or clothe the naked,
   but were themselves fed and clothed by the charity of others; but one
   instance of sincere obedience is put for all the rest, and it teaches
   us this in general, that faith working by love is all in all in
   Christianity; Show me thy faith by thy works; and nothing will abound
   to a good account hereafter, but the fruits of righteousness in a good
   conversation now. The good works here described imply three things,
   which must be found in all that are saved.

   [1.] Self-denial, and contempt of the world; reckoning the things of
   the world no further good things, than as we are enabled to do good
   with them: and those who have not wherewithal to do good, must show the
   same disposition, by being contentedly and cheerfully poor. Those are
   fit for heaven that are mortified to the earth.

   [2.] Love to our brethren; which is the second great commandment, the
   fulfilling of the law, and an excellent preparative for the world of
   everlasting love. We must give proof of this love by our readiness to
   do good, and to communicate; good wishes are but mockeries without good
   works, Jam. ii. 15, 16; 1 John iii. 17. Those that have not to give,
   must show the same disposition some other way.

   [3.] A believing regard to Jesus Christ. That which is here rewarded is
   the relieving of the poor for Christ's sake, out of love to him, and
   with an eye to him. This puts an excellency upon the good work, when in
   it we serve the Lord Christ, which those may do that work for their own
   living, as well as those that help to keep others alive. See Eph. vi.
   5-7. Those good works shall then be accepted which are done in the name
   of the Lord Jesus, Col. iii. 17.

   I was hungry, that is, my disciples and followers were so, either by
   the persecutions of enemies for well-doing, or by the common
   dispensations of Providence; for in these things there is one event to
   the righteous and wicked: and you gave them meat. Note, First,
   Providence so variously orders and disposes of the circumstances of his
   people in this world, as that while some are in a condition to give
   relief, others need it. It is no new thing for those that are feasted
   with the dainties of heaven to be hungry and thirsty, and to want daily
   food; for those that are at home in God, to be strangers in a strange
   land; for those that have put on Christ, to want clothes to keep them
   warm; for those that have healthful souls, to have sickly bodies; and
   for those to be in prison, that Christ has made free. Secondly, Works
   of charity and beneficence, according as our ability is, are necessary
   to salvation; and there will be more stress laid upon them in the
   judgment of the great day, than is commonly imagined; these must be the
   proofs of our love, and of our professed subjection to the gospel of
   Christ, 2 Cor. ix. 13. But they that show no mercy, shall have judgment
   without mercy.

   Now this reason is modestly excepted against by the righteous, but is
   explained by the Judge himself.

   1. It is questioned by the righteous, v. 37-39. Not as if they were
   loth to inherit the kingdom, or were ashamed of their good deeds, or
   had not the testimony of their own consciences concerning them: but,
   (1.) The expressions are parabolical, designed to introduce and impress
   these great truths, that Christ has a mighty regard to works of
   charity, and is especially pleased with kindnesses done to his people
   for his sake. Or, (2.) They bespeak the humble admiration which
   glorified saints will be filled with, to find such poor and worthless
   services, as theirs are, so highly celebrated, and richly rewarded:
   Lord, when saw we thee an hungered, and fed thee? Note, Gracious souls
   are apt to think meanly of their own good deeds; especially as unworthy
   to be compared with the glory that shall be revealed. Far from this is
   the temper of those who said, Wherefore have we fasted, and thou seest
   not? Isa. lviii. 3. Saints in heaven will wonder what brought them
   thither, and that God should so regard them and their services. It even
   put Nathanael to the blush, to hear Christ's encomium of him: Whence
   knowest thou me? John i. 47, 48. See Eph. iii. 20. "When saw we thee an
   hungered? We have seen the poor in distress many a time; but when saw
   we thee?" Note, Christ is more among us than we think he is; surely the
   Lord is in this place, by his word, his ordinances, his ministers, his
   Spirit, yea, and his poor, and we know it not: When thou wert under the
   fig-tree, I saw thee, John i. 48.

   2. It is explained by the Judge himself (v. 40); Inasmuch as ye have
   done it to these my brethren, to the least, to one of the least of
   them, ye have done it unto me. The good works of the saints, when they
   are produced in the great day, (1.) Shall all be remembered; and not
   the least, not one of the least, overlooked, no not a cup of cold
   water. (2.) They shall be interpreted most to their advantage, and the
   best construction that can be put upon them. As Christ makes the best
   of their infirmities, so he makes the most of their services.

   We see what recompences Christ has for those that feed the hungry, and
   clothe the naked; but what will become of the godly poor, that had not
   wherewithal to do so? Must they be shut out? No, [1.] Christ will own
   them, even the least of them, as his brethren; he will not be ashamed,
   nor think it any disparagement to him, to call them brethren, Heb. ii.
   11. In the height of his glory, he will not disown his poor relations;
   Lazarus is there laid in his bosom, as a friend, as a brother. Thus he
   will confess them, ch. x. 32. [2.] He will take the kindness done to
   them, as done to himself; Ye have done it unto me; which shows a
   respect to the poor that were relieved, as well as to the rich that did
   relieve them. Note, Christ espouses his people's cause, and interests
   himself in their interests, and reckons himself received, and loved,
   and owned in them. If Christ himself were among us in poverty, how
   readily would we relieve him? In prison, how frequently would we visit
   him? We are ready to envy the honour they had, who ministered to him of
   their substance, Luke viii. 3. Wherever poor saints and poor ministers
   are, there Christ is ready to receive our kindnesses in them, and they
   shall be put to his account.

   2. Here is the process concerning the wicked, those on the left hand.
   And in that we have,

   (1.) The sentence passed upon them, v. 41. It was a disgrace to be set
   on the left hand; but that is not the worst of it, he shall say to
   them, Depart from me, ye cursed. Every word has terror in it, like that
   of the trumpet at mount Sinai, waxing louder and louder, every accent
   more and more doleful, and exclusive of comfort.

   [1.] To be so near to Christ was some satisfaction, though under his
   frowns; but that will not be allowed, Depart from me. In this world
   they were often called to come to Christ, to come for life and rest,
   but they turned a deaf ear to his calls; justly therefore are they bid
   to depart from Christ, that would not come to him. "Depart from me the
   Fountain of all good, from me the Saviour, and therefore from all hope
   of salvation; I will never have any thing more to say to you, or do
   with you." Here they said to the Almighty, Depart from us; then he will
   choose their delusions, and say to them, Depart from me. Note, It is
   the hell of hell to depart from Christ.

   [2.] If they must depart, and depart from Christ, might they not be
   dismissed with a blessing, with one kind and compassionate word at
   least? No, Depart, ye cursed, They that would not come to Christ, to
   inherit a blessing, must depart from him under the burthen of a curse,
   that curse of the law on every one that breaks it, Gal. iii. 10. As
   they loved cursing, so it shall come unto them. But observe, The
   righteous are called the blessed of my Father; for their blessedness is
   owing purely to the grace of God and his blessing, but the wicked are
   called only ye cursed, for their damnation is of themselves. Hath God
   sold them? No, they have sold themselves, have laid themselves under
   the curse, Isa. l. 1.

   [3.] If they must depart, and depart with a curse, may they not go into
   some place of ease and rest? Will it not be misery enough for them to
   bewail their loss? No, there is a punishment of sense as well as loss;
   they must depart into fire, into torment as grievous as that of fire is
   to the body, and much more. This fire is the wrath of the eternal God
   fastening upon the guilty souls and consciences of sinners that have
   made themselves fuel for it. Our God is a consuming fire, and sinners
   fall immediately into his hands, Heb. x. 31; Rom. ii. 8, 9.

   [4.] If into fire, may it not be some light or gentle fire? No, it is
   prepared fire; it is a torment ordained of old, Isa. xxx. 33. The
   damnation of sinners is often spoken of as an act of the divine power;
   he is able to cast into hell. In the vessels of wrath he makes his
   power known; it is a destruction from the presence of the Lord, and
   from the glory of his power. In it shall be seen what a provoked God
   can do to make a provoking creature miserable.

   [5.] If into fire, prepared fire, O let it be but of short continuance,
   let them but pass through fire; no, the fire of God's wrath will be an
   everlasting fire; a fire, that, fastening and preying upon immortal
   souls, can never go out for want of fuel; and, being kindled and kept
   burning by the wrath of an immortal God, can never go out for want of
   being blown and stirred up; and, the streams of mercy and grace being
   for ever excluded, there is nothing to extinguish it. If a drop of
   water be denied to cool the tongue, buckets of water will never be
   granted to quench this flame.

   [6.] If they must be doomed to such a state of endless misery, yet may
   they not have some good company there? No, none but the devil and his
   angels, their sworn enemies, that helped to bring them to this misery,
   and will triumph over them in it. They served the devil while they
   lived, and therefore are justly sentenced to be where he is, as those
   that served Christ, are taken to be with him where he is. It is
   terrible to lie in a house haunted with devils; what will it be then to
   be companions with them for ever? Observe here, First, Christ intimates
   that there is one that is the prince of the devils, the ring-leader of
   the rebellion, and that the rest are his angels, his messengers, by
   whose agency he supports his kingdom. Christ and his angels will in
   that day triumph over the dragon and his, Rev. xii. 7, 8. Secondly, The
   fire is said to be prepared, not primarily for the wicked, as the
   kingdom is prepared for the righteous; but it was originally intended
   for the devil and his angels. If sinners make themselves associates
   with Satan by indulging their lusts, they may thank themselves if they
   become sharers in that misery which was prepared for him and his
   associates. Calvin notes upon this, that therefore the torment of the
   damned is said to be prepared for the devil and his angels, to cut off
   all hope of escaping it; the devil and his angels are already made
   prisoners in the pit, and can worms of the earth think to escape?

   (2.) The reason of this sentence assigned. God's judgments are all
   just, and he will be justified in them. He is Judge himself, and
   therefore the heavens shall declare his righteousness.

   Now, [1.] All that is charged upon them, on which the sentence is
   grounded, is, omission; as, before, the servant was condemned, not for
   wasting his talent, but for burying it; so here, he doth not say, "I
   was hungry and thirsty, for you took my meat and drink from me; I was a
   stranger, for you banished me; naked, for you stripped me; in prison,
   for you laid me there:" but, "When I was in these distresses, you were
   so selfish, so taken up with your own ease and pleasure, made so much
   of your labour, and were so loth to part with your money, that you did
   not minister as you might have done to my relief and succour. You were
   like those epicures that were at ease in Zion, and were not grieved for
   the affliction of Joseph," Amos vi. 4-6. Note, Omissions are the ruin
   of thousands.

   [2.] It is the omission of works of charity to the poor. They are not
   sentenced for omitting their sacrifices and burnt-offerings (they
   abounded in these, Ps. l. 8), but for omitting the weightier matter of
   the law, judgment, mercy, and faith. The Ammonites and Moabites were
   excluded the sanctuary, because they met not Israel with bread and
   water, Deut. xxiii. 3, 4. Note, Uncharitableness to the poor is a
   damning sin. If we will not be brought to works of charity by the hope
   of reward, let us be influenced by fear of punishment; for they shall
   have judgment without mercy, that have showed no mercy. Observe, He
   doth not say, "I was sick, and you did not cure me; in prison, and you
   did not release me" (perhaps that was more than they could do); but,
   "You visited me not, which you might have done." Note, Sinners will be
   condemned, at the great day, for the omission of that good which it was
   in the power of their hand to do. But if the doom of the uncharitable
   be so dreadful, how much more intolerable will the doom of the cruel
   be, the doom of persecutors! Now this reason of the sentence is.

   First, Objected against by the prisoners (v. 44); Lord, when saw we
   thee an hungered, or athirst? Condemned sinners, though they have no
   plea that will bear them out, will yet in vain offer at excuses. Now.
   1. The manner of their pleading bespeaks their present precipitation.
   They cut it short, as men in haste; when saw we thee hungry, or
   thirsty, or naked? They care not to repeat the charge, as conscious to
   themselves of their own guilt, and unable to bear the terrors of the
   judgment. Nor will they have time allowed them to insist upon such
   frivolous pleas; for it is all (as we say) but "trifling with the
   court." 2. The matter of their plea bespeaks their former
   inconsideration of that which they might have known, but would not till
   now that it was too late. They that had slighted and persecuted poor
   Christians, would not own that they had slighted and persecuted Christ:
   no, they never intended any affront to him, nor expected that so great
   a matter would have been made of it. They imagined it was only a
   company of poor, weak, silly, and contemptible people, who made more
   ado than needed about religion, that they put those slights upon; but
   they who do so, will be made to know, either in the day of their
   conversion, as Paul, or of their condemnation, as these here, that it
   was Jesus whom they persecuted. And, if they say, Behold, we knew it
   not: doth not he that pondereth the heart consider it? Prov. xxiv. 11,
   12.

   Secondly, Justified by the Judge, who will convince all the ungodly of
   the hard speeches spoken against him in those that are his, Jude 15. He
   goes by this rule (v. 45); Inasmuch as ye did it not to one of the
   least of these, ye did it not to me. Note, What is done against the
   faithful disciples and followers of Christ, even the least of them, he
   takes as done against himself. He is reproached and persecuted in them,
   for they are reproached and persecuted for his sake, and in all their
   afflictions he is afflicted. He that touches them, touches him in a
   part no less tender than the apple of his eye.

   Lastly, Here is the execution of both these sentences, v. 46. Execution
   is the life of the law, and Christ will take care that that be done
   according to the sentence.

   1. The wicked shall go away into everlasting punishment. Sentence will
   then be executed speedily, and no reprieve granted, nor any time
   allowed to move in arrest of judgment. The execution of the wicked is
   first mentioned; for first the tares are gathered and burned. Note,
   (1.) The punishment of the wicked in the future state will be an
   everlasting punishment, for that state is an unalterable state. It can
   neither be thought that sinners should change their own natures, nor
   that God should give his grace to change them, when in this world the
   day of grace was misspent, the Spirit of grace resisted, and the means
   of grace abused and baffled. (2.) The wicked shall be made to go away
   into that punishment; not that they will go voluntarily, no, they are
   driven from light into darkness; but it bespeaks an irresistible
   conviction of guilt, and a final despair of mercy.

   2. The righteous shall go away into life eternal; that is, they shall
   inherit the kingdom, v. 34. Note, (1.) Heaven is life, it is all
   happiness. The life of the soul results from its union with God by the
   mediation of Jesus Christ, as that of the body from its union with the
   soul by the animal spirits. The heavenly life consists in the vision
   and fruition of God, in a perfect conformity to him, and an immediate
   uninterrupted communion with him. (2.) It is eternal life. There is no
   death to put a period to the life itself, nor old age to put a period
   to the comfort of it, or any sorrow to embitter it. Thus life and
   death, good and evil, the blessing and the curse, are set before us,
   that we may choose our way; and so shall our end be. Even the heathen
   had some notion of these different states of good and bad in the other
   world. Cicero in his Tusculan Questions, lib. 1, brings in Socrates
   thus speaking, Duæ sunt viæ, duplicesque cursus è corpore exeuntium:
   nam qui se vitiis humanis contaminarunt, et libidinibus se tradiderunt,
   iis devium quoddam iter est, seclusum à consilio deorum; qui autem se
   integros castosque servarunt, quibusque fuerit minima cum corporibus
   contagio, suntque in corporibus humanis vitam imitati deorum, iis ad
   illos a quibus sunt profecti facile patet reditus--Two paths open
   before those who depart out of the body. Such as have contaminated
   themselves with human vices, and yielded to their lusts, occupy a path
   that conducts them far from the assembly and council of the gods; but
   the upright and chaste, such as have been least defiled by the flesh,
   and have imitated, while in the body, the gods, these find it easy to
   return to the sublime beings from whom they came.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXVI.

   The narrative of the death and sufferings of Christ is more
   particularly and fully recorded by all the four evangelists than any
   part of his history; for what should be determine, and desire to know,
   but Christ, and him crucified? And this chapter begins that memorable
   narrative. The year of the redeemed was now come, the seventy weeks
   determined were now accomplished, when transgression must be finished,
   reconciliation made, and an everlasting righteousness brought in, by
   the cutting off of Messiah the Prince, Dan. ix. 24, 26. That awful
   scene is here introduced, to be read with reverence and holy fear. In
   this chapter, we have, I. The preliminaries, or prefaces, to Christ's
   sufferings. 1. The previous notice given by him to his disciples, ver.
   1, 2. 2. The rulers' conspiracy against him, ver. 3-5. 3. The anointing
   of his head at a supper in Bethany, ver. 6-13. 4. Judas's bargain with
   the priests to betray him, ver. 14-16. 5. Christ eating the passover
   with his disciples, ver. 17-25. 6. His instituting the Lord's supper,
   and his discourse with his disciples after it, ver. 26-35. II. His
   entrance upon them, and some of the particulars of them. 1. His agony
   in the garden, ver. 36-46. 2. The seizing of him by the officers, with
   Judas's help, ver. 47-56. 3. His arraignment before the chief priest,
   and his condemnation in his court, ver. 57-68. 4. Peter's denying him,
   ver. 69-75.

The Plot of the Chief Priests.

   1 And it came to pass, when Jesus had finished all these sayings, he
   said unto his disciples,   2 Ye know that after two days is the feast
   of the passover, and the Son of man is betrayed to be crucified.   3
   Then assembled together the chief priests, and the scribes, and the
   elders of the people, unto the palace of the high priest, who was
   called Caiaphas,   4 And consulted that they might take Jesus by
   subtilty, and kill him.   5 But they said, Not on the feast day, lest
   there be an uproar among the people.

   Here is, 1. The notice Christ gave his disciples of the near approach
   of his sufferings, v. 1, 2. While his enemies were preparing trouble
   for him, he was preparing himself and his followers for it. He had
   often told them of his sufferings at a distance, now he speaks of them
   as at the door; after two days, Note, After many former notices of
   trouble we still have need of fresh ones. Observe,

   (1.) The time when he gave this alarm; when he had finished all these
   sayings. [1.] Not till he had finished all he had to say. Note,
   Christ's witnesses die not till they have finished their testimony.
   When Christ had gone through his undertaking as a prophet, he entered
   upon the execution of his office as a priest. [2.] After he had
   finished these sayings, which go immediately before; he had bid his
   disciples to expect sad times, bonds and afflictions, and then tells
   them, The Son of man is betrayed; to intimate that they should fare no
   worse than he should, and that his sufferings should take the sting out
   of theirs. Note, Thoughts of a suffering Christ are great supports to a
   suffering Christian, suffering with him and for him.

   (2.) The thing itself he gave them notice of; The Son of man is
   betrayed. The thing was not only so sure, but so near, that it was as
   good as done. Note, It is good to make sufferings that are yet to come,
   as present to us. He is betrayed, for Judas was then contriving and
   designing to betray him.

   2. The plot of the chief priests, and scribes, and elders of the
   people, against the life of our Lord Jesus, v. 3-5. Many consultations
   had been held against the life of Christ but this plot was laid deeper
   than any yet, for the grandees were all engaged in it. The chief
   priests, who presided in ecclesiastical affairs; the elders, who were
   judges in civil matters, and the scribes, who, as doctors of the law,
   were directors to both--these composed the sanhedrim, or great council
   that governed the nation, and these were confederate against Christ.
   Observe (1.) The place where they met; in the palace of the high
   priest, who was the centre of their unity in this wicked project. (2.)
   The plot itself; to take Jesus by subtlety, and kill him; nothing less
   than his blood, his life-blood, would serve their turn. So cruel and
   bloody have been the designs of Christ's and his church's enemies. (3.)
   The policy of the plotters; Not on the feast-day. Why not? Was it in
   regard to the holiness of the time, or because they would not be
   disturbed in the religious services of the day? No, but lest there
   should be an uproar among the people. They knew Christ had a great
   interest in the common people, of whom there was a great concourse on
   the feast-day, and they would be in danger of taking up arms against
   their rulers, if they should offer to lay violent hands on Christ, whom
   all held for a prophet. They were awed, not by the fear of God, but by
   the fear of the people; all their concern was for their own safety, not
   God's honour. They would have it done at the feast; for it was a
   tradition of the Jews, that malefactors should be put to death at one
   of the three feasts, especially rebels and impostors, that all Israel
   might see and fear; but not on the feast-day.

Christ Anointed at Bethany.

   6 Now when Jesus was in Bethany, in the house of Simon the leper,   7
   There came unto him a woman having an alabaster box of very precious
   ointment, and poured it on his head, as he sat at meat.   8 But when
   his disciples saw it, they had indignation, saying, To what purpose is
   this waste?   9 For this ointment might have been sold for much, and
   given to the poor.   10 When Jesus understood it, he said unto them,
   Why trouble ye the woman? for she hath wrought a good work upon me.
   11 For ye have the poor always with you; but me ye have not always.
   12 For in that she hath poured this ointment on my body, she did it for
   my burial.   13 Verily I say unto you, Wheresoever this gospel shall be
   preached in the whole world, there shall also this, that this woman
   hath done, be told for a memorial of her.

   In this passage of story, we have,

   I. The singular kindness of a good woman to our Lord Jesus in anointing
   his head, v. 6, 7. It was in Bethany, a village hard by Jerusalem, and
   in the house of Simon the leper. Probably, he was one who had been
   miraculously cleansed from his leprosy by our Lord Jesus, and he would
   express his gratitude to Christ by entertaining him; nor did Christ
   disdain to converse with him, to come in to him, and sup with him.
   Though he was cleansed, yet he was called Simon the leper. Those who
   are guilty of scandalous sins, will find that, though the sin be
   pardoned, the reproach will cleave to them, and will hardly be wiped
   away. The woman that did this, is supposed to have been Mary, the
   sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same
   that was called Mary Magdalene. She had a box of ointment very
   precious, which she poured upon the head of Christ as he sat at meat.
   This, among us, would be a strange sort of compliment. But it was then
   accounted the highest piece of respect; for the smell was very
   grateful, and the ointment itself refreshing to the head. David had his
   head anointed, Ps. xxiii. 5; Luke vii. 46. Now this may be looked upon,

   1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the
   anointed. To signify that she believed in him as God's anointed, whom
   he had set king, she anointed him, and made him her king. They shall
   appoint themselves one head, Hos. i. 11. This is kissing the Son.

   2. As an act of love and respect to him. Some think that this was she
   who loved much at first, and washed Christ's feet with her tears (Luke
   vii. 38, 47); and that she had not left her first love, but was now as
   affectionate in the devotions of a grown Christian as she was in those
   of a young beginner. Note, Where there is true love in the heart to
   Jesus Christ, nothing will be thought too good, no, nor good enough, to
   bestow upon him.

   II. The offence which the disciples took at this. They had indignation
   (v. 8, 9), were vexed to see this ointment thus spent, which they
   thought might have been better bestowed.

   1. See how they expressed their offence at it. They said, To what
   purpose is this waste? Now this bespeaks,

   (1.) Want of tenderness toward this good woman, in interpreting her
   over-kindness (suppose it was so) to be wastefulness. Charity teaches
   us to put the best construction upon every thing that it will bear,
   especially upon the words and actions of those that are zealously
   affected in doing a good thing, though we may think them not altogether
   so discreet in it as they might be. It is true, there may be over-doing
   in well-doing; but thence we must learn to be cautious ourselves, lest
   we run into extremes, but not to be censorious of others; because that
   which we may impute to the want of prudence, God may accept as an
   instance of abundant love. We must not say, Those do too much in
   religion, that do more than we do, but rather aim to do as much as
   they.

   (2.) Want of respect to their Master. The best we can make of it, is,
   that they knew their Master was perfectly dead to all the delights of
   sense; he that was so much grieved for the affliction of Joseph, cared
   not for being anointed with the chief ointments, Amos vi. 6. And
   therefore they thought such pleasures ill bestowed upon one who took so
   little pleasure in them. But supposing that, it did not become them to
   call it waste, when they perceived that he admitted and accepted it as
   a token of his friend's love. Note, We must take heed of thinking any
   thing waste, which is bestowed upon the Lord Jesus, either by others or
   by ourselves. We must not think that time waste, that is spent in the
   service of Christ, or that money waste, which is laid out in any work
   of piety; for, though it seem to be cast upon the waters, to be thrown
   down the river, we shall find it again, to advantage, after many days,
   Eccl. xi. 1.

   2. See how they excused their offence at it, and what pretence they
   made for it; This ointment might have been sold for much, and given to
   the poor. Note, It is no new thing for bad affections to shelter
   themselves under specious covers; for people to shift off works of
   piety under colour of works of charity.

   III. The reproof Christ gave to his disciples for the offence at this
   good woman (v. 10, 11); Why trouble ye the woman? Note, It is a great
   trouble to good people to have their good works censured and
   misconstrued; and it is a thing that Jesus Christ takes very ill. He
   here took part with a good, honest, zealous, well-meaning woman,
   against all his disciples, though they seemed to have so much reason on
   their side; so heartily does he espouse the cause of the offended
   little ones, ch. xviii. 10.

   Observe his reason; You have the poor always with you. Note,

   1. There are some opportunities of doing and getting good which are
   constant, and which we must give constant attendance to the improvement
   of. Bibles we have always with us, sabbaths always with us, and so the
   poor, we have always with us. Note, Those who have a heart to do good,
   never need complain for want of opportunity. The poor never ceased even
   out of the land of Israel, Deut. xv. 11. We cannot but see some in this
   world, who call for our charitable assistance, who are as God's
   receivers, some poor members of Christ, to whom he will have kindness
   shown as to himself.

   2. There are other opportunities of doing and getting good, which come
   but seldom, which are short and uncertain, and require more peculiar
   diligence in the improvement of them, and which ought to be preferred
   before the other; "Me ye have not always, therefore use me while ye
   have me." Note, (1.) Christ's constant bodily presence was not to be
   expected here in this world; it was expedient that he should go away;
   his real presence in the eucharist is a fond and groundless conceit,
   and contradicts what he here said, Me ye have not always. (2.)
   Sometimes special works of piety and devotion should take place of
   common works of charity. The poor must not rob Christ; we must do good
   to all, but especially to the household of faith.

   IV. Christ's approbation and commendation of the kindness of this good
   woman. The more his servants and their services are cavilled at by men,
   the more he manifests his acceptance of them. He calls it a good work
   (v. 10), and says more in praise of it than could have been imagined;
   particularly,

   1. That the meaning of it was mystical (v. 12); She did it for my
   burial. (1.) Some think that she intended it so, and that the woman
   better understood Christ's frequent predictions of his death and
   sufferings than the apostles did; for which they were recompensed with
   the honour of being the first witnesses of his resurrection. (2.)
   However, Christ interpreted it so; and he is always willing to make the
   best, to make the most of his people's well-meant words and actions.
   This was as it were the embalming of his body; because the doing of
   that after his death would be prevented by his resurrection, it was
   therefore done before; for it was fit that it should be done some time,
   to show that he was still the Messiah, even when he seemed to be
   triumphed over by death. The disciples thought the ointment wasted,
   which was poured upon his head. "But," saith he, "If so much ointment
   were poured upon a dead body, according to the custom of your country,
   you would not grudge it, or think it waste. Now this is, in effect, so;
   the body she anoints is as good as dead, and her kindness is very
   seasonable for that purpose; therefore rather than call it waste, put
   it upon that score."

   2. That the memorial of it should be honourable (v. 13); This shall be
   told for a memorial. This act of faith and love was so remarkable, that
   the preachers of Christ crucified, and the inspired writers of the
   history of his passion, could not choose but take notice of this
   passage, proclaim the notice of it, and perpetuate the memorial of it.
   And being once enrolled in these records, it was graven as with an iron
   pen and lead in the rock for ever, and could not possibly be forgotten.
   None of all the trumpets of fame sound so loud and so long as the
   everlasting gospel. Note, (1.) The story of the death of Christ, though
   a tragical one, is gospel, glad-tidings, because he died for us. (2.)
   The gospel was to be preached in the whole world; not in Judea only,
   but in every nation, to every creature. Let the disciples take notice
   of this, for their encouragement, that their sound should go to the
   ends of the earth. (3.) Though the honour of Christ is principally
   designed in the gospel, yet the honour of his saints and servants is
   not altogether overlooked. The memorial of this woman was to be
   preserved, not by dedicating a church to her, or keeping an annual
   feast in honour of her, or preserving a piece of her broken box for a
   sacred relic; but by mentioning her faith and piety in the preaching of
   the gospel, for example to others, Heb. vi. 12. Hereby honour redounds
   to Christ himself, who in this world, as well as in that to come, will
   be glorified in his saints, and admired in all them that believe.

Christ Anointed at Bethany.

   14 Then one of the twelve, called Judas Iscariot, went unto the chief
   priests,   15 And said unto them, What will ye give me, and I will
   deliver him unto you? And they covenanted with him for thirty pieces of
   silver.   16 And from that time he sought opportunity to betray him.

   Immediately after an instance of the greatness kindness done to Christ,
   follows an instance of the greatest unkindness; such mixture is there
   of good and bad among the followers of Christ; he hath some faithful
   friends, and some false and feigned ones. What could be more base than
   this agreement which Judas here made with the chief priests, to betray
   Christ to them?

   I. The traitor was Judas Iscariot; he is said to be one of the twelve,
   as an aggravation of his villany. When the number of the disciples was
   multiplied (Acts vi. 1), no marvel if there were some among them that
   were a shame and trouble to them; but when there were but twelve, and
   one of them was a devil, surely we must never expect any society
   perfectly pure on this side heaven. The twelve were Christ's chosen
   friends, that had the privilege of his special favour; they were his
   constant followers, that had the benefit of his most intimate converse,
   that upon all accounts had reason to love him and be true to him; and
   yet one of them betrayed him. Note, No bonds of duty or gratitude will
   hold those that have a devil, Mark v. 3, 4.

   II. Here is the proffer which he made to the chief priests; he went to
   them, and said, What will ye give me? v. 15. They did not send for him,
   nor make the proposal to him; they could not have thought that one of
   Christ's own disciples should be false to him. Note, There are those,
   even among Christ's followers, that are worse than any one can imagine
   them to be, and want nothing but opportunity to show it.

   Observe, 1. What Judas promised; "I will deliver him unto you; I will
   let you know where he is, and undertake to bring you to him, at such a
   convenient time and place that you may seize him without noise, or
   danger of an uproar." In their conspiracy against Christ, this was it
   they were at a loss about, v. 4, 5. They durst not meddle with him in
   public, and knew not where to find him in private. Here the matter
   rested, and the difficulty was insuperable; till Judas came, and
   offered them his service. Note, Those that give up themselves to be led
   by the devil, find him readier than they imagine to help them at a dead
   lift, as Judas did the chief priests. Though the rulers, by their power
   and interest, could kill him when they had him in their hands, yet none
   but a disciple could betray him. Note, The greater profession men make
   of religion, and the more they are employed in the study and service of
   it, the greater opportunity they have of doing mischief, if their
   hearts be not right with God. If Judas had not been an apostle, he
   could not have been a traitor; if men had not known the way of
   righteousness, they could not have abused it.

   I will deliver him unto you. He did not offer himself, nor did they
   tamper with him, to be a witness against Christ, though they wanted
   evidence, v. 59. And if there had been any thing to be alleged against
   him, which had but the colour of proof that he was an impostor, Judas
   was the likeliest person to have attested it; but this is an evidence
   of the innocency of our Lord Jesus, that his own disciple, who knew so
   well his doctrine and manner of life, and was false to him, could not
   charge him with any thing criminal, though it would have served to
   justify his treachery.

   2. What he asked in consideration of this undertaking; What will ye
   give me? This was the only thing that made Judas betray his Master; he
   hoped to get money by it: his Master had not given him any provocation,
   though he knew from the first that he had a devil; yet, for aught that
   appears, he showed the same kindness to him that he did to the rest,
   and put no mark of disgrace upon him that might disoblige him; he had
   placed him in a post that pleased him, had made him purse-bearer, and
   though he had embezzled the common stock (for he is called a thief,
   John xii. 6), yet we do not find he was in any danger of being called
   to account for it; nor does it appear that he had any suspicion that
   the gospel was a cheat: no, it was not the hatred of his Master, nor
   any quarrel with him, but purely the love of money; that, and nothing
   else, made Judas a traitor.

   What will ye give me? Why, what did he want? Neither bread to eat, nor
   raiment to put on; neither necessaries nor conveniences. Was not he
   welcome, wherever his Master was? Did he not fare as he fared? Had he
   not been but just now nobly entertained at a supper in Bethany, in the
   house of Simon the leper, and a little before at another, where no less
   a person than Martha herself waited at table? And yet this covetous
   wretch could not be content, but comes basely cringing to the priests
   with, What will ye give me? Note, It is not the lack of money, but the
   love of money, that is the root of all evil, and particularly of
   apostasy from Christ; witness Demas, 2 Tim. iv. 10. Satan tempted our
   Saviour with this bait, All these things will I give thee (ch. iv. 9);
   but Judas offered himself to be tempted with it; he asks, What will ye
   give me? as if his Master was a commodity that stuck on his hands.

   III. Here is the bargain which the chief priests made with him; they
   covenanted with him for thirty pieces of silver; thirty shekels, which
   in our money is about three pounds eight shillings, so some; three
   pounds fifteen shillings, so others. It should seem, Judas referred
   himself to them, and was willing to take what they were willing to
   give; he catches at the first offer, lest the next should be worse.
   Judas had not been wont to trade high, and therefore a little money
   went a great way with him. By the law (Exod. xxi. 32), thirty pieces of
   silver was the price of a slave--a goodly price, at which Christ was
   valued! Zech. xi. 13. No wonder that Zion's sons, though comparable to
   fine gold, are esteemed as earthen pitchers, when Zion's King himself
   was thus undervalued. They covenanted with him;
   estesan--appenderunt--they paid it down, so some; gave him his wages in
   hand, to secure him and to encourage him.

   IV. Here is the industry of Judas, in pursuance of his bargain (v. 16);
   he sought opportunity to betray him, his head was still working to find
   out how he might do it effectually. Note, 1. It is a very wicked thing
   to seek opportunity to sin, and to devise mischief; for it argues the
   heart fully set in men to do evil, and a malice prepense. 2. Those that
   are in, think they must on, though the matter be ever so bad. After he
   had made that wicked bargain, he had time to repent, and to revoke it;
   but now by his covenant the devil has one hank more upon him than he
   had, and tells him that he must be true to his word, though ever so
   false to his Master, as Herod must behead John for his oath's sake.

The Treachery of Judas Foretold.

   17 Now the first day of the feast of unleavened bread the disciples
   came to Jesus, saying unto him, Where wilt thou that we prepare for
   thee to eat the passover?   18 And he said, Go into the city to such a
   man, and say unto him, The Master saith, My time is at hand; I will
   keep the passover at thy house with my disciples.   19 And the
   disciples did as Jesus had appointed them; and they made ready the
   passover.   20 Now when the even was come, he sat down with the twelve.
     21 And as they did eat, he said, Verily I say unto you, that one of
   you shall betray me.   22 And they were exceeding sorrowful, and began
   every one of them to say unto him, Lord, is it I?   23 And he answered
   and said, He that dippeth his hand with me in the dish, the same shall
   betray me.   24 The Son of man goeth as it is written of him: but woe
   unto that man by whom the Son of man is betrayed! it had been good for
   that man if he had not been born.   25 Then Judas, which betrayed him,
   answered and said, Master, is it I? He said unto him, Thou hast said.

   We have here an account of Christ's keeping the passover. Being made
   under the law, he submitted to all the ordinances of it, and to this
   among the rest; it was kept in remembrance of Israel's deliverance out
   of Egypt, the birth-day of that people; it was a tradition of the Jews,
   that in the days of the Messiah they should be redeemed on the very day
   of their coming out of Egypt; and it was exactly fulfilled, for Christ
   died the day after the passover, in which day they began their march.

   I. The time when Christ ate the passover, was the usual time appointed
   by God, and observed by the Jews (v. 17); the first day of the feast of
   unleavened bread, which that year happened on the fifth day of the
   week, which is our Thursday. Some have advanced a suggestion, that our
   Lord Jesus celebrated the passover at this time of day sooner than
   other people did; but the learned Dr. Whitby has largely disproved it.

   II. The place where, was particularly appointed by himself to the
   disciples, upon their enquiry (v. 17); they asked, Where wilt thou that
   we prepare the passover? Perhaps Judas was one of those that asked this
   question (where he would eat the passover,) that he might know the
   better how to lay his train; but the rest of the disciples asked it as
   usual, that they might do their duty.

   1. They took it for granted that their Master would eat the passover,
   though he was at this time persecuted by the chief priests, and his
   life sought; they knew that he would not be put by his duty, either by
   frightenings without or fears within. Those do not follow Christ's
   example who make it an excuse for their not attending on the Lord's
   supper, our gospel passover, that they have many troubles and many
   enemies, are full of care and fear; for, if so, they have the more need
   of that ordinance, to help to silence their fears, and comfort them
   under their troubles, to help them in forgiving their enemies, and
   casting all their cares on God.

   2. They knew very well that there must be preparation made for it, and
   that it was their business, as his servants, to make preparation; Where
   wilt thou that we prepare? Note, Before solemn ordinances there must be
   solemn preparation.

   3. They knew that he had no house of his own wherein to eat the
   passover; in this, as in other things, for our sakes he became poor.
   Among all Zion's palaces there was none for Zion's King; but his
   kingdom was not of this world. See John i. 11.

   4. They would not pitch upon a place without direction from him, and
   from him they had direction; he sent them to such a man (v. 18), who
   probably was a friend and follower of his, and to his house he invited
   himself and his disciples.

   (1.) Tell him, My time is at hand; he means the time of his death,
   elsewhere called his hour (John viii. 20; xiii. 1); the time, the hour,
   fixed in the counsel of God, which his heart was upon, and which he had
   so often spoken of. He knew when it was at hand, and was busy
   accordingly; we know not our time (Eccl. ix. 12), and therefore must
   never be off our watch; our time is always ready (John vii. 6), and
   therefore we must be always ready. Observe, Because his time was at
   hand, he would keep the passover Note, The consideration of the near
   approach of death should quicken us to a diligent improvement of all
   our opportunities for our souls. Is our time at hand, and an eternity
   just before us? Let us then keep the feast with the unleavened bread of
   sincerity. Observe, When our Lord Jesus invited himself to this good
   man's house, he sent him this intelligence, that his time was at hand.
   Note, Christ's secret is with them that entertain him in their hearts.
   Compare John xiv. 21 with Rev. iii. 20.

   (2.) Tell him, I will keep the passover at thy house. This was an
   instance of his authority, as the Master, which it is likely this man
   acknowledged; he did not beg, but command, the use of his house for
   this purpose. Thus, when Christ by his Spirit comes into the heart, he
   demands admission, as one whose own the heart is and cannot be denied,
   and he gains admission as one who has all power in the heart and cannot
   be resisted; if he saith, "I will keep a feast in such a soul," he will
   do it; for he works, and none can hinder; his people shall be willing,
   for he makes them so. I will keep the passover with my disciples. Note,
   Wherever Christ is welcome, he expects that his disciples should be
   welcome too. When we take God for our God, we take his people for our
   people.

   III. The preparation was made by the disciples (v. 19); They did as
   Jesus had appointed. Note, Those who would have Christ's presence with
   them in the gospel passover, must strictly observe his instructions,
   and do as he directs; They made ready the passover; they got the lamb
   killed in the court of the temple, got it roasted, the bitter herbs
   provided, bread and wine, the cloth laid, and every thing set in
   readiness for such a sacred solemn feast.

   IV. They ate the passover according to the law (v. 20); He sat down, in
   the usual table-gesture, not lying on one side, for it was not easy to
   eat, nor possible to drink, in that posture, but sitting upright,
   though perhaps sitting low. It is the same word that is used for his
   posture at other meals, ch. ix. 10; Luke vii. 37; ch. xxvi. 7. It was
   only the first passover in Egypt, as most think, that was eaten with
   their loins girded, shoes on their feet, and staff in their hand,
   though all that might be in a sitting posture. His sitting down,
   denotes the composedness of his mind, when he addressed himself to this
   solemnity; He sat down with the twelve, Judas not excepted. By the law,
   they were to take a lamb for a household (Exod. xii. 3, 4), which were
   to be not less than ten, nor more than twenty; Christ's disciples were
   his household. Note, They whom God has charged with families, must have
   their houses with them in serving the Lord.

   V. We have here Christ's discourse with his disciples at the
   passover-supper. The usual subject of discourse at that ordinance, was
   the deliverance of Israel out of Egypt (Exod. xii. 26, 27); but the
   great Passover is now ready to be offered, and the discourse of that
   swallows up all talk of the other, (Jer. xvi. 14, 15). Here is,

   1. The general notice Christ gives his disciples of the treachery that
   should be among them (v. 21); One of you shall betray me. Observe, (1.)
   Christ knew it. We know not what troubles will befal us, nor whence
   they will arise: but Christ knew all his, which, as it proves his
   omniscience, so it magnifies his love, that he knew all things that
   should befal him, and yet did not draw back. He foresaw the treachery
   and baseness of a disciple of his own, and yet went on; took care of
   those that were given him, though he knew there was a Judas among them;
   would pay the price of our redemption, though he foresaw some would
   deny the Lord that bought them; and shed his blood, though he knew it
   would be trodden under foot as an unholy thing. (2.) When there was
   occasion, he let those about him know it. He had often told them that
   the Son of man should be betrayed; now he tells them that one of them
   should do it, that when they saw it, they might not only be the less
   surprised, but have their faith in him confirmed, John xiii. 19; xiv.
   29.

   2. The disciples' feelings on this occasion, v. 22. How did they take
   it?

   (1.) They were exceeding sorrowful. [1.] It troubled them much to hear
   that their Master should be betrayed. When Peter was first told of it,
   he said, Be it far from thee; and therefore it must needs be a great
   trouble to him and the rest of them, to hear that it was very near to
   him. [2.] It troubled them more to hear that one of them should do it.
   It would be a reproach to the fraternity, for an apostle to prove a
   traitor, and this grieved them; gracious souls grieve for the sins of
   others, especially of those that have made a more than ordinary
   profession of religion. 2 Cor. xi. 29. [3.] It troubled them most of
   all, that they were left at uncertainty which of them it was, and each
   of them was afraid for himself, lest, as Hazael speaks (2 Kings viii.
   13), he was the dog that should do this great thing. Those that know
   the strength and subtlety of the tempter, and their own weakness and
   folly, cannot but be in pain for themselves, when they hear that the
   love of many will wax cold.

   (2.) They began every one of them to say, Lord, is it I?

   [1.] They were not apt to suspect Judas. Though he was a thief, yet, it
   seems, he had carried it so plausibly, that those who were intimate
   with him, were not jealous of him: none of them so much as looked upon
   him, much less said, Lord, is it Judas? Note, It is possible for a
   hypocrite to go through the world, not only undiscovered, but
   unsuspected; like bad money so ingeniously counterfeited that nobody
   questions it.

   [2.] They were apt to suspect themselves; Lord, is it I? Though they
   were not conscious to themselves of any inclination that way (no such
   thought had ever entered into their mind), yet they feared the worst,
   and asked Him who knows us better than we know ourselves, Lord, is it
   I? Note, It well becomes the disciples of Christ always to be jealous
   over themselves with a godly jealousy, especially in trying times. We
   know not how strongly we may be tempted, nor how far God may leave us
   to ourselves, and therefore have reason, not to be high-minded, but
   fear. It is observable that our Lord Jesus, just before he instituted
   the Lord's supper, put his disciples upon this trial and suspicion of
   themselves, to teach us to examine and judge ourselves, and so to eat
   of that bread, and drink of that cup.

   3. Further information given them concerning this matter (v. 23, 24),
   where Christ tells them, (1.) That the traitor was a familiar friend;
   He that dippeth his hand with me in the dish, that is, One of you that
   are now with me at the table. He mentions this, to make the treachery
   appear the more exceeding sinful. Note, External communion with Christ
   in holy ordinances is a great aggravation of our falseness to him. It
   is base ingratitude to dip with Christ in the dish, and yet betray him.
   (2.) That this was according to the scripture, which would take off the
   offence at it. Was Christ betrayed by a disciple? So it was written
   (Ps. lxi. 9); He that did eat bread with me, hath lifted up his heel
   against me. The more we see of the fulfilling of the scripture in our
   troubles, the better we may bear them. (3.) That it would prove a very
   dear bargain to the traitor; Woe to that man by whom the Son of man is
   betrayed. This he said, not only to awaken the conscience of Judas, and
   bring him to repent, and revoke his bargain, but for warning to all
   others to take heed of sinning like Judas; though God can serve his own
   purposes by the sins of men, that doth not make the sinner's condition
   the less woeful; It had been good for that man, if he had not been
   born. Note, The ruin that attends those who betray Christ, is so great,
   that it were more eligible by far not be at all than to be thus
   miserable.

   4. The conviction of Judas, v. 25. (1.) He asked, Is it I? to avoid
   coming under the suspicion of guilt by his silence. He knew very well
   that it was he, and yet wished to appear a stranger to such a plot.
   Note, Many whose consciences condemn them are very industrious to
   justify themselves before men, and put a good face on it, with, Lord,
   is it I? He could not but know that Christ knew, and yet trusted so
   much to his courtesy, because he had hitherto concealed it, that he had
   the impudence to challenge him to tell: or, perhaps, he was so much
   under the power of infidelity, that he imagined Christ did not know it,
   as those who said, The Lord shall not see (Ps. xciv. 7), and asked, Can
   he judge through the dark clouds? (2.) Christ soon answered this
   question; Thou hast said, that is, It is as thou hast said. This is not
   spoken out so plainly as Nathan's Thou art the man; but it was enough
   to convict him, and, if his heart had not been wretchedly hardened, to
   have broken the neck of his plot, when he saw it discovered to his
   Master, and discovered by him. Note, They who are contriving to betray
   Christ, will, some time or other, betray themselves, and their own
   tongues will fall upon them.

Institution of the Lord's Supper.

   26 And as they were eating, Jesus took bread, and blessed it, and brake
   it, and gave it to the disciples, and said, Take, eat; this is my body.
     27 And he took the cup, and gave thanks, and gave it to them, saying,
   Drink ye all of it;   28 For this is my blood of the new testament,
   which is shed for many for the remission of sins.   29 But I say unto
   you, I will not drink henceforth of this fruit of the vine, until that
   day when I drink it new with you in my Father's kingdom.   30 And when
   they had sung a hymn, they went out into the mount of Olives.

   We have here the institution of the great gospel ordinance of the
   Lord's supper, which was received of the Lord. Observe,

   I. The time when it was instituted--as they were eating. At the latter
   end of the passover-supper, before the table was drawn, because, as a
   feast upon a sacrifice, it was to come in the room of that ordinance.
   Christ is to us the Passover-sacrifice by which atonement is made (1
   Cor. v. 7); Christ our Passover is sacrificed for us. This ordinance is
   to us the passover-supper, by which application is made, and
   commemoration celebrated, of a much greater deliverance than that of
   Israel out of Egypt. All the legal sacrifices of propitiation being
   summed up in the death of Christ, and so abolished, all the legal
   feasts of rejoicing were summed up in this sacrament, and so abolished.

   II. The institution itself. A sacrament must be instituted; it is no
   part of moral worship, nor is it dictated by natural light, but has
   both its being and significancy from the institution, from a divine
   institution; it is his prerogative who established the covenant, to
   appoint the seals of it. Hence the apostle (1 Cor. xi. 23, &c.), in
   that discourse of his concerning this ordinance, all along calls Jesus
   Christ the Lord, because, as Lord, as Lord of the covenant, Lord of the
   church, he appointed this ordinance. In which,

   1. The body of Christ is signified and represented by bread; he had
   said formerly (John vi. 35), I am the bread of life, upon which
   metaphor this sacrament is built; as the life of the body is supported
   by bread, which is therefore put for all bodily nourishment (ch. iv. 4;
   vi. 11), so the life of the soul is supported and maintained by
   Christ's mediation.

   (1.) He took bread, ton apton--the loaf; some loaf that lay ready to
   hand, fit for the purpose; it was, probably, unleavened bread; but,
   that circumstance not being taken notice of, we are not to bind
   ourselves to that, as some of the Greek churches do. His taking the
   bread was a solemn action, and was, probably, done in such a manner as
   to be observed by them that sat with him, that they might expect
   something more than ordinary to be done with it. Thus was the Lord
   Jesus set apart in the counsels of divine love for the working out of
   our redemption.

   (2.) He blessed it; set it apart for this use by prayer and
   thanksgiving. We do not find any set form of words used by him upon
   this occasion; but what he said, no doubt, was accommodated to the
   business in hand, that new testament which by this ordinance was to be
   sealed and ratified. This was like God's blessing the seventh day (Gen.
   ii. 3), by which it was separated to God's honour, and made to all that
   duly observe it, a blessed day: Christ could command the blessing, and
   we, in his name, are emboldened to beg the blessing.

   (3.) He brake it; which denotes, [1.] The breaking of Christ's body for
   us, that it might be fitted for our use; He was bruised for our
   iniquities, as bread-corn is bruised (Isa. xxviii. 28); though a bone
   of him was not broken (for all his breaking did not weaken him), yet
   his flesh was broken with breach upon breach, and his wounds were
   multiplied (Job ix. 17; xvi. 14), and that pained him. God complains
   that he is broken with the whorish heart of sinners (Ezek. vi. 9); his
   law broken, our covenants with him broken; now justice requires breach
   for breach (Lev. xxiv. 20), and Christ was broken, to satisfy that
   demand. [2.] The breaking of Christ's body to us, as the father of the
   family breaks the bread to the children. The breaking of Christ to us,
   is to facilitate the application; every thing is made ready for us by
   the grants of God's word and the operations of his grace.

   (4.) He gave it to his disciples, as the Master of the family, and the
   Master of this feast; it is not said, He gave it to the apostles,
   though they were so, and had been often called so before this, but to
   the disciples, because all the disciples of Christ have a right to this
   ordinance; and those shall have the benefit of it who are his disciples
   indeed; yet he gave it to them as he did the multiplied loaves, by them
   to be handed to all his other followers.

   (5.) He said, Take, eat; this is my body, v. 26. He here tells them,

   [1.] What they should do with it; "Take, eat; accept of Christ as he is
   offered to you, receive the atonement, approve of it, consent to it,
   come up to the terms on which the benefit of it is proposed to you;
   submit to his grace and to his government." Believing on Christ is
   expressed by receiving him (John i. 12), and feeding upon him, John vi.
   57, 58. Meat looked upon, or the dish ever so well garnished, will not
   nourish us; it must be fed upon: so must the doctrine of Christ.

   [2.] What they should have with it; This is my body, not outos--this
   bread, but touto--this eating and drinking. Believing carries all the
   efficacy of Christ's death to our souls. This is my body, spiritually
   and sacramentally; this signifies and represents my body. He employs
   sacramental language, like that, Exod. xii. 11. It is the Lord's
   passover. Upon a carnal and much--mistaken sense of these words, the
   church of Rome builds the monstrous doctrine of Transubstantiation,
   which makes the bread to be changed into the substance of Christ's
   body, only the accidents of bread remaining; which affronts Christ,
   destroys the nature of a sacrament, and gives the lie to our senses. We
   partake of the sun, not by having the bulk and body of the sun put into
   our hands, but the beams of it darted down upon us; so we partake of
   Christ by partaking of his grace, and the blessed fruits of the
   breaking of his body.

   2. The blood of Christ is signified and represented by the wine; to
   make it a complete feast, here is not only bread to strengthen, but
   wine to make glad the heart (v. 27, 28); He took the cup, the
   grace-cup, which was set ready to be drank, after thanks returned,
   according to the custom of the Jews at the passover; this Christ took,
   and made the sacramental-cup, and so altered the property. It was
   intended for a cup of blessing (so the Jews called it), and therefore
   St. Paul studiously distinguished between the cup of blessing which we
   bless, and that which they bless. He gave thanks, to teach us, not only
   in every ordinance, but in every part of the ordinance, to have our
   eyes up to God.

   This cup he gave to the disciples,

   (1.) With a command; Drink ye all of it. Thus he welcomes his guests to
   his table, obliges them all to drink of his cup. Why should he so
   expressly command them all to drink, and to see that none let it pass
   them, and press that more expressly in this than in the other part of
   the ordinance? Surely it was because he foresaw how in after-ages this
   ordinance would be dismembered by the prohibition of the cup to the
   laity, with an express non obstante--notwithstanding to the command.

   (2.) With an explication; For this is my blood of the New Testament.
   Therefore drink it with appetite, delight, because it is so rich a
   cordial. Hitherto the blood of Christ had been represented by the blood
   of beasts, real blood: but, after it was actually shed, it was
   represented by the blood of grapes, metaphorical blood; so wine is
   called in an Old-Testament prophecy of Christ, Gen. xlix. 10, 11.

   Now observe what Christ saith of his blood represented in the
   sacrament.

   [1.] It is my blood of the New Testament. The Old Testament was
   confirmed by the blood of bulls and goats (Heb. ix. 19, 20; Exod. xxiv.
   8); but the New Testament with the blood of Christ, which is here
   distinguished from that; It is my blood of the New Testament. The
   covenant God is pleased to make with us, and all the benefits and
   privileges of it, are owing to the merits of Christ's death.

   [2.] It is shed; it was not shed till next day, but it was now upon the
   point of being shed, it is as good as done. "Before you come to repeat
   this ordinance yourselves, it will be shed." He was now ready to be
   offered, and his blood to be poured out, as the blood of the sacrifices
   which made atonement.

   [3.] It is shed for many. Christ came to confirm a covenant with many
   (Dan. ix. 27), and the intent of his death agreed. The blood of the Old
   Testament was shed for a few: it confirmed a covenant, which (saith
   Moses) the Lord has made with you, Exod. xxiv. 8. The atonement was
   made only for the children of Israel (Lev. xvi. 34): but Jesus Christ
   is a propitiation for the sins of the whole world, 1 John ii. 2.

   [4.] It is shed for the remission of sins, that is, to purchase
   remission of sins for us. The redemption which we have through his
   blood, is the remission of sins, Eph. i. 7. The new covenant which is
   procured and ratified by the blood of Christ, is a charter of pardon,
   an act of indemnity, in order to a reconciliation between God and man;
   for sin was the only thing that made the quarrel, and without shedding
   of blood is no remission, Heb. ix. 22. The pardon of sin is that great
   blessing which is, in the Lord's supper, conferred upon all true
   believers; it is the foundation of all other blessings, and the spring
   of everlasting comfort, ch. ix. 2, 3. A farewell is now bidden to the
   fruit of the vine, v. 29. Christ and his disciples had now feasted
   together with a deal of comfort, in both an Old Testament and a New
   Testament festival, fibula utriusque Testamenti--the connecting tie of
   both Testaments. How amiable were these tabernacles! How good to be
   here! Never such a heaven upon earth as was at this table; but it was
   not intended for a perpetuity; he now told them (John xvi. 16), that
   yet a little while and they should not see him: and again a little
   while and they should see him, which explains this here.

   First, He takes leave of such communion; I will not drink henceforth of
   this fruit of the vine, that is, now that I am no more in the world
   (John xvii. 11); I have had enough of it, and am glad to think of
   leaving it, glad to think that this is the last meal. Farewell this
   fruit of the vine, this passover-cup, this sacramental wine. Dying
   saints take their leave of sacraments, and the other ordinances of
   communion which they enjoy in this world, with comfort, for the joy and
   glory they enter into supersede them all; when the sun rises, farewell
   the candles.

   Secondly, He assures them of a happy meeting again at last. It is a
   long, but not an everlasting, farewell; until that day when I drink it
   new with you. 1. Some understand it of the interviews he had with them
   after his resurrection, which was the first step of his exaltation into
   the kingdom of his Father; and though during those forty days he did
   not converse with them so constantly as he had done, yet he did eat and
   drink with them (Acts x. 41), which, as it confirmed their faith, so
   doubtless it greatly comforted their hearts, for they were overjoyed at
   it, Luke xxiv. 41. 2. Others understand it of the joys and glories of
   the future state, which the saints shall partake of in everlasting
   communion with the Lord Jesus, represented here by the pleasures of a
   banquet of wine. That will be the kingdom of his Father, for unto him
   shall the kingdom be then delivered up; the wine of consolation (Jer.
   xvi. 7) will there be always new, never flat or sour, as wine with long
   keeping; never nauseous or unpleasant, as wine to those that have drank
   much; but ever fresh. Christ will himself partake of those pleasures;
   it was the joy set before him, which he had in his eye, and all his
   faithful friends and followers shall partake with him.

   Lastly, Here is the close of the solemnity with a hymn (v. 30); They
   sang a hymn or psalm; whether the psalms which the Jews usually sang at
   the close of the passover-supper, which they called the great hallel,
   that is, Ps. 113 and the five that follow it, or whether some new hymn
   more closely adapted to the occasion, is uncertain; I rather think the
   former; had it been new, John would not have omitted to record it.
   Note, 1. Singing of psalms is a gospel-ordinance. Christ's removing the
   hymn from the close of the passover to the close of the Lord's supper,
   plainly intimates that he intended that ordinance should continue in
   his church, that, as it had not its birth with the ceremonial law, so
   it should not die with it. 2. It is very proper after the Lord's
   supper, as an expression of our joy in God through Jesus Christ, and a
   thankful acknowledgment of that great love wherewith God has loved us
   in him. 3. It is not unseasonable, no, not in times of sorrow and
   suffering; the disciples were in sorrow, and Christ was entering upon
   his sufferings, and yet they could sing a hymn together. Our spiritual
   joy should not be interrupted by outward afflictions.

   When this was done, they went out into the mount of Olives. He would
   not stay in the house to be apprehended, lest he should bring the
   master of the house into trouble; nor would he stay in the city, lest
   it should occasion an uproar; but he retired into the adjacent country,
   the mount of Olives, the same mount that David in his distress went up
   the ascent of, weeping, 2 Sam. xv. 30. They had the benefit of
   moon-light for this walk, for the passover was always at the full moon.
   Note, After we have received the Lord's supper, it is good for us to
   retire for prayer and meditation, and to be alone with God.

The Apostles' Cowardice Foretold.

   31 Then saith Jesus unto them, All ye shall be offended because of me
   this night: for it is written, I will smite the shepherd, and the sheep
   of the flock shall be scattered abroad.   32 But after I am risen
   again, I will go before you into Galilee.   33 Peter answered and said
   unto him, Though all men shall be offended because of thee, yet will I
   never be offended.   34 Jesus said unto him, Verily I say unto thee,
   That this night, before the cock crow, thou shalt deny me thrice.   35
   Peter said unto him, Though I should die with thee, yet will I not deny
   thee. Likewise also said all the disciples.

   We have here Christ's discourse with his disciples upon the way, as
   they were going to the mount of Olives. Observe,

   I. A prediction of the trial which both he and his disciples were now
   to go through. He here foretels,

   1. A dismal scattering storm just arising, v. 31.

   (1.) That they should all be offended because of Christ that very
   night; that is, they would all be so frightened with the sufferings,
   that they would not have the courage to cleave to him in them, but
   would all basely desert him; Because of me this night, en emoi en te
   nykti taute--because of me, even because of this night; so it might be
   read; that is, because of what happens to me this night. Note, [1.]
   Offences will come among the disciples of Christ in an hour of trial
   and temptation; it cannot be but they should, for they are weak; Satan
   is busy; God permits offences; even they whose hearts are upright may
   sometimes be overtaken with an offence. [2.] There are some temptations
   and offences, the effects of which are general and universal among
   Christ's disciples; All you shall be offended. Christ had lately
   discovered to them the treachery of Judas; but let not the rest be
   secure; though there will be but one traitor, they will be all
   deserters. This he saith, to alarm them all, that they might all watch.
   [3.] We have need to prepare for sudden trials, which may come to
   extremity in a very little time. Christ and his disciples had eaten
   their supper well together in peace and quietness; yet that very night
   proved such a night of offence. How soon may a storm arise! We know not
   what a day, or a night, may bring forth, nor what great event may be in
   the teeming womb of a little time, Prov. xxvii. 1. [4.] The cross of
   Christ is the great stumbling-block to many that pass for his
   disciples; both the cross he bore for us (1 Cor. i. 23), and that which
   we are called out to bear for him, ch. xvi. 24.

   (2.) That herein the scripture would be fulfilled; I will smite the
   Shepherd. It is quoted from Zech. xiii. 7. [1.] Here is the smiting of
   the Shepherd in the sufferings of Christ. God awakens the sword of his
   wrath against the Son of his love, and he is smitten. [2.] The
   scattering of the sheep, thereupon, in the flight of the disciples.
   When Christ fell into the hands of his enemies, his disciples ran, one
   one way and another another; it was each one's care to shift for
   himself, and happy he that could get furthest from the cross.

   2. He gives them the prospect of a comfortable gathering together again
   after this storm (v. 32); "After I am risen again, I will go before
   you. Though you will forsake me, I will not forsake you; though you
   fall, I will take care you shall not fall finally: we shall have a
   meeting again in Galilee, I will go before you, as the shepherd before
   the sheep." Some make the last words of that prophecy (Zech. xiii. 7),
   a promise equivalent to this here; and I will bring my hand again to
   the little ones. There is no bringing them back but by bringing his
   hand to them. Note, The captain of our salvation knows how to rally his
   troops, when, through their cowardice, they have been put into
   disorder.

   II. The presumption of Peter, that he should keep his integrity,
   whatever happened (v. 33); Though all men be offended, yet will I never
   be offended. Peter had a great stock of confidence, and was upon all
   occasions forward to speak, especially to speak for himself; sometimes
   it did him a kindness, but at other times it betrayed him, as it did
   here. Where observe,

   1. How he bound himself with a promise, that he would never be offended
   in Christ; not only not this night, but at no time. If this promise had
   been made in a humble dependence upon the grace of Christ, it had been
   an excellent word. Before the Lord's supper, Christ's discourse led his
   disciples to examine themselves with, Lord, is it I? For that is our
   preparatory duty; after the ordinance, his discourse leads them to an
   engaging of themselves to close walking, for that is the subsequent
   duty.

   2. How he fancied himself better armed against temptation than any one
   else, and this was his weakness and folly; Though all men shall be
   offended yet will not I. This was worse than Hazael's, What! is thy
   servant a dog? For he supposed the thing to be so bad, that no man
   would do it. But Peter supposes it possible that some, nay that all,
   might be offended, and yet he escape better than any. Note, It argues a
   great degree of self-conceit and self-confidence, to think ourselves
   either safe from the temptations, or free from the corruptions, that
   are common to men. We should rather say, If it be possible that others
   may be offended, there is danger that I may be so. But it is common for
   those who think too well of themselves, easily to admit suspicions of
   others. See Gal. vi. 1.

   III. The particular warning Christ gave Peter of what he would do, v.
   34. He imagined that in the hour of temptation he should come off
   better than any of them, and Christ tells him that he should come off
   worse. The warning is introduced with a solemn asseveration; "Verily, I
   say unto thee; take my word for it, who know thee better than thou
   knowest thyself." He tells him,

   1. That he should deny him. Peter promised that he would not be so much
   as offended in him, not desert him; but Christ tells him that he will
   go further, he will disown him. He said, "Though all men, yet not I;"
   and he did it sooner than any.

   2. How quickly he should do it; this night, before to-morrow, nay,
   before cock-crowing. Satan's temptations are compared to darts (Eph.
   vi. 16), which wound ere we are aware; suddenly doth he shoot. As we
   know not how near we may be to trouble, so we know not how near we may
   be to sin; if God leave us to ourselves, we are always in danger.

   3. How often he should do it; thrice. He thought that he should never
   once do such a thing; but Christ tells him that he would do it again
   and again; for, when once our feet begin to slip, it is hard to recover
   our standing again. The beginnings of sin are as the letting forth of
   water.

   IV. Peter's repeated assurances of his fidelity (v. 35); Though I
   should die with thee. He supposed the temptation strong, when he said,
   Though all men do it, yet will not I. But here he supposeth it
   stronger, when he puts it to the peril of life; Though I should die
   with thee. He knew what he should do--rather die with Christ than deny
   him, it was the condition of discipleship (Luke xiv. 26); and he
   thought what he would do--never be false to his Master whatever it cost
   him; yet, it proved, he was. It is easy to talk boldly and carelessly
   of death at a distance; "I will rather die than do such a thing:" but
   it is not so soon done as said, when it comes to the setting-to, and
   death shows itself in its own colours.

   What Peter said the rest subscribed to; likewise also said all the
   disciples. Note, 1. There is a proneness in good men to be
   over-confident of their own strength and stability. We are ready to
   think ourselves able to grapple with the strongest temptations, to go
   through the hardest and most hazardous services, and to bear the
   greatest afflictions for Christ; but it is because we do not know
   ourselves. 2. Those often fall soonest and foulest that are most
   confident of themselves. Those are least safe that are most secure.
   Satan is most active to seduce such; they are most off their guard, and
   God leaves them to themselves, to humble them. See 1 Cor. x. 12.

The Agony in the Garden.

   36 Then cometh Jesus with them unto a place called Gethsemane, and
   saith unto the disciples, Sit ye here, while I go and pray yonder.   37
   And he took with him Peter and the two sons of Zebedee, and began to be
   sorrowful and very heavy.   38 Then saith he unto them, My soul is
   exceeding sorrowful, even unto death: tarry ye here, and watch with me.
     39 And he went a little further, and fell on his face, and prayed,
   saying, O my Father, if it be possible, let this cup pass from me:
   nevertheless not as I will, but as thou wilt.   40 And he cometh unto
   the disciples, and findeth them asleep, and saith unto Peter, What,
   could ye not watch with me one hour?   41 Watch and pray, that ye enter
   not into temptation: the spirit indeed is willing, but the flesh is
   weak.   42 He went away again the second time, and prayed, saying, O my
   Father, if this cup may not pass away from me, except I drink it, thy
   will be done.   43 And he came and found them asleep again: for their
   eyes were heavy.   44 And he left them, and went away again, and prayed
   the third time, saying the same words.   45 Then cometh he to his
   disciples, and saith unto them, Sleep on now, and take your rest:
   behold, the hour is at hand, and the Son of man is betrayed into the
   hands of sinners.   46 Rise, let us be going: behold, he is at hand
   that doth betray me.

   Hitherto, we have seen the preparatives for Christ's sufferings; now,
   we enter upon the bloody scene. In these verses we have the story of
   his agony in the garden. This was the beginning of sorrows to our Lord
   Jesus. Now the sword of the Lord began to awake against the man that
   was his Fellow; and how should it be quiet when the Lord had given it a
   charge? The clouds had been gathering a good while, and looked black.
   He had said, some days before, Now is my soul troubled, John xii. 27.
   But now the storm began in good earnest. He put himself into this
   agony, before his enemies gave him any trouble, to show that he was a
   Freewill offering; that his life was not forced from him, but he laid
   it down of himself. John x. 18. Observe,

   I. The place where he underwent this mighty agony; it was in a place
   called Gethsemane. The name signifies, torculus olei--an olive-mill, a
   press for olives, like a wine-press, where they trod the olives, Mic.
   vi. 15. And this was the proper place for such a thing, at the foot of
   the mount of Olives. There our Lord Jesus began his passion; there it
   pleased the Lord to bruise him, and crush him, that fresh oil might
   flow to all believers from him, that we might partake of the root and
   fatness of that good Olive. There he trod the wine-press of his
   Father's wrath, and trod it alone.

   II. The company he had with him, when he was in this agony.

   1. He took all the twelve disciples with him to the garden, except
   Judas, who was at this time otherwise employed. Though it was late in
   the night, near bed-time, yet they kept with him, and took this walk by
   moonlight with him, as Elisha, who, when he was told that his master
   should shortly be taken from his head, declared that he would not leave
   him, though he led him about; so these follow the Lamb, wheresoever he
   goes.

   2. He took only Peter, and James, and John, with him into that corner
   of the garden where he suffered his agony. He left the rest at some
   distance, perhaps at the garden door, with this charge, Sit ye here,
   while I go and pray yonder; like that of Abraham to his young men (Gen.
   xxii. 5), Abide ye here, and I will go yonder and worship. (1.) Christ
   went to pray alone, though he had lately prayed with his disciples,
   John xvii. 1. Note, Our prayers with our families must not excuse us
   from our secret devotions. (2.) He ordered them to sit here. Note, We
   must take heed of giving any disturbance or interruption to those who
   retire for secret communion with God. He took these three with him,
   because they had been the witnesses of his glory in his transfiguration
   (ch. xvii. 1, 2), and that would prepare them to be the witnesses of
   his agony. Note, Those are best prepared to suffer with Christ, that
   have by faith beheld his glory, and have conversed with the glorified
   saints upon the holy mount. If we suffer with Christ, we shall reign
   with him; and if we hope to reign with him, why should we not expect to
   suffer with him?

   III. The agony itself that he was in; He began to be sorrowful, and
   very heavy. It is called an agony (Luke xxii. 44), a conflict. It was
   not any bodily pain or torment that he was in, nothing occurred to hurt
   him; but, whatever it was, it was from within; he troubled himself,
   John xi. 33. The words here used are very emphatical; he began
   lupeisthai kai ademunein--to be sorrowful, and in a consternation. The
   latter word signifies such a sorrow as makes a man neither fit for
   company nor desirous of it. He had like a weight of lead upon his
   spirits. Physicians use a word near akin to it, to signify the disorder
   a man is in in a fit of an ague, or beginning of a fever. Now was
   fulfilled, Ps. xxii. 14, I am poured out like water, my heart is like
   wax, it is melted; and all those passages in the Psalms where David
   complains of the sorrows of his soul, Ps. xviii. 4, 5; xlii. 7; lv. 4,
   5; lxix. 1-3; lxxxviii. 3; cxvi. 3, and Jonah's complaint, ch. ii. 4,
   5.

   But what was the cause of all this? What was it that put him into his
   agony? Why art thou cast down, blessed Jesus, and why disquieted?
   Certainly, it was nothing of despair or distrust of his Father, much
   less any conflict or struggle with him. As the Father loved him because
   he laid down his life for the sheep, so he was entirely subject to his
   Father's will in it. But,

   1. He engaged in an encounter with the powers of darkness; so he
   intimates (Luke xxii. 53); This is your hour, and the power of
   darkness: and he spoke of it just before (John xiv. 30, 31); "The
   prince of this world cometh. I see him rallying his forces, and
   preparing for a general assault; but he has nothing in me, no garrisons
   in his interest, none that secretly hold correspondence with him; and
   therefore his attempts, though fierce, will be fruitless: but as the
   Father gave me commandment, so I do; however it be, I must have a
   struggle with him, the field must be fairly fought; and therefore
   arise, let us go hence, let us hasten to the field of battle, and meet
   the enemy." Now is the close engagement in single combat between
   Michael and the dragon, hand to hand; now is the judgment of this
   world; the great cause is now to be determined, and the decisive battle
   fought, in which the prince of this world, will certainly be beaten and
   cast out, John xii. 31. Christ, when he works salvation, is described
   like a champion taking the field, Isa. lix. 16-18. Now the serpent
   makes his fiercest onset on the seed of the woman, and directs his
   sting, the sting of death, to his very heart; animamque in vulnere
   ponit--and the wound is mortal.

   2. He was now bearing the iniquities which the Father laid upon him,
   and, by his sorrow and amazement, he accommodated himself to his
   undertaking. The sufferings he was entering upon were for our sins;
   they were all made to meet upon him, and he knew it. As we are obliged
   to be sorry for our particular sins, so was he grieved for the sins of
   us all. So Bishop Pearson, p. 191. Now, in the valley of Jehoshaphat,
   where Christ now was, God gathered all nations, and pleaded with them
   in his Son, Joel iii. 2, 12. He knew the malignity of the sins that
   were laid upon him, how provoking to God, how ruining to man; and these
   being all set in order before him, and charged upon him, he was
   sorrowful and very heavy. Now it was that iniquities took hold on him;
   so that he was not able to look up, as was foretold concerning him, Ps.
   xl. 7, 12.

   3. He had a full and clear prospect of all the sufferings that were
   before him. He foresaw the treachery of Judas, the unkindness of Peter,
   the malice of the Jews, and their base ingratitude. He knew that he
   should now in a few hours be scourged, spit upon, crowned with thorns,
   nailed to the cross; death in its most dreadful appearances, death in
   pomp, attended with all its terrors, looked him in the face; and this
   made him sorrowful, especially because it was the wages of our sin,
   which he had undertaken to satisfy for. It is true, the martyrs that
   have suffered for Christ, have entertained the greatest torments, and
   the most terrible deaths, without any such sorrow and consternation;
   have called their prisons their delectable orchards, and a bed of
   flames a bed of roses: but then, (1.) Christ was now denied the
   supports and comforts which they had; that is, he denied them to
   himself, and his soul refused to be comforted, not in passion, but in
   justice to his undertaking. Their cheerfulness under the cross was
   owing to the divine favour, which, for the present, was suspended from
   the Lord Jesus. (2.) His sufferings were of another nature from theirs.
   St. Paul, when he is to be offered upon the sacrifice and service of
   the saints' faith, can joy and rejoice with them all; but to be offered
   a sacrifice, to make atonement for sin, is quite a different case. On
   the saints' cross there is a blessing pronounced, which enables them to
   rejoice under it (ch. v. 10, 12); but to Christ's cross there was a
   curse annexed, which made him sorrowful and very heavy under it. And
   his sorrow under the cross was the foundation of their joy under it.

   IV. His complaint of this agony. Finding himself under the arrest of
   his passion, he goes to his disciples (v. 38), and,

   1. He acquaints them with his condition; My soul is exceedingly
   sorrowful, even unto death. It gives some little ease to a troubled
   spirit, to have a friend ready to unbosom itself to, and give vent to
   its sorrows. Christ here tells them, (1.) What was the seat of his
   sorrow; it was his soul that was now in an agony. This proves that
   Christ had a true human soul; for he suffered, not only in his body,
   but in his soul. We had sinned both against our own bodies, and against
   our souls; both had been used in sin, and both had been wronged by it;
   and therefore Christ suffered in soul as well as in body. (2.) What was
   the degree of his sorrow. He was exceedingly sorrowful,
   perilypos--compassed about with sorrow on all hands. It was sorrow in
   the highest degree, even unto death; it was a killing sorrow, such
   sorrow as no mortal man could bear and live. He was ready to die for
   grief; they were sorrows of death. (3.) The duration of it; it will
   continue even unto death. "My soul will be sorrowful as long as it is
   in this body; I see no outlet but death." He now began to be sorrowful,
   and never ceased to be so till he said, It is finished; that grief is
   now finished, which began in the garden. It was prophesied of Christ,
   that he should be a Man of sorrows (Isa. liii. 3); he was so all along,
   we never read that he laughed; but all his sorrows hitherto were
   nothing to this.

   2. He bespeaks their company and attendance; Tarry ye here, and watch
   with me. Surely he was destitute indeed of help, when he entreated
   theirs, who, he knew, would be but miserable comforters; but he would
   hereby teach us the benefit of the communion of saints. It is good to
   have, and therefore good to seek, the assistance of our brethren, when
   at any time we are in an agony; for two are better than one. What he
   said to them, he saith to all, Watch, Mark xiii. 37. Not only watch for
   him, in expectation of his future coming, but watch with him, in
   application to our present work.

   V. What passed between him and his Father when he was in this agony;
   Being in an agony, he prayed. Prayer is never out of season, but it is
   especially seasonable in an agony.

   Observe, 1. The place where he prayed; He went a little further,
   withdrew from them, that the scripture might be fulfilled, I have trod
   the wine-press alone; he retired for prayer; a troubled soul finds most
   ease when it is alone with God, who understands the broken language of
   sighs and groans. Calvin's devout remark upon this is worth
   transcribing, Utile est seorsim orare, tunc enim magis familiariter
   sese denudat fidelis animus, et simplicius sua vota, gemitus, curas,
   pavores, spes, et gaudia in Dei sinum exonerat--It is useful to pray
   apart; for then the faithful soul develops itself more familiarly, and
   with greater simplicity pours forth its petitions, groans, cares,
   fears, hopes and joys, into the bosom of God. Christ has hereby taught
   us that secret prayer must be made secretly. Yet some think that even
   the disciples whom he left at the garden door, overheard him; for it is
   said (Heb. v. 7), they were strong cries.

   2. His posture in prayer; He fell on his face; his lying prostrate
   denotes, (1.) The agony he was in, and the extremity of his sorrow.
   Job, in great grief, fell on the ground; and great anguish is expressed
   by rolling in the dust, Mic. i. 10. (2.) His humility in prayer. This
   posture was an expression of his, eulabeia--his reverential fear
   (spoken of Heb. v. 7), with which he offered up these prayers: and it
   was in the days of his flesh, in his estate of humiliation, to which
   hereby he accommodated himself.

   3. The prayer itself; wherein we may observe three things.

   (1.) The title he gives to God; O my Father. Thick as the cloud was, he
   could see God as a Father through it. Note, In all our addresses to God
   we should eye him as a Father, as our Father; and it is in a special
   manner comfortable to do so, when we are in an agony. It is a pleasing
   string to harp upon at such a time, My Father; whither should the child
   go, when any thing grieves him, but to his father?

   (2.) The favour he begs; If it be possible, let this cup pass from me.
   He calls his sufferings a cup; not a river, not a sea, but a cup, which
   we shall soon see the bottom of. When we are under troubles, we should
   make the best, the least, of them, and not aggravate them. His
   sufferings might be called a cup, because allotted him, as at feasts a
   cup was set to every mess. He begs that this cup might pass from him,
   that is, that he might avoid the sufferings now at hand; or, at least,
   that they might be shortened. This intimates no more than that he was
   really and truly Man, and as a Man he could not but be averse to pain
   and suffering. This is the first and simple act of man's will--to start
   back from that which is sensibly grievous to us, and to desire the
   prevention and removal of it. The law of self-preservation is impressed
   upon the innocent nature of man, and rules there till overruled by some
   other law; therefore Christ admitted and expressed a reluctance to
   suffer, to show that he was taken from among men (Heb. v. 1), was
   touched with the feeling of our infirmities (Heb. iv. 15), and tempted
   as we are; yet without sin. Note, A prayer of faith against an
   affliction, may very well consist with the patience of hope under
   affliction. When David had said, I was dumb, I opened not my mouth,
   because thou didst it; his very next words were, Remove thy stroke away
   from me, Ps. xxxix. 9, 10. But observe the proviso; If it be possible.
   If God may be glorified, man saved, and the ends of his undertaking
   answered, without his drinking of this bitter cup, he desires to be
   excused; otherwise not. What we cannot do with the securing of our
   great end, we must reckon to be in effect impossible; Christ did so. Id
   possumus quod jure possumus--We can do that which we can do lawfully.
   We can do nothing, not only we may do nothing, against the truth.

   (3.) His entire submission to, and acquiescence in, the will of God;
   Nevertheless, not as I will, but as thou wilt. Not that the human will
   of Christ was adverse or averse to the divine will; it was only, in its
   first act, diverse from it; to which, in the second act of the will,
   which compares and chooses, he freely submits himself. Note, [1.] Our
   Lord Jesus, though he had a quick sense of the extreme bitterness of
   the sufferings he was to undergo, yet was freely willing to submit to
   them for our redemption and salvation, and offered himself, and gave
   himself, for us. [2.] The reason of Christ's submission to his
   sufferings, was, his Father's will; as thou wilt, v. 39. He grounds his
   own willingness upon the Father's will, and resolves the matter wholly
   into that; therefore he did what he did, and did it with delight,
   because it was the will of God, Ps. xl. 8. This he had often referred
   to, as that which put him upon, and carried him through, his whole
   undertaking; This is the Father's will, John vi. 39, 40. This he sought
   (John v. 30); it was his meat and drink to do it, John iv. 34. [3.] In
   conformity to this example of Christ, we must drink of the bitter cup
   which God puts into our hands, be it ever so bitter; though nature
   struggle, grace must submit. We then are disposed as Christ was, when
   our wills are in every thing melted into the will of God, though ever
   so displeasing to flesh and blood; The will of the Lord be done, Acts
   xxi. 14.

   4. The repetition of the prayer; He went away again the second time,
   and prayed (v. 42), and again the third time (v. 44), and all to the
   same purport; only, as it is related here, he did not, in the second
   and third prayer, expressly ask that the cup might pass from him, as he
   had done in the first. Note, Though we may pray to God to prevent and
   remove an affliction, yet our chief errand, and that which we should
   most insist upon, must be, that he will give us grace to bear it well.
   It should be more our care to get our troubles sanctified, and our
   hearts satisfied under them, than to get them taken away. He prayed,
   saying, Thy will be done. Note, Prayer is the offering up, not only of
   our desires, but of our resignations, to God. It amounts to an
   acceptable prayer, when at any time we are in distress, to refer
   ourselves to God, and to commit our way and work to him; Thy will be
   done. The third time he said the same words, ton auton logon--the same
   word, that is the same matter or argument; he spoke to the same
   purport. We have reason to think that this was not all he said, for it
   should seem by v. 40 that he continued an hour in his agony and prayer;
   but, whatever more he said, it was to this effect, deprecating his
   approaching sufferings, and yet resigning himself to God's will in
   them, in the expressions of which we may be sure he was not straitened.

   But what answer had he to this prayer? Certainly it was not made in
   vain; he that heard him always, did not deny him now. It is true, the
   cup did not pass from him, for he withdrew that petition, and did not
   insist upon it (if he had, for aught I know, the cup had passed away);
   but he had an answer to his prayer; for, (1.) He was strengthened with
   strength in his soul, in the day when he cried (Ps. cxxxviii. 3); and
   that was a real answer, Luke xxii. 43. (2.) He was delivered from that
   which he feared, which was, lest by impatience and distrust he should
   offend his Father, and so disable himself to go on with his
   undertaking, Heb. v. 7. In answer to his prayer, God provided that he
   should not fail or be discouraged.

   VI. What passed between him and his three disciples at this time; and
   here we may observe,

   1. The fault they were guilty of; that when he was in his agony,
   sorrowful and heavy, sweating and wrestling and praying, they were so
   little concerned, that they could not keep awake; he comes, and finds
   them asleep, v. 40. The strangeness of the thing should have roused
   their spirits to turn aside now, and see this great sight--the bush
   burning, and yet not consumed; much more should their love to their
   Master, and their care concerning him, have obliged them to a more
   close and vigilant attendance on him; yet they were so dull, that they
   could not keep their eyes open. What had become of us, if Christ had
   been now as sleepy as his disciples were? It is well for us that our
   salvation is in the hand of one who neither slumbers nor sleeps. Christ
   engaged them to watch with him, as if he expected some succour from
   them, and yet they slept; surely it was the unkindest thing that could
   be. When David wept at this mount of Olives, all his followers wept
   with him (2 Sam. xv. 30); but when the Son of David was here in tears,
   his followers were asleep. His enemies, who watched for him, were
   wakeful enough (Mark xiv. 43); but his disciples, who should have
   watched with him, were asleep. Lord, what is man! What are the best of
   men, when God leaves them to themselves! Note, Carelessness and carnal
   security, especially when Christ is in his agony, are great faults in
   any, but especially in those who profess to be nearest in relation to
   him. The church of Christ, which is his body, is often in an agony,
   fightings without and fears within; and shall we be asleep then, like
   Gallio, that cared for none of these things; or those (Amos vi. 6) that
   lay at ease, and were not grieved for the affliction of Joseph?

   2. Christ's favour to them, notwithstanding. Persons in sorrow are too
   apt to be cross and peevish with those about them, and to lay it
   grievously to heart, if they but seem to neglect them; but Christ in
   his agony is as meek as ever, and carries it as patiently toward his
   followers as toward his Father, and is not apt to take things ill.

   When Christ's disciples put this slight upon him,

   (1.) He came to them, as if he expected to receive some comfort from
   them; and if they had put him in mind of what they had heard from him
   concerning his resurrection and glory perhaps it might have been some
   help to him; but, instead of that, they added grief to his sorrow; and
   yet he came to them, more careful for them than they were for
   themselves; when he was most engaged, yet he came to look after them;
   for those that were given him, were upon his heart, living and dying.

   (2.) He gave them a gentle reproof, for as many as he loves he rebukes;
   he directed it to Peter, who used to speak for them; let him now hear
   for them. The reproof was very melting; What! could ye not watch with
   me one hour? He speaks as one amazed to see them so stupid; every word,
   when closely considered, shows the aggravated nature of the case.
   Consider, [1.] Who they were; "Could not ye watch--ye, my disciples and
   followers? No wonder if others neglect me, if the earth sit still, and
   be at rest (Zech. i. 11); but from you I expected better things." [2.]
   Who he was; "Watch with me. If one of yourselves were ill and in an
   agony, it would be very unkind not to watch with him; but it is
   undutiful not to watch with your Master, who has long watched over you
   for good, has led you, and fed you, and taught you, borne you, and
   borne with you; do ye thus requite him?" He awoke out of his sleep, to
   help them when they were in distress (ch. viii. 26); and could not they
   keep awake, at least to show their good-will to him, especially
   considering that he was now suffering for them, in an agony for them?
   Jam tua res agiture--I am suffering in your cause. [3.] How small a
   thing it was that he expected from them--only to watch with him. If he
   had bid them do some great thing, had bid them be in an agony with him,
   or die with him, they thought they could have done it; and yet they
   could not do it, when he only desired them to watch with him, 2 Kings
   v. 13. [4.] How short a time it was that he expected it--but one hour;
   they were not set upon the guard whole nights, as the prophet was (Isa.
   xxi. 8), only one hour. Sometimes he continued all night in prayer to
   God, but did not then expect that his disciples should watch with him;
   only now, when he had but one hour to spend in prayer.

   (3.) He gave them good counsel; Watch and pray, that ye enter not into
   temptation, v. 41. [1.] There was an hour of temptation drawing on, and
   very near; the troubles of Christ were temptations to his followers to
   disbelieve and distrust him, to deny and desert him, and renounce all
   relation to him. [2.] There was danger of their entering into the
   temptation, as into a snare or trap; of their entering into a parley
   with it, or a good opinion of it, of their being influenced by it, and
   inclining to comply with it; which is the first step toward being
   overcome by it. [3.] He therefore exhorts them to watch and pray; Watch
   with me, and pray with me. While they were sleeping, they lost the
   benefit of joining in Christ's prayer. "Watch yourselves, and pray
   yourselves. Watch and pray against this present temptation to
   drowsiness and security; pray that you may watch; beg of God by his
   grace to keep you awake, now that there is occasion." When we are
   drowsy in the worship of God, we should pray, as a good Christian once
   did, "The Lord deliver me from this sleepy devil!" Lord, quicken thou
   me in thy way, Or, "Watch and pray against the further temptation you
   may be assaulted with; watch and pray lest this sin prove the inlet of
   many more." Note, When we find ourselves entering into temptation, we
   have need to watch and pray.

   (4.) He kindly excused for them; The spirit indeed is willing, but the
   flesh is weak. We do not read of one word they had to say for
   themselves (the sense of their own weakness stopped their mouth); but
   then he had a tender word to say on their behalf, for it is his office
   to be an Advocate; in this he sets us an example of the love which
   covers a multitude of sins. He considered their frame, and did not
   chide them, for he remembered that they were but flesh; and the flesh
   is weak, though the spirit be willing, Ps. lxxviii. 38, 39. Note, [1.]
   Christ's disciples, as long as they are here in this world, have bodies
   as well as souls, and a principle of remaining corruption as well as of
   reigning grace, like Jacob and Esau in the same womb, Canaanites and
   Israelites in the same land, Gal. v. 17, 24. [2.] It is the unhappiness
   and burthen of Christ's disciples, that their bodies cannot keep pace
   with their souls in works of piety and devotion, but are many a time a
   cloud and clog to them; that, when the spirit is free and disposed to
   that which is good, the flesh is averse and indisposed. This St. Paul
   laments (Rom. vii. 25); With my mind I serve the law of God, but with
   my flesh the law of sin. Our impotency in the service of God is the
   great iniquity and infidelity of our nature, and it arises from these
   sad remainders of corruption, which are the constant grief and burthen
   of God's people. [3.] Yet it is our comfort, that our Master graciously
   considers this, and accepts the willingness of the spirit, and pities
   and pardons the weakness and infirmity of the flesh; for we are under
   grace, and not under the law.

   (5.) Though they continued dull and sleepy, he did not any further
   rebuke them for it; for, though we daily offend, yet he will not always
   chide. [1.] When he came to them the second time, we do not find that
   he said any thing to them (v. 43); he findeth them asleep again. One
   would have thought that he had said enough to them to keep them awake;
   but it is hard to recover from a spirit of slumber. Carnal security,
   when once it prevails, is not easily shaken off. Their eyes were heavy,
   which intimates that they strove against it as much as they could, but
   were overcome by it, like the spouse; I sleep, but my heart waketh
   (Cant. v. 2); and therefore their Master looked upon them with
   compassion. [2.] When he came the third time, he left them to be
   alarmed with the approaching danger (v. 45, 46); Sleep on now, and take
   your rest. This is spoken ironically; "Now sleep if you can, sleep if
   you dare; I would not disturb you if Judas and his band of men would
   not." See here how Christ deals with those that suffer themselves to be
   overcome by security, and will not be awakened out of it. First,
   Sometimes he gives them up to the power of it; Sleep on now. He that
   will sleep, let him sleep still. The curse of spiritual slumber is the
   just punishment of the sin of it, Rom. xi. 8; Hos. iv. 17. Secondly,
   Many times he sends some startling judgment, to awaken those that would
   not be wrought upon by the word; and those who will not be alarmed by
   reasons and arguments, had better be alarmed by swords and spears than
   left to perish in their security. Let those that would not believe, be
   made to feel.

   As to the disciples here, 1. Their Master gave them notice of the near
   approach of his enemies, who, it is likely, were now within sight or
   hearing, for they came with candles and torches, and, it is likely,
   made a great noise; The Son of man is betrayed into the hands of
   sinners. And again, He is at hand that doth betray me. Note, Christ's
   sufferings were no surprise to him; he knew what, and when, he was to
   suffer. By this time the extremity of his agony was pretty well over,
   or, at least, diverted; while with an undaunted courage he addresses
   himself to the next encounter, as a champion to the combat. 2. He
   called them to rise, and be going: not, "Rise, and let us flee from the
   danger;" but, "Rise, and let us go meet it;" before he had prayed, he
   feared his sufferings, but now he had got over his fears. But, 3. He
   intimates to them their folly, in sleeping away the time which they
   should have spent in preparation; now the event found them unready, and
   was a terror to them.

Christ Betrayed by Judas; The Priest's Servant Smitten by Peter; Christ
Deserted by His Disciples.

   47 And while he yet spake, lo, Judas, one of the twelve, came, and with
   him a great multitude with swords and staves, from the chief priests
   and elders of the people.   48 Now he that betrayed him gave them a
   sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.
     49 And forthwith he came to Jesus, and said, Hail, master; and kissed
   him.   50 And Jesus said unto him, Friend, wherefore art thou come?
   Then came they, and laid hands on Jesus, and took him.   51 And,
   behold, one of them which were with Jesus stretched out his hand, and
   drew his sword, and struck a servant of the high priest's, and smote
   off his ear.   52 Then said Jesus unto him, Put up again thy sword into
   his place: for all they that take the sword shall perish with the
   sword.   53 Thinkest thou that I cannot now pray to my Father, and he
   shall presently give me more than twelve legions of angels?   54 But
   how then shall the scriptures be fulfilled, that thus it must be?   55
   In that same hour said Jesus to the multitudes, Are ye come out as
   against a thief with swords and staves for to take me? I sat daily with
   you teaching in the temple, and ye laid no hold on me.   56 But all
   this was done, that the scriptures of the prophets might be fulfilled.
   Then all the disciples forsook him, and fled.

   We are here told how the blessed Jesus was seized, and taken into
   custody; this followed immediately upon his agony, while he yet spake;
   for from the beginning to the close of his passion he had not the least
   intermission or breathing-time, but deep called unto deep. His trouble
   hitherto was raised within himself; but now the scene is changed, now
   the Philistines are upon thee, thou blessed Samson; the Breath of our
   nostrils, the Anointed of the Lord is taken in their pits, Lam. iv. 20.

   Now concerning the apprehension of the Lord Jesus, observe,

   I. Who the persons were, that were employed in it. 1. Here was Judas,
   one of the twelve, at the head of this infamous guard: he was guide to
   them that took Jesus (Acts i. 16); without his help they could not have
   found him in this retirement. Behold, and wonder; the first that
   appears with his enemies, is one of his own disciples, who an hour or
   two ago was eating bread with him! 2. Here was with him a great
   multitude; that the scripture might be fulfilled, Lord, how are they
   increased that trouble me! Ps. iii. 1. This multitude was made up
   partly of a detachment out of the guards, that were posted in the tower
   of Antonia by the Roman governor; these were Gentiles, sinners, as
   Christ calls them, v. 45. The rest were the servants and officers of
   the High Priest, and they were Jews; they that were at variance with
   each other, agreed against Christ.

   II. How they were armed for this enterprise.

   1. What weapons they were armed with; They came with swords and staves.
   The Roman soldiers, no doubt, had swords; the servants of the priests,
   those of them that had not swords, brought staves or clubs. Furor arma
   ministrat--Their rage supplied their arms. They were not regular
   troops, but a tumultuous rabble. But wherefore is this ado? If they had
   been ten times as many, they could not have taken him had he not
   yielded; and, his hour being come for him to give up himself, all this
   force was needless. When a butcher goes into the field to take out a
   lamb for the slaughter, does he raise the militia, and come armed? No,
   he needs not; yet is there all this force used to seize the Lamb of
   God.

   2. What warrant they were armed with; They came from the chief priests,
   and elders of the people; this armed multitude was sent by them upon
   this errand. He was taken up by a warrant from the great sanhedrim, as
   a person obnoxious to them. Pilate, the Roman governor, gave them no
   warrant to search for him, he had no jealousy of him; but they were men
   who pretended to religion, and presided in the affairs of the church,
   that were active in this prosecution, and were the most spiteful
   enemies Christ had. It was a sign that he was supported by a divine
   power, for by all earthly powers he was not only deserted, but opposed;
   Pilate upbraided him with it; Thine own nation and the chief priests
   delivered thee to me, John xviii. 35.

   III. The manner how it was done, and what passed at that time.

   1. How Judas betrayed him; he did his business effectually, and his
   resolution in this wickedness may shame us who fail in that which is
   good. Observe,

   (1.) The instructions he gave to the soldiers (v. 48); He gave them a
   sign; as commander of the party in this action, he gives the word or
   signal. He gave them a sign, lest by mistake they should seize one of
   the disciples instead of him, the disciples having so lately said, in
   Judas's hearing, that they would be willing to die for him. What
   abundance of caution was here, not to miss him--That same is he; and
   when they had him in their hands, not to lose him--Hold him fast; for
   he had sometimes escaped from those who thought to secure him; as Luke
   vi. 30. Though the Jews, who frequented the temple, could not but know
   him, yet the Roman soldiers perhaps had never seen him, and the sign
   was to direct them; and Judas by his kiss intended not only to
   distinguish him, but to detain him, while they came behind him, and
   laid hands on him.

   (2.) The dissembling compliment he gave his Master. He came close up to
   Jesus; surely now, if ever, his wicked heart will relent; surely when
   he comes to look him in the face, he will either be awed by its
   majesty, or charmed by its beauty. Dares he to come into his very sight
   and presence, to betray him? Peter denied Christ, but when the Lord
   turned and looked upon him, he relented presently; but Judas comes up
   to his Master's face, and betrays him. Me mihi (perfide) prodis? me
   mihi prodis?--Perfidious man, betrayest thou me to thyself? He said,
   Hail, Master; and kissed him. It should seem, our Lord Jesus had been
   wont to admit his disciples to such a degree of familiarity with him,
   as to give them his cheek to kiss after they had been any while absent,
   which Judas villainously used to facilitate this treason. A kiss is a
   token of allegiance and friendship, Ps. ii. 12. But Judas, when he
   broke all the laws of love and duty, profaned this sacred sign to serve
   his purpose. Note, There are many that betray Christ with a kiss, and
   Hail, Master; who, under pretence of doing him honour, betray and
   undermine the interests of his kingdom. Mel in ore, fel in corde--Honey
   in the mouth, gall in the heart. Kataphilein ouk esti philein. To
   embrace is one thing, to love is another. Philo Judæus. Joab's kiss and
   Judas's were much alike.

   (3.) The entertainment his Master gave him, v. 50.

   [1.] He calls him friend. If he had called him villain, and traitor,
   raca, thou fool, and child of the devil, he had not mis--called him;
   but he would teach us under the greatest provocation to forbear
   bitterness and evil-speaking, and to show all meekness. Friend, for a
   friend he had been, and should have been, and seemed to be. Thus he
   upbraids him, as Abraham, when he called the rich man in hell, son. He
   calls him friend, because he furthered his sufferings, and so
   befriended him; whereas, he called Peter Satan for attempting to hinder
   them.

   [2.] He asks him, "Wherefore art thou come? Is it peace, Judas? Explain
   thyself; if thou come as an enemy, what means this kiss? If as a
   friend, what mean these swords and staves? Wherefore art thou come?
   What harm have I done thee? Wherein have I wearied thee? eph ho
   parei--Wherefore art thou present? Why hadst thou not so much shame
   left thee, as to keep out of sight, which thou mightest have done, and
   yet have given the officer notice where I was?" This was an instance of
   great impudence, for him to be so forward and barefaced in this wicked
   transaction. But it is usual for apostates from religion to be the most
   bitter enemies to it; witness Julian. Thus Judas did his part.

   2. How the officers and soldiers secured him; Then came they, and laid
   hands on Jesus, and took him; they made him their prisoner. How were
   they not afraid to stretch forth their hands against the Lord's
   Anointed? We may well imagine what rude and cruel hands they were,
   which this barbarous multitude laid on Christ; and how, it is probable,
   they handled him the more roughly for their being so often disappointed
   when they sought to lay hands on him. They could not have taken him, if
   he had not surrendered himself, and been delivered by the determinate
   counsel and foreknowledge of God, Acts ii. 23. He who said concerning
   his anointed servants, Touch them not, and do them no harm (Ps. cv. 14,
   15), spared not his anointed Son, but delivered him up for us all; and
   again, gave his strength into captivity, his glory into the enemies'
   hands, Ps. lxxviii. 61. See what was the complaint of Job (ch. xvi.
   11), God hath delivered me to the ungodly, and apply that and other
   passages in that book of Job as a type of Christ.

   Our Lord Jesus was made a prisoner, because he would in all things be
   treated as a malefactor, punished for our crime, and as a surety under
   arrest for our debt. The yoke of our transgressions was bound by the
   Father's hand upon the neck of the Lord Jesus, Lam. i. 14. He became a
   prisoner, that he might set us at liberty; for he said, If ye seek me,
   let these go their way (John xviii. 8); and those are free indeed, whom
   he makes so.

   3. How Peter fought for Christ, and was checked for his pains. It is
   here only said to be one of them that were with Jesus in the garden;
   but John xviii. 10, we are told that it was Peter who signalized
   himself upon this occasion. Observe,

   (1.) Peter's rashness (v. 51); He drew his sword. They had but two
   swords among them all (Luke xxii. 38), and one of them, it seems, fell
   to Peter's share; and now he thought it was time to draw it, and he
   laid about him as if he would have done some great matter; but all the
   execution he did was the cutting off an ear from a servant of the High
   Priest; designing, it is likely, to cleave him down the head, because
   he saw him more forward than the rest in laying hands on Christ, he
   missed his blow. But if he would be striking, in my mind he should
   rather have aimed at Judas, and have marked him for a rogue. Peter had
   talked much of what he would do for his Master, he would lay down his
   life for him; yea, that he would; and now he would be as good as his
   word, and venture his life to rescue his Master: and thus far was
   commendable, that he had a great zeal for Christ, and his honour and
   safety; but it was not according to knowledge, nor guided by
   discretion; for [1.] He did it without warrant; some of the disciples
   asked indeed, Shall we smite with the sword? (Luke xxii. 49) But Peter
   struck before they had an answer. We must see not only our cause good,
   but our call clear, before we draw the sword; we must show by what
   authority we do it, and who gave us that authority. [2.] He
   indiscreetly exposed himself and his fellow-disciples to the rage of
   the multitude; for what could they with two swords do against a band of
   men?

   (2.) The rebuke which our Lord Jesus gave him (v. 52); Put up again thy
   sword into its place. He does not command the officers and soldiers to
   put up their swords that were drawn against him, he left them to the
   judgment of God, who judges them that are without; but he commands
   Peter to put up his sword, does not chide him indeed for what he had
   done, because done out of good will, but stops the progress of his
   arms, and provides that it should not be drawn into a precedent.
   Christ's errand into the world was to make peace. Note, The weapons of
   our warfare are not carnal, but spiritual; and Christ's ministers,
   though they are his soldiers, do not war after the flesh, 2 Cor. x. 3,
   4. Not that the law of Christ overthrows either the law of nature of
   the law of nations, as far as those warrant subjects to stand up in
   defence of their civil rights and liberties, and their religion, when
   it is incorporated with them; but it provides for the preservation of
   public peace and order, by forbidding private persons, qua tales--as
   such, to resist the powers that are; nay, we have a general precept
   that we resist not evil (ch. v. 39), nor will Christ have his ministers
   propagate his religion by force of arms, Religio cogi non potest; et
   defendenda non occidendo, sed moriendo--Religion cannot be forced; and
   it should be defended, not by killing, but by dying. Lactantii
   Institut. As Christ forbade his disciples the sword of justice (ch. xx.
   25, 26), so here the sword of war. Christ bade Peter put up his sword,
   and never bade him draw it again; yet that which Peter is here blamed
   for is his doing it unseasonably; the hour was come for Christ to
   suffer and die, he knew Peter knew it, the sword of the Lord was drawn
   against him (Zech. xiii. 7), and for Peter to draw his sword for him,
   was like, Master, spare thyself.

   Three reasons Christ give to Peter for this rebuke:

   [1.] His drawing the sword would be dangerous to himself and to his
   fellow-disciples; They that take the sword, shall perish with the
   sword; they that use violence, fall by violence; and men hasten and
   increase their own troubles by blustering bloody methods of
   self-defence. They that take the sword before it is given them, that
   use it without warrant or call, expose themselves to the sword of war,
   or public justice. Had it not been for the special care and providence
   of the Lord Jesus, Peter and the rest of them had, for aught I know,
   been cut in pieces immediately. Grotius gives another, and a probable
   sense of this blow, making those that take the sword to be, not Peter,
   but the officers and soldiers that come with swords to take Christ;
   They shall perish with the sword. "Peter, thou needest not draw they
   sword to punish them. God will certainly, shortly, and severely, reckon
   with them." They took the Roman sword to seize Christ with, and by the
   Roman sword, not long after, they and their place and nation were
   destroyed. Therefore we must not avenge ourselves, because God will
   repay (Rom. xii. 19); and therefore we must suffer with faith and
   patience, because persecutors will be paid in their own coin. See Rev.
   xiii. 10.

   [2.] It was needless for him to draw his sword in defence of his
   Master, who, if he pleased, could summon into his service all the hosts
   of heaven (v. 53); "Thinkest thou that I cannot now pray to my Father,
   and he shall send from heaven effectual succours? Peter, if I would put
   by these sufferings, I could easily do it without thy hand or thy
   sword." Note, God has no need of us, of our services, much less of our
   sins, to bring about his purposes; and it argues our distrust and
   disbelief of the power of Christ, when we go out of the way of our duty
   to serve his interests. God can do his work without us; if we look into
   the heavens, and see how he is attended there, we may easily infer,
   that, though we be righteous, he is not beholden to us, Job xxxv. 5, 7.
   Though Christ was crucified through weakness, it was a voluntary
   weakness; he submitted to death, not because he could not, but because
   he would not contend with it. This takes off the offence of the cross,
   and proves Christ crucified the power of God; even now in the depth of
   his sufferings he could call in the aid of legions of angels. Now,
   arti--yet; "Though the business is so far gone, I could yet with a word
   speaking turn the scale." Christ here lets us know,

   First, What a great interest he had in his Father; I can pray to my
   Father, and he will send me help from the sanctuary. I can
   parakalesai--demand of my Father these succours. Christ prayed as one
   having authority. Note, It is a great comfort to God's people, when
   they are surrounded with enemies on all hands, that they have a way
   open heavenward; if they can do nothing else, they can pray to him that
   can do every thing. And they who are much in prayer at other times,
   have most comfort in praying when troublesome times come. Observe,
   Christ saith, not only that God could send him such a number of angels,
   but that, if he insisted upon it, he would do it. Though he had
   undertaken the work of our redemption, yet, if he had desired to be
   released, it should seem by this that the Father would not have held
   him to it. He might yet have gone out free from the service, but he
   loved it, and would not; so that it was only with the cords of his own
   love that he was bound to the altar.

   Secondly, What a great interest he had in the heavenly hosts; He shall
   presently give me more than twelve legions of angels, amounting to
   above seventy-two thousand. Observe here, 1. There is an innumerable
   company of angels, Heb. xii. 2. A detachment of more than twelve
   legions might be spared for our service, and yet there would be no miss
   of them about the throne. See Dan. vii. 10. They are marshalled in
   exact order, like the well-disciplined legions; not a confused
   multitude, but regular troops; all know their post, and observe the
   word of command. 2. This innumerable company of angels are all at the
   disposal of our heavenly Father, and do his pleasure, Ps. ciii. 20, 21.
   3. These angelic hosts were ready to come in to the assistance of our
   Lord Jesus in his sufferings, if he had needed or desired it. See Heb.
   i. 6, 14. They would have been to him as they were to Elisha, chariots
   of fire, and horses of fire, not only to secure him, but to consume
   those that set upon him. 4. Our heavenly Father is to be eyed and
   acknowledged in all the services of the heavenly hosts; He shall give
   them me: therefore angels are not to be prayed to, but the Lord of the
   angels, Ps. xci. 11. 5. It is matter of comfort to all that wish well
   to the kingdom of Christ, that there is a world of angels always at the
   service of the Lord Jesus, that can do wonders. He that has the armies
   of heaven at his beck, can do what he pleases among the inhabitants of
   the earth; He shall presently give them me. See how ready his Father
   was to hear his prayer, and how ready the angels were to observe his
   orders; they are willing servants, winged messengers, they fly swiftly.
   This is very encouraging to those that have the honour of Christ, and
   the welfare of his church, much at heart. Think they that they have
   more care and concern for Christ and his church, than God and the holy
   angels have?

   [3.] It was no time to make any defence at all, or to offer to put by
   the stroke; For how then shall the scripture be fulfilled, that thus it
   must be? v. 54. It was written, that Christ should be led as a lamb to
   the slaughter, Isa. liii. 7. Should he summon the angels to his
   assistance, he would not be led to the slaughter at all; should he
   permit his disciples to fight, he would not be led as a lamb quietly
   and without resistance; therefore he and his disciples must yield to
   the accomplishment of the predictions. Note, In all difficult cases,
   the word of God must be conclusive against our own counsels, and
   nothing must be done, nothing attempted, against the fulfilling of the
   scripture. If the easing of our pains, the breaking of our bonds, the
   saving of our lives, will not consist with the fulfilling of the
   scripture, we ought to say, "Let God's word and will take place, let
   his law be magnified and made honourable, whatever becomes of us." Thus
   Christ checked Peter, when he set up for his champion, and captain of
   his life-guard.

   4. We are next told how Christ argued the case with them that came to
   take him (v. 55); though he did not resist them, yet he did reason with
   them. Note, It will consist with Christian patience under our
   sufferings, calmly to expostulate with our enemies and persecutors, as
   David with Saul, 1 Sam. xxiv. 14; xxvi. 18. Are ye come out, (1.) With
   rage and enmity, as against a thief, as if I were an enemy to the
   public safety, and deservedly suffered this? Thieves draw upon
   themselves the common odium; every one will lend a hand to stop a
   thief: and thus they fell upon Christ as the offscouring of all things.
   If he had been the plague of his country, he could not have been
   prosecuted with more heat and violence. (2.) With all this power and
   force, as against the worst of thieves, that dare the law, bid defiance
   to public justice, and add rebellion to their sin? You are come out as
   against a thief, with swords and staves, as if there were danger of
   resistance; whereas ye have killed the just One, and he doth not resist
   you, Jam. v. 6. If he had not been willing to suffer, it was folly to
   come with swords and staves, for they could not conquer him; had he
   been minded to resist, he would have esteemed their iron as straw, and
   their swords and staves would have been as briars before a consuming
   fire; but, being willing to suffer, it was folly to come thus armed,
   for he would not contend with them.

   He further expostulates with them, by reminding them how he had behaved
   himself hitherto toward them, and they toward him. [1.] Of his public
   appearance; I sat daily with you in the temple teaching. And, [2.] Of
   their public connivance; Ye laid no hold on me. How comes then this
   change? They were very unreasonable, in treating him as they did.
   First, He had given them no occasion to look upon him as a thief, for
   he had taught in the temple. And such were the matter, and such the
   manner of his teaching, that he was manifested in the consciences of
   all that heard him, not to be a bad man. Such gracious words as came
   from his mouth, were not the words of a thief, nor of one that had a
   devil. Secondly, Nor had he given them occasion to look upon him as one
   that absconded, or fled from justice, that they should come in the
   night to seize him; if they had any thing to say to him, they might
   find him every day in the temple, ready to answer all challenges, all
   charges, and there they might do as they pleased with him; for the
   chief priests had the custody of the temple, and the command of the
   guards about it; but to come upon him thus clandestinely, in the place
   of his retirement, was base and cowardly. Thus the greatest hero may be
   villainously assassinated in a corner, by one that in open field would
   tremble to look him in the face.

   But all this was done (so it follows, v. 56) that the scriptures of the
   prophets might be fulfilled. It is hard to say, whether these are the
   words of the sacred historian, as a comment upon this story, and a
   direction to the Christian reader to compare it with the scriptures of
   the Old Testament, which pointed at it; or, whether they are the words
   of Christ himself, as a reason why, though he could not but resent this
   base treatment, he yet submitted to it, that the scriptures of the
   prophets might be fulfilled, to which he had just now referred himself,
   v. 54. Note, The scriptures are in the fulfilling every day; and all
   those scriptures which speak of the Messiah, had their full
   accomplishment in our Lord Jesus.

   5. How he was, in the midst of this distress, shamefully deserted by
   his disciples; They all forsook him, and fled, v. 56.

   (1.) This was their sin; and it was a great sin for them who had left
   all to follow him, now to leave him for they knew not what. There was
   unkindness in it, considering the relation they stood in to him, the
   favours they had received from him, and the melancholy circumstances he
   was now in. There was unfaithfulness in it, for they had solemnly
   promised to adhere to him, and never to forsake him. He had indented
   for their safe conduct (John xviii. 8); yet they could not rely upon
   that, but shifted for themselves by an inglorious flight. What folly
   was this, for fear of death to flee from him whom they themselves knew
   and had acknowledged to be the Fountain of life? John vi. 67, 68. Lord,
   what is man!

   (2.) It was a part of Christ's suffering, it added affliction to his
   bonds, to be thus deserted, as it did to Job (ch. xix. 13), He hath put
   my brethren far from me; and to David (Ps. xxxviii. 11), Lovers and
   friends stand aloof from my sore. They should have staid with him, to
   minister to him, to countenance him, and, if need were, to be witnesses
   for him at his trial; but they treacherously deserted him, as, at St.
   Paul's first answer, no man stood with him. But there was a mystery in
   this. [1.] Christ, as a sacrifice for sins, stood thus abandoned. The
   deer that by the keeper's arrow is marked out to be hunted and run
   down, is immediately deserted by the whole herd. In this he was made a
   curse for us, being left as one separated to evil. [2.] Christ, as the
   Saviour of souls, stood thus alone; as he needed not, so he had not the
   assistance of any other in working out our salvation; he bore all, and
   did all himself. He trod the wine-press alone, and when there was none
   to uphold, then his own arm wrought salvation, Isa. lxiii. 3, 5. So the
   Lord alone did lead his Israel, and they stand still, and only see this
   great salvation, Deut. xxxii. 12.

Christ in the High Priest's Palace.

   57 And they that had laid hold on Jesus led him away to Caiaphas the
   high priest, where the scribes and the elders were assembled.   58 But
   Peter followed him afar off unto the high priest's palace, and went in,
   and sat with the servants, to see the end.   59 Now the chief priests,
   and elders, and all the council, sought false witness against Jesus, to
   put him to death;   60 But found none: yea, though many false witnesses
   came, yet found they none. At the last came two false witnesses,   61
   And said, This fellow said, I am able to destroy the temple of God, and
   to build it in three days.   62 And the high priest arose, and said
   unto him, Answerest thou nothing? what is it which these witness
   against thee?   63 But Jesus held his peace. And the high priest
   answered and said unto him, I adjure thee by the living God, that thou
   tell us whether thou be the Christ, the Son of God.   64 Jesus saith
   unto him, Thou hast said: nevertheless I say unto you, Hereafter shall
   ye see the Son of man sitting on the right hand of power, and coming in
   the clouds of heaven.   65 Then the high priest rent his clothes,
   saying, He hath spoken blasphemy; what further need have we of
   witnesses? behold, now ye have heard his blasphemy.   66 What think ye?
   They answered and said, He is guilty of death.   67 Then did they spit
   in his face, and buffeted him; and others smote him with the palms of
   their hands,   68 Saying, Prophesy unto us, thou Christ, Who is he that
   smote thee?

   We have here the arraignment of our Lord Jesus in the ecclesiastical
   court, before the great sanhedrim. Observe,

   I. The sitting of the court; the scribes and the elders were assembled,
   though it was in the dead time of the night, when other people were
   fast asleep in their beds; yet, to gratify their malice against Christ,
   they denied themselves that natural rest, and sat up all night, to be
   ready to fall upon the prey which Judas and his men, they hoped, would
   seize.

   See, 1. Who they were, that were assembled; the scribes, the principal
   teachers, and elders, the principal rulers, of the Jewish church: these
   were the most bitter enemies to Christ our great teacher and ruler, on
   whom therefore they had a jealous eye, as one that eclipsed them;
   perhaps some of these scribes and elders were not so malicious at
   Christ as some others of them were; yet, in concurrence with the rest,
   they made themselves guilty. Now the scripture was fulfilled (Ps. xxii.
   16); The assembly of the wicked have enclosed me. Jeremiah complains of
   an assembly of treacherous men; and David of his enemies gathering
   themselves together against him, Ps. xxxv. 15.

   2. Where they were assembled; in the palace of Caiaphas the High
   Priest; there they assembled two days before, to lay the plot (v. 3),
   and there they now convened again, to prosecute it. The High Priest was
   Ab-beth-din--the father of the house of judgment, but he is now the
   patron of wickedness; his house should have been the sanctuary of
   oppressed innocency, but it is become the throne of iniquity; and no
   wonder, when even God's house of prayer was made a den of thieves.

   II. The setting of the prisoner to the bar; they that had laid hold on
   Jesus, led him away, hurried him, no doubt, with violence, led him as a
   trophy of their victory, led him as a victim to the altar; he was
   brought into Jerusalem through that which was called the sheep-gate,
   for that was the way into town from the mount of Olives; and it was so
   called because the sheep appointed for sacrifice were brought that way
   to the temple; very fitly therefore is Christ led that way, who is the
   Lamb of God, that takes away the sin of the world. Christ was led first
   to the High Priest, for by the law all sacrifices were to be first
   presented to the priest, and delivered into his hand, Lev. xvii. 5.

   III. The cowardice and faint-heartedness of Peter (v. 58); But Peter
   followed afar off. This comes in here, with an eye to the following
   story of his denying him. He forsook him as the rest did, when he was
   seized, and what is here said of his following him is easily
   reconcilable with his forsaking him; such following was no better than
   forsaking him; for,

   1. He followed him, but it was afar off. Some sparks of love and
   concern for his Master there were in his breast, and therefore he
   followed him; but fear and concern for his own safety prevailed, and
   therefore he followed afar off. Note, It looks ill, and bodes worse,
   when those that are willing to be Christ's disciples, are not willing
   to be known to be so. Here began Peter's denying him; for to follow him
   afar off, is by little and little to go back from him. There is danger
   in drawing back, nay, in looking back.

   2. He followed him, but he went in, and sat with the servants. He
   should have gone up to the court, and attended on his Master, and
   appeared for him; but he went in where there was a good fire, and sat
   with the servants, not to silence their reproaches, but to screen
   himself. It was presumption in Peter thus to thrust himself into
   temptation; he that does so, throws himself out of God's protection.
   Christ had told Peter that he could not follow him now, and had
   particularly warned him of his danger this night; and yet he would
   venture into the midst of this wicked crew. It helped David to walk in
   his integrity, that he hated the congregation of evil doers, and would
   not sit with the wicked.

   3. He followed him, but it was only to see the end, led more by his
   curiosity than by his conscience; he attended as an idle spectator
   rather than as a disciple, a person concerned. He should have gone in,
   to do Christ some service, or to get some wisdom and grace to himself,
   by observing Christ's behaviour under his sufferings: but he went in,
   only to look about him; it is not unlikely that Peter went in,
   expecting that Christ would have made his escape miraculously out of
   the hands of his persecutors; that, having so lately struck them down,
   who came to seize him, he would now have struck them dead, who sat to
   judge him; and this he had a mind to see: if so, it was folly for him
   to think of seeing any other end than what Christ had foretold, that he
   should be put to death. Note, It is more our concern to prepare for the
   end, whatever it may be, than curiously to enquire what the end will
   be. The event is God's, but the duty is ours.

   IV. The trial of our Lord Jesus in this court.

   1. They examined witnesses against him, though they were resolved,
   right or wrong, to condemn him; yet, to put the better colour upon it,
   they would produce evidence against him. The crimes properly cognizable
   in their court, were, false doctrine and blasphemy; these they
   endeavoured to prove upon him. And observe here,

   (1.) Their search for proof; They sought false witness against him;
   they had seized him, bound him, abused him, and after all have to seek
   for something to lay to his charge, and can show no cause for his
   commitment. They tried if any of them could allege seemingly from their
   own knowledge any thing against him; and suggested one calumny and then
   another, which, if true, might touch his life. Thus evil men dig up
   mischief, Prov. xvi. 27. Here they trod in the steps of their
   predecessors, who devised devices against Jeremiah, Jer. xviii. 18; xx.
   10. They made proclamation, that, if any one could give information
   against the prisoner at the bar, they were ready to receive it, and
   presently many bore false witness against him (v. 60); for is a ruler
   hearken to lies, all his servants are wicked, and will carry false
   stories to him, Prov. xxix. 12. This is an evil often seen under the
   sun, Eccl. x. 5. If Naboth must be taken off, there are sons of Belial
   to swear against him.

   (2.) Their success in this search; in several attempts they were
   baffled, they sought false testimonies among themselves, others came in
   to help them, and yet they found none; they could make nothing of it,
   could not take the evidence together, or give it any colour of truth or
   consistency with itself, no, not they themselves being judges. The
   matters alleged were such palpable lies, as carried their own
   confutation along with them. This redounded much to the honour of
   Christ now, when they were loading him with disgrace.

   But at last they met with two witnesses, who, it seems, agreed in their
   evidence, and therefore were hearkened to, in hopes that now the point
   was gained. The words they swore against him, were, that he should say,
   I am able to destroy the temple of God, and to build it in three days,
   v. 61. Now by this they designed to accuse him, [1.] As an enemy to the
   temple, and one that sought for the destruction of it, which they could
   not bear to hear of; for they valued themselves by the temple of the
   Lord (Jer. vii. 4), and, when they abandoned other idols, made a
   perfect idol of that. Stephen was accused for speaking against this
   holy place, Acts vi. 13, 14. [2.] As one that dealt in witchcraft, or
   some such unlawful arts, by the help of which he could rear such a
   building in three days: they had often suggested that he was in league
   with Beelzebub. Now, as to this, First, The words were mis-recited; he
   said, Destroy ye this temple (John ii. 19), plainly intimating that he
   spoke of a temple which his enemies would seek to destroy; they come,
   and swear that he said, I am able to destroy this temple, as if the
   design against it were his. He said, In Three days I will raise it
   up--egero auton, a word properly used of a living temple; I will raise
   it to life. They come, and swear that he said, I am able,
   oikodomesai--to build it; which is properly used of a house temple.
   Secondly, The words were misunderstood; he spoke of the temple of his
   body (John ii. 21), and perhaps when he said, this temple, pointed to,
   or laid his hand upon, his own body; but they swore that he said the
   temple of God, meaning this holy place. Note, There have been, and
   still are, such as wrest the sayings of Christ to their own
   destruction, 2 Pet. iii. 16. Thirdly, Make the worst they could of it,
   it was no capital crime, even by their own law; if it had been, no
   question but he had been prosecuted for it, when he spoke the words in
   a public discourse some years ago; nay, the words were capable of a
   laudable construction, and such as bespoke a kindness for the temple;
   if it were destroyed, he would exert himself to the utmost to rebuild
   it. But any thing that looked criminal, would serve to give colour to
   their malicious prosecution. Now the scriptures were fulfilled, which
   said, False witnesses are risen up against me (Ps. xxvii. 12); and see
   Ps. xxxv. 11. Though I have redeemed them, yet they have spoken lies
   against me, Hos. vii. 13. We stand justly accused, the law accuseth us,
   Deut. xxvii. 26; John v. 45. Satan and our own consciences accuse us, 1
   John iii. 20. The creatures cry out against us. Now, to discharge us
   from all these just accusations, our Lord Jesus submitted to this, to
   be unjustly and falsely accused, that in the virtue of his sufferings
   we may be enabled to triumph over all challenges; Who shall lay any
   thing to the charge of God's elect? Rom. viii. 33, 34. He was accused,
   that he might not be condemned; and if at any time we suffer thus, have
   all manner of evil, not only said, but sworn, against us falsely, let
   us remember that we cannot expect to fare better than our Master.

   (3.) Christ's silence under all these accusations, to the amazement of
   the court, v. 62. The High Priest, the judge of the court, arose in
   some heat, and said, "Answerest thou nothing? Come, you the prisoner at
   the bar; you hear what is sworn against you, what have you now to say
   for yourself? What defence can you make? Or what plea have you to offer
   in answer to this charge?" But Jesus held his peace (v. 63), not as one
   sullen, or as one self-condemned, or as one astonished and in
   confusion; not because he wanted something to say, or knew not how to
   say it, but that the scripture might be fulfilled (Isa. liii. 7); As
   the sheep is dumb before the shearer, and before the butcher, so he
   opened not his mouth; and that he might be the Son of David, who, when
   his enemies spoke mischievous things against him, was as a deaf man
   that heard not, Ps. xxxviii. 12-14. He was silent, because his hour was
   come; he would not deny the charge, because he was willing to submit to
   the sentence; otherwise, he could as easily have put them to silence
   and shame now, as he had done many a time before. If God had entered
   into judgment with us, we had been speechless (ch. xxii. 12), not able
   to answer for one of a thousand, Job ix. 3. Therefore, when Christ was
   made sin for us, he was silent, and left it to his blood to speak, Heb.
   xii. 24. He stood mute at this bar, that we might have something to say
   at God's bar.

   Well, this way will not do; aliâ aggrediendum est viâ--recourse must be
   had to some other expedient.

   2. They examined our Lord Jesus himself upon an oath like that ex
   officio; and, since they could not accuse him, they will try, contrary
   to the law of equity, to make him accuse himself.

   (1.) Here is the interrogatory put to him by the High Priest.

   Observe, [1.] The question itself; Whether thou be the Christ, the Son
   of God? That is, Whether thou pretend to be so? For they will by no
   means admit it into consideration, whether he be really so or no;
   though the Messiah was to be the Consolation of Israel, and glorious
   things were spoken concerning him in the Old Testament, yet so
   strangely besotted were they with a jealousy of any thing that
   threatened their exorbitant power and grandeur, that they would never
   enter into the examination of the matter, whether Jesus was the Messiah
   or no; never once put the case, suppose he should be so; they only
   wished him to confess that he called himself so, that they might on
   that indict him as a deceiver. What will not pride and malice carry men
   to?

   [2.] The solemnity of the proposal of it; I adjure thee by the living
   God, that thou tell us. Not that he had any regard to the living God,
   but took his name in vain; only thus he hoped to gain his point with
   our Lord Jesus; "If thou hast any value for the blessed name of God,
   and reverence for his Majesty, tell us this." If he should refuse to
   answer when he was thus adjured, they would charge him with contempt of
   the blessed name of God. Thus the persecutors of good men often take
   advantage against them by their consciences, as Daniel's enemies did
   against him in the matter of his God.

   (2.) Christ's answer to this interrogatory (v. 64), in which,

   [1.] He owns himself to be The Christ the Son of God. Thou hast said;
   that is, "It is as thou hast said;" for in St. Mark it is, I am.
   Hitherto, he seldom professed himself expressly to be the Christ, the
   Son of God; the tenour of his doctrine bespoke it, and his miracles
   proved it: but now he would not omit to make a confession of it, First,
   Because that would have looked like a disowning of that truth which he
   came into the world to bear witness to. Secondly, It would have looked
   like declining his sufferings, when he knew the acknowledgment of this
   would give his enemies all the advantage they desired against him. He
   thus confessed himself, for example and encouragement to his followers,
   when they are called to it, to confess him before men, whatever hazards
   they run by it. And according to this pattern the martyrs readily
   confessed themselves Christians, though they knew they must die for it,
   as the martyrs at Thebais, Euseb. Hist. 50.8, 100.9. That Christ
   answered out of a regard to the adjuration which Caiaphas had profanely
   used by the living God, I cannot think, any more than that he had any
   regard to the like adjuration in the devil's mouth, Mark v. 7.

   [2.] He refers himself, for the proof of this, to his second coming,
   and indeed to his whole estate of exaltation. It is probable that they
   looked upon him with a scornful disdainful smile, when he said, "I am;"
   "A likely fellow," thought they, "to be the Messiah, who is expected to
   come in so much pomp and power;" and to that this nevertheless refers.
   "Though now you see me in this low and abject state, and think it a
   ridiculous thing for me to call myself the Messiah, nevertheless the
   day is coming when I shall appear otherwise." Hereafter, ap arti--à
   modo--shortly; for his exaltation began in a few days; now shortly his
   kingdom began to be set up; and hereafter ye shall see the Son of man
   sitting on the right hand of power, to judge the world; of which his
   coming shortly to judge and destroy the Jewish nation would be a type
   and earnest. Note, The terrors of the judgment-day will be a sensible
   conviction to the most obstinate infidelity, not in order to conversion
   (that will be then too late), but in order to an eternal confusion.
   Observe, First, Whom they should see; the Son of man. Having owned
   himself the Son of God, even now in his estate of humiliation, he
   speaks of himself as the Son of man, even in his estate of exaltation;
   for he had these two distinct natures in one person. The incarnation of
   Christ has made him Son of God and Son of man; for he is Immanuel, God
   with us. Secondly, In what posture they should see him; 1. Sitting on
   the right hand of power, according to the prophecy of the Messiah (Ps.
   cx. 1); Sit thou at my right hand; which denotes both the dignity and
   the dominion he is exalted to. Though now he stood at the bar, they
   should shortly see him sit on the throne. 2. Coming in the clouds of
   heaven; this refers to another prophecy concerning the Son of man (Dan.
   vii. 13, 14), which is applied to Christ (Luke i. 33), when he came to
   destroy Jerusalem; so terrible was the judgment, and so sensible the
   indications of the wrath of the Lamb in it, that it might be called a
   visible appearance of Christ; but doubtless it has reference to the
   general judgment; to this day he appeals, and summons them to an
   appearance, then and there to answer for what they are now doing. He
   had spoken of this day to his disciples, awhile ago, for their comfort,
   and had bid them lift up their heads for joy in the prospect of it,
   Luke xxi. 27, 28. Now he speaks of it to his enemies, for their terror;
   for nothing is more comfortable to the righteous, nor more terrible to
   the wicked, than Christ's judging the world at the last day.

   V. His conviction upon this trial; The High Priest rent his clothes,
   according to the custom of the Jews, when they heard or saw any thing
   done or said, which they looked upon to be a reproach to God; as Isa.
   xxxvi. 22; xxxvii. 1; Acts xiv. 14. Caiaphas would be thought extremely
   tender of the glory of God (Come, see his zeal for the Lord of hosts);
   but, while he pretended an abhorrence of blasphemy, he was himself the
   greatest blasphemer; he now forgot the law which forbade the High
   Priest in any case to rend his clothes, unless we will suppose this an
   excepted case.

   Observe, 1. The crime he was found guilty of; blasphemy. He hath spoken
   blasphemy; that is, he hath spoken reproachfully of the living God;
   that is the notion we have of blasphemy; because we by sin had
   reproached the Lord, therefore Christ, when he was made Sin for us, was
   condemned as a blasphemer for the truth he told them.

   2. The evidence upon which they found him guilty; Ye have heard the
   blasphemy; why should we trouble ourselves to examine witnesses any
   further? He owned the fact, that he did profess himself the Son of God;
   and then they made blasphemy of it, and convicted him upon his
   confession. The High Priest triumphs in the success of the snare he had
   laid; "Now I think I have done his business for him." Aha, so would we
   have it. Thus was he judged out of his own mouth at their bar, because
   we were liable to be so judged at God's bar. There is no need of
   witnesses against us; our own consciences are against us instead of a
   thousand witnesses.

   VI. His sentence passed, upon this conviction, v. 66.

   Here is, 1. Caiaphas's appeal to the bench; What think ye? See his base
   hypocrisy and partiality; when he had already prejudged the cause, and
   pronounced him a blasphemer, then, as if he were willing to be advised,
   he asks the judgment of his brethren; but hide malice ever so cunningly
   under the robe of justice, some way or other it will break out. If he
   would have dealt fairly, he should have collected the votes of the
   bench seriatim--in order, and begun with the junior, and delivered his
   own opinion last; but he knew that by the authority of his place he
   could sway the rest, and therefore declares his judgment, and presumes
   they are all of his mind; he takes the crime, with regard to Christ,
   pro confesso--as a crime confessed; and the judgment, with regard to
   the court, pro concesso--as a judgment agreed to.

   2. Their concurrence with him; they said, He is guilty of death;
   perhaps they did not all concur: it is certain that Joseph of
   Arimathea, if he was present, dissented (Luke xxiii. 51); so did
   Nicodemus, and, it is likely, others with them; however, the majority
   carried it that way; but, perhaps, this being an extraordinary council,
   or cabal rather, none had notice to be present but such as they knew
   would concur, and so it might be voted nemine
   contradicente--unanimously. The judgment was, "He is guilty of death;
   by the law he deserves to die." Though they had not power now to put
   any man to death, yet by such a judgment as this they made a man an
   outlaw among his people (qui caput gerit lupinum--he carries a wolf's
   head; so our old law describes an outlaw), and so exposed him to the
   fury either of a popular tumult, as Stephen was, or to be clamoured
   against before the governor, as Christ was. Thus was the Lord of life
   condemned to die, that through him there may be no condemnation to us.

   VII. The abuses and indignities done to him after sentence passed (v.
   67, 68); Then, when he was found guilty, they spat in his face. Because
   they had not power to put him to death, and could not be sure that they
   should prevail with the governor to be their executioner, they would do
   him all the mischief they could, now that they had him in their hands.
   Condemned prisoners are taken under the special protection of the law,
   which they are to make satisfaction to, and by all civilized nations
   have been treated with tenderness; sufficient is this punishment. But
   when they had passed sentence upon our Lord Jesus, he was treated as if
   hell had broken loose upon him, as if he were not only worthy of death,
   but as if that were too good for him, and he were unworthy of the
   compassion shown to the worst malefactors. Thus he was made a curse for
   us. But who were they that were thus barbarous? It should seem, the
   very same that had passed sentence upon him. They said, He is guilty of
   death, and then did they spit in his face. The priests began, and then
   no wonder if the servants, who would do any thing to make sport to
   themselves, and curry favour with their wicked masters, carried on the
   humour. See how they abused him.

   1. They spat in his face. Thus the scripture was fulfilled (Isa. l. 6),
   He hid not his face from shame and spitting. Job complained of this
   indignity done to him, and herein was a type of Christ (Job xxxi. 10);
   They spare not to spit in my face. It is an expression of the greatest
   contempt and indignation possible; looking upon him as more despicable
   than the very ground they spit upon. When Miriam was under the leprosy,
   it was looked upon as a disgrace to her, like that of her father
   spitting in her face, Num. xii. 14. He that refused to raise up seed to
   his brother, was to undergo this dishonour, Deut. xxv. 9. Yet Christ,
   when he was repairing the decays of the great family of mankind,
   submitted to it. That face which was fairer than the children of men,
   which was white and ruddy, and which angels reverence, was thus
   filthily abused by the basest and vilest of the children of men. Thus
   was confusion poured upon his face, that ours might not be filled with
   everlasting shame and contempt. They who now profane his blessed name,
   abuse his word, and hate his image in his sanctified ones; what do they
   better than spit in his face? They would do that, if it were in their
   reach.

   2. They buffeted him, and smote him with the palms of their hands. This
   added pain to the shame, for both came in with sin. Now the scripture
   was fulfilled (Isa. l. 6), I gave my cheeks to them that plucked off
   the hair; and (Lam. iii. 30), He giveth his cheek to him that smiteth
   him; he is filled with reproach, and yet keepeth silence (v. 28); and
   (Mic. v. 1), They shall smite the Judge of Israel with a rod upon the
   cheek; here the margin reads it, They smote him with rods; for so
   errapisan signifies, and this he submitted to.

   3. They challenged him to tell who struck him, having first blindfolded
   him; Prophesy unto us, thou Christ, who is he that smote thee? (1.)
   They made sport of him, as the Philistines did with Samson; it is
   grievous to those that are in misery, for people to make merry about
   them, but much more to make merry with them and their misery. Here was
   an instance of the greatest depravity and degeneracy of the human
   nature that could be, to show that there was need of a religion that
   should recover men to humanity. (2.) They made sport with his
   prophetical office. They had heard him called a prophet, and that he
   was famed for wonderful discoveries; this they upbraided him with, and
   pretended to make a trial of; as if the divine omniscience must stoop
   to a piece of children's play. They put a like affront upon Christ, who
   profanely jest with the scripture, and make themselves merry with holy
   things; like Belshazzar's revels in the temple bowls.

Christ Denied by Peter.

   69 Now Peter sat without in the palace: and a damsel came unto him,
   saying, Thou also wast with Jesus of Galilee.   70 But he denied before
   them all, saying, I know not what thou sayest.   71 And when he was
   gone out into the porch, another maid saw him, and said unto them that
   were there, This fellow was also with Jesus of Nazareth.   72 And again
   he denied with an oath, I do not know the man.   73 And after a while
   came unto him they that stood by, and said to Peter, Surely thou also
   art one of them; for thy speech bewrayeth thee.   74 Then began he to
   curse and to swear, saying, I know not the man. And immediately the
   cock crew.   75 And Peter remembered the word of Jesus, which said unto
   him, Before the cock crow, thou shalt deny me thrice. And he went out,
   and wept bitterly.

   We have here the story of Peter's denying his Master, and it comes in
   as a part of Christ's sufferings. Our Lord Jesus was now in the High
   Priest's hall, not to be tried, but baited rather; and then it would
   have been some comfort to him to see his friends near him. But we do
   not find any friend he had about the court, save Peter only, and it
   would have been better if he had been at a distance. Observe how he
   fell, and how he got up again by repentance.

   I. His sin, which is here impartially related, to the honour of the
   penmen of scripture, who dealt faithfully. Observe,

   1. The immediate occasion of Peter's sin. He sat without in the palace,
   among the servants of the High Priest. Note, Bad company is to many an
   occasion of sin; and those who needlessly thrust themselves into it, go
   upon the devil's ground, venture into his crowds, and may expect either
   to be tempted and ensnared, as Peter was, or to be ridiculed and
   abused, as his Master was; they scarcely can come out of such company,
   without guilt or grief, or both. He that would keep God's commandments
   and his own covenant, must say to evil-doers, Depart from me, Ps. cxix.
   115. Peter spoke from his own experience, when he warned his new
   converts to save themselves from that untoward generation; for he had
   like to have ruined himself by but going once among them.

   2. The temptation to it. He was challenged as a retainer to Jesus of
   Galilee. First one maid, and then another, and then the rest of the
   servants, charged it upon him; Thou also wert with Jesus of Galilee, v.
   69. And again, This fellow was with Jesus of Nazareth, v. 71. And again
   (v. 73), Thou also art one of them, for thy speech betrayeth thee to be
   a Galilean; whose dialect and pronunciation differed from that of the
   other Jews. Happy he whose speech betrays him to be a disciple of
   Christ, by the holiness and seriousness of whose discourse it appears
   that he has been with Jesus! Observe how scornfully they speak of
   Christ-Jesus of Galilee, and of Nazareth, upbraiding him with the
   country he was of: and how disdainfully they speak of Peter--This
   fellow; as if they thought it a reproach to them to have such a man in
   their company, and he was well enough served for coming among them; yet
   they had nothing to accuse him of, but that he was with Jesus, which,
   they thought, was enough to render him both a scandalous and a
   suspected person.

   3. The sin itself. When he was charged as one of Christ's disciples, he
   denied it, was ashamed and afraid to own himself so, and would have all
   about him to believe that he had no knowledge of him, nor any kindness
   or concern for him.

   (1.) Upon the first mention of it, he said, I know not what thou
   sayest. This was a shuffling answer; he pretended that he did not
   understand the charge, that he knew not whom she meant by Jesus of
   Galilee, or what she meant by being with him; so making strange of that
   which his heart was now as full of as it could be. [1.] It is a fault
   thus to misrepresent our own apprehensions, thoughts, and affections,
   to serve a turn; to pretend that we do not understand, or did not think
   of, or remember, that which yet we do apprehend, and did think of, and
   remember; this is a species of lying which we are more prone to than
   any other, because in this a man is not easily disproved; for who knows
   the spirit of a man, save himself? But God knows it, and we must be
   restrained from this wickedness by a fear of him, Prov. xxiv. 12. [2.]
   It is yet a greater fault to be shy of Christ, to dissemble our
   knowledge of him, and to shift off a confession of him, when we are
   called to it; it is, in effect, to deny him.

   (2.) Upon the next attack, he said, flat and plain, I know not the man,
   and backed it with an oath, v. 72. This was, in effect, to say, I will
   not own him, I am no Christian; for Christianity is the knowledge of
   Christ. Why, Peter? Canst thou look upon yonder Prisoner at the bar,
   and say thou dost not know him? Didst not thou quit all to follow him?
   And hast thou not been the man of his counsel? Hast thou not known him
   better than any one else? Didst thou not confess him to be the Christ,
   the Son of the Blessed? Hast thou forgotten all the kind and tender
   looks thou hast had from him, and all the intimate fellowship thou hast
   had with him? Canst thou look him in the face, and say that thou dost
   not know him?

   (3.) Upon the third assault, he began to curse and to swear, saying, I
   know not the man, v. 74. This was worst of all, for the way of sin is
   down-hill. He cursed and swore, [1.] To back what he said, and to gain
   credit to it, that they might not any more call it in question; he did
   not only say it, but swear it; and yet what he said, was false. Note,
   We have reason to suspect the truth of that which is backed with rash
   oaths and imprecations. None but the devil's sayings need the devil's
   proofs. He that will not be restrained by the third commandment from
   mocking his God, will not be kept by the ninth from deceiving his
   brother. [2.] He designed it to be an evidence for him, that he was
   none of Christ's disciples, for this was none of their language.
   Cursing and swearing suffice to prove a man no disciple of Christ; for
   it is the language of his enemies thus to take his name in vain.

   This is written for warning to us, that we sin not after the similitude
   of Peter's transgression; that we never, either directly or indirectly,
   deny Christ the Lord that bought us, by rejecting his offers, resisting
   his Spirit, dissembling our knowledge of him, and being ashamed of him
   and his words, or afraid of suffering for him and with his suffering
   people.

   4. The aggravations of this sin, which it may be of use to take notice
   of, that we may observe the like transgressions in our own sins.
   Consider, (1.) Who he was: an apostle, one of the first three, that had
   been upon all occasions the most forward to speak to the honour of
   Christ. The greater profession we make of religion, the greater is our
   sin if in any thing we walk unworthily. (2.) What fair warning his
   Master had given him of his danger; if he had regarded this as he ought
   to have done, he would not have run himself into the temptation. (3.)
   How solemnly he had promised to adhere to Christ in this night of
   trial; he had said again and again, "I will never deny thee; no, I will
   die with thee first;" yet he broke these bonds in sunder, and his word
   was yea and nay. (4.) How soon he fell into this sin after the Lord's
   supper. There to receive such an inestimable pledge of redeeming love,
   and yet the same night, before morning, to disown his Redeemer, was
   indeed turning aside quickly. (5.) How weak comparatively the
   temptation was; it was not the judge, nor any of the officers of the
   court, that charged him with being a disciple of Jesus, but a silly
   maid or two, that probably designed him no hurt, nor would have done
   him any if he had owned it. This was but running with the footmen, Jer.
   xii. 5. (6.) How often he repeated it; even after the cock had crowed
   once he continued in the temptation, and a second and third time
   relapsed into the sin. Is this Peter? How art thou fallen!

   Thus was his sin aggravated; but on the other hand there is this to
   extenuate it, that, what he said he said in his haste, Ps. cxvi. 11. He
   fell into the sin by surprise, not as Judas, with design; his heart was
   against it; he spoke very ill, but it was unadvisedly, and before he
   was aware.

   II. Peter's repentance for this sin, v. 75. The former is written for
   our admonition, that we may not sin; but, if at any time we be
   overtaken, this is written for our imitation, that we may make haste to
   repent. Now observe,

   1. What it was, that brought Peter to repentance.

   (1.) The cock crew (v. 74); a common contingency; but, Christ having
   mentioned the crowing of the cock in the warning he gave him, that made
   it a means of bringing him to himself. The word of Christ can put a
   significancy upon whatever sign he shall please to choose, and by
   virtue of that word he can make it very beneficial to the souls of his
   people. The crowing of a cock is to Peter instead of a John Baptist,
   the voice of one calling to repentance. Conscience should be to us as
   the crowing of the cock, to put us in mind of what we had forgotten.
   When David's heart smote him the cock crew. Where there is a living
   principle of grace in the soul, though for the present overpowered by
   temptation, a little hint will serve, only for a memorandum, when God
   sets in with it, to recover it from a by-path. Here was the crowing of
   a cock made a happy occasion of the conversion of a soul. Christ comes
   sometimes in mercy at cock-crowing.

   (2.) He remembered the words of the Lord; this was it that brought him
   to himself, and melted him into tears of godly sorrow; a sense of his
   ingratitude to Christ, and the slight regard he had had to the gracious
   warning Christ had given him. Note, A serious reflection upon the words
   of the Lord Jesus will be a powerful inducement to repentance, and will
   help to break the heart for sin. Nothing grieves a penitent more than
   that he has sinned against the grace of the Lord Jesus and the tokens
   of his love.

   2. How his repentance was expressed; He went out, and wept bitterly.

   (1.) His sorrow was secret; he went out, out of the High Priest's hall,
   vexed at himself that ever he came into it, now that he found what a
   snare he was in, and got out of it as fast as he could. He went out
   into the porch before (v. 71); and if he had gone quite off then, his
   second and third denial had been prevented; but then he came in again,
   now he went out and came in no more. He went out to some place of
   solitude and retirement, where he might bemoan himself, like the doves
   of the valleys, Ezek. vii. 16; Jer. ix. 1, 2. He went out, that he
   might not be disturbed in his devotions on this sad occasion. We may
   then be most free in our communion with God, when we are most free from
   the converse and business of this world. In mourning for sin, we find
   the families apart, and their wives apart, Zech. xii. 11, 12.

   (2.) His sorrow was serious; He wept bitterly. Sorrow for sin must not
   be slight, but great and deep, like that for an only son. Those that
   have sinned sweetly, must weep bitterly; for, sooner or later, sin will
   be bitterness. This deep sorrow is requisite, not to satisfy divine
   justice (a sea of tears would not do that), but to evidence that there
   is a real change of mind, which is the essence of repentance, to make
   the pardon the more welcome, and sin for the future the more loathsome.
   Peter, who wept so bitterly for denying Christ, never denied him again,
   but confessed him often and openly, and in the mouth of danger; so far
   from ever saying, I know not the man, that he made all the house of
   Israel know assuredly that this same Jesus was Lord and Christ. True
   repentance for any sin will be best evidenced by our abounding in the
   contrary grace and duty; that is a sign of our weeping, not only
   bitterly, but sincerely. Some of the ancients say, that as long as
   Peter lived, he never heard a cock crow but it set him a weeping. Those
   that have truly sorrowed for sin, will sorrow upon every remembrance of
   it; yet not so as to hinder, but rather to increase, their joy in God
   and in his mercy and grace.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXVII.

   It is a very affecting story which is recorded in this chapter
   concerning the sufferings and death of our Lord Jesus. Considering the
   thing itself, there cannot be a more tragical story told us; common
   humanity would melt the heart, to find an innocent and excellent person
   thus misused. But considering the design and fruit of Christ's
   sufferings, it is gospel, it is good news, that Jesus Christ was thus
   delivered for our offences; and there is nothing we have more reason to
   glory in than the cross of Christ. In this chapter, observe, I. How he
   was prosecuted. 1. The delivering of him to Pilate, ver. 1, 2. 2. The
   despair of Judas, ver. 3-10. 3. The arraignment and trial of Christ
   before Pilate, ver. 11-14. 4. The clamours of the people against him,
   ver. 15-25. 5. Sentence passed, and the warrant signed for his
   execution, ver. 26. II. How he was executed. 1. He was barbarously
   used, ver. 27-30. 2. Led to the place of execution, ver. 31-33. 3.
   There he had all possible indignities done him, and reproaches cast
   upon him, ver. 34-44. 4. Heaven frowned upon him, ver. 45-49. 5. Many
   remarkable things attended his death, ver. 50-56. He was buried and a
   watch set on his grave, ver. 57-66.

The Repentance of Judas; The Confession of Judas; The Death of Judas;
Disposal of the Thirty Pieces of Silver.

   1 When the morning was come, all the chief priests and elders of the
   people took counsel against Jesus to put him to death:   2 And when
   they had bound him, they led him away, and delivered him to Pontius
   Pilate the governor.   3 Then Judas, which had betrayed him, when he
   saw that he was condemned, repented himself, and brought again the
   thirty pieces of silver to the chief priests and elders,   4 Saying, I
   have sinned in that I have betrayed the innocent blood. And they said,
   What is that to us? see thou to that.   5 And he cast down the pieces
   of silver in the temple, and departed, and went and hanged himself.   6
   And the chief priests took the silver pieces, and said, It is not
   lawful for to put them into the treasury, because it is the price of
   blood.   7 And they took counsel, and bought with them the potter's
   field, to bury strangers in.   8 Wherefore that field was called, The
   field of blood, unto this day.   9 Then was fulfilled that which was
   spoken by Jeremy the prophet, saying, And they took the thirty pieces
   of silver, the price of him that was valued, whom they of the children
   of Israel did value;   10 And gave them for the potter's field, as the
   Lord appointed me.

   We left Christ in the hands of the chief priests and elders, condemned
   to die, but they could only show their teeth; about two years before
   this the Romans had taken from the Jews the power of capital
   punishment; they could put no man to death, and therefore early in the
   morning another council is held, to consider what is to be done. And
   here we are told what was done in that morning-council, after they had
   been for two or three hours consulting with their pillows.

   I. Christ is delivered up to Pilate, that he might execute the sentence
   they had passed upon him. Judea having been almost one hundred years
   before this conquered by Pompey, had ever since been tributary to Rome,
   and was lately made part of the province of Syria, and subject to the
   government of the president of Syria, under whom there were several
   procurators, who chiefly attended the business of the revenues, but
   sometimes, as Pilate particularly, had the whole power of the president
   lodged in them. This was a plain evidence that the sceptre was departed
   from Judah, and that therefore now the Shiloh must come, according to
   Jacob's prophecy, Gen. xlix. 10. Pilate is characterized by the Roman
   writers of that time, as a man of a rough and haughty spirit, wilful
   and implacable, and extremely covetous and oppressive; the Jews had a
   great enmity to his person, and were weary of his government, and yet
   they made use of him as the tool of their malice against Christ.

   1. They bound Jesus. He was bound when he was first seized; but either
   they took off these bonds when he was before the council, or now they
   added to them. Having found him guilty, they tied his hands behind him,
   as they usually do with convicted criminals. He was already bound with
   the bonds of love to man, and of his own undertaking, else he had soon
   broken these bonds, as Samson did his. We were fettered with the bond
   of iniquity, held in the cords of our sins (Prov. x. 22); but God had
   bound the yoke of our transgressions upon the neck of the Lord Jesus
   (Isa. l. 14), that we might be loosed by his bonds, as we are healed by
   his stripes.

   2. They led him away in a sort of triumph, led him as a lamb to the
   slaughter; so was he taken from prison and from judgment, Isa. liii. 7,
   8. It was nearly a mile from Caiaphas's house to Pilate's. All that way
   they led him through the streets of Jerusalem, when in the morning they
   began to fill, to make him a spectacle to the world.

   3. They delivered him to Pontius Pilate; according to that which Christ
   had often said, that he should be delivered to the Gentiles. Both Jews
   and Gentiles were obnoxious to the judgment of God, and concluded under
   sin, and Christ was to be the Saviour both of Jews and Gentiles; and
   therefore Christ was brought into the judgment both of Jews and
   Gentiles, and both had a hand in his death. See how these corrupt
   church-rulers abused the civil magistrate, making use of him to execute
   their unrighteous decrees, and inflict the grievance which they had
   prescribed, Isa. x. 1. Thus have the kings of the earth been wretchedly
   imposed upon by the papal powers, and condemned to the drudgery of
   extirpating with the sword of war, as well as that of justice, those
   whom they have marked for heretics, right or wrong, to the great
   prejudice of their own interests.

   II. The money which they had paid to Judas for betraying Christ, is by
   him delivered back to them, and Judas, in despair, hangs himself. The
   chief priests and elders supported themselves with this, in prosecuting
   Christ, that his own disciple betrayed him to them; but now, in the
   midst of the prosecution, that string failed them, and even he is made
   to them a witness of Christ's innocency and a monument of God's
   justice; which served, 1. For glory to Christ in the midst of his
   sufferings, and a specimen of his victory over Satan who had entered
   into Judas. 2. For warning to his persecutors, and to leave them the
   more inexcusable. If their heart had not been fully set in them to do
   this evil, what Judas said and did, one would think, should have
   stopped the prosecution.

   (1.) See here how Judas repented: not like Peter, who repented,
   believed, and was pardoned: no, he repented, despaired, and was ruined.
   Now observe here,

   [1.] What induced him to repent. It was when he saw that he was
   condemned. Judas, it is probable, expected that either Christ would
   have made his escape out of their hands, or would so have pleaded his
   own cause at their bar as to have come off, and then Christ would have
   had the honour, the Jews the shame, and he the money, and no harm done.
   This he had no reason to expect, because he had so often heard his
   Master say that he must be crucified; yet it is probable that he did
   expect it, and when the event did not answer his vain fancy, then he
   fell into this horror, when he saw the stream strong against Christ,
   and him yielding to it. Note, Those who measure actions by the
   consequences of them rather than by the divine law, will find
   themselves mistaken in their measures. The way of sin is down-hill; and
   if we cannot easily stop ourselves, much less can we stop others whom
   we have set a going in a sinful way. He repented himself; that is, he
   was filled with grief, anguish, and indignation, at himself, when
   reflecting upon what he had done. When he was tempted to betray his
   Master, the thirty pieces of silver looked very fine and glittering,
   like the wine, when it is red, and gives its colour in the cup. But
   when the thing was done, and the money paid, the silver was become
   dross, it bit like a serpent, and stung like an adder. Now his
   conscience flew in his face; "What have I done! What a fool, what a
   wretch, am I, to sell my Master, and all my comfort and happiness in
   him, for such a trifle! All these abuses and indignities done him are
   chargeable upon me; it is owing to me, that he is bound and condemned,
   spit upon and buffeted. I little thought it would have come to this,
   when I made that wicked bargain; so foolish was I, and ignorant, and so
   like a beast." Now he curses the bag he carried, the money he coveted,
   the priests he dealt with, and the day that he was born. The
   remembrance of his Master's goodness to him, which he had so basely
   requited, the bowels of mercy he had spurned at, and the fair warnings
   he had slighted, steeled his convictions, and made them the more
   piercing. Now he found his Master's words true; It were better for that
   man, that he had never been born. Note, Sin will soon change its taste.
   Though it be rolled under the tongue as a sweet morsel, in the bowels
   it will be turned into the gall of asps (Job xx. 12-14), like John's
   book, Rev. x. 9.

   [2.] What were the indications of his repentance.

   First, He made restitution; He brought again the thirty pieces of
   silver to the chief priests, when they were all together publicly. Now
   the money burned in his conscience, and he was as sick of it as ever he
   had been fond of it. Note, That which is ill gotten, will never do good
   to those that get it, Jer. xiii. 10; Job xx. 15. If he had repented,
   and brought the money back before he had betrayed Christ, he might have
   done it with comfort, then he had agreed while yet in the way; but now
   it was too late, now he cannot do it without horror, wishing ten
   thousand times he had never meddled with it. See Jam. v. 3. He brought
   it again. Note, what is unjustly gotten, must not be kept; for that is
   a continuance in the sin by which it was got, and such an avowing of it
   as is not consistent with repentance. He brought it to those from whom
   he had it, to let them know that he repented his bargain. Note, Those
   who have served and hardened others in their sin, when God gives them
   repentance, should let them know it whose sins they have been partakers
   in, that it may be a means to bring them to repentance.

   Secondly, He made confession (v. 4); I have sinner, in that I have
   betrayed innocent blood. 1. To the honour of Christ, he pronounces his
   blood innocent. If he had been guilty of any sinful practices, Judas,
   as his disciple, would certainly have know it, and, as his betrayer,
   would certainly have discovered it; but he, freely and without being
   urged to it, pronounces him innocent, to the face of those who had
   pronounced him guilty. 2. To his own shame, he confesses that he had
   sinned, in betraying this blood. He does not lay the blame on any one
   else; does not say, "You have sinned, in hiring me to do it;" but takes
   it all to himself; "I have sinned, in doing it." Thus far Judas went
   toward his repentance, yet it was not to salvation. He confessed, but
   not to God, did not go to him, and say, I have sinned, Father, against
   heaven. He confessed the betraying of innocent blood, but did not
   confess that wicked love of money, which was the root of this evil.
   There are those who betray Christ, and yet justify themselves in it,
   and so come short of Judas.

   (2.) See here how the chief priests and elders entertained Judas's
   penitential confession; they said, What is that to us? See thou to
   that. He made them his confessors, and that was the absolution they
   gave him; more like the priests of devils than like the priests of the
   holy living God.

   [1.] See here how carelessly they speak of the betraying of Christ.
   Judas had told them that the blood of Christ was innocent blood; and
   they said, What is that to us? Was it nothing to them that they had
   thirsted after this blood, and hired Judas to betray it, and had now
   condemned it to be shed unjustly? Is this nothing to them? Does it give
   no check to the violence of their prosecution, no warning to take need
   what they do to this just man? Thus do fools make a mock at sin, as if
   no harm were done, no hazard run, by the commission of the greatest
   wickedness. Thus light do many make of Christ crucified; what is it to
   them, that he suffered such things?

   [2.] See here how carelessly they speak of the sin of Judas; he said, I
   have sinned, and they said, "What is that to us? What are we concerned
   in thy sin, that thou tellest us of it?" Note, It is folly for us to
   think that the sins of others are nothing to us, especially those sins
   that we are any way accessary to, or partakers in. Is it nothing to us,
   that God is dishonoured, souls wounded, Satan gratified and his
   interests served, and that we have aided and abetted it? If the elders
   of Jezreel, to please Jezebel, murder Naboth, is that nothing to Ahab?
   Yes, he has killed, for he has taken possession, 1 Kings xxi. 19. The
   guilt of sin is not so easily transferred as some people think it is.
   If there were guilt in the matter, they tell Judas that he must look to
   it, he must bear it. First, Because he had betrayed him to them. His
   was indeed the greater sin (John xix. 11); but it did not therefore
   follow, that theirs was no sin. It is a common instance of the
   deceitfulness of our hearts, to extenuate our own sin by the
   aggravation of other people's sins. But the judgment of God is
   according to truth, not according to comparison. Secondly, Because he
   knew and believed him to be innocent. "If he be innocent, see thou to
   it, that is more than we know; we have adjudged him guilty, and
   therefore may justly prosecute him as such," Wicked practices are
   buoyed up by wicked principles, and particularly by this, That sin is
   sin only to those that think it to be so; that it is no harm to
   persecute a good man, if we take him to be a bad man; but those who
   thus think to mock God, will but deceive and destroy themselves.

   [3.] See how carelessly they speak of the conviction, terror, and
   remorse, that Judas was under. They were glad to make use of him in the
   sin, and were then very fond of him; none more welcome to them than
   Judas, when he said, What will ye give me, and I will betray him to
   you? They did not say, What is that to us? But now that his sin had put
   him into a fright, now they slighted him, had nothing to say to him,
   but turned him over to his own terrors; why did he come to trouble them
   with his melancholy fancies? They had something else to do than to heed
   him. But why so shy? First, Perhaps they were in some fear lest the
   sparks of his conviction, brought too near, should kindle a fire in
   their own consciences, and lest his moans, listened to, should give an
   alarm to their own convictions. Note, Obstinate sinners stand upon
   their guard against convictions; and those that are resolvedly
   impenitent, look with disdain upon the penitent. Secondly, However,
   they were in no concern to succour Judas; when they had brought him
   into the snare, they not only left him, but laughed at him. Note,
   Sinners, under convictions, will find their old companions in sin but
   miserable comforters. It is usual for those that love the treason, to
   hate the traitor.

   (3.) Here is the utter despair that Judas was hereby driven into. If
   the chief priests had promised him to stay the prosecution, it would
   have been some comfort to him; but, seeing no hopes of that, he grew
   desperate, v. 5.

   [1.] He cast down the pieces of silver in the temple. The chief priests
   would not take the money, for fear of taking thereby the whole guilt to
   themselves, which they were willing that Judas should bear the load of;
   Judas would not keep it, it was too hot for him to hold, he therefore
   threw it down in the temple, that, whether they would or no, it might
   fall into the hands of the chief priests. See what a drug money was,
   when the guilt of sin was tacked to it, or was thought to be so.

   [2.] He went, and hanged himself. First, He retired--anechorese; he
   withdrew into some solitary place, like the possessed man that was
   drawn by the devil into the wilderness, Luke viii. 29. Woe to him that
   is in despair, and is alone. If Judas had gone to Christ, or to some of
   the disciples, perhaps he might have had relief, bad as the case was;
   but, missing of it with the chief priests, he abandoned himself to
   despair: and the same devil that with the help of the priests drew him
   to the sin, with their help drove him to despair. Secondly, He became
   his own executioner; He hanged himself; he was suffocated with grief,
   so Dr. Hammond: but Dr. Whitby is clear that our translation is right.
   Judas had a sight and sense of sin, but no apprehension of the mercy of
   God in Christ, and so he pined away in his iniquity. His sin, we may
   suppose, was not in its own nature unpardonable: there were some of
   those saved, that had been Christ's betrayers and murderers; but he
   concluded, as Cain, that his iniquity was greater than could be
   forgiven, and would rather throw himself on the devil's mercy than
   God's. And some have said, that Judas sinned more in despairing of the
   mercy of God, than in betraying his Master's blood. Now the terrors of
   the Almighty set themselves in array against him. All the curses
   written in God's book now came into his bowels like water, and like oil
   into his bones, as was foretold concerning him (Ps. cix. 18, 19), and
   drove him to this desperate shift, for the escaping of a hell within
   him, to leap into that before him, which was but the perfection and
   perpetuity of this horror and despair. He throws himself into the fire,
   to avoid the flame; but miserable is the case when a man must go to
   hell for ease.

   Now, in this story, 1. We have an instance of the wretched end of those
   into whom Satan enters, and particularly those that are given up to the
   love of money. This is the destruction in which many are drowned by it,
   1 Tim. vi. 9, 10. Remember what became of the swine into which, and of
   the traitor into whom, the devil enters; and give not place to the
   devil. 2. We have an instance of the wrath of God revealed from heaven
   against the ungodliness and unrighteousness of men, Rom. i. 18. As in
   the story of Peter we behold the goodness of God, and the triumphs of
   Christ's grace in the conversion of some sinners; so in the story of
   Judas we behold the severity of God, and the triumphs of Christ's power
   and justice in the confusion of other sinners. When Judas, into whom
   Satan entered, was thus hung up, Christ made an open show of the
   principalities and powers he undertook the spoiling of, Col. ii. 15. 3.
   We have an instance of the direful effects of despair; it often ends in
   self-murder. Sorrow, even that for sin, if not according to God,
   worketh death (2 Cor. vii. 10), the worst kind of death; for a wounded
   spirit, who can bear? Let us think as bad as we can of sin, provided we
   do not think it unpardonable; let us despair of help in ourselves, but
   not of help in God. He that thinks to ease his conscience by destroying
   his life, doth, in effect, dare God Almighty to do his worst. And
   self-murder, though prescribed by some of the heathen moralists, is
   certainly a remedy worse than the disease, how bad soever the disease
   may be. Let us watch against the beginnings of melancholy, and pray,
   Lord, lead us not into temptation.

   (4.) The disposal of the money which Judas brought back, v. 6-10. It
   was laid out in the purchase of a field, called the potter's field;
   because some potter had owned it, or occupied it, or lived near it, or
   because broken potters' vessels were thrown into it. And this field was
   to be a burying-place for strangers, that is, proselytes to the Jewish
   religion, who were of other nations, and, coming to Jerusalem to
   worship, happened to die there. [1.] It looks like an instance of their
   humanity, that they took care for the burying of strangers; and it
   intimates that they themselves allowed (as St. Paul saith, Acts xxiv.
   15), that there shall be a resurrection of the dead, both of the just
   and of the unjust; for we therefore take care of the dead body, not
   only because it has been the habitation of a rational soul, but because
   it must be so again. But, [2.] It was no instance of their humility
   that they would bury strangers in a place by themselves, as if they
   were not worthy to be laid in their burying-places; strangers must keep
   their distance, alive and dead, and that principle must go down to the
   grace, Stand by thyself, come not near me, I am holier than thou, Isa.
   lxv. 5. The sons of Seth were better affected towards Abraham, though a
   stranger among them, when they offered him the choicest of their own
   sepulchres, Gen. xxiii. 6. But the sons of the stranger, that have
   joined themselves to the Lord, though buried by themselves, shall rise
   with all that are dead in Christ.

   This buying of the potter's field did not take place on the day that
   Christ died (they were then too busy to mind any thing else but hunting
   him down); but it took place not long after; for Peter speaks of it
   soon after Christ's ascension; yet it is here recorded.

   First, To show the hypocrisy of the chief priests and elders. They were
   maliciously persecuting the blessed Jesus, and now,

   1. They scruple to put that money into the treasury, or corban, of the
   temple, with which they had hired the traitor. Though perhaps they had
   taken it out of the treasury, pretending it was for the public good,
   and though they were great sticklers for the corban, and laboured to
   draw all the wealth of the nation into it, yet they would not put that
   money into it, which was the price of blood. The hire of a traitor they
   thought parallel to the hire of a whore, and the price of a malefactor
   (such a one they made Christ to be) equivalent to the price of a dog,
   neither of which was to be brought into the house of the Lord, Deut.
   xxiii. 18. They would thus save their credit with the people, by
   possessing them with an opinion of their great reverence for the
   temple. Thus they that swallowed a camel, strained at a gnat.

   2. They think to atone for what they had done, by this public good act
   of providing a burying-place for strangers, though not at their own
   charge. Thus in times of ignorance people were made to believe that
   building churches and endowing monasteries would make amends for
   immoralities.

   Secondly, To signify the favour intended by the blood of Christ to
   strangers, and sinners of the Gentiles. Through the price of his blood,
   a resting place is provided for them after death. Thus many of the
   ancients apply this passage. The grave is the potter's field, where the
   bodies are thrown as despised broken vessels; but Christ by his blood
   purchased it for those who by confessing themselves strangers on earth
   seek the better country; he has altered the property of it (as a
   purchaser doth), so that now death is ours, the grave is ours, a bed of
   rest for us. The Germans, in their language, call burying-places God's
   fields; for in them God sows his people as a corn of wheat, John xii.
   24. See Hos. ii. 23; Isa. xxvi. 19.

   Thirdly, To perpetuate the infamy of those that bought and sold the
   blood of Christ. This field was commonly called Aceldama--the field of
   blood; not by the chief priests, they hoped in this burying-place to
   bury the remembrance of their own crime; but by the people; who took
   notice of Judas's acknowledgment that he had betrayed the innocent
   blood, though the chief priests made nothing of it. They fastened this
   name upon the field in perpetuam rei memoriam--for a perpetual
   memorial. Note, Divine Providence has many ways of entailing disgrace
   upon the wicked practices even of great men, who, though they seek to
   cover their shame, are put to a perpetual reproach.

   Fourthly, That we may see how the scripture was fulfilled (v. 9, 10);
   Then was fulfilled that which was spoken by Jeremy the prophet. The
   words quoted are found in the prophecy of Zechariah, ch. xi. 12. How
   they are here said to be spoken by Jeremy is a difficult question; but
   the credit of Christ's doctrine does not depend upon it; for that
   proves itself perfectly divine, though there should appear something
   human as to small circumstances in the penmen of it. The Syriac
   version, which is ancient, reads only, It was spoken by the prophet,
   not naming any, whence some have thought that Jeremy was added by some
   scribe; some think that the whole volume of the prophets, being in one
   book, and the prophecy of Jeremiah put first, it might not be improper,
   currente calamo--for a transcriber to quote any passage out of that
   volume, under his name. The Jews used to say, The spirit of Jeremiah
   was in Zechariah, and so they were as one prophet. Some suggest that it
   was spoken by Jeremiah, but written by Zechariah; or that Jeremiah
   wrote the ninth, tenth, and eleventh chapters of Zechariah. Now this
   passage in the prophet is a representation of the great contempt of
   God, that was found among the Jews, and the poor returns they made to
   him for rich receivings from him. But here that is really acted, which
   was there but figuratively expressed. The sum of money is the
   same--thirty pieces of silver; this they weighed for his price, at this
   rate they valued him; a goodly price; and this was cast to the potter
   in the house of the Lord; which was here literally accomplished. Note,
   We should better understand the events of Providence, if we were better
   acquainted even with the language and expressions of scripture; for
   even those also are sometimes written upon the dispensations of
   Providence so plainly, that he who runs may read them. What David spoke
   figuratively (Ps. xlii. 7), Jonah made a literal application of; All
   thy waves and thy billows are gone over me, Jonah iii. 3.

   The giving of the price of him that was valued, not for him, but for
   the potter's field, bespeaks, 1. The high value that ought to be put
   upon Christ. The price was given, not for him; no, when it was given
   for him, it was soon brought back again with disdain, as infinitely
   below his worth; he cannot be valued with the gold of Ophir, nor this
   unspeakable Gift brought with money. 2. The low value that was put upon
   him. They of the children of Israel did strangely undervalue him, when
   his price did but reach to buy a potter's field, a pitiful sorry spot
   of ground, not worth looking upon. It added to the reproach of his
   being bought and sold, that it was at so low a rate. Cast it to the
   potter, so it is in Zechariah; a contemptible petty chapman, not the
   merchant that deals in things of value. And observe, They of the
   children of Israel thus undervalued him; they who were his own people,
   that should have known better what estimate to put upon him, they to
   whom he was first sent, whose glory he was, and whom he had valued so
   highly, and bought so dear. He gave kings' ransoms for them, and the
   richest countries (so precious were they in his sight, Isa. xliii. 3,
   4), Egypt, and Ethiopia, and Seba; but they gave a slave's ransom for
   him (see Exod. xxi. 32), and valued him but at the rate of a potter's
   field; so was that blood trodden under foot, which bought the kingdom
   of heaven for us. But all this was as the Lord appointed; so the
   prophetic vision was, which typified this event, and so the event
   itself, as the other instances of Christ's sufferings, was by the
   determinate counsel and foreknowledge of God.

Christ at the Bar of Pilate.

   11 And Jesus stood before the governor: and the governor asked him,
   saying, Art thou the King of the Jews? And Jesus said unto him, Thou
   sayest.   12 And when he was accused of the chief priests and elders,
   he answered nothing.   13 Then said Pilate unto him, Hearest thou not
   how many things they witness against thee?   14 And he answered him to
   never a word; insomuch that the governor marvelled greatly.   15 Now at
   that feast the governor was wont to release unto the people a prisoner,
   whom they would.   16 And they had then a notable prisoner, called
   Barabbas.   17 Therefore when they were gathered together, Pilate said
   unto them, Whom will ye that I release unto you? Barabbas, or Jesus
   which is called Christ?   18 For he knew that for envy they had
   delivered him.   19 When he was set down on the judgment seat, his wife
   sent unto him, saying, Have thou nothing to do with that just man: for
   I have suffered many things this day in a dream because of him.   20
   But the chief priests and elders persuaded the multitude that they
   should ask Barabbas, and destroy Jesus.   21 The governor answered and
   said unto them, Whether of the twain will ye that I release unto you?
   They said, Barabbas.   22 Pilate saith unto them, What shall I do then
   with Jesus which is called Christ? They all say unto him, Let him be
   crucified.   23 And the governor said, Why, what evil hath he done? But
   they cried out the more, saying, Let him be crucified.   24 When Pilate
   saw that he could prevail nothing, but that rather a tumult was made,
   he took water, and washed his hands before the multitude, saying, I am
   innocent of the blood of this just person: see ye to it.   25 Then
   answered all the people, and said, His blood be on us, and on our
   children.

   We have here an account of what passed in Pilate's judgment-hall, when
   the blessed Jesus was brought thither betimes in the morning. Though it
   was no court-day, Pilate immediately took his case before him. We have
   there,

   I. The trial Christ had before Pilate.

   1. His arraignment; Jesus stood before the governor, as the prisoner
   before the judge. We could not stand before God because of our sins,
   nor lift up our face in his presence, if Christ had not been thus made
   sin for us. He was arraigned that we might be discharged. Some think
   that this bespeaks his courage and boldness; he stood undaunted,
   unmoved by all their rage. He thus stood in this judgment, that we
   might stand in God's judgment. He stood for a spectacle, as Naboth,
   when he was arraigned, was set on high among the people.

   2. His indictment; Art thou the king of the Jews? The Jews were now not
   only under the government, but under the very jealous inspection, of
   the Roman powers, which they were themselves to the highest degree
   disaffected to, and yet now pretended a concern for, to serve this
   turn; accusing Jesus as an Enemy to Cæsar (Luke xxiii. 2), which they
   could produce no other proof of, than that he himself had newly owned
   he was the Christ. Now they thought that whoever was the Christ, must
   be the king of the Jews, and must deliver them from the Roman power,
   and restore to them a temporal dominion, and enable them to trample
   upon all their neighbours. According to this chimera of their own, they
   accused our Lord Jesus, as making himself king of the Jews, in
   opposition to the Roman yoke; whereas, though he said that he was the
   Christ, he meant not such a Christ as this. Note, Many oppose Christ's
   holy religion, upon a mistake of the nature of it; they dress it up in
   false colours, and then fight against it. They assuring the governor
   that, if he made himself Christ, he made himself king of the Jews, the
   governor takes it for granted, that he goes about to pervert the
   nation, and subvert the government. Art thou a king? It was plain that
   he was not so de facto--actually; "But dost thou lay any claim to the
   government, or pretend a right to rule the Jews?" Note, It has often
   been the hard fate of Christ's holy religion, unjustly to fall under
   the suspicions of the civil powers, as if it were hurtful to kings and
   provinces, whereas it tends mightily to the benefit of both.

   3. His plea; Jesus said unto him, "Thou sayest. It is as thou sayest,
   though not as thou meanest; I am a king, but not such a king as thou
   dost suspect me to be." Thus before Pilate he witnessed a good
   confession, and was not ashamed to own himself a king, though it looked
   ridiculous, nor afraid, though at this time it was dangerous.

   4. The evidence (v. 12); He was accused of the chief priests. Pilate
   found no fault in him; whatever was said, nothing was proved, and
   therefore what was wanting in matter they made up in noise and
   violence, and followed him with repeated accusations, the same as they
   had given in before; but by the repetition they thought to force a
   belief from the governor. They had learned, not only calumniari--to
   calumniate, but fortiter calumniari--to calumniate stoutly. The best
   men have often been accused of the worst crimes.

   5. The prisoner's silence as to the prosecutors' accusations; He
   answered nothing, (1.) Because there was no occasion; nothing was
   alleged but what carried its own confutation along with it. (2.) He was
   now taken up with the great concern that lay between him and his
   Father, to whom he was offering up himself a Sacrifice, to answer the
   demands of his justice, which he was so intent upon, that he minded not
   what they said against him. (3.) His hour was come, and he submitted to
   his Father's will; Not as I will, but as thou wilt. He knew what his
   Father's will was, and therefore silently committed himself to him that
   judgeth righteously. We must not thus by our silence throw away our
   lives, because we are not lords of our lives, as Christ was of his; nor
   can we know, as he did, when our hour is come. But hence we must learn,
   not to render railing for railing, 1 Pet. ii. 23.

   Now, [1.] Pilate pressed him to make some reply (v. 13); Hearest thou
   not how many things they witness against thee? What these things were,
   may be gathered from Luke xxiii. 3, 5, and John xix. 7. Pilate, having
   no malice at all against him, was desirous he should clear himself,
   urges him to it, and believes he could do it; Hearest thou not? Yes, he
   did hear; and still he hears all that is witnessed unjustly against his
   truths and ways; but he keeps silence, because it is the day of his
   patience, and doth not answer, as he will shortly, Ps. l. 3. [2.] He
   wondered at his silence; which was not interpreted so much into a
   contempt of the court, as a contempt of himself. And therefore Pilate
   is not said to be angry at it, but to have marvelled greatly at it, as
   a thing very unusual. He believed him to be innocent, and had heard
   perhaps that never man spake like him; and therefore he thought it
   strange that he had not one word to say for himself. We have,

   II. The outrage and violence of the people, in pressing the governor to
   crucify Christ. The chief priests had a great interest in the people,
   they called them Rabbi, Rabbi, made idols of them, and oracles of all
   they said; and they made use of this to incense them against him, and
   by the power of the mob gained the point which they could not otherwise
   carry. Now here are two instances of their outrage.

   1. Their preferring Barabbas before him, and choosing to have him
   released rather than Jesus.

   (1.) It seems it was grown into a custom with the Roman governors, for
   the honouring of the Jews, to grace the feast of the passover with the
   release of a prisoner, v. 15. This, they thought, did honour to the
   feast, and was agreeable to the commemoration of their deliverance; but
   it was an invention of their own, and no divine institution; though
   some think that it was ancient, and kept up by the Jewish princes,
   before they became a province of the empire. However, it was a bad
   custom, an obstruction to justice, and an encouragement to wickedness.
   But our gospel-passover is celebrated with the release of prisoners, by
   him who hath power on earth to forgive sins.

   (2.) The prisoner put in competition with our Lord Jesus was Barabbas;
   he is here called a notable prisoner (v. 16); either because by birth
   and breeding he was of some note and quality, or because he had
   signalized himself by something remarkable in his crimes; whether he
   was so notable as to recommend himself the more to the favours of the
   people, and so the more likely to be interceded for, or whether so
   notable as to make himself more liable to their age, is uncertain. Some
   think the latter, and therefore Pilate mentioned him, as taking it for
   granted that they would have desired any one's release rather than his.
   Treason, murder, and felony, are the three most enormous crimes that
   are usually punished by the sword of justice; and Barabbas was guilty
   of all three, Luke xxiii. 19; John xviii. 40. A notable prisoner
   indeed, whose crimes were so complicated.

   (3.) The proposal was made by Pilate the governor (v. 17); Whom will ye
   that I release unto you? It is probable that the judge had the
   nomination of two, one of which the people were to choose. Pilate
   proposed to them to have Jesus released; he was convinced of his
   innocency, and that the prosecution was malicious; yet had not the
   courage to acquit him, as he ought to have done, by his own power, but
   would have him released by the people's election, and so he hoped to
   satisfy both his own conscience, and the people too; whereas, finding
   no fault in him, he ought not to have put him upon the country, or
   brought him into peril of his life. But such little tricks and
   artifices as these, to trim the matter, and to keep in with conscience
   and the world too, are the common practice of those that seek more to
   please men than God. What shall I do then, saith Pilate, with Jesus,
   who is called Christ? He puts the people in mind of this, that this
   Jesus, whose release he proposed, was looked upon by some among them as
   the Messiah, and had given pregnant proofs of his being so; "Do not
   reject one of whom your nation has professed such an expectation."

   The reason why Pilate laboured thus to get Jesus discharged was because
   he knew that for envy the chief priests had delivered him up (v. 18);
   that it was not his guilt, but his goodness, that they were provoked
   at; and for this reason he hoped to bring him off by the people's act,
   and that they would be for his release. When David was envied by Saul,
   he was the darling of the people; and any one that heard the hosannas
   with which Christ was but a few days ago brought into Jerusalem, would
   have thought that he had been so, and that Pilate might safely have
   referred this matter to the commonalty, especially when so notorious a
   rogue was set up as a rival with him for their favours. But it proved
   otherwise.

   (4.) While Pilate was thus labouring the matter, he was confirmed in
   his unwillingness to condemn Jesus, by a message sent him from his wife
   (v. 19), by way of caution; Have thou nothing to do with that just man
   (together with the reason), for I have suffered many things this day in
   a cream because of him. Probably, this message was delivered to Pilate
   publicly, in the hearing of all that were present, for it was intended
   to be a warning not to him only, but to the prosecutors. Observe,

   [1.] The special providence of God, in sending this dream to Pilate's
   wife; it is not likely that she had heard any thing, before, concerning
   Christ, at least not so as to occasion her dreaming of him, but it was
   immediately from God: perhaps she was one of the devout and honourable
   women, and had some sense of religion; yet God revealed himself by
   dreams to some that had not, as to Nebuchadnezzar. She suffered many
   things in this dream; whether she dreamed of the cruel usage of an
   innocent person, or of the judgments that would fall upon those that
   had any hand in his death, or both, it seems that it was a frightful
   dream, and her thoughts troubled her, as Dan. ii. 1; iv. 5. Note, The
   Father of spirits has many ways of access to the spirits of men, and
   can seal their instruction in a dream, or vision of the night, Job
   xxxiii. 15, 16. Yet to those who have the written word, God more
   ordinarily speaks by conscience on a waking bed, than by dreams, when
   deep sleep falls upon men.

   [2.] The tenderness and care of Pilate's wife, in sending this caution,
   thereupon, to her husband; Have nothing to do with that just man.
   First, This was an honourable testimony to our Lord Jesus, witnessing
   for him that he was a just man, even then when he was persecuted as the
   worst of malefactors: when his friends were afraid to appear in defence
   of him, God made even those that were strangers and enemies, to speak
   in his favour; when Peter denied him, Judas confessed him; when the
   chief priests pronounced him guilty of death, Pilate declared he found
   no fault in him; when the women that loved him stood afar off, Pilate's
   wife, who knew little of him, showed a concern for him. Note, God will
   not leave himself without witnesses to the truth and equity of his
   cause, even when it seems to be most spitefully run down by its
   enemies, and most shamefully deserted by its friends. Secondly, It was
   a fair warning to Pilate; Have nothing to do with him. Note, God has
   many ways of giving checks to sinners in their sinful pursuits, and it
   is a great mercy to have such checks from Providence, from faithful
   friends, and from our own consciences; it is also our great duty to
   hearken to them. O do not this abominable thing which the Lord hates,
   is what we may hear said to us, when we are entering into temptation,
   if we will but regard it. Pilate's lady sent him this warning, out of
   the love she had to him; she feared not a rebuke from him for meddling
   with that which belonged not to her; but, let him take it how he would,
   she would give him the caution. Note, It is an instance of true love to
   our friends and relations, to do what we can to keep them from sin; and
   the nearer any are to us, and the greater affection we have for them,
   the more solicitous we should be not to suffer sin to come or lie upon
   them, Lev. xix. 17. The best friendship is friendship to the soul. We
   are not told how Pilate turned this off, probably with a jest; but by
   his proceeding against the just man it appears that he did not regard
   it. Thus faithful admonitions are made light of, when they are given as
   warnings against sin, but will not be so easily made light of, when
   they shall be reflected upon as aggravations of sin.

   (5.) The chief priests and the elders were busy, all this while, to
   influence the people in favour of Barabbas, v. 20. They persuaded the
   multitude, both by themselves and their emissaries, whom they sent
   abroad among them, that they should ask Barabbas, and destroy Jesus;
   suggesting that this Jesus was a deceiver, in league with Satan, an
   enemy to their church and temple; that, if he were let alone, the
   Romans would come, and take away their place and nation; that Barabbas,
   though a bad man, yet, having not the interest that Jesus had, could
   not do so much mischief. Thus they managed the mob, who otherwise were
   well affected to Jesus, and, if they had not been so much at the beck
   of their priests, would never have done such a preposterous thing as to
   prefer Barabbas before Jesus. Here, [1.] We cannot but look upon these
   wicked priests with indignation; by the law, in matters of controversy
   between blood and blood, the people were to be guided by the priests,
   and to do as they informed them, Deut. xvii. 8, 9. This great power put
   into their hands they wretchedly abused, and the leaders of the people
   caused them to err. [2.] We cannot but look upon the deluded people
   with pity; I have compassion on the multitude, to see them hurried thus
   violently to so great wickedness, to see them thus priest-ridden, and
   falling in the ditch with their blind leaders.

   (6.) Being thus over-ruled by the priests, at length they made their
   choice, v. 21. Whether of the twain (saith Pilate) will ye that I
   release unto you? He hoped that he had gained his point, to have Jesus
   released. But, to his great surprise, they said Barabbas; as if his
   crimes were less, and therefore he less deserved to die; or as if his
   merits were greater, and therefore he better deserved to live. The cry
   for Barabbas was so universal, one and all, that there was no colour to
   demand a poll between the candidates. Be astonished, O heavens, at
   this, and, thou earth, be horribly afraid! Were ever men that pretended
   to reason or religion, guilty of such prodigious madness, such horrid
   wickedness! This was it that Peter charged so home upon them (Acts iii.
   14); Ye desired a murderer to be granted to you; yet multitudes who
   choose the world, rather than God, for their ruler and portion, thus
   choose their own delusions.

   2. Their pressing earnestly to have Jesus crucified, v. 22, 23. Pilate,
   being amazed at their choice of Barabbas, was willing to hope that it
   was rather from a fondness for him than from an enmity to Jesus; and
   therefore he puts it to them, "What shall I do then with Jesus? Shall I
   release him likewise, for the greater honour of your feast, or will you
   leave it to me?" No, they all said, Let him be crucified. That death
   they desired he might die, because it was looked upon as the most
   scandalous and ignominious; and they hoped thereby to make his
   followers ashamed to own him, and their relation to him. It was absurd
   for them to prescribe to the judge what sentence he should pass; but
   their malice and rage made them forget all rules of order and decency,
   and turned a court of justice into a riotous, tumultuous, and seditious
   assembly. Now was truth fallen in the street, and equity could not
   enter; where one looked for judgment, behold, oppression, the worst
   kind of oppression; for righteousness, behold, a cry, the worse cry
   that ever was, Crucify, crucify the Lord of glory. Though they that
   cried thus, perhaps, were not the same persons that the other day cried
   Hosanna, yet see what a change was made upon the mind of the populace
   in a little time: when he rode in triumph into Jerusalem, so general
   were the acclamations of praise, that one would have thought he had no
   enemies; but now when he was led in triumph to Pilate's judgment-seat,
   so general were the outcries of enmity, that one would think he had no
   friends. Such revolutions are there in this changeable world, through
   which our way to heaven lies, as our Master's did, by honour and
   dishonour, by evil report, and good report, counter-changed (2 Cor. vi.
   8); that we may not be lifted up by honour, as if, when we were
   applauded and caressed, we had made our nest among the stars, and
   should die in that nest; nor yet be dejected or discouraged by
   dishonour, as if, when we were trodden to the lowest hell, from which
   there is no redemption. Bides tu istos qui te laudant; omnes aut sunt
   hostes, aut (quod in æquo est) esse possunt--You observe those who
   applaud you; either they are all your enemies, or, which is equivalent,
   they may become so. Seneca de Vita Beat.

   Now, as to this demand, we are further told,

   (1.) How Pilate objected against it; Why, what evil hath he done? A
   proper question to ask before we censure any in common discourse, much
   more for a judge to ask before he pass a sentence of death. Note, It is
   much for the honour of the Lord Jesus, that, though he suffered as an
   evil-doer, yet neither his judge nor his prosecutors could find that he
   had done any evil. Had he done any evil against God? No, he always did
   those things that pleased him. Had he done any evil against the civil
   government? No, as he did himself, so he taught others, to render to
   Cæsar the things that were Cæsar's. Had he done any evil against the
   public peace? No, he did not strive or cry, nor did his kingdom come
   with observation. Had he done any evil to particular persons? Whose ox
   had he taken, or whom had he defrauded? No, so far from that, that he
   went about doing good. This repeated assertion of his unspotted
   innocency, plainly intimates that he died to satisfy for the sins of
   others; for if it had not been for our transgressions that he was thus
   wounded, and for our offences that he was delivered up, and that upon
   his own voluntary undertaking to atone for them, I see not how these
   extraordinary sufferings of a person that had never thought, said, or
   done, any thing amiss, could be reconciled with the justice and equity
   of that providence that governs the world, and at least permitted this
   to be done in it.

   (2.) How they insisted upon it; They cried out the more, Let him be
   crucified. They do not go about to show any evil he had done, but,
   right or wrong, he must be crucified. Quitting all pretensions to the
   proof of the premises, they resolve to hold the conclusion, and what
   was wanting in evidence to make up in clamour; this unjust judge was
   wearied by importunity into an unjust sentence, as he in the parable
   into a just one (Luke xviii. 4, 5), and the cause carried purely by
   noise.

   III. Here is the devolving of the guilt of Christ's blood upon the
   people and priests.

   1. Pilate endeavours to transfer it from himself, v. 24.

   (1.) He sees it to no purpose to contend. What he said, [1.] Would do
   no good; he could prevail nothing; he could not convince them what an
   unjust unreasonable thing it was for him to condemn a man whom he
   believed innocent, and whom they could not prove guilty. See how strong
   the stream of lust and rage sometimes is; neither authority nor reason
   will prevail to give check to it. Nay, [2.] It was more likely to do
   hurt; he saw that rather a tumult was made. This rude and brutish
   people fell to high words, and began to threaten Pilate what they would
   do if he did not gratify them; and how great a matter might this fire
   kindle, especially when the priests, those great incendiaries, blew the
   coals! Now this turbulent tumultuous temper of the Jews, by which
   Pilate was awed to condemn Christ against his conscience, contributed
   more than any thing to the ruin of that nation not long after; for
   their frequent insurrections provoked the Romans to destroy them,
   though they had reduced them, and their inveterate quarrels among
   themselves made them an easy prey to the common enemy. Thus their sin
   was their ruin.

   Observe how easily we may be mistaken in the inclination of the common
   people; the priests were apprehensive that their endeavours to seize
   Christ would have caused an uproar, especially on the feast day; but it
   proved that Pilate's endeavour to save him, caused an uproar, and that
   on the feast day; so uncertain are the sentiments of the crowd.

   (2.) This puts him into a great strait, betwixt the peace of his own
   mind, and the peace of the city; he is loth to condemn an innocent man,
   and yet loth to disoblige the people, and raise a devil that would not
   be soon laid. Had he steadily and resolutely adhered to the sacred laws
   of justice, as a judge ought to do, he had not been in any perplexity;
   the matter was plain and past dispute, that a man in whom was found no
   faulty, ought not to be crucified, upon any pretence whatsoever, nor
   must an unjust thing be done, to gratify any man or company of men in
   the world; the cause is soon decided; Let justice be done, though
   heaven and earth come together--Fiat justitia, ruat coelum. If
   wickedness proceed from the wicked, though they be priests, yet my hand
   shall not be upon him.

   (3.) Pilate thinks to trim the matter, and to pacify both the people
   and his own conscience too, by doing it, and yet disowning it, acting
   the thing, and yet acquitting himself from it at the same time. Such
   absurdities and self-contradictions do they run upon, whose convictions
   are strong, but their corruptions stronger. Happy is he (saith the
   apostle, Rom. xiv. 22) that condemneth not himself in that thing which
   he alloweth; or, which is all one, that allows not himself in that
   thing which he condemns.

   Now Pilate endeavours to clear himself from the guilt,

   [1.] By a sign; He took water, and washed his hands before the
   multitude; not as if he thought thereby to cleanse himself from any
   guilt contracted before God, but to acquit himself before the people,
   from so much as contracting any guilt in this matter; as if he had
   said, "If it be done, bear witness that it is none of my doing." He
   borrowed the ceremony from that law which appointed it to be used for
   the clearing of the country from the guilt of an undiscovered murder
   (Deut. xxi. 6, 7); and he used it the more to affect the people with
   the conviction he was under of the prisoner's innocency; and, probably,
   such was the noise of the rabble, that, if he had not used some such
   surprising sign, in the view of them all, he could not have been heard.

   [2.] By a saying; in which, First, He clears himself; I am innocent of
   the blood of this just person. What nonsense was this, to condemn him,
   and yet protest that he was innocent of his blood! For men to protest
   against a thing, and yet to practise it, is only to proclaim that they
   sin against their consciences. Though Pilate professed his innocency,
   God charges him with guilt, Acts iv. 27. Some think to justify
   themselves, by pleading that their hands were not in the sin; but David
   kills by the sword of the children of Ammon, and Ahab by the elders of
   Jezreel. Pilate here thinks to justify himself, by pleading that his
   heart was not in the action; but this is an averment which will never
   be admitted. Protestatio non valet contra factum--In vain does he
   protest against the deed which at the same time he perpetrates.
   Secondly, He casts it upon the priests and people; "See ye to it; if it
   must be done, I cannot help it, do you answer it before God and the
   world." Note, Sin is a brat that nobody is willing to own; and many
   deceive themselves with this, that they shall bear no blame if they can
   but find any to lay the blame upon; but it is not so easy a thing to
   transfer the guilt of sin as many think it is. The condition of him
   that is infected with the plague is not the less dangerous, either for
   his catching the infection from others, or his communicating the
   infection to others; we may be tempted to sin, but cannot be forced.
   The priests threw it upon Judas; See thou to it; and now Pilate throws
   it upon them; See ye to it; for with what measure ye mete, it shall be
   measured to you.

   2. The priests and people consented to take the guilt upon themselves;
   they all said, "His blood be on us, and one our children; we are so
   well assured that there is neither sin nor danger in putting him to
   death, that we are willing to run the hazard of it;" as if the guilt
   would do no harm to them or theirs. They saw that it was the dread of
   guilt that made Pilate hesitate, and that he was getting over this
   difficulty by a fancy of transferring it; to prevent the return of his
   hesitation, and to confirm him in that fancy, they, in the heat of
   their rage, agreed to it, rather than lose the prey they had in their
   hands, and cried, His blood be upon us. Now,

   (1.) By this they designed to indemnify Pilate, that is, to make him
   think himself indemnified, by becoming bound to divine justice, to save
   him harmless. But those that are themselves bankrupts and beggars will
   never be admitted security for others, nor taken as a bail for them.
   None could bear the sin of others, except him that had none of his own
   to answer for; it is a bold undertaking, and too big for any creature,
   to become bound for a sinner to Almighty God.

   (2.) But they did really imprecate wrath and vengeance upon themselves
   and their posterity. What a desperate word was this, and how little did
   they think what as the direful import of it, or to what an abyss of
   misery it would bring them and theirs! Christ had lately told them,
   that upon them would come all the righteous blood shed upon the earth,
   from that of the righteous Abel; but as if that were too little, they
   here imprecate upon themselves the guilt of that blood which was more
   precious than all the rest, and the guilt of which would lie heavier. O
   the daring presumption of wilful sinners, that run upon God, upon his
   neck, and defy his justice! Job xv. 25, 26. Observe,

   [1.] How cruel they were in their imprecation. They imprecated the
   punishment of this sin, not only upon themselves, but upon their
   children too, even those that were yet unborn, without so much as
   limiting the entail of the curse, as God himself had been pleased to
   limit it, to the third and fourth generation. It was madness to pull it
   upon themselves, but the height of barbarity to entail it on their
   posterity. Surely they were like the ostrich; they were hardened
   against their young ones, as though they were not theirs. What a
   dreadful conveyance was this of guilt and wrath to them and their heirs
   for ever, and this delivered by joint consent, nemine
   contradicents--unanimously, as their own act and deed; which certainly
   amounted to a forfeiture and defeasance of that ancient charter, I will
   be a God to thee, and to thy seed. Their entailing the curse of the
   Messiah's blood upon their nation, cut off the entail of the blessings
   of that blood from their families, that, according to another promise
   made to Abraham, in him all the families of the earth might be blessed.
   See what enemies wicked men are to their own children and families;
   those that damn their own souls, care not how many they take to hell
   with them.

   [2.] How righteous God was, in his retribution according to this
   imprecation; they said, His blood be on us, and on our children; and
   God said Amen to it, so shall thy doom be; as they loved cursing, so it
   came upon them. The wretched remains of that abandoned people feel it
   to this day; from the time they imprecated this blood upon them, they
   were followed with one judgment after another, till they were quite
   laid waste, and made an astonishment, a hissing, and a byword; yet on
   some of them, and some of theirs, this blood came, not to condemn them,
   but to save them; divine mercy, upon their repenting and believing, cut
   off this entail, and then the promise was again to them, and to their
   children. God is better to us and ours than we are.

Christ Scourged and Derided; Christ Mocked by the Soldiers.

   26 Then released he Barabbas unto them: and when he had scourged Jesus,
   he delivered him to be crucified.   27 Then the soldiers of the
   governor took Jesus into the common hall, and gathered unto him the
   whole band of soldiers.   28 And they stripped him, and put on him a
   scarlet robe.   29 And when they had platted a crown of thorns, they
   put it upon his head, and a reed in his right hand: and they bowed the
   knee before him, and mocked him, saying, Hail, King of the Jews!   30
   And they spit upon him, and took the reed, and smote him on the head.
   31 And after that they had mocked him, they took the robe off from him,
   and put his own raiment on him, and led him away to crucify him.   32
   And as they came out, they found a man of Cyrene, Simon by name: him
   they compelled to bear his cross.

   In these verses we have the preparatives for, and prefaces to, the
   crucifixion of our Lord Jesus. Here is,

   I. The sentence passed, and the warrant signed for his execution; and
   this immediately, the same hour.

   1. Barabbas was released, that notorious criminal: if he had not been
   put in competition with Christ for the favour of the people, it is
   probable that he had died for his crimes; but that proved the means of
   his escape; to intimate that Christ was condemned for this purpose,
   that sinners, even the chief of sinners, might be released; he was
   delivered up, that we might be delivered; whereas the common instance
   of divine Providence, is, that the wicked is a ransom for the
   righteous, and the transgressor for the upright, Prov. xxi. 18; xi. 18.
   In this unparalleled instance of divine grace, the upright is a ransom
   for the transgressors, the just for the unjust.

   2. Jesus was scourged; this was an ignominious cruel punishment,
   especially as is was inflicted by the Romans, who were not under the
   moderation of the Jewish law, which forbade scourgings, above forty
   stripes; this punishment was most unreasonably inflicted on one that
   was sentenced to die: the rods were not to introduce the axes, but to
   supersede them. Thus the scripture was fulfilled, The ploughers
   ploughed upon my back (Ps. cxxix. 3), I gave my back to the smiters
   (Isa. l. 6), and, By his stripes we are healed, Isa. liii. 5. He was
   chastised with whips, that we might not be for ever chastised with
   scorpions.

   3. He was then delivered to be crucified; though his chastisement was
   in order to our peace, yet there is no peace made but by the blood of
   his cross (Col. i. 20); therefore the scourging is not enough, he must
   be crucified; a kind of death used only among the Romans; the manner of
   it is such, that it seems to be the result of wit and cruelty in
   combination, each putting forth itself to the utmost, to make death in
   the highest degree terrible and miserable. A cross was set up in the
   ground, to which the hands and feet were nailed, on which nails the
   weight of the body hung, till it died of the pain. This was the death
   to which Christ was condemned, that he might answer the type of the
   brazen serpent lifted up upon a pole. It was a bloody death, a painful,
   shameful, cursed death; it was so miserable a death, that merciful
   princes appointed those who were condemned to it by the law, to be
   strangled first, and then nailed to the cross; so Julius Cæsar did by
   some pirates, Sueton. lib. 1. Constantine, the first Christian emperor,
   by an edict abolished the use of that punishment among the Romans,
   Sozomen, Hist. lib. 1. ch. 8. Ne salutare signum subserviret ad
   perniciem--That the symbol of salvation might not be subservient to the
   victim's destruction.

   II. The barbarous treatment which the soldiers gave him, while things
   were getting ready for his execution. When he was condemned, he ought
   to have had some time allowed him to prepare for death. There was a law
   made by the Roman senate, in Tiberius's time, perhaps upon complaint of
   this and the like precipitation, that the execution of criminals should
   be deferred at least ten days after sentence. Sueton in Tiber. cap. 25.
   But there were scarcely allowed so many minutes to our Lord Jesus; nor
   had he any breathing-time during those minutes; it was a crisis, and
   there were no lucid intervals allowed him; deep called unto deep, and
   the storm continued without any intermission.

   When he was delivered to be crucified, that was enough; they that kill
   the body, yield that there is no more that they can do, but Christ's
   enemies will do more, and, if it be possible, wrap up a thousand deaths
   in one. Though Pilate pronounced him innocent, yet his soldiers, his
   guards, set themselves to abuse him, being swayed more by the fury of
   the people against him, than by their master's testimony for him; the
   Jewish rabble infected the Roman soldiery, or perhaps it was not so
   much in spite to him, as to make sport for themselves, that they thus
   abused him. They understood that he pretended to a crown; to taunt him
   with that gave them some diversion, and an opportunity to make
   themselves and one another merry. Note, It is an argument of a base,
   servile, sordid spirit, to insult over those that are in misery, and to
   make the calamities of any matter of sport and merriment.

   Observe, 1. Where this was done--in the common hall. The governor's
   house, which should have been a shelter to the wronged and abused, is
   made the theatre of this barbarity. I wonder that the governor, who was
   so desirous to acquit himself from the blood of this just person, would
   suffer this to be done in his house. Perhaps he did not order it to be
   done, but he connived at it; and those in authority will be
   accountable, not only for the wickedness which they do, or appoint, but
   for that which they do not restrain, when it is in the power of their
   hands. Masters of families should not suffer their houses to be places
   of abuse to any, nor their servants to make sport with the sins, or
   miseries, or religion, of others.

   2. Who were concerned in it. They gathered the whole band, the soldiers
   that were to attend the execution, would have the whole regiment (at
   least five hundred, some think twelve or thirteen hundred) to share in
   the diversion. If Christ was thus made a spectacle, let none of his
   followers think it strange to be so used, 1 Cor. iv. 9; Heb. x. 33.

   3. What particular indignities were done him.

   (1.) They stripped him, v. 28. The shame of nakedness came in with sin
   (Gen. iii. 7); and therefore Christ, when he came to satisfy for sin,
   and take it away, was made naked, and submitted to that shame, that he
   might prepare for us white raiment, to cover us, Rev. iii. 18.

   (2.) They put on him a scarlet robe, some old red cloak, such as the
   Roman soldiers wore, in imitation of the scarlet robes which kings and
   emperors wore; thus upbraiding him with his being called a King. This
   sham of majesty they put upon him in his dress, when nothing but
   meanness and misery appeared in his countenance, only to expose him to
   the spectators, as the more ridiculous; yet there was something of
   mystery in it; this was he that was red in his apparel (Isa. lxiii. 1,
   2), that washed his garments in wine (Gen. xlix. 11); therefore he was
   dressed in a scarlet robe. Our sins were as scarlet and crimson. Christ
   being clad in a scarlet robe, signified his bearing our sins, to his
   shame, in his own body upon the tree; that we might wash our robes, and
   make them white, in the blood of the Lamb.

   (3.) They platted a crown of thorns, and put it upon his head, v. 29.
   This was to carry on the humour of making him a mock-king; yet, had
   they intended it only for a reproach, they might have platted a crown
   of straw, or rushes, but they designed it to be painful to him, and to
   be literally, what crowns are said to be figuratively, lined with
   thorns; he that invented this abuse, it is likely, valued himself upon
   the wit of it; but there was a mystery in it. [1.] Thorns came in with
   sin, and were part of the curse that was the product of sin, Gen. iii.
   18. Therefore Christ, being made a curse for us, and dying to remove
   the curse from us, felt the pain and smart of those thorns, nay, and
   binds them as a crown to him (Job xxxi. 36); for his sufferings for us
   were his glory. [2.] Now he answered to the type of Abraham's ram that
   was caught in the thicket, and so offered up instead of Isaac, Gen.
   xxii. 13. [3.] Thorns signify afflictions, 2 Chron. xxxiii. 11. These
   Christ put into a crown; so much did he alter the property of them to
   them that are his, giving them cause to glory in tribulation, and
   making it to work for them a weight of glory. [4.] Christ was crowned
   with thorns, to show that his kingdom was not of this world, nor the
   glory of it worldly glory, but is attended here with bonds and
   afflictions, while the glory of it is to be revealed. [5.] It was the
   custom of some heathen nations, to bring their sacrifices to the
   altars, crowned with garlands; these thorns were the garlands with
   which this great Sacrifice was crowned. [6.] these thorns, it is
   likely, fetched blood from his blessed head, which trickled down his
   face, like the previous ointment (typifying the blood of Christ with
   which he consecrated himself) upon the head, which ran down upon the
   beard, even Aaron's beard, Ps. cxxxiii. 2. Thus, when he came to
   espouse to himself his love, his dove, his undefiled church, his head
   was filled with dew, and his locks with the drops of the night, Cant.
   v. 2.

   (4.) They put a reed in his right hand; this was intended for a
   mock-sceptre, another of the insignia of the majesty they jeered him
   with; as if this were a sceptre good enough for such a King, as was
   like a reed shaken with the wind (ch. xi. 7); like sceptre, like
   kingdom, both weak and wavering, and withering and worthless; but they
   were quite mistaken, for his throne is for ever and ever, and the
   sceptre of his kingdom is a right sceptre, Ps. xlv. 6.

   (5.) They bowed the knee before him, and mocked him, saying, Hail, King
   of the Jews! Having made him a sham King, they thus make a jest of
   doing homage to him, thus ridiculing his pretensions to sovereignty, as
   Joseph's brethren (Gen. xxxvii. 8); Shalt thou indeed reign over us?
   But as they were afterward compelled to do obeisance to him, and enrich
   his dreams, so these here bowed the knee, in scorn to him who was, soon
   after this, exalted to the right hand of God, that at his name every
   knee might bow, or break before him; it is ill jesting with that which,
   sooner or later, will come in earnest.

   (6.) They spit upon him; thus he had been abused in the High Priest's
   hall, ch. xxvi. 67. In doing homage, the subject kissed the sovereign,
   in token of his allegiance; thus Samuel kissed Saul, and we are bid to
   kiss the Son: but they, in this mock-homage, instead of kissing him,
   spit in his face; that blessed face which outshines the sun, and before
   which the angels cover theirs, was thus polluted. It is strange that
   the sons of men should ever do such a piece of villany, and that the
   Son of God should ever suffer such a piece of ignominy.

   (7.) They took the reed, and smote him on the head. That which they had
   made the mock-ensign of his royalty, they now make the real instrument
   of their cruelty, and his pain. They smote him, it is probable, upon
   the crown of thorns, and so struck them into his head, that they might
   wound it the deeper, which made the more sport for them, to whom his
   pain was the greatest pleasure. Thus was he despised and rejected of
   men; a man of sorrows, and acquainted with grief. All this misery and
   shame he underwent, that he might purchase for us everlasting life, and
   joy, and glory.

   III. The conveying of him to the place of execution. After they had
   mocked and abused him, as long as they thought fit, they then took the
   robe off from him; to signify their divesting him of all the kingly
   authority they had invested him with, by putting it on him; and they
   put his own raiment on him, because that was to fall to the soldiers'
   share, that were employed in the execution. They took off the robe, but
   no mention is made of their taking off the crown of thorns, whence it
   is commonly supposed (though there is no certainty of it) that he was
   crucified with that on his head; for as he is a Priest upon his throne,
   so he was a King upon his cross. Christ was led to be crucified in his
   own raiment, because he himself was to bear our sins in his own body
   upon the tree. And here,

   1. They led him away to be crucified; he was led as a lamb to the
   slaughter, as a sacrifice to the altar. We may well imagine how they
   hurried him on, and dragged him along, with all the speed possible,
   lest any thing should intervene to prevent the glutting of their cruel
   rage with his precious blood. It is probable that they now loaded him
   with taunts and reproaches, and treated him as the off-scouring of all
   things. They led him away out of the city; for Christ, that he might
   sanctify the people with his own blood, suffered without the gate (Heb.
   xiii. 12), as if he that was the glory of them that waited for
   redemption in Jerusalem was not worthy to live among them. To this he
   himself had an eye, when in the parable he speaks of his being cast out
   of the vineyard, ch. xxi. 39.

   2. They compelled Simon of Cyrene to bear his cross, v. 32. It seems,
   at first he carried the cross himself, as Isaac carried the wood for
   the burnt-offering, which was to burn him. And this was intended, as
   other things, both for pain and shame to him. But after a while they
   took the cross off from him, either, (1.) In compassion to him, because
   they saw it was too great a load for him. We can hardly think that they
   had any consideration of that, yet it teaches us that God considers the
   frame of his people, and will not suffer them to be tempted above what
   they are able; he gives them some breathing-time, but they must expect
   that the cross will return, and the lucid intervals only give them
   space to prepare for the next fit. But, (2.) Perhaps it was because he
   could not, with the cross on his back, go forward so fast as they would
   have him. Or, (3.) They were afraid, lest he should faint away under
   the load of his cross, and die, and so prevent what their malice
   further intended to do against him: thus even the tender mercies of the
   wicked (which seem to be so) are really cruel. Taking the cross off
   from him, they compelled one Simon of Cyrene to bear it, pressing him
   to the service by the authority of the governor or the priests. It was
   a reproach, and none would do it but by compulsion. Some think that
   this Simon was a disciple of Christ, at least a well-wisher to him, and
   that they knew it, and therefore put this upon him. Note, All that will
   approve themselves disciples indeed, must follow Christ, bearing his
   cross (ch. xvi. 24), bearing his reproach, Heb. xiii. 13. We must know
   the fellowship of his sufferings for us, and patiently submit to all
   the sufferings for him we are called out to; for those only shall reign
   with him, that suffer with him; shall sit with him in his kingdom, that
   drink of his cup, and are baptized with his baptism.

The Crucifixion.

   33 And when they were come unto a place called Golgotha, that is to
   say, a place of a skull,   34 They gave him vinegar to drink mingled
   with gall: and when he had tasted thereof, he would not drink.   35 And
   they crucified him, and parted his garments, casting lots: that it
   might be fulfilled which was spoken by the prophet, They parted my
   garments among them, and upon my vesture did they cast lots.   36 And
   sitting down they watched him there;   37 And set up over his head his
   accusation written, THIS IS JESUS THE KING OF THE JEWS.   38 Then were
   there two thieves crucified with him, one on the right hand, and
   another on the left.   39 And they that passed by reviled him, wagging
   their heads,   40 And saying, Thou that destroyest the temple, and
   buildest it in three days, save thyself. If thou be the Son of God,
   come down from the cross.   41 Likewise also the chief priests mocking
   him, with the scribes and elders, said,   42 He saved others; himself
   he cannot save. If he be the King of Israel, let him now come down from
   the cross, and we will believe him.   43 He trusted in God; let him
   deliver him now, if he will have him: for he said, I am the Son of God.
     44 The thieves also, which were crucified with him, cast the same in
   his teeth.   45 Now from the sixth hour there was darkness over all the
   land unto the ninth hour.   46 And about the ninth hour Jesus cried
   with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say,
   My God, my God, why hast thou forsaken me?   47 Some of them that stood
   there, when they heard that, said, This man calleth for Elias.   48 And
   straightway one of them ran, and took a sponge, and filled it with
   vinegar, and put it on a reed, and gave him to drink.   49 The rest
   said, Let be, let us see whether Elias will come to save him.

   We have here the crucifixion of our Lord Jesus.

   I. The place where our Lord Jesus was put to death.

   1. They came to a place called Golgotha, near adjoining to Jerusalem,
   probably the common place of execution. If he had had a house of his
   own in Jerusalem, probably, for his greater disgrace, they would have
   crucified him before his own door. But now in the same place where
   criminals were sacrificed to the justice of the government, was our
   Lord Jesus sacrificed to the justice of God. Some think that it was
   called the place of a skull, because it was the common charnel-house,
   where the bones and skulls of dead men were laid together out of the
   way, lest people should touch them, and be defiled thereby. Here lay
   the trophies of death's victory over multitudes of the children of men;
   and when by dying Christ would destroy death, he added this
   circumstance of honour to his victory, that he triumphed over death
   upon his own dunghill.

   2. There they crucified him (v. 35), nailed his hands and feet to the
   cross, and then reared it up, and him hanging on it; for so the manner
   of the Romans was to crucify. Let our hearts be touched with the
   feeling of that exquisite pain which our blessed Saviour now endured,
   and let us look upon him who was thus pierced, and mourn. Was ever
   sorrow like unto his sorrow? And when we behold what manner of death he
   died, let us in that behold with what manner of love he loved us.

   II. The barbarous and abusive treatment they gave him, in which their
   wit and malice vied which should excel. As if death, so great a death,
   were not bad enough, they contrived to add to the bitterness and terror
   of it.

   1. By the drink they provided for him before he was nailed to the
   cross, v. 34. It was usual to have a cup of spiced wine for those to
   drink of, that were to be put to death, according to Solomon's
   direction (Prov. xxxi. 6, 7), Give strong drink to him that is ready to
   perish; but with that cup which Christ was to drink of, they mingled
   vinegar and gall, to make it sour and bitter. This signified, (1.) The
   sin of man, which is a root of bitterness, bearing gall and wormwood,
   Deut. xxix. 18. The sinner perhaps rolls it under his tongue as a sweet
   morsel, but to God it is grapes of gall, Deut. xxxii. 32. It was so to
   the Lord Jesus, when he bare our sins, and sooner or later it will be
   so to the sinner himself, bitterness at the latter end, more bitter
   than death, Eccl. vii. 26. (2.) It signified the wrath of God, that cup
   which is Father put into his hand, a bitter cup indeed, like the bitter
   water which caused the curse, Num. v. 18. This drink they offered him,
   as was literally foretold, Ps. lxix. 21. And, [1.] He tasted thereof,
   and so had the worst of it, took the bitter taste into his mouth; he
   let no bitter cup go by him untasted, when he was making atonement for
   all our sinful tasting of forbidden fruit; now he was tasting death in
   its full bitterness. [2.] He would not drink it, because he would not
   have the best of it; would have nothing like an opiate to lessen his
   sense of pain, for he would die so as to feel himself die, because he
   had so much work to do, as our High Priest, in his suffering work.

   2. By the dividing of his garments, v. 35. When they nailed him to the
   cross, they stripped him of his garments, at least his upper garments;
   for by sin we were made naked, to our shame, and thus he purchased for
   us white raiment to cover us. If we be at any time stripped of our
   comforts for Christ, let us bear it patiently; he was stripped for us.
   Enemies may strip us of our clothes, but cannot strip us of our best
   comforts; cannot take from us the garments of praise. The clothes of
   those that are executed are the executioner's fee: four soldiers were
   employed in crucifying Christ, and they must each of them have a share:
   his upper garment, if it were divided, would be of no use to any of
   them, and therefore they agreed to cast lots for it. (1.) Some think
   that the garment was so fine and rich, that it was worth contending
   for; but that agreed not with the poverty Christ appeared in. (2.)
   Perhaps they had heard of those that had been cured by touching the hem
   of his garment, and they thought it valuable for some magic virtue in
   it. Or, (3.) They hoped to get money of his friends for such a sacred
   relic. Or, (4.) Because, in derision, they would seem to put a value
   upon it, as royal clothing. Or, (5.) It was for diversion; to pass away
   the time while they waited for his death, they would play a game at
   dice for the clothes; but, whatever they designed, the word of God is
   herein accomplished. In that famous psalm, the first words of which
   Christ made use of upon the cross, it was said, They parted my garments
   among them, and cast lots upon my vesture, Ps. xxii. 18. This was never
   true of David, but looks primarily at Christ, of whom David, in spirit,
   spoke. Then is the offence of this part of the cross ceased; for it
   appears to have been by the determinate counsel and foreknowledge of
   God. Christ stripped himself of his glories, to divide them among us.

   They now sat down, and watched him, v. 36. The chief priests were
   careful, no doubt, in setting this guard, lest the people, whom they
   still stood in awe of, should rise, and rescue him. But Providence so
   ordered it, that those who were appointed to watch him, thereby became
   unexceptionable witnesses for him; having the opportunity to see and
   hear that which extorted from them that noble confession (v. 54), Truly
   this was the Son of God.

   3. By the title set up over his head, v. 37. It was usual for the
   vindicating of public justice, and putting the greater shame upon
   malefactors that were executed, not only by a crier to proclaim before
   them, but by a writing also over their heads to notify what was the
   crime for which they suffered; so they set up over Christ's head his
   accusation written, to give public notice of the charge against him;
   This is Jesus the King of the Jews. This they designed for his
   reproach, but God so overruled it, that even his accusation redounded
   to his honour. For, (1.) Here was no crime alleged against him. It is
   not said that he was a pretended Saviour, or a usurping King, though
   they would have it thought so (John xix. 21); but, This is Jesus, a
   Saviour; surely that was no crime; and, This is the King of the Jews;
   nor was that a crime; for they expected that the Messiah should be so:
   so that, his enemies themselves being judges, he did no evil. Nay, (2.)
   Here was a very glorious truth asserted concerning him--that he is
   Jesus the King of the Jews, that King whom the Jews expected and ought
   to have submitted to; so that his accusation amounts to this, That he
   was the true Messiah and Saviour of the world; as Balaam, when he was
   sent for to curse Israel, blessed them all together, and that three
   times (Num. xxiv. 10), so Pilate, instead of accusing Christ as a
   Criminal, proclaimed him a King, and that three times, in three
   inscriptions. Thus God makes men to serve his purposes, quite beyond
   their own.

   4. By his companions with him in suffering, v. 38. There were two
   thieves crucified with him at the same time, in the same place, under
   the same guard; two highway-men, or robbers upon the road, as the word
   properly signifies. It is probable that this was appointed to be
   execution-day; and therefore they hurried the prosecution of Christ in
   the morning, that they might have him ready to be executed with the
   other criminals. Some think that Pilate ordered it thus, that this
   piece of necessary justice, in executing these thieves, might atone for
   his injustice in condemning Christ; others, that the Jews contrived it,
   to add to the ignominy of the sufferings of our Lord Jesus; however it
   was, the scripture was fulfilled in it (Isa. liii. 12), He was numbered
   with the transgressors.

   (1.) It was a reproach to him, that he was crucified with them. Though,
   while he lived, he was separate from sinners, yet in their deaths they
   were not divided, but he was made to partake with the vilest
   malefactors in their plagues, as if he had been a partaker with them in
   their sins; for he was made sin for us, and took upon him the likeness
   of sinful flesh. He was, at his death, numbered among the
   transgressors, and had his lot with the wicked, that we, at our death,
   might be numbered among the saints, and have our lot among the chosen.

   (2.) It was an additional reproach, that he was crucified in the midst,
   between them, as if he had been the worst of the three, the principal
   malefactor; for among three the middle is the place for the chief.
   Every circumstance was contrived to his dishonour, as if the great
   Saviour were of all others the greatest sinner. It was also intended to
   ruffle and discompose him, in his last moments, with the shrieks, and
   groans, and blasphemies, of these malefactors, who, it is likely, made
   a hideous outcry when they were nailed to the cross; but thus would
   Christ affect himself with the miseries of sinners, when he was
   suffering for their salvation. Some of Christ's apostles were
   afterwards crucified, as Peter, and Andrew, but none of them were
   crucified with him, lest it should have looked as if they had been
   joint undertakers with him, in satisfying for man's sin, and joint
   purchasers of life and glory; therefore he was crucified between two
   malefactors, who could not be supposed to contribute any thing to the
   merit of his death; for he himself bare our sins in his own body.

   5. By the blasphemies and revilings with which they loaded him when he
   was hanging upon the cross; though we read not that they cast any
   reflections on the thieves that were crucified with him. One would have
   thought that, when they had nailed him to the cross, they had done
   their worst, and malice itself had been exhausted: indeed if a criminal
   be put into the pillory, or carted, because it is a punishment less
   than death, it is usually attended with such expressions of abuse; but
   a dying man, though an infamous man, should be treated with compassion.
   It is an insatiable revenge indeed which will not be satisfied with
   death, so great a death. But, to complete the humiliation of the Lord
   Jesus, and to show that, when he was dying, he was bearing iniquity, he
   was then loaded with reproach, and, for aught that appears, not one of
   his friends, who the other day cried Hosanna to him, durst be seen to
   show him any respect.

   (1.) The common people, that passed by, reviled him. His extreme misery
   and exemplary patience under it, did not mollify them, or make them to
   relent; but they who by their outcries brought him to this, now think
   to justify themselves in it by their reproaches, as if they did well to
   condemn him. They reviled him: eblasphemoun--they blasphemed him; and
   blasphemy it was, in the strictest sense, speaking evil of him who
   thought it not robbery to be equal with God. Observe here,

   [1.] The persons that reviled him; they that passed by, the travellers
   that went along the road, and it was a great road, leading from
   Jerusalem to Gibeon; they were possessed with prejudices against him by
   the reports and clamours of the High Priest's creatures. It is a hard
   thing, and requires more application and resolution than is ordinarily
   met with, to keep up a good opinion of persons and things that are
   every where run down, and spoken against. Every one is apt to say as
   the most say, and to throw a stone at that which is put into an ill
   name. Turba Remi sequitur fortunam semper et odit damnatos--The Roman
   rabble fluctuate with a man's fluctuating fortunes, and fail not to
   depress those that are sinking. Juvenal.

   [2.] The gesture they used, in contempt of him--wagging their heads;
   which signifies their triumph in his fall, and their insulting over
   him, Isa. xxxvii. 22; Jer. xviii. 16; Lam. ii. 15. The language of it
   was, Aha, so would we have it, Ps. xxxv. 25. Thus they insulted over
   him that was the Saviour of their country, as the Philistines did over
   Samson the destroyer of their country. This very gesture was prophesied
   of (Ps. xxii. 7); They shake the head at me. And Ps. cix. 25.

   [3.] The taunts and jeers they uttered. These are here recorded.

   First, They upbraided him with his destroying of the temple. Though the
   judges themselves were sensible that what he had said of that was
   misrepresented (as appears Mark xiv. 59), yet they industriously spread
   it among the people, to bring an odium upon him, that he had a design
   to destroy the temple; than which nothing would more incense the people
   against him. And this was not the only time that the enemies of Christ
   had laboured to make others believe that of religion and the people of
   God, which they themselves have known to be false, and the charge
   unjust "Thou that destroyest the temple, that vast and strong fabric,
   try thy strength now in plucking up that cross, and drawing those
   nails, and so save thyself; if thou hast the power thou hast boasted
   of, this is a proper time to exert it, and give proof of it; for it is
   supposed that every man will do his utmost to save himself." This made
   the cross of Christ such a stumbling-block to the Jews, that they
   looked upon it to be inconsistent with the power of the Messiah; he was
   crucified in weakness (2 Cor. xiii. 4), so it seemed to them; but
   indeed Christ crucified is the Power of God.

   Secondly, They upbraided him with his saying that he was the Son of
   God; If thou be so, say they, come down from the cross. Now they take
   the devil's words out of his mouth, with which he tempted him in the
   wilderness (ch. iv. 3, 6), and renew the same assault; If thou be the
   Son of God. They think that now, or never, he must prove himself to be
   the Son of God; forgetting that he had proved it by the miracles he
   wrought, particularly his raising of the dead; and unwilling to wait
   for the complete proof of it by his own resurrection, to which he had
   so often referred himself and them; which, if they had observed it,
   would have anticipated the offence of the cross. This comes of judging
   things by the present aspect of them, without a due remembrance of what
   is past, and a patient expectation of what may further be produced.

   (2.) The chief priests and scribes, the church rulers, and the elders,
   the state rulers, they mocked him, v. 41. They did not think it enough
   to invite the rabble to do it, but gave Christ the dishonour, and
   themselves the diversion, or reproaching him in their own proper
   persons. They should have been in the temple at their devotion, for it
   was the first day of the feast of unleavened bread, when there was to
   be a holy convocation (Lev. xxiii. 7); but they were here at the place
   of execution, spitting their venom at the Lord Jesus. How much below
   the grandeur and gravity of their character was this! Could any thing
   tend more to make them contemptible and base before the people? One
   would have thought, that, though they neither feared God nor regarded
   man, yet common prudence should have taught them who had so great a
   hand in Christ's death, to keep as much as might be behind the curtain,
   and to play least in sight; but nothing is so mean as that malice may
   stick at it. Did they disparage themselves thus, to do despite to
   Christ, and shall we be afraid of disparaging ourselves, by joining
   with the multitude to do him honour, and not rather say, If this be to
   be vile, I will be yet more vile?

   Two things the priests and elders upbraided him with.

   [1.] That he could not save himself, v. 42. He had been before abused
   in his prophetical and kingly office, and now in his priestly office as
   a Saviour. First, They take it for granted that he could not save
   himself, and therefore had not the power he pretended to, when really
   he would not save himself, because he would die to save us. They should
   have argued, "He saved others, therefore he could save himself, and if
   he do not, it is for some good reason." But, Secondly, They would
   insinuate, that, because he did not now save himself, therefore all his
   pretence to save others was but sham and delusion, and was never really
   done; though the truth of his miracles was demonstrated beyond
   contradiction. Thirdly, They upbraid him with being the King of Israel.
   They dreamed of the external pomp and power of the Messiah, and
   therefore thought the cross altogether disagreeable to the King of
   Israel, and inconsistent with that character. Many people would like
   the King of Israel well enough, if he would but come down from the
   cross, if they could have his kingdom without the tribulation through
   which they must enter into it. But the matter is settled; if no cross,
   then no Christ, no crown. Those that would reign with him, must be
   willing to suffer with him, for Christ and his cross are nailed
   together in this world. Fourthly, They challenged him to come down from
   the cross. And what had become of us then, and the work of our
   redemption and salvation? If he had been provoked by these scoffs to
   come down from the cross, and so to have left his undertaking
   unfinished, we had been for ever undone. But his unchangeable love and
   resolution set him above, and fortified him against, this temptation,
   so that he did not fail, nor was discouraged. Fifthly, They promised
   that, if he would come down from the cross, they would believe him. Let
   him give them that proof of his being the Messiah, and they will own
   him to be so. When they had formerly demanded a sign, he told them that
   the sign he would give them, should be not his coming down from the
   cross, but, which was a greater instance of his power, his coming up
   from the grave, which they had not patience to wait two or three days
   for. If he had come down from the cross, they might with as much reason
   have said that the soldiers had juggled in nailing him to it, as they
   said, when he was raised from the dead, that the disciples came by
   night, and stole him away. But to promise ourselves that we would
   believe, if we had such and such means and motives of faith as we
   ourselves would prescribe, when we do not improve what God has
   appointed, is not only a gross instance of the deceitfulness of our
   hearts, but the sorry refuge, or subterfuge rather, of an obstinate
   destroying infidelity.

   [2.] That God, his Father, would not save him (v. 43); He trusted in
   God, that is, he pretended to do so; for he said, I am the Son of God.
   Those who call God Father, and themselves his children, thereby profess
   to put a confidence in him, Ps. ix. 10. Now they suggest, that he did
   but deceive himself and others, when he made himself so much the
   darling of heaven; for, if he had been the Son of God (as Job's friends
   argued concerning him), he would not have been abandoned to all this
   misery, much less abandoned in it. This was a sword in his bones, as
   David complains of the like (Ps. xlii. 10); and it was a two-edged
   sword, for it was intended, First, To vilify him, and to make the
   standers-by think him a deceiver and an impostor; as if his saying,
   that he was the Son of God, were now effectually disproved. Secondly,
   To terrify him, and drive him to distrust and despair of his Father's
   power and love; which some think, was the thing he feared, religiously
   feared, prayed against, and was delivered from, Heb. v. 7. David
   complained more of the endeavours of his persecutors to shake his
   faith, and drive him from his hope in God, than of their attempts to
   shake his throne, and drive him from his kingdom; their saying, There
   is no help for him in God (Ps. iii. 2), and, God has forsaken him, Ps.
   lxxi. 11. In this, as in other things, he was a type of Christ. Nay,
   these very words David, in that famous prophecy of Christ, mentions, as
   spoken by his enemies (Ps. xxii. 8); He trusted on the Lord that he
   would deliver him. Surely these priests and scribes had forgotten their
   psalter, or they would not have used the same words, so exactly to
   answer the type and prophecy: but the scriptures must be fulfilled.

   (3.) To complete the reproach, the thieves also that were crucified
   with him were not only not reviled as he was, as if they had been
   saints compared with him, but, though fellow-sufferers with him, joined
   in with his prosecutors, and cast the same in his teeth; that is, one
   of them did, who said, If thou be the Christ, save thyself and us, Luke
   xxiii. 39. One would think that of all people this thief had least
   cause, and should have had least mind, to banter Christ. Partners in
   suffering, though for different causes, usually commiserate one
   another; and few, whatever they have done before, will breathe their
   last in revilings. But, it seems, the greatest mortifications of the
   body, and the most humbling rebukes of Providence, will not of
   themselves mortify the corruptions of the soul, nor suppress the
   wickedness of the wicked, without the grace of God.

   Well, thus our Lord Jesus having undertaken to satisfy the justice of
   God for the wrong done him in his honour by sin, he did it by suffering
   in his honour; not only by divesting himself of that which was due to
   him as the Son of God, but by submitting to the utmost indignity that
   could be done to the worst of men; because he was made sin for us, he
   was thus made a curse for us, to make reproach easy to us, if at any
   time we suffer it, and have all manner of evil said against us falsely,
   for righteousness' sake.

   III. We have here the frowns of heaven, which our Lord Jesus was under,
   in the midst of all these injuries and indignities from men. Concerning
   which, observe,

   1. How this was signified--by an extraordinary and miraculous eclipse
   of the sun, which continued for three hours, v. 45. There was darkness
   epi pasan ten gen--over all the earth; so most interpreters understand
   it, though our translation confines it to that land. Some of the
   ancients appealed to the annals of the nation concerning this
   extraordinary eclipse at the death of Christ, as a thing well known,
   and which gave notice to those parts of the world of something great
   then in doing; as the sun's going back in Hezekiah's time did. It is
   reported that Dionysius, at Heliopolis in Egypt, took notice of this
   darkness, and said, Aut Deus naturæ patitur, aut mundi machina
   dissolvitur--Either the God of nature is suffering, or the machine of
   the world is tumbling into ruin. An extraordinary light gave
   intelligence of the birth of Christ (ch. ii. 2), and therefore it was
   proper that an extraordinary darkness should notify his death, for he
   is the Light of the world. The indignities done to our Lord Jesus, made
   the heavens astonished, and horribly afraid, and even put them into
   disorder and confusion; such wickedness as this the sun never saw
   before, and therefore withdrew, and would not see this. This
   surprising, amazing, darkness was designed to stop the mouths of those
   blasphemers, who were reviling Christ as he hung on the cross; and it
   should seem that, for the present, it struck such a terror upon them,
   that though their hearts were not changed, yet they were silent, and
   stood doubting what this should mean, till after three hours the
   darkness scattered, and then (as appears by v. 47), like Pharaoh when
   the plague was over, they hardened their hearts. But that which was
   principally intended in this darkness, was, (1.) Christ's present
   conflict with the powers of darkness. Now the prince of this world, and
   his forces, the rulers of the darkness of this world, were to be cast
   out, to be spoiled and vanquished; and to make his victory the more
   illustrious, he fights them on their own ground; gives them all the
   advantage they could have against him by this darkness, lets them take
   the wind and sun, and yet baffles them, and so becomes more than a
   conqueror. (2.) His present want of heavenly comforts. This darkness
   signified that dark cloud which the human soul of our Lord Jesus was
   now under. God makes his sun to shine upon the just and upon the
   unjust; but even the light of the sun was withheld from our Saviour,
   when he was made sin for us. A pleasant thing it is for the eyes to
   behold the sun; but because now his soul was exceeding sorrowful, and
   the cup of divine displeasure was filled to him without mixture, even
   the light of the sun was suspended. When earth denied him a drop of
   cold water, heaven denied him a beam of light; having to deliver us
   from utter darkness, he did himself, in the depth of his sufferings,
   walk in darkness, and had no light, Isa. l. 10. During the three hours
   that this darkness continued, we do not find that he said one word, but
   passed this time in a silent retirement into his own soul, which was
   now in agony, wrestling with the powers of darkness, and taking in the
   impressions of his Father's displeasure, not against himself, but the
   sin of man, which he was now making his soul an offering for. Never
   were there three such hours since the day that God created man upon the
   earth, never such a dark and awful scene; the crisis of that great
   affair of man's redemption and salvation.

   2. How he complained of it (v. 46); About the ninth hour, when it began
   to clear up, after a long and silent conflict. Jesus cried, Eli, Eli,
   lama sabachthani? The words are related in the Syriac tongue, in which
   they were spoken, because worthy of double remark, and for the sake of
   the perverse construction which his enemies put upon them, in putting
   Elias for Eli. Now observe here,

   (1.) Whence he borrowed this complaint--from Ps. xxii. 1. It is not
   probable (as some have thought) that he repeated the whole psalm; yet
   hereby he intimated that the whole was to be applied to him, and that
   David, in spirit, there spoke of his humiliation and exaltation. This,
   and that other word, Into thy hands I commit my spirit, he fetched from
   David's psalms (though he could have expressed himself in his own
   words), to teach us of what use the word of God is to us, to direct us
   in prayer, and to recommend to us the use of scripture-expressions in
   prayer, which will help our infirmities.

   (2.) How he uttered it--with a loud voice; which bespeaks the extremity
   of his pain and anguish, the strength of nature remaining in him, and
   the great earnestness of his spirit in this expostulation. Now the
   scripture was fulfilled (Joel iii. 15, 16); The sun and the moon shall
   be darkened. The Lord shall also roar out of Zion, and utter his voice
   form Jerusalem. David often speaks of his crying aloud in prayer, Ps.
   lv. 17.

   (3.) What the complaint was--My God, My God, why hast thou forsaken me?
   A strange complaint to come from the mouth of our Lord Jesus, who, we
   are sure, was God's elect, in whom his soul delighted (Isa. xlii. 1),
   and one in whom he was always well pleased. The Father now loved him,
   nay, he knew that therefore he loved him, because he laid down his life
   for the sheep; what, and yet forsaken of him, and in the midst of his
   sufferings too! Surely never sorrow was like unto that sorrow which
   extorted such a complaint as this from one who, being perfectly free
   from sin, could never be a terror to himself; but the heart knows its
   own bitterness. No wonder that such a complaint as this made the earth
   to quake, and rent the rocks; for it is enough to make both the ears of
   every one that hears it to tingle, and ought to be spoken of with great
   reverence.

   Note, [1.] That our Lord Jesus was, in his sufferings, for a time,
   forsaken by his Father. So he saith himself, who we are sure was under
   no mistake concerning his own case. Not that the union between the
   divine and human nature was in the least weakened or shocked; no, he
   was now by the eternal Spirit offering himself: nor as if there were
   any abatement of his Father's love to him, or his to his Father; we are
   sure that there was upon his mind no horror of God, or despair of his
   favour, nor any thing of the torments of hell; but his Father forsook
   him; that is, First, He delivered him up into the hands of his enemies,
   and did not appear to deliver him out of their hands. He let loose the
   powers of darkness against him, and suffered them to do their worst,
   worse than against Job. Now was that scripture fulfilled (Job xvi. 11),
   God hath turned me over into the hands of the wicked; and no angel is
   sent from heaven to deliver him, no friend on earth raised up to appear
   for him. Secondly, He withdrew from him the present comfortable sense
   of his complacency in him. When his soul was first troubled, he had a
   voice from heaven to comfort him (John xii. 27, 28); when he was in his
   agony in the garden, there appeared an angel from heaven strengthening
   him; but now he had neither the one nor the other. God hid his face
   from him, and for awhile withdrew his rod and staff in the darksome
   valley. God forsook him, not as he forsook Saul, leaving him to an
   endless despair, but as sometimes he forsook David, leaving him to a
   present despondency. Thirdly, He let out upon his soul an afflicting
   sense of his wrath against man for sin. Christ was made Sin for us, a
   Curse for us; and therefore, though God loved him as a Son, he frowned
   upon him as a Surety. These impressions he was pleased to admit, and to
   waive that resistance of them which he could have made; because he
   would accommodate himself to this part of his undertaking, as he had
   done to all the rest, when it was in his power to have avoided it.

   [2.] That Christ's being forsaken of his Father was the most grievous
   of his sufferings, and that which he complained most of. Here he laid
   the most doleful accents; he did not say, "Why am I scourged? And why
   spit upon? And why nailed to the cross?" Nor did he say to his
   disciples, when they turned their back upon him, Why have ye forsaken
   me? But when his Father stood at a distance, he cried out thus; for
   this as it that put wormwood and gall into the affliction and misery.
   This brought the waters into the soul, Ps. lxix. 1-3.

   [3.] That our Lord Jesus, even when he was thus forsaken of his Father,
   kept hold of him as his God, notwithstanding; My God, my God; though
   forsaking me, yet mine. Christ was God's servant in carrying on the
   work of redemption, to him he was to make satisfaction, and by him to
   be carried through and crowned, and upon that account he calls him his
   God; for he was now doing his will. See Isa. xlix. 5-9. This supported
   him, and bore him up, that even in the depth of his sufferings God was
   his God, and this he resolves to keep fast hold of.

   (4.) See how his enemies impiously bantered and ridiculed this
   complaint (v. 47); They said, This man calleth for Elias. Some think
   that this was the ignorant mistake of the Roman soldiers, who had heard
   talk of Elias, and of the Jews' expectation of the coming of Elias, but
   knew not the signification of Eli, Eli, and so made this blundering
   comment upon these words of Christ, perhaps not hearing the latter part
   of what he said, for the noise of the people. Note, Many of the
   reproaches cast upon the word of God and the people of God, take rise
   from gross mistakes. Divine truths are often corrupted by ignorance of
   the language and style of the scripture. Those that hear by the halves,
   pervert what they hear. But others think that it was the wilful mistake
   of some of the Jews, who knew very well what he said, but were disposed
   to abuse him, and make themselves and their companions merry, and to
   misrepresent him as one who, being forsaken of God, was driven to trust
   in creatures; perhaps hinting also, that he who had pretended to be
   himself the Messiah, would now be glad to be beholden to Elias, who was
   expected to be only the harbinger and forerunner of the Messiah. Note,
   It is no new thing for the most pious devotions of the best men to be
   ridiculed and abused by profane scoffers; nor are we to think it
   strange if what is well said in praying and preaching be misconstrued,
   and turned to our reproach; Christ's words were so, though he spoke as
   never man spoke.

   IV. The cold comfort which his enemies ministered to him in this agony,
   which was like all the rest.

   1. Some gave him vinegar to drink (v. 48); instead of some
   cordial-water to revive and refresh him under this heavy burthen, they
   tantalized him with that which did not only add to the reproach they
   were loading him with, but did too sensibly represent that cup of
   trembling which his Father had put into his hand. One of them ran to
   fetch it, seeming to be officious to him, but really glad of an
   opportunity to abuse and affront him, and afraid lest any one should
   take it out of his hands.

   2. Others, which the same purpose of disturbing and abusing him, refer
   him to Elias (v. 49); "Let be, let us see whether Elias will come to
   save him. Come, let him alone, his case is desperate, neither heaven
   nor earth can help him; let us do nothing either to hasten his death,
   or to retard it; he has appealed to Elias, and to Elias let him go."

The Crucifixion; The Death of Christ.

   50 Jesus, when he had cried again with a loud voice, yielded up the
   ghost.   51 And, behold, the veil of the temple was rent in twain from
   the top to the bottom; and the earth did quake, and the rocks rent;
   52 And the graves were opened; and many bodies of the saints which
   slept arose,   53 And came out of the graves after his resurrection,
   and went into the holy city, and appeared unto many.   54 Now when the
   centurion, and they that were with him, watching Jesus, saw the
   earthquake, and those things that were done, they feared greatly,
   saying, Truly this was the Son of God.   55 And many women were there
   beholding afar off, which followed Jesus from Galilee, ministering unto
   him:   56 Among which was Mary Magdalene, and Mary the mother of James
   and Joses, and the mother of Zebedee's children.

   We have here, at length, an account of the death of Christ, and several
   remarkable passages that attended it.

   I. The manner how he breathed his last (v. 50); between the third and
   the sixth hour, that is, between nine and twelve o'clock, as we reckon,
   he was nailed to the cross, and soon after the ninth hour, that is,
   between three and four o'clock in the afternoon, he died. That was the
   time of the offering of the evening sacrifice, and the time when the
   paschal lamb was killed; and Christ our Passover was sacrificed for us
   and offered himself in the evening of the world a sacrifice to God of a
   sweet-smelling savour. It was at that time of the day, that the angel
   Gabriel delivered to Daniel that glorious prediction of the Messiah,
   Dan. ix. 21, 24, &c. And some think that from that very time when the
   angel spoke it, to this time when Christ died, was just seventy weeks,
   that is, four hundred and ninety years to a day, to an hour; as the
   departure of Israel out of Egypt was at the end of the four hundred and
   thirty years, even the self-same day, Exod. xii. 41.

   Two things are here noted concerning the manner of Christ's dying.

   1. That he cried with a loud voice, as before, v. 46. Now,

   (1.) This was a sign, that, after all his pains and fatigues, his life
   was whole in him, and nature strong. The voice of dying men is one of
   the first things that fails; with a panting breath and a faltering
   tongue, a few broken words are hardly spoken, and more hardly heard.
   But Christ, just before he expired, spoke like a man in his full
   strength, to show that his life was not forced from him, but was freely
   delivered by him into his Father's hands, as his own act and deed. He
   that had strength to cry thus when he died, could have got loose from
   the arrest he was under, and have bid defiance to the powers of death;
   but to show that by the eternal Spirit he offered himself, being the
   Priest as well as the Sacrifice, he cried with a loud voice.

   (2.) It was significant. This loud voice shows that he attacked our
   spiritual enemies with an undaunted courage, and such a bravery of
   resolution as bespeaks him hearty in the cause and daring in the
   encounter. He was now spoiling principalities and powers, and in this
   loud voice he did, as it were, shout for mastery, as one mighty to
   save, Isa. lxiii. 1. Compare with this, Isa. lxxii. 13, 14. He now
   bowed himself with all his might, as Samson did, when he said, Let me
   die with the Philistines, Judg. xvi. 30. Animamque in vulnere
   ponit--And lays down his life. His crying with a loud voice when he
   died, signified that his death should be published and proclaimed to
   all the world; all mankind being concerned in it, and obliged to take
   notice of it. Christ's loud cry was like a trumpet blown over the
   sacrifices.

   2. That then he yielded up the ghost. This is the usual periphrasis of
   dying; to show that the Son of God upon the cross did truly and
   properly die by the violence of the pain he was put to. His soul was
   separated from his body, and so his body was left really and truly
   dead. It was certain that he did die, for it was requisite that he
   should die; thus it was written, both in the close rolls of the divine
   counsels, and in the letters patent of the divine predictions, and
   therefore thus it behoved him to suffer. Death being the penalty for
   the breach of the first covenant (Thou shalt surely die), the Mediator
   of the new covenant must make atonement by means of death, otherwise no
   remission, Heb. ix. 15. He had undertaken to make his soul an offering
   for sin; and he did it, when he yielded up the ghost, and voluntarily
   resigned it.

   II. The miracles that attended his death. So many miracles being
   wrought by him in his life, we might well expect some to be wrought
   concerning him at his death, for his name was called Wonderful. Had he
   been fetched away as Elijah in a fiery chariot, that had itself been
   miracle enough; but, being sent for away by an ignominious cross, it
   was requisite that his humiliation should be attended with some signal
   emanations of the divine glory.

   1. Behold, the veil of the temple was rent in twain. This relation is
   ushered in with Behold; "Turn aside, and see this great sight, and be
   astonished at it." Just as our Lord Jesus expired, at the time of the
   offering of the evening-sacrifice, and upon a solemn day, when the
   priests were officiating in the temple, and might themselves be
   eyewitnesses of it, the veil of the temple was rent by an invisible
   power; that veil which parted between the holy place and the most holy.
   They had condemned him for saying, I will destroy this temple,
   understanding it literally; now by this specimen of his power he let
   them know that, if he had pleased, he could have made his words good.
   In this, as in others of Christ's miracles, there was a mystery.

   (1.) It was in correspondence with the temple of Christ's body, which
   was now in the dissolving. This was the true temple, in which dwelt the
   fulness of the Godhead; when Christ cried with a loud voice, and gave
   up the ghost, and so dissolved that temple, the literal temple did, as
   it were, echo to that cry, and answer the stroke, by rending its veil.
   Note, Death is the rending of the veil of flesh which interposes
   between us and the holy of holies; the death of Christ was so, the
   death of true Christians is so.

   (2.) It signified the revealing and unfolding of the mysteries of the
   Old Testament. The veil of the temple was for concealment, as was that
   on the face of Moses, therefore it was called the veil of the covering;
   for it was highly penal for any person to see the furniture of the most
   holy place, except the High-Priest, and he but once a year, with great
   ceremony and through a cloud of smoke; all which signified the darkness
   of that dispensation; 2 Cor. iii. 13. But now, at the death of Christ,
   all was laid open, the mysteries were unveiled, so that now he that
   runs may read the meaning of them. Now we see that the mercy-seat
   signified Christ the great Propitiation; the pot of manna signified
   Christ the Bread of life. Thus we all with open face behold, as in a
   glass (which helps the sight, as the veil hindered it), the glory of
   the Lord. Our eyes see the salvation.

   (3.) It signified the uniting of Jew and Gentile, by the removing of
   the partition wall between them, which was the ceremonial law, by which
   the Jews were distinguished from all other people (as a garden
   enclosed), were brought near to God, while others were made to keep
   their distance. Christ, in his death, repealed the ceremonial law,
   cancelled that hand-writing of ordinances, took it out of the way,
   nailed it to his cross, and so broke down the middle wall of partition;
   and by abolishing those institutions abolished the enmity, and made in
   himself of twain one new man (as two rooms are made one, and that large
   and lightsome, by taking down the partition), so making peace, Eph. ii.
   14-16. Christ died, to rend all dividing veils, and to make all his
   one, John xvii. 21.

   (4.) It signified the consecrating and laying open of a new and living
   way to God. The veil kept people off from drawing near to the most holy
   place, where the Shechinah was. But the rending of it signified that
   Christ by his death opened a way to God, [1.] For himself. This was the
   great day of atonement, when our Lord Jesus, as the great High-Priest,
   not by the blood of goats and calves, but by his own blood, entered
   once for all into the holy place; in token of which the veil was rent,
   Heb. ix. 7, &c. Having offered his sacrifice in the outer court, the
   blood of it was now to be sprinkled upon the mercy-seat within the
   veil; wherefore lift up your heads, O ye gates, and be ye lift up, ye
   everlasting doors; for the King of glory, the Priest of glory, shall
   come in. Now was he caused to draw near, and made to approach, Jer.
   xxx. 21. Though he did not personally ascend into the holy place not
   made with hands till above forty days after, yet he immediately
   acquired a right to enter, and had a virtual admission. [2.] For us in
   him: so the apostle applies it, Heb. x. 19, 20. We have boldness to
   enter into the holiest, by that new and living way which he has
   consecrated for us through the veil. He died, to bring us to God, and,
   in order thereunto, to rend that veil of guilt and wrath which
   interposed between us and him, to take away the cherubim and flaming
   sword, and to open the way to the tree of life. We have free access
   through Christ to the throne of grace, or mercy-seat, now, and to the
   throne of glory hereafter, Heb. iv. 16; vi. 20. The rending of the veil
   signified (as that ancient hymn excellently expresses it), that, when
   Christ had overcome the sharpness of death, he opened the kingdom of
   heaven to all believers. Nothing can obstruct or discourage our access
   to heaven, for the veil is rent; a door is opened in heaven, Rev. iv.
   1.

   2. The earth did quake; not only mount Calvary, where Christ was
   crucified, but the whole land, and the adjacent countries. This
   earthquake signified two things.

   (1.) The horrible wickedness of Christ's crucifiers. The earth, by
   trembling under such a load, bore its testimony to the innocency of him
   that was persecuted, and against the impiety of those that persecuted
   him. Never did the whole creation, before, groan under such a burthen
   as the Son of God crucified, and the guilty wretches that crucified
   him. The earth quaked, as if it feared to open its mouth to receive the
   blood of Christ, so much more precious than that of Abel, which it had
   received, and was cursed for it (Gen. iv. 11, 12); and as if it fain
   would open its mouth, to swallow up those rebels that put him to death,
   as it had swallowed up Dathan and Abiram for a much less crime. When
   the prophet would express God's great displeasure against the
   wickedness of the wicked, he asks, Shall not the land tremble for this?
   Amos viii. 8.

   (2.) The glorious achievements of Christ's cross. This earthquake
   signified the mighty shock, nay, the fatal blow, now given to the
   devil's kingdom. So vigorous was the assault Christ now made upon the
   infernal powers, that (as of old, when he went out of Seir, when he
   marched through the field of Edom) the earth trembled, Judg. v. 4; Ps.
   lxviii. 7, 8. God shakes all nations, when the Desire of all nations is
   to come; and there is a yet once more, which perhaps refers to this
   shaking, Hag. ii. 6, 21.

   3. The rocks rent; the hardest and firmest part of the earth was made
   to feel this mighty shock. Christ had said, that if the children should
   cease to cry Hosanna, the stones would immediately cry out; and now, in
   effect, they did so, proclaiming the glory of the suffering Jesus, and
   themselves more sensible of the wrong done him than the hard-hearted
   Jews were, who yet will shortly be glad to find a hole in the rocks,
   and a cleft in the ragged rocks, to hide them from the face of him that
   sitteth on the throne. See Rev. vi. 16; Isa. ii. 21. But when God's
   fury is poured out like fire, the rocks are thrown down by him, Nah. i.
   6. Jesus Christ is the Rock; and the rending of these rocks, signified
   the rending of that rock, (1.) That in the clefts of it was may be hid,
   as Moses in the cleft of the rock at Horeb, that there we may behold
   the glory of the Lord, as he did, Exod. xxxiii. 22. Christ's dove is
   said to be hid in the clefts of the rock (Cant. ii. 14), that is, as
   some make the allusion, sheltered in the wounds of our Lord Jesus, the
   Rock rent. (2.) That from the cleft of it rivers of living water may
   flow, and follow us in this wilderness, as from the rock which Moses
   smote (Exod. xvii. 6), and which God clave (Ps. lxxviii. 15); and that
   rock was Christ, 1 Cor. x. 4. When we celebrate the memorial of
   Christ's death, our hard and rocky hearts must be rent--the heart, and
   not the garments. That heart is harder than a rock, that will not
   yield, that will not melt, where Jesus Christ is evidently set forth
   crucified.

   4. The graves were opened. This matter is not related so fully as our
   curiosity would wish; for the scripture was not intended to gratify
   that; it should seem, that same earthquake that rent the rocks, opened
   the graves, and many bodies of saints which slept, arose. Death to the
   saints is but the sleep of the body, and the grave the bed it sleeps
   in; they awoke by the power of the Lord Jesus, and (v. 53) came out of
   the graves after his resurrection, and went into Jerusalem, the holy
   city, and appeared unto many. Now here,

   (1.) We may raise many enquiries concerning it, which we cannot
   resolve: as, [1.] Who these saints were, that did arise. Some think,
   the ancient patriarchs, that were in such care to be buried in the land
   of Canaan, perhaps in the believing foresight of the advantage of this
   early resurrection. Christ had lately proved the doctrine of the
   resurrection from the instance of the patriarchs (ch. xxii. 32), and
   here was a speedy confirmation of his argument. Others think, these
   that arose were modern saints, such as had been Christ in the flesh,
   but died before him; as his father Joseph, Zecharias, Simeon, John
   Baptist, and others, that had been known to the disciples, while they
   lived, and therefore were the fitter to be witnesses to them in an
   apparition after. What if we should suppose that they were the martyrs,
   who in the Old-Testament times had sealed the truths of God with their
   blood, that were thus dignified and distinguished? Christ particularly
   points at them as his forerunners, ch. xxiii. 35. And we find (Rev. xx.
   4, 5), that those who were beheaded for the testimony of Jesus, arose
   before the rest of the dead. Sufferers with Christ shall first reign
   with him. [2.] It is uncertain whether (as some think) they arose to
   life, now at the death of Christ, and disposed of themselves elsewhere,
   but did not go into the city till after his resurrection; or whether
   (as others think), though their sepulchres (which the Pharisees had
   built and varnished, ch. xxiii. 29), and so made remarkable, were
   shattered now by the earthquake (so little did God regard that
   hypocritical respect), yet they did not revive and rise till after the
   resurrection; only, for brevity-sake, it is mentioned here, upon the
   mention of the opening of the graves, which seems more probable. [3.]
   Some think that they arose only to bear witness of Christ's
   resurrection to those to whom they appeared, and, having finished their
   testimony, retired to their graves again. But it is more agreeable,
   both to Christ's honour and theirs, to suppose, though we cannot prove,
   that they arose as Christ did, to die no more, and therefore ascended
   with him to glory. Surely on them who did partake of his first
   resurrection, a second death had no power. [4.] To whom they appeared
   (not to all the people it is certain, but to many), whether enemies or
   friends, in what manner they appeared, how often, what they said and
   did, and how they disappeared, are secret things which belong not to
   us; we must not covet to be wise above what is written. The relating of
   this matter so briefly, is a plain intimation to us, that we must not
   look that way for a confirmation of our faith; we have a more sure word
   of prophecy. See Luke xvi. 31.

   (2.) Yet we may learn many good lessons from it. [1.] That even those
   who lived and died before the death and resurrection of Christ, had
   saving benefit thereby, as well as those who have lived since; for he
   was the same yesterday that he is to-day, and will be for ever, Heb.
   xiii. 8. [2.] That Jesus Christ, by dying, conquered, disarmed, and
   disabled, death. These saints that arose, were the present trophies of
   the victory of Christ's cross over the powers of death, which he thus
   made a show of openly. Having by death destroyed him that had the power
   of death, he thus led captivity captive, and gloried in these re-taken
   prizes, in them fulfilling that scripture, I will ransom them from the
   power of the grave. [3.] That, in virtue of Christ's resurrection, the
   bodies of all the saints shall, in the fulness of time, rise again.
   This was an earnest of the general resurrection at the last day, when
   all that are in the graves shall hear the voice of the Son of God. And
   perhaps Jerusalem is therefore called here the holy city, because the
   saints, at the general resurrection, shall enter into the new
   Jerusalem; which will be indeed what the other was in name and type
   only, the holy city, Rev. xxi. 2. [4.] That all the saints do, by the
   influence of Christ's death, and in conformity to it, rise from the
   death of sin to the life of righteousness. They are raised up with him
   to a divine and spiritual life; they go into the holy city, become
   citizens of it, have their conversation in it, and appear to many, as
   persons not of this world.

   III. The conviction of his enemies that were employed in the execution
   (v. 54), which some make no less than another miracle, all things
   considered. Observe,

   1. The persons convinced; the centurion, and they that were with him
   watching Jesus; a captain and his company, that were set on the guard
   on this occasion. (1.) They were soldiers, whose profession is commonly
   hardening, and whose breasts are commonly not so susceptible as some
   others of the impressions either of fear or pity. But there is no
   spirit too big, too bold, for the power of Christ to break and humble.
   (2.) They ware Romans, Gentiles, who knew not the scriptures which were
   now fulfilled; yet they only were convinced. A sad presage of the
   blindness that should happen to Israel, when the gospel should be sent
   to the Gentiles, to open their eyes. Here were the Gentiles softened,
   and the Jews hardened. (3.) They were the persecutors of Christ, and
   those that but just before had reviled him, as appears Luke xxiii. 36.
   How soon can God, by the power he has over men's consciences, alter
   their language, and fetch confessions of his truths, to his own glory,
   out of the mouths of those that have breathed nothing but threatenings,
   and slaughter, and blasphemies!

   2. The means of their conviction; they perceived the earthquake, which
   frightened them, and saw the other things that were done. These were
   designed to assert the honour of Christ in his sufferings, and had
   their end on these soldiers, whatever they had on others. Note, The
   dreadful appearances of God in his providence sometimes work strangely
   for the conviction and awakening of sinners.

   3. The expressions of this conviction, in two things.

   (1.) The terror that was struck upon them; they feared greatly; feared
   lest they should have been buried in the darkness, or swallowed up in
   the earthquake. Note, God can easily frighten the most daring of his
   adversaries, and make them know themselves to be but men. Guilt puts
   men into fear. He that, when iniquity abounds, doth not fear always,
   with a fear of caution, when judgments are abroad, cannot but fear
   greatly, with a fear of amazement; whereas there are those who will not
   fear, though the earth be removed, Ps. xlvi. 1, 2.

   (2.) The testimony that was extorted from them; they said, Truly this
   was the Son of God; a noble confession; Peter was blessed for it, ch.
   xvi. 16, 17. It was the great matter now in dispute, the point upon
   which he and his enemies had joined issue, ch. xxvi. 63, 64. His
   disciples believed it, but at this time durst not confess it; our
   Saviour himself was tempted to question it, when he said, Why hast thou
   forsaken me? The Jews, now that he was dying upon the cross, looked
   upon it as plainly determined against him, that he was not the Son of
   God, because he did not come down from the cross. And yet now this
   centurion and the soldiers make this voluntary confession of the
   Christian faith, Truly this was the Son of God. The best of his
   disciples could not have said more at any time, and at this time they
   had not faith and courage enough to say thus much. Note, God can
   maintain and assert the honour of a truth then when it seems to be
   crushed, and run down; for great is the truth, and will prevail.

   IV. The attendance of his friends, that were witnesses of his death, v.
   55, 56. Observe,

   1. Who they were; many women who followed him from Galilee. Not his
   apostles (only elsewhere we find John by the cross, John xix. 26),
   their hearts failed them, they durst not appear, for fear of coming
   under the same condemnation. But here were a company of women, some
   would have called them silly women, that boldly stuck to Christ, when
   the rest of his disciples had basely deserted him. Note, Even those of
   the weaker sex are often, by the grace of God, made strong in faith,
   that Christ's strength may be made perfect in weakness. There have been
   women martyrs, famous for courage and resolution in Christ's cause. Now
   of these women it is said, (1.) That they had followed Jesus from
   Galilee, out of the great love they had to him, and a desire to hear
   him preach; otherwise, the males only were obliged to come up, to
   worship at the feast. Now having followed him such a long journey as
   from Galilee to Jerusalem, eighty or a hundred miles, they resolved not
   to forsake him now. Note, Our former services and sufferings for Christ
   should be an argument with us, faithfully to persevere to the end in
   our attendance on him. Have we followed him so far and so long, done so
   much, and laid out so much for him, and shall we forsake him now? Gal.
   iii. 3, 4. (2.) That they ministered to him of their substance, for his
   necessary subsistence. How gladly would they have ministered to him
   now, if they might have been admitted! But, being forbidden that, they
   resolved to follow him. Note, When we are restrained from doing what we
   would, we must do what we can, in the service of Christ. Now that he is
   in heaven, though he is out of the reach of our ministration, he is not
   out of the reach of our believing views. (3.) Some of them are
   particularly named; for God will honour those that honour Christ. They
   were such as we have several times met with before, and it was their
   praise, that we meet with them to the last.

   2. What they did; they were beholding afar off.

   (1.) They stood afar off. Whether their own fear or their enemies' fury
   kept them at a distance, is not certain; however, it was an aggravation
   of the sufferings of Christ, that his lovers and friends stood aloof
   from his sore, Ps. xxxviii. 11; Job xix. 13. Perhaps they might have
   come nearer, if they would; but good people, when they are in
   sufferings, must not think it strange, if some of their best friends be
   shy of them. When Paul's danger was imminent, no man stood by him, 2
   Tim. iv. 16. If we be thus looked strangely upon, remember, our Master
   was so before us.

   (2.) They were there beholding, in which they showed a concern and
   kindness for Christ; when they were debarred from doing any other
   office of love to him, they looked a look of love toward him. [1.] It
   was a sorrowful look; they looked unto him who was now pierced, and
   mourned; and no doubt, were in bitterness for him. We may well imagine
   how it cut them to the heart, to see him in this torment; and what
   floods of tears it fetched from their eyes. Let us with an eye of faith
   behold Christ and him crucified, and be affected with that great love
   wherewith he loved us. But, [2.] It was no more than a look; they
   beheld him, but they could not help him. Note, When Christ was in his
   sufferings, the best of his friends were but spectators and lookers on,
   even the angelic guards stood trembling by, saith Mr. Norris, for he
   trod the wine-press alone, and of the people there was none with him;
   so his own arm wrought salvation.

The Burial of Christ.

   57 When the even was come, there came a rich man of Arimathæa, named
   Joseph, who also himself was Jesus' disciple:   58 He went to Pilate,
   and begged the body of Jesus. Then Pilate commanded the body to be
   delivered.   59 And when Joseph had taken the body, he wrapped it in a
   clean linen cloth,   60 And laid it in his own new tomb, which he had
   hewn out in the rock: and he rolled a great stone to the door of the
   sepulchre, and departed.   61 And there was Mary Magdalene, and the
   other Mary, sitting over against the sepulchre.   62 Now the next day,
   that followed the day of the preparation, the chief priests and
   Pharisees came together unto Pilate,   63 Saying, Sir, we remember that
   that deceiver said, while he was yet alive, After three days I will
   rise again.   64 Command therefore that the sepulchre be made sure
   until the third day, lest his disciples come by night, and steal him
   away, and say unto the people, He is risen from the dead: so the last
   error shall be worse than the first.   65 Pilate said unto them, Ye
   have a watch: go your way, make it as sure as ye can.   66 So they
   went, and made the sepulchre sure, sealing the stone, and setting a
   watch.

   We have here an account of Christ's burial, and the manner and
   circumstances of it, concerning which observe, 1. The kindness and good
   will of his friends that laid him in the grave. 2. The malice and ill
   will of his enemies that were very solicitous to keep him there.

   I. His friends gave him a decent burial. Observe,

   1. In general, that Jesus Christ was buried; when his precious soul was
   gone to paradise, his blessed body was deposited in the chambers of the
   grave, that he might answer the type of Jonas, and fulfil the prophecy
   of Isaias; he made his grave with the wicked. Thus in all things he
   must be made like unto his brethren, sin only excepted, and, like us,
   unto dust he must return. He was buried, to make his death the more
   certain, and his resurrection the more illustrious. Pilate would not
   deliver his body to be buried, till he was well assured that he was
   really dead; while the witnesses lay unburied, there were some hopes
   concerning them, Rev. xi. 8. But Christ, the great Witness, is as one
   free among the dead, like the slain that lie in the grave. He was
   buried, that he might take off the terror of the grave, and make it
   easy to us, might warm and perfume that cold noisome bed for us, and
   that we might be buried with him.

   2. The particular circumstances of his burial here related.

   (1.) The time when he was buried; when the evening was come; the same
   evening that he died, before sun-set, as is usual in burying
   malefactors. It was not deferred till the next day, because it was the
   sabbath; for burying the dead is not proper work either for a day of
   rest or for a day of rejoicing, as the sabbath is.

   (2.) The person that took care of the funeral was Joseph of Arimathea.
   The apostles had all fled, and none of them appeared to show this
   respect to their Master, which the disciples of John showed to him
   after he was beheaded, who took up his body, and buried it, ch. xiv.
   12. The women that followed him durst not move in it; then did God stir
   up this good man to do it; for what work God has to do, he will find
   out instruments to do it. Joseph was a fit man, for, [1.] He had
   wherewithal to do it, being a rich man. Most of Christ's disciples were
   poor men, such were most fit to go about the country to preach the
   gospel; but here was one that was a rich man, ready to be employed in a
   piece of service which required a man of estate. Note, Worldly wealth,
   though it is to many an objection in religion's way, yet, in some
   services to be done for Christ, it is an advantage and an opportunity,
   and it is well for those who have it, if withal they have a heart to
   use it for God's glory. [2.] He was well affected to our Lord Jesus,
   for he was himself his disciple, believed in him, though he did not
   openly profess it. Note, Christ has more secret disciples than we are
   aware of; seven thousand in Israel, Rom. xi. 4.

   (3.) The grant of the dead body procured from Pilate, v. 58. Joseph
   went to Pilate, the proper person to be applied to on this occasion,
   who had the disposal of the body; for in things wherein the power of
   the magistrate is concerned, due regard must be had to that power, and
   nothing done to break in upon it. What we do that is good, must be done
   peaceably, and not tumultuously. Pilate was willing to give the body to
   one that would inter it decently, that he might do something towards
   atoning for the guilt his conscience charged him with in condemning an
   innocent person. In Joseph's petition, and Pilate's ready grant of it,
   honour was done to Christ, and a testimony borne to his integrity.

   (4.) The dressing of the body in its grave-clothes (v. 59); though he
   was an honourable counsellor, yet he himself took the body, as it
   should seem, into his own arms, from the infamous and accursed tree
   (Acts xiii. 29); for where there is true love to Christ, no service
   will be thought too mean to stoop to for him. Having taken it, he
   wrapped it in a clean linen cloth; for burying in linen was then the
   common usage, which Joseph complied with. Note, Care is to be taken of
   the dead bodies of good men, for there is a glory intended for them at
   the resurrection, which we must hereby testify our belief of, and wind
   up the dead body as designed for a better place. This common act of
   humanity, if done after a godly sort, may be made an acceptable piece
   of Christianity.

   (5.) The depositing of it in the sepulchre, v. 60. Here there was
   nothing of that pomp and solemnity with which the grandees of the world
   are brought to the grave, and laid in the tomb, Job xxi. 32. A private
   funeral did best befit him whose kingdom came not with observation.

   [1.] He was laid in a borrowed tomb, in Joseph's burying place; as he
   had not a house of his own, wherein to lay his head while he lived, so
   he had not a grave of his own, wherein to lay his body when he was
   dead, which was an instance of his poverty; yet in this there might be
   somewhat of a mystery. The grave is the peculiar heritage of a sinner,
   Job xxiv. 19. There is nothing we can truly call our own but our sins
   and our graves; he returneth to his earth, Psalm cxlvi. 4. When we go
   to the grave, we go to our own place; but our Lord Jesus, who had no
   sin of his own, had no grave of his own; dying under imputed sin, it
   was fit that he should be buried in a borrowed grave; the Jews designed
   that he should have made his grave with the wicked, should have been
   buried with the thieves with whom he was crucified, but God over-ruled
   it, so as that he should make it with the rich in his death, Isa. liii.
   9.

   [2.] He was laid in a new tomb, which Joseph, it is likely, designed
   for himself; it would, however, be never the worse for his lying in it,
   who was to rise so quickly, but a great deal the better for his lying
   in it, who has altered the property of the grave, and made it anew
   indeed, by turning it into a bed of rest, nay into a bed of spices, for
   all the saints.

   [3.] In a tomb that was hewn out of a rock; the ground about Jerusalem
   was generally rocky. Shebna had his sepulchre hewn out thereabouts in a
   rock, Isa. xxii. 16. Providence ordered it that Christ's sepulchre
   should be in a solid entire rock, that no room might be left to suspect
   his disciples had access to it by some underground passage, or broke
   through the back wall of it, to steal the body; for there was no access
   to it but by the door, which was watched.

   [4.] A great stone was rolled to the door of his sepulchre; this also
   was according to the custom of the Jews in burying their dead, as
   appears by the description of the grave of Lazarus (John xi. 38),
   signifying that those who are dead, are separated and cut off from all
   the living; if the grave were his prison, now was the prison-door
   locked and bolted. The rolling of the stone to the grave's mouth, was
   with them as filling up the grave is with us, it completed the funeral.
   Having thus in silence and sorrow deposited the previous body of our
   Lord Jesus in the grave, the house appointed for all living, they
   departed without any further ceremony. It is the most melancholy
   circumstance in the funerals of our Christian friends, when we have
   laid their bodies in the dark and silent grave, to go home, and leave
   them behind; but alas, it is not we that go home, and leave them
   behind, no, it is they that are gone to the better home, and have left
   us behind.

   (6.) The company that attended the funeral; and that was very small and
   mean. Here were none of the relations in mourning, to follow the
   corpse, no formalities to grace the solemnity, but some good women that
   were true mourners--Mary Magdalene, and the other Mary, v. 56. These,
   as they had attended him to the cross, so they followed him to the
   grave; as if they composed themselves to sorrow, they sat over against
   the sepulchre, not so much to fill their eyes with the sight of what
   was done, as to empty them in rivers of tears. Note, True love to
   Christ will carry us through, to the utmost, in following him. Death
   itself cannot quench that divine fire, Cant. viii. 6, 7.

   II. His enemies did what they could to prevent his resurrection; what
   they did herein was the next day that followed the day of the
   preparation, v. 62. That was the seventh day of the week, the Jewish
   sabbath, yet not expressly called so, but described by this
   periphrasis, because it was now shortly to give way to the Christian
   sabbath, which began the day after. Now, 1. All that day, Christ lay
   dead in the grave; having for six days laboured and done all his work,
   on the seventh day he rested, and was refreshed. 2. On that day, the
   chief priests and Pharisees, when they should have been at their
   devotions, asking pardon for the sins of the week past, were dealing
   with Pilate about securing the sepulchre, and so adding rebellion to
   their sin. They that had so often quarrelled with Christ for works of
   the greatest mercy on that day, were themselves busied in a work of the
   greatest malice. Observe here,

   (1.) Their address to Pilate; they were vexed that the body was given
   to one that would bury it decently; but, since it must be so, they
   desire a guard may be set on the sepulchre.

   [1.] Their petition sets forth, that that deceiver (so they call him
   who is truth itself) had said, After three days I will rise again. He
   had said so, and his disciples remembered those very words for the
   confirmation of their faith, but his persecutors remember them for the
   provocation of their rage and malice. Thus the same word of Christ to
   the one was a savour of life unto life, to the other of death unto
   death. See how they compliment Pilate with the title of Sir, while they
   reproach Christ with the title of Deceiver. Thus the most malicious
   slanderers of good men are commonly the most sordid flatterers of great
   men.

   [2.] It further sets forth their jealousy; lest his disciples come by
   night, and steal him away, and say, He is risen.

   First, That which really they were afraid of, was, his resurrection;
   that which is most Christ's honour and his people's joy, is most the
   terror of his enemies. That which exasperated Joseph's brethren against
   him, was the presage of his rise, and of his having dominion over them
   (Gen. xxxvii. 8); and all they aimed at, in what they did against him,
   was, to prevent that. Come, say they, let us slay him, and see what
   will become of his dreams. So the chief priests and Pharisees laboured
   to defeat the predictions of Christ's resurrection, saying, as David's
   enemies of him (Ps. xli. 8), Now that he lieth, he shall rise up no
   more; if he should rise, that would break all their measures. Note,
   Christ's enemies, even when they have gained their point, are still in
   fear of losing it again. Perhaps the priests were surprised at the
   respect shown to Christ's dead body by Joseph and Nicodemus, two
   honourable counsellors, and looked upon it as an ill presage; nor can
   they forget his raising Lazarus from the dead, which so confounded
   them.

   Secondly, That which they took on them to be afraid of, was, lest his
   disciples should come by night, and steal him away, which was a very
   improbable thing; for, 1. They had not the courage to own him while he
   lived, when they might have done him and themselves real service; and
   it was not likely that his death should put courage into such cowards.
   2. What could they promise themselves by stealing away his body, and
   making people believe he was risen; when, if he should not rise, and so
   prove himself a deceiver, his disciples, who had left all for him in
   this world, in dependence upon a recompence in the other world, would
   of all others suffer most by the imposture, and would have had reason
   to throw the first stone at his name? What good would it do them, to
   carry on a cheat upon themselves, to steal away his body, and say, He
   is risen; when, if he were not risen, their faith was vain, and they
   were of all men the most miserable? The chief priests apprehend that if
   the doctrine of Christ's resurrection be once preached and believed,
   the last error will be worse than the first; a proverbial expression,
   intimating no more than this, that we shall all be routed, all undone.
   They think it was their error, that they had so long connived at his
   preaching and miracles, which error they thought they had rectified by
   putting him to death; but if people should be persuaded of his
   resurrection, that would spoil all again, his interest would revive
   with him, and theirs must needs sink, who had so barbarously murdered
   him. Note, Those that opposed Christ and his kingdom, will see not only
   their attempts baffled, but themselves miserably plunged and
   embarrassed, their errors each worse than other, and the last worst of
   all, Ps. ii. 4, 5.

   [3.] In consideration hereof, they humbly move to have a guard set upon
   the sepulchre till the third day; Command that the sepulchre be made
   sure. Pilate must still be their drudge, his civil and military power
   must both be engaged to serve their malice; one would think that
   death's prisoners needed no other guard, and that the grave were
   security enough to itself; but what will not those fear, who are
   conscious to themselves both of guilt and impotency, in opposing the
   Lord and his anointed?

   (2.) Pilate's answer to this address (v. 65); He have a watch, make it
   sure, as sure as you can. He was ready to gratify Christ's friends, in
   allowing them the body, and his enemies, in setting a guard upon it,
   being desirous to please all sides, while perhaps he laughed in his
   sleeve at both for making such ado, pro and con, about the dead body of
   a man, looking upon the hopes of one side and the fears of the other to
   be alike ridiculous. Ye have a watch; he means the constant guard that
   was kept in the tower of Antonia, out of which the allows them to
   detach as many as they pleased for that purpose, but, as if ashamed to
   be himself seen in such a thing, he leaves the management of it wholly
   to them. Methinks that word, Make it as sure as you can, looks like a
   banter, either, [1.] Of their fears; "Be sure to set a strong guard
   upon the dead man;" or rather, [2.] Of their hopes; "Do your worst, try
   your wit and strength to the utmost; but if he be of God, he will rise,
   in spite of you and all your guards." I am apt to think, that by this
   time Pilate had had some talk with the centurion, his own officer, of
   whom he would be apt to enquire how that just man died, whom he had
   condemned with such reluctance; and that he gave him such an account of
   those things as made him conclude that truly he was the Son of God; and
   Pilate would give more credit to him than to a thousand of those
   spiteful priests that called him a Deceiver; and if so, no marvel that
   he tacitly derides their project, in thinking to secure the sepulchre
   upon him who had so lately rent the rocks, and made the earth to quake.
   Tertullion, speaking of Pilate, saith, Ipse jam pro suâ conscientiâ
   Christianus--In his conscience he was a Christian; and it is possible
   that he might be under such convictions at this time, upon the
   centurion's report, and yet never be thoroughly persuaded, any more
   than Agrippa or Felix was, to be a Christian.

   (3.) The wonderful care they took, hereupon, to secure the sepulchre
   (v. 66); They sealed the stone; probably with the great seal of their
   sanhedrim, whereby they interposed their authority, for who durst break
   the public seal? But not trusting too much to that, withal they set a
   watch, to keep his disciples from coming to steal him away, and, if
   possible, to hinder him from coming out of the grave. So they intended,
   but God brought this good out of it, that they who were set to oppose
   his resurrection, thereby had an opportunity to observe it, and did so,
   and told the chief priests what they observed, who were thereby
   rendered the more inexcusable. Here was all the power of earth and hell
   combined to keep Christ a prisoner, but all in vain, when his hour was
   come; death, and all those sons and heirs of death, could then no
   longer hold him, no longer have dominion over him. To guard the
   sepulchre against the poor weak disciples, was folly, because needless;
   but to think to guard it against the power of God was folly, because
   fruitless and to no purpose; and yet they thought they had dealt
   wisely.
     __________________________________________________________________

M A T T H E W.

  CHAP. XXVIII.

   In the foregoing chapters, we saw the Captain of our salvation engaged
   with the powers of darkness, attacked by them, and vigorously attacking
   them; victory seemed to hover between the combatants; nay, at length,
   it inclined to the enemies' side, and our Champion fell before them;
   behold, God has delivered his strength into captivity, and his glory
   into the enemies' hand. Christ in the grave is like the ark in Dagon's
   temple; the powers of darkness seemed to ride masters, but then the
   Lord awaked as one out of sleep, and like a mighty man that shouteth by
   reason of wine, Ps. lxxviii. 61, 65. The prince of our peace is in this
   chapter rallying again, coming out of the grave, a Conqueror, yea, more
   than a conqueror, leading captivity captive; though the ark be a
   prisoner, Dagon falls before it, and it proves that none is able to
   stand before the holy Lord God. Now the resurrection of Christ being
   one of the main foundations of our religion, it is requisite that we
   should have infallible proofs of it; four of which proofs we have in
   this chapter, which are but a few of many, for Luke and John give a
   larger account of the proofs of Christ's resurrection than Matthew and
   Mark do. Here is, I. The testimony of the angel to Christ's
   resurrection, ver. 1-8. II. His appearance himself to the women, ver.
   9, 10. III. The confession of the adversaries that were upon the guard,
   ver. 11-15. IV. Christ's appearance to the disciples in Galilee, and
   the commission he gave them, ver. 16-20.

The Resurrection.

   1 In the end of the sabbath, as it began to dawn toward the first day
   of the week, came Mary Magdalene and the other Mary to see the
   sepulchre.   2 And, behold, there was a great earthquake: for the angel
   of the Lord descended from heaven, and came and rolled back the stone
   from the door, and sat upon it.   3 His countenance was like lightning,
   and his raiment white as snow:   4 And for fear of him the keepers did
   shake, and became as dead men.   5 And the angel answered and said unto
   the women, Fear not ye: for I know that ye seek Jesus, which was
   crucified.   6 He is not here: for he is risen, as he said. Come, see
   the place where the Lord lay.   7 And go quickly, and tell his
   disciples that he is risen from the dead; and, behold, he goeth before
   you into Galilee; there shall ye see him: lo, I have told you.   8 And
   they departed quickly from the sepulchre with fear and great joy; and
   did run to bring his disciples word.   9 And as they went to tell his
   disciples, behold, Jesus met them, saying, All hail. And they came and
   held him by the feet, and worshipped him.   10 Then said Jesus unto
   them, Be not afraid: go tell my brethren that they go into Galilee, and
   there shall they see me.

   For the proof of Christ's resurrection, we have here the testimony of
   the angel, and of Christ himself, concerning his resurrection. Now we
   may think that it would have been better, if the matter had been so
   ordered, that a competent number of witnesses should have been present,
   and have seen the stone rolled away by the angel, and the dead body
   reviving, as people saw Lazarus come out of the grave, and then the
   matter had been past dispute; but let us not prescribe to Infinite
   Wisdom, which ordered that the witnesses of his resurrection should see
   him risen, but not see him rise. His incarnation was a mystery; so was
   this second incarnation (if we may so call it), this new making of the
   body of Christ, for his exalted state; it was therefore made in secret.
   Blessed are they that have not seen, and yet have believed. Christ gave
   such proofs of his resurrection as were corroborated by the scriptures,
   and by the word which he had spoken (Luke xxiv. 6, 7-44; Mark xvi. 7);
   for here we must walk by faith, not by sight. We have here,

   I. The coming of the good women to the sepulchre.

   Observe, 1. When they came; in the end of the sabbath, as it began to
   dawn toward the first day of the week, v. 1. This fixes the time of
   Christ's resurrection.

   (1.) He arose the third day after his death; that was the time which he
   had often prefixed, and he kept within it. He was buried in the evening
   of the sixth day of the week, and arose in the morning of the first day
   of the following week, so that he lay in the grave about thirty-six or
   thirty-eight hours. He lay so long, to show that he was really and
   truly dead; and no longer, that he might not see corruption. He arose
   the third day, to answer the type of the prophet Jonas (ch. xii. 40),
   and to accomplish that prediction (Hos. vi. 2), The third day he will
   raise us up, and we shall live in his sight.

   (2.) He arose after the Jewish sabbath, and it was the
   passover-sabbath; all that day he lay in the grave, to signify the
   abolishing of the Jewish feasts and the other parts of the ceremonial
   law, and that his people must be dead to such observances, and take no
   more notice of them than he did when he lay in the grave. Christ on the
   sixth day finished his work; he said, It is finished; on the seventh
   day he rested, and then on the first day of the next week did as it
   were begin a new world, and enter upon new work. Let no man therefore
   judge us now in respect of the new moons, or of the Jewish sabbaths,
   which were indeed a shadow of good things to come, but the substance if
   of Christ. We may further observe, that the time of the saints' lying
   in the grave, is a sabbath to them (such as the Jewish sabbath was,
   which consisted chiefly in bodily rest), for there they rest from their
   labours (Job iii. 17); and it is owing to Christ.

   (3.) He arose upon the first day of the week; on the first day of the
   first week God commanded the light to shine out of darkness; on this
   day therefore did he who was to be the Light of the world, shine out of
   the darkness of the grave; and the seventh-day sabbath being buried
   with Christ, it arose again in the first-day sabbath, called the Lord's
   day (Rev. i. 10), and no other day of the week is from henceforward
   mentioned in all the New Testament than this, and this often, as the
   day which Christians religiously observed in solemn assemblies, to the
   honour of Christ, John xx. 19, 26; Acts xx. 7; 1 Cor. xvi. 2. If the
   deliverance of Israel out of the land of the north superseded the
   remembrance of that out of Egypt (Jer. xxiii. 7, 8), much more doth our
   redemption by Christ eclipse the glory of God's former works. The
   sabbath was instituted in remembrance of the perfecting of the work of
   creation, Gen. ii. 1. Man by his revolt made a breach upon that perfect
   work, which was never perfectly repaired till Christ arose from the
   dead, and the heavens and the earth were again finished, and the
   disordered hosts of them modelled anew, and the day on which this was
   done was justly blessed and sanctified, and the seventh day from that.
   He who on that day arose from the dead, is the same by whom, and for
   whom, all things were at first created, and now anew created.

   (4.) He arose as it began to dawn toward that day; as soon as it could
   be said that the third day was come, the time prefixed for his
   resurrection, he arose; after his withdrawings from his people, he
   returns with all convenient speed, and cuts the work as short in
   righteousness as may be. He had said to his disciples, that though
   within a little while they should not see him, yet again a little
   while, and they should see him, and accordingly he made it as little a
   while as possible, Isa. liv. 7, 8. Christ arose when the day began to
   dawn, because then the day-spring from on high did again visit us, Luke
   i. 78. His passion began in the night; when he hung on the cross the
   sun was darkened; he was laid in the grave in the dusk of the evening;
   but he arose from the grave when the sun was near rising, for he is the
   bright and morning Star (Rev. xxii. 16), the true Light. Those who
   address themselves early in the morning to the religious services of
   the Christian sabbath, that they may take the day before them, therein
   follow this example of Christ, and that of David, Early will I seek
   thee.

   2. Who they were, that came to the sepulchre; Mary Magdalene and the
   other Mary, the same that attended the funeral, and sat over against
   the sepulchre, as before they sat over against the cross; still they
   studied to express their love to Christ; still they were inquiring
   after him. Then shall we know, if we thus follow on to know. No mention
   is made of the Virgin Mary being with them; it is probable that the
   beloved disciple, who had taken her to his own home, hindered her from
   going to the grave to weep there. Their attendance on Christ not only
   to the grave, but in the grave, represents his like care for those that
   are his, when they have made their bed in the darkness. As Christ in
   the grave was beloved of the saints, so the saints in the grave are
   beloved of Christ; for death and the grave cannot slacken that bond of
   love which is between them.

   3. What they came to do: the other evangelists say that they came to
   anoint the body; Matthew saith that they came to see the sepulchre,
   whether it was as they left it; hearing perhaps, but not being sure,
   that the chief priests had set a guard upon it. They went, to show
   their good-will in another visit to the dear remains of their beloved
   Master, and perhaps not without some thoughts of his resurrection, for
   they could not have quite forgotten all he had said of it. Note, Visits
   to the grave are of great use to Christians, and will help to make it
   familiar to them, and to take off the terror of it, especially visits
   to the grave of our Lord Jesus, where we may see sin buried out of
   sight, the pattern of our sanctification, and the great proof of
   redeeming love shining illustriously even in that land of darkness.

   II. The appearance of an angel of the Lord to them, v. 2-4. We have
   here an account of the manner of the resurrection of Christ, as far as
   it was fit that we should know.

   1. There was a great earthquake. When he died, the earth that received
   him, shook for fear; now that he arose, the earth that resigned him,
   leaped for joy in his exaltation. This earthquake did as it were loose
   the bond of death, and shake off the fetters of the grave, and
   introduce the Desire of all nations, Hag. ii. 6, 7. It was the signal
   of Christ's victory; notice was hereby given of it, that, when the
   heavens rejoiced, the earth also might be glad. It was a specimen of
   the shake that will be given to the earth at the general resurrection,
   when mountains and islands shall be removed, that the earth may no
   longer cover her slain. There was a noise and a shaking in the valley,
   when the bones were to come together, bone to his bone, Ezek. xxxvii.
   7. The kingdom of Christ, which was now to be set up, made the earth to
   quake, and terribly shook it. Those who are sanctified, and thereby
   raised to a spiritual life, while it is in the doing find an earthquake
   in their own bosoms, as Paul, who trembled and was astonished.

   2. The angel of the Lord descended from heaven. The angels frequently
   attended our Lord Jesus, at his birth, in his temptation, in his agony;
   but upon the cross we find no angel attending him: when his Father
   forsook him, the angels withdrew from him; but now that he is resuming
   the glory he had before the foundation of the world, now, behold, the
   angels of God worship him.

   3. He came, and rolled back the stone from the door, and sat upon it.
   Our Lord Jesus could have rolled back the stone himself by his own
   power, but he chose to have it done by an angel, to signify that having
   undertaken to make satisfaction for our sin, imputed to him, and being
   under arrest pursuant to that imputation, he did not break prison, but
   had a fair and legal discharge, obtained from heaven; he did not break
   prison, but an officer was sent on purpose to roll away the stone, and
   so to open the prison door, which would never have been done, if he had
   not made a full satisfaction. But being delivered for our offences, to
   complete the deliverance, he was raised again for our justification; he
   died to pay our debt, and rose again to take out our acquittance. The
   stone of our sins was rolled to the door of the grave of our Lord Jesus
   (and we find the rolling of a great stone to signify the contracting of
   guilt, 1 Sam. xiv. 33); but to demonstrate that divine justice was
   satisfied, an angel was commissioned to roll back the stone; not that
   the angel raised him from the dead, any more than those that took away
   the stone from Lazarus's grave raised him, but thus he intimated the
   consent of Heaven to his release, and the joy of Heaven in it. The
   enemies of Christ had sealed the stone, resolving, like Babylon, not to
   open the house of his prisoners; shall the prey be taken from the
   mighty? For this was their hour; but all the powers of death and
   darkness are under the control of the God of light and life. An angel
   from heaven has power to break the seal, though it were the great seal
   of Israel, and is able to roll away the stone, though ever so great.
   Thus the captives of the mighty are taken away. The angel's sitting
   upon the stone, when he had rolled it away, is very observable, and
   bespeaks a secure triumph over all the obstructions of Christ's
   resurrection. There he sat, defying all the powers of hell to roll the
   stone to the grave again. Christ erects his seat of rest and seat of
   judgment upon the opposition of his enemies; the Lord sitteth upon the
   floods. The angel sat as a guard to the grave, having frightened away
   the enemies' black guard; he sat, expecting the women, and ready to
   give them an account of his resurrection.

   4. That his countenance was like lightning, and his raiment white as
   snow, v. 3. This was a visible representation, by that which we call
   splendid and illustrious, of the glories of the invisible world, which
   know no difference of colours. His look upon the keepers was like
   flashes of lightning; he cast forth lightning, and scattered them, Ps.
   cxliv. 6. The whiteness of his raiment was an emblem not only of
   purity, but of joy and triumph. When Christ died, the court of heaven
   went into keep mourning, signified by the darkening of the sun; but
   when he arose, they again put on the garments of praise. The glory of
   this angel represented the glory of Christ, to which he was now risen,
   for it is the same description that was given of him in his
   transfiguration (ch. xvii. 2); but when he conversed with his disciples
   after his resurrection, he drew a veil over it, and it bespoke the
   glory of the saints in their resurrection, when they shall be as the
   angels of God in heaven.

   5. That for fear of him the keepers did shake, and became as dead men,
   v. 4. They were soldiers, that thought themselves hardened against
   fear, yet the very sight of an angel struck them with terror. Thus when
   the Son of God arose to judgment, the stout-hearted were spoiled, Ps.
   lxxvi. 5, 9. Note, The resurrection of Christ, as it is the joy of his
   friends, so it is the terror and confusion of his enemies. They did
   shake; the word eseisthesan is the same with that which was used for
   the earthquake, v. 2, seismos. When the earth shook, these children of
   the earth, that had their portion in it, shook too; whereas, those that
   have their happiness in things above, though the earth be removed, yet
   are without fear. The keepers became as dead men, when he whom they
   kept guard upon became alive, and they whom they kept guard against
   revived with him. It struck a terror upon them, to see themselves
   baffled in that which was their business here. They were posted here,
   to keep a dead man in his grave--as easy a piece of service surely as
   was ever assigned them, and yet it proves too hard for them. They were
   told that they must expect to be assaulted by a company of feeble
   faint-hearted disciples, who for fear of them would soon shake and
   become as dead men, but are amazed when they find themselves attacked
   by a mighty angel, whom they dare not look in the face. Thus doth God
   frustrate his enemies by frightening them, Ps. ix. 20.

   III. The message which this angel delivered to the women, v. 5-7.

   1. He encourages them against their fears, v. 5. To come near to graves
   and tombs, especially in silence and solitude, has something in it
   frightful, much more was it so to those women, to find an angel at the
   sepulchre; but he soon makes them easy with the word, Fear not ye. The
   keepers shook, and became as dead men, but, Fear not ye. Let the
   sinners in Zion be afraid, for there is cause for it; but, Fear not,
   Abraham, nor any of the faithful seed of Abraham; why should the
   daughters of Sarah, that do well, be afraid with any amazement? 1 Pet.
   iii. 6. "Fear not ye. Let not the news I have to tell you, be any
   surprise to you, for you were told before that your Master would rise;
   let it be no terror to you, for his resurrection will be your
   consolation; fear not any hurt, that I will do you, nor nay evil
   tidings I have to tell you. Fear not ye, for I know that ye seek Jesus.
   I know you are friends to the cause. I do not come to frighten you, but
   to encourage you." Note, Those that seek Jesus, have no reason to be
   afraid; for, if they seek him diligently they shall find him, and shall
   find him their bountiful Rewarder. All our believing enquiries after
   the Lord Jesus are observed, and taken notice of, in heaven; I know
   that ye seek Jesus; and shall certainly be answered, as these were,
   with good words, and comfortable words. Ye seek Jesus that was
   crucified. He mentions his being crucified, the more to commend their
   love to him; "You seek him still, though he was crucified; you retain
   your kindness for him notwithstanding." Note, True believers love and
   seek Christ, not only though he was crucified, but because he was so.

   2. He assures them of the resurrection of Christ; and there was enough
   in that to silence their fears (v. 6); He is not here, for he is risen.
   To be told He is not here, would have been no welcome news to those who
   sought him, if it had not been added, He is risen. Note, It is matter
   of comfort to those who seek Christ, and miss of finding him where they
   expected, that he is risen: if we find him not in sensible comfort, yet
   he is risen. We must not hearken to those who say, Lo, here is Christ,
   or, Lo, he is there, for he is not here, he is not there, he is risen.
   In all our enquiries after Christ, we must remember that he is risen;
   and we must seek him as one risen. (1.) Not with any gross carnal
   thoughts of him. There were those that knew Christ after the flesh; but
   now henceforth know we him so no more, 2 Cor. v. 16. It is true, he had
   a body; but it is now a glorified body. They that make pictures and
   images of Christ, forget that he is not here, he is risen; our
   communion with him must be spiritual, by faith in his word, Rom. x.
   6-9. (2.) We must seek him with great reverence and humility, and an
   awful regard to his glory, for he is risen. God has highly exalted him,
   and given him a name above every name, and therefore every knee and
   every soul must bow before him. (3.) We must seek him with a heavenly
   mind; when we are ready to make this world our home, and to say, It is
   good to be here, let us remember our Lord Jesus is not here, he is
   risen, and therefore let not our hearts be here, but let them rise too,
   and seek the things that are above, Col. iii. 1-3; Phil. iii. 20.

   Two things the angel refers these women to, for the confirmation of
   their faith, touching Christ's resurrection.

   [1.] To his word now fulfilled, which they might remember; He is risen,
   as he said. This he vouches as the proper object of faith; "He said
   that he would rise, and you know that he is the Truth itself, and
   therefore have reason to expect that he should rise; why should you be
   backward to believe that which he told you would be?" Let us never
   think that strange, of which the word of Christ has raised our
   expectations, whether the sufferings of this present time, or the glory
   that is to be revealed. If we remember what Christ hath said to us, we
   shall be the less surprised at what he does with us. This angel, when
   he said. He is not here, he is risen, makes it to appear that he
   preaches no other gospel than what they had already received, for he
   refers himself to the word of Christ as sufficient to bear him out; He
   is risen, as he said.

   [2.] To his grave now empty, which they might look into; "Come, see the
   place where the Lord lay. Compare what you have heard, with what you
   see, and, putting both together, you will believe. You see that he is
   not here, and, remembering what he said, you may be satisfied that he
   is risen; come, see the place, and you will see that he is not there,
   you will see that he could not be stolen thence, and therefore must
   conclude that he is risen." Note, It may be of use to affect us, and
   may have a good influence upon us, to come, and with an eye of faith
   see the place where the Lord lay. See the marks he has there left of
   his love in condescending so low for us; see how easy he has made that
   bed, and how lightsome, for us, by lying in it himself; when we look
   into the grave, where we expect we must lie, to take off the terror of
   it, let us look into the grave where the Lord lay; the place where our
   Lord lay, so the Syriac. The angels own him for their Lord, as well as
   we; for the whole family, both in heaven and earth, is named from him.

   3. He directs them to go carry the tidings of it to his disciples (v.
   7); Go quickly, and tell his disciples. It is probable that they were
   for entertaining themselves with the sight of the sepulchre and
   discourse with the angels. It was good to be here, but they have other
   work appointed them; this is a day of good tidings, and though they
   have the premier seisin of the comfort, the first taste of it, yet they
   must not have the monopoly of it, must not hold their peace, any more
   than those lepers, 2 Kings vii. 9. They must go tell the disciples.
   Note, Public usefulness to others must be preferred before the pleasure
   of secret communion with God ourselves; for it is more blessed to give
   than to receive. Observe,

   (1.) The disciples of Christ must first be told the news; not, Go, tell
   the chief priests and the Pharisees, that they may be confounded; but,
   Tell the disciples, that they may be comforted. God anticipates the joy
   of his friends more than the shame of his enemies, though the
   perfection of both is reserved for hereafter. Tell his disciples; it
   may be they will believe your report, however tell them, [1.] That they
   may encourage themselves under their present sorrows and dispersions.
   It was a dismal time with them, between grief and fear; what a cordial
   would this be to them now, to hear, their Master is risen! [2.] That
   they may enquire further into it themselves. This alarm was sent them,
   to awaken them from that strange stupidity which had seized them, and
   to raise their expectations. This was to set them on seeking him, and
   to prepare them for his appearance to them. General hints excite to
   closer searches. They shall now hear of him, but shall very shortly see
   him. Christ discovers himself gradually.

   (2.) The women are sent to tell it to them, and so are made, as it
   were, the apostles of the apostles. This was an honour put upon them,
   and a recompence for their constant affectionate adherence to him, at
   the cross, and in the grave, and a rebuke to the disciples who forsook
   him. Still God chooses the weak things of the world, to confound the
   mighty, and puts the treasure, not only into earthen vessels, but here
   into the weaker vessels; as the woman, being deceived by the
   suggestions of an evil angel, was first in the transgression (1 Tim.
   ii. 14), so these women, being duly informed by the instructions of a
   good angel, were first in the belief of the redemption from
   transgression by Christ's resurrection, that that reproach of their sex
   might be rolled away, by putting this in the balance against it, which
   is their perpetual praise.

   (3.) They were bid to go quickly upon this errand. Why, what haste was
   there? Would not the news keep cold, and be welcome to them at any
   time? Yes, but they were now overwhelmed with grief, and Christ would
   have this cordial hastened to them; when Daniel was humbling himself
   before God for sin, the angel Gabriel was caused to fly swiftly with a
   message of comfort, Dan. ix. 21. We must always be ready and forward;
   [1.] To obey the commands of God, Ps. cxix. 60. [2.] To do good to our
   brethren, and to carry comfort to them, as those that felt from their
   afflictions; Say not, Go, and come again, and to-morrow I will give;
   but now quickly.

   (4.) They were directed to appoint the disciples to meet him in
   Galilee. There were other appearances of Christ to them before that in
   Galilee, which were sudden and surprising; but he would have one to be
   solemn and public, and gave them notice of it before. Now this general
   rendezvous was appointed in Galilee, eighty or a hundred miles from
   Jerusalem; [1.] In kindness to those of his disciples that remained in
   Galilee, and did not (perhaps they could not) come up to Jerusalem;
   into that country therefore he would go, to manifest himself to his
   friends there. I know thy works, and where thou dwellest. Christ knows
   where his disciples dwell, and will visit there. Note, The exaltation
   of Christ doth not make him forget the meaner and poorer sort of his
   disciples, but even to them that are at a distance from the plenty of
   the means of grave he will graciously manifest himself. [2.] In
   consideration of the weakness of his disciples that were now at
   Jerusalem, who as yet were afraid of the Jews, and durst not appear
   publicly, and therefore this meeting was adjourned to Galilee. Christ
   knows our fears, and considers our frame, and made his appointment
   where there was least danger of disturbance.

   Lastly, The angel solemnly affirms upon his word the truth of what he
   had related to them; "Lo, I have told you, you may be assured of it,
   and depend upon it; I have told you, who dare not tell a lie." The word
   spoken by angels was stedfast, Heb. ii. 2. God had been wont formerly
   to make known his mind to his people by the ministration of angels, as
   at the giving of the law; but as he intended in gospel times to lay
   aside that way of communication (for unto the angels hath he not put in
   subjection the world to come, nor appointed them to be the preachers of
   the gospel), this angel was now sent to certify the resurrection of
   Christ to the disciples, and so leave it in their hands to be published
   to the world, 2 Cor. iv. 7. In saying, Lo, I have told you, he doth, as
   it were, discharge himself from the blame of their unbelief, if they
   should not receive this record, and throw it upon them; "I have done my
   errand, I have faithfully delivered my message, now look you to it,
   believe it at your peril; whether you will hear or whether you will
   forbear, I have told you." Note, Those messengers from God, that
   discharge their trust faithfully, may take the comfort of that,
   whatever the success be, Acts xx. 26, 27.

   IV. The women's departure from the sepulchre, to bring notice to the
   disciples, v. 8. And observe,

   1. What frame and temper of spirit they were in; They departed with
   fear and great joy; a strange mixture, fear and joy at the same time,
   in the same soul. To hear that Christ was risen, was matter of joy; but
   to be led into his grave, and to see an angel, and talk with him about
   it, could not but cause fear. It was good news, but they were afraid
   that it was too good to be true. But observe, it is said of their joy,
   I was great joy; it is not said so of their fear. Note, (1.) Holy fear
   has joy attending it. They that serve the Lord with reverence, serve
   him with gladness. (2.) Spiritual joy is mixed with trembling, Ps. ii.
   11. It is only perfect love and joy that will cast out all fear.

   2. What haste they made; They did run. The fear and joy together
   quickened their pace, and added wings to their motion; the angel bid
   them go quickly, and they ran. Those that are sent on God's errand must
   not loiter, or lose time; where the heart is enlarged with the glad
   tidings of the gospel, the feet will run the way of God's commandments.

   3. What errand they went upon; They ran, to bring his disciples word.
   Not doubting but it would be joyful news to them, they ran, to comfort
   them with the same comforts wherewith they themselves were comforted of
   God. Note, The disciples of Christ should be forward to communicate to
   each other their experiences of sweet communion with heaven; should
   tell others what God has done for their souls, and spoken to them. Joy
   in Christ Jesus, like the ointment of the right hand, will betray
   itself, and fill all places within the lines of its communication with
   its odours. When Samson found honey, he brought it to his parents.

   V. Christ's appearing to the women, to confirm the testimony of the
   angel, v. 9, 10. These zealous good women not only heard the first
   tidings of him, but had the first sight of him, after his resurrection.
   The angel directed those that would see him, to go to Galilee, but
   before that time came, even here also, they looked after him that
   lives, and sees them. Note, Jesus Christ is often better than his word,
   but never worse; often anticipates, but never frustrates, the believing
   expectations of his people.

   Here is, 1. Christ's surprising appearance to the women; As they went
   to tell his disciples, behold, Jesus met them. Note, God's gracious
   visits usually meet us in the way of duty, and to those who use what
   they have for others' benefit, more shall be given. This interview with
   Christ was unexpected, or ever they were aware, Cant. vi. 12. Note,
   Christ is nearer to his people than they imagine. They needed not
   descend into the deep, to fetch Christ thence; he was not there, he was
   risen; nor go up to heaven, for he was not yet ascended: but Christ was
   high them, and still in the word is nigh us.

   2. The salutation wherewith he accosted them; All hail--chairete. We
   use the old English form of salutation, wishing all health to those we
   meet; for so All hail signifies, and is expressive of the Greek form of
   salutation here used, answering to that of the Hebrew, Peace be unto
   you. And it bespeaks, (1.) The good-will of Christ to us and our
   happiness, even since he entered upon his state of exaltation. Though
   he is advanced, he wishes us as well as ever, and is as much concerned
   for our comfort. (2.) The freedom and holy familiarity which he used in
   his fellowship with his disciples; for he called them friends. But the
   Greek word signifies, Rejoice ye. They were affected both with fear and
   joy; what he said to them tended to encourage their joy (v. 9), Rejoice
   ye, and to silence their fear (v. 10), Be not afraid. Note, It is the
   will of Christ that his people should be a cheerful joyful people, and
   his resurrection furnishes them with abundant matter for joy.

   3. The affectionate respect they paid him; They came, and held him by
   the feet, and worshipped him. Thus they expressed, (1.) The reverence
   and honour they had for him; they threw themselves at his feet, put
   themselves into a posture of adoration, and worshipped him with
   humility and godly fear, as the Son of God, and now exalted. (2.) The
   love and affection they had to him; they held him, and would not let
   him go, Cant. iii. 4. How beautiful were the feet of the Lord Jesus to
   them! Isa. lii. 7. (3.) The transport of joy they were in, now that
   they had this further assurance of his resurrection; they welcomed it
   with both arms. Thus we must embrace Jesus Christ offered us in the
   gospel, with reverence cast ourselves at his feet, by faith take hold
   of him, and with love and joy lay him near our hearts.

   4. The encouraging words Christ said to them, v. 10. We do not find
   that they said any thing to him, their affectionate embraces and
   adorations spoke plainly enough; and what he said to them was no more
   than what the angel had said (v. 5, 7); for he will confirm the word of
   his messengers (Isa. xliv. 26); and his way of comforting his people,
   is, by his Spirit to speak over again to their hearts the same that
   they had heard before from his angels, the ministers. Now observe here,

   (1.) How he rebukes their fear; Be not afraid. They must not fear being
   imposed upon by these repeated notices of his resurrection, nor fear
   any hurt from the appearance of one from the dead; for the news, though
   strange, was both true and good. Note, Christ arose from the dead, to
   silence his people's fears, and there is enough in that to silence
   them.

   (2.) How he repeats their message; "Go, tell my brethren, that they
   must prepare for a journey into Galilee, and there they shall see me."
   If there be any communion between our souls and Christ, it is he that
   appoints the meeting, and he will observe the appointment. Jerusalem
   had forfeited the honour of Christ's presence, it was a tumultuous
   city, therefore he adjourns the meeting to Galilee. Come, my beloved,
   let us go forth, Cant. vii. 11. But that which is especially observable
   here, is, that he calls his disciples his brethren. Go, tell my
   brethren, not only those of them that were akin to him, but all the
   rest, for they are all his brethren (ch. xii. 50), but he never called
   them so till after his resurrection, here and John xx. 17. Being by the
   resurrection himself declared to be the Son of God with power, all the
   children of God were thereby declared to be his brethren. Being the
   First-begotten from the dead, he is become the First-born among many
   brethren, even of all that are planted together in the likeness of his
   resurrection. Christ did not now converse so constantly and familiarly
   with his disciples as he had done before his death; but, lest they
   should think him grown strange to them, he gives them this endearing
   title, Go to my brethren, that the scripture might be fulfilled, which,
   speaking of his entrance upon his exalted state, saith, I will declare
   thy name unto my brethren. They had shamefully deserted him in his
   sufferings; but, to show that he could forgive and forget, and to teach
   us to do so, he not only continues his purpose to meet them, but calls
   them brethren. Being all his brethren, they were brethren one to
   another, and must love as brethren. His owning them for his brethren
   put a great honour upon them, but withal gave them an example of
   humility in the midst of that honour.

The Resurrection.

   11 Now when they were going, behold, some of the watch came into the
   city, and showed unto the chief priests all the things that were done.
     12 And when they were assembled with the elders, and had taken
   counsel, they gave large money unto the soldiers,   13 Saying, Say ye,
   His disciples came by night, and stole him away while we slept.   14
   And if this come to the governor's ears, we will persuade him, and
   secure you.   15 So they took the money, and did as they were taught:
   and this saying is commonly reported among the Jews until this day.

   For the further proof of the resurrection of Christ, we have here the
   confession of the adversaries that were upon the guard; and there are
   two things which strengthen this testimony--that they were
   eye-witnesses, and did themselves see the glory of the resurrection,
   which none else did--and that they were enemies, set there to oppose
   and obstruct his resurrection. Now observe here,

   I. How this testimony was given in to the chief priests (v. 11); when
   the women were going to bring that news to the disciples, which would
   fill their hearts with joy, the soldiers went to bring the same news to
   the chief priests, which would fill their faces with shame. Some of the
   watch, probably those of them that commanded in chief, came into the
   city, and brought to those who employed them, the report of their
   disappointment. They showed to the chief priests all the things that
   were done; told them of the earthquake, the descent of the angel, the
   rolling of the stone away, and the coming of the body of Jesus alive
   out of the grave. Thus the sign of the prophet Jonas was brought to the
   chief priests with the most clear and incontestable evidence that could
   be; and so the utmost means of conviction were afforded them; we may
   well imagine what a mortification it was to them, and that, like the
   enemies of the Jews, they were much cast down in their own eyes, Neh.
   vi. 16. It might justly have been expected that they should now have
   believed in Christ, and repented their putting him to death; but they
   were obstinate in their infidelity, and therefore sealed up under it.

   II. How it was baffled and stifled by them. They called an assembly,
   and considered what was to be done. For their own parts, they were
   resolved not to believe that Jesus was risen; but their care was, to
   keep others from believing, and themselves from being quite ashamed
   from their disbelief of it. They had put him to death, and there was no
   way of standing to what they had done, but by confronting the evidence
   of his resurrection. Thus they who have sold themselves to work
   wickedness, find that one sin draws on another, and that they have
   plunged themselves into a wretched necessity of adding iniquity to
   iniquity, which is part of the curse of Christ's persecutors, Ps. lxix.
   27.

   The result of their debate was, that those soldiers must by all means
   be bribed off, and hired not to tell tales.

   1. They put money into their hands; and what wickedness is it which men
   will not be brought to by the love of money? They gave large money,
   probably a great deal more than they gave to Judas, unto the soldiers.
   These chief priests loved their money as well as most people did, and
   were as loth to part with it; and yet, to carry on a malicious design
   against the gospel of Christ, they were very prodigal of it; they gave
   the soldiers, it is likely, as much as they asked, and they knew how to
   improve their advantages. Here was large money given for the advancing
   of that which they knew to be a lie, yet many grudge a little money for
   the advancement of that which they know to be the truth, though they
   have a promise of being reimbursed in the resurrection of the just. Let
   us never starve a good cause, when we see a bad one so liberally
   supported.

   2. They put a lie into their mouths (v. 13); Say ye, His disciples came
   by night, and stole him away while we slept; a sorry shift is better
   than none, but this is a sorry one indeed. (1.) The sham was
   ridiculous, and carried along with it its own confutation. If they
   slept, how could they know any thing of the matter, or say who came? If
   any one of them was awake to observe it, no doubt, he would awake them
   all to oppose it; for that was the only thing they had in charge. It
   was altogether improbable that a company of poor, weak, cowardly,
   dispirited men should expose themselves for so inconsiderable an
   achievement as the rescue of the dead body. Why were not the houses
   where they lodged diligently searched, and other means used to discover
   the dead body; but this was so thin a lie as one might easily see
   through. But had it been ever so plausible, (2.) It was a wicked thing
   for these priests and elders to hire those soldiers to tell a
   deliberate lie (if it had been in a matter of ever so small
   importance), against their consciences. Those know not what they do,
   who draw others to commit one wilful sin; for that may debauch
   conscience, and be an inlet to many. But, (3.) Considering this as
   intended to overthrow the great doctrine of Christ's resurrection, this
   was a sin against the last remedy, and was, in effect, a blasphemy
   against the Holy Ghost, imputing that to the roguery of the disciples,
   which was done by the power of the Holy Ghost.

   But lest the soldiers should object the penalty they incurred by the
   Roman law for sleeping upon the guard, which was very severe (Acts xii.
   19), they promised to interpose with the governor; "We will persuade
   him, and secure you. We will use our own interest in him, to get him
   not to take notice of it;" and they had lately found how easily they
   could manage him. If really these soldiers had slept, and so suffered
   the disciples to steal him away, as they would have the world believe,
   the priests and elders would certainly have been the forwardest to
   solicit the governor to punish them for their treachery; so that their
   care for the soldiers' safety plainly gives the lie to the story. They
   undertook to secure them from the sword of Pilate's justice, but could
   not secure them from the sword of God's justice, which hangs over the
   head of those that love and make a lie. They promise more than they can
   perform who undertake to save a man harmless in the commission of a
   wilful sin.

   Well, thus was the plot laid; now what success had it?

   [1.] Those that were willing to deceive, took the money, and did as
   they were taught. They cared as little for Christ and his religion as
   the chief priests and elders did; and men that have no religion at all,
   can be very well pleased to see Christianity run down, and lend a hand
   to it, if need be, to serve a turn. They took the money; that was it
   they aimed at, and nothing else. Note, Money is a bait for the blackest
   temptation; mercenary tongues will sell the truth for it.

   The great argument to prove Christ to be the Son of God, is, his
   resurrection, and none could have more convincing proofs of the truth
   of that than these soldiers had; they saw the angel descend from
   heaven, saw the stone rolled away, saw the body of Christ come out of
   the grave, unless the consternation they felt hindered them; and yet
   they were so far from being convinced by it themselves, that they were
   hired to belie him, and to hinder others from believing in him. Note,
   The most sensible evidence will not convince men, without the
   concurring operation of the Holy Spirit.

   [2.] Those that were willing to be deceived, not only credited, but
   propagated, the story; This saying is commonly reported among the Jews
   until this day. The sham took well enough, and answered the end. The
   Jews, who persisted in their infidelity, when they were pressed with
   the argument of Christ's resurrection, had this still ready to reply,
   His disciples came, and stole him away. To this purport was the solemn
   narrative, which (as Justin Martyr relates in his dialogue with Typho
   the Jew) the great sanhedrim sent to all the Jews of the dispersion
   concerning this affair, exciting them to a vigorous resistance of
   Christianity--that, when they had crucified, and buried him, the
   disciples came by night, and stole him out of the sepulchre, designing
   thereby not only to overthrow the truth of Christ's resurrection, but
   to render his disciples odious to the world, as the greatest villains
   in nature. When once a lie is raised, none knows how far it will
   spread, nor how long it will last, nor what mischief it will do. Some
   give another sense of this passage, This saying is commonly reported,
   that is, "Notwithstanding the artifice of the chief priests, thus to
   impose upon the people, the collusion that was between them and the
   soldiers, and the money that was given to support the cheat, were
   commonly reported and whispered among the Jews;" for one way or other
   truth will out.

The Apostolic Commission.

   16 Then the eleven disciples went away into Galilee, into a mountain
   where Jesus had appointed them.   17 And when they saw him, they
   worshipped him: but some doubted.   18 And Jesus came and spake unto
   them, saying, All power is given unto me in heaven and in earth.   19
   Go ye therefore, and teach all nations, baptizing them in the name of
   the Father, and of the Son, and of the Holy Ghost:   20 Teaching them
   to observe all things whatsoever I have commanded you: and, lo, I am
   with you alway, even unto the end of the world. Amen.

   This evangelist passes over several other appearances of Christ,
   recorded by Luke and John, and hastens to this, which was of all other
   the most solemn, as being promised and appointed again and again before
   his death, and after his resurrection. Observe,

   I. How the disciples attended his appearance, according to the
   appointment (v. 16); They went into Galilee, a long journey to go for
   one sight of Christ, but it was worth while. They had seen him several
   times at Jerusalem, and yet they went into Galilee, to see him there.

   1. Because he appointed them to do so. Though it seemed a needless
   thing to go into Galilee, to see him whom they might see at Jerusalem,
   especially when they must so soon come back again to Jerusalem, before
   his ascension, yet they had learned to obey Christ's commands and not
   object against them. Note, Those who would maintain communion with
   Christ, must attend him there where he has appointed. Those who have
   met him in one ordinance, must attend him in another; those who have
   seen him at Jerusalem, must go to Galilee.

   2. Because that was to be a public and general meeting. They had seen
   him themselves, and conversed with him in private, but that should not
   excuse their attendance in a solemn assembly, where many were to be
   gathered together to see him. Note, Our communion with God in secret
   must not supersede our attendance on public worship, as we have
   opportunity; for God loves the gates of Zion, and so must we. The place
   was a mountain in Galilee, probably the same mountain on which he was
   transfigured. There they met, for privacy, and perhaps to signify the
   exalted state into which he was entered, and his advances toward the
   upper world.

   II. How they were affected with the appearance of Christ to them, v.
   17. Now was the time that he was seen of above five hundred brethren at
   once, 1 Cor. xv. 6. Some think that they saw him, at first, at some
   distance, above in the air, ephthe epano--He was seen above, of five
   hundred brethren (so they read it); which gave occasion to some to
   doubt, till he came nearer (v. 18), and then they were satisfied. We
   are told,

   1. That they worshipped him; many of them did so, nay, it should seem,
   they all did that, they gave divine honour to him, which was signified
   by some outward expressions of adoration. Note, All that see the Lord
   Jesus with an eye of faith are obliged to worship him.

   2. But some doubted, some of those that were then present. Note, Even
   among those that worship there are some that doubt. The faith of those
   that are sincere, may yet be very weak and wavering. They doubted,
   edistasan--they hung in suspense, as the scales of the balance, when it
   is hard to say which preponderates. These doubts were afterward
   removed, and their faith grew up to a full assurance, and it tended
   much to the honour of Christ, that the disciples doubted before they
   believed; so that they cannot be said to be credulous, and willing to
   be imposed upon; for they first questioned, and proved all things, and
   then held fast that which was true, and which they found to be so.

   III. What Jesus Christ said to them (v. 18-20); Jesus came, and spoke
   unto them. Though there were those that doubted, yet, he did not
   therefore reject them; for he will not break the bruised reed. He did
   not stand at a distance, but came near, and gave them such convincing
   proofs of his resurrection, as turned the wavering scale, and made
   their faith to triumph over their doubts. He came, and spoke familiarly
   to them, as one friend speaks to another, that they might be fully
   satisfied in the commission he was about to give them. He that drew
   near to God, to speak for us to him, draws near to us, to speak from
   him to us. Christ now delivered to his apostles the great charter of
   his kingdom in the world, was sending them out as his ambassadors, and
   here gives them their credentials.

   In opening this great charter, we may observe two things.

   1. The commission which our Lord Jesus received himself from the
   Father. Being about to authorize his apostles, if any ask by what
   authority he doeth it, and who gave him that authority, here he tells
   us, All power is given unto me in heaven and in earth; a very great
   word, and which none but he could say. Hereby he asserts his universal
   dominion as Mediator, which is the great foundation of the Christian
   religion. He has all power. Observe, (1.) Whence he hath this power. He
   did not assume it, or usurp it, but it was given him, he was legally
   entitled to it, and invested in it, by a grant from him who is the
   Fountain of all being, and consequently of all power. God set him King
   (Ps. ii. 6), inaugurated and enthroned him, Luke i. 32. As God, equal
   with the Father, all power was originally and essentially his; but as
   Mediator, as God-man, all power was given him; partly in recompence of
   his work (because he humbled himself, therefore God thus exalted him),
   and partly in pursuance of his design; he had this power given him over
   all flesh, that he might give eternal life to as many as were given him
   (John xvii. 2), for the more effectual carrying on and completing our
   salvation. This power he was now more signally invested in, upon his
   resurrection, Acts xiii. 3. He had power before, power to forgive sins
   (ch. ix. 6); but now all power is given him. He is now going to receive
   for himself a kingdom (Luke xix. 12), to sit down at the right hand,
   Ps. cx. 1. Having purchased it, nothing remains but to take possession;
   it is his own for ever. (2.) Where he has this power; in heaven and
   earth, comprehending the universe. Christ is the sole universal
   Monarch, he is Lord of all, Acts x. 36. He has all power in heaven. He
   has power of dominion over the angels, they are all his humble
   servants, Eph. i. 20, 21. He has power of intercession with his Father,
   in the virtue of his satisfaction and atonement; he intercedes, not as
   a suppliant, but as a demandant; Father, I will. He has all power on
   earth too; having prevailed with God, by the sacrifice of atonement, he
   prevails with men, and deals with them as one having authority, by the
   ministry of reconciliation. He is indeed, in all causes and over all
   persons, supreme Moderator and Governor. By him kings reign. All souls
   are his, and to him every heart and knee must bow, and every tongue
   confess him to be the Lord. This our Lord Jesus tells them, not only to
   satisfy them of the authority he had to commission them, and to bring
   them out in the execution of their commission, but to take off the
   offence of the cross; they had no reason to be ashamed of Christ
   crucified, when they saw him thus glorified.

   2. The commission he gives to those whom he sent forth; Go ye
   therefore. This commission is given, (1.) To the apostles primarily,
   the chief ministers of state in Christ's kingdom, the architects that
   laid the foundation of the church. Now those that had followed Christ
   in the regeneration, were set on thrones (Luke xxii. 30); Go ye. It is
   not only a word of command, like that, Son, go work, but a word of
   encouragement, Go, and fear not, have I not sent you? Go, and make a
   business of this work. They must not take state, and issue out summons
   to the nations to attend upon them; but they must go, and bring the
   gospel to their doors, Go ye. They had doted on Christ's bodily
   presence, and hung upon that, and built all their joys and hopes upon
   that; but now Christ discharges them from further attendance on his
   person, and sends them abroad about other work. As an eagle stirs up
   her nest, flutters over her young, to excite them to fly (Deut. xxxii.
   11), so Christ stirs up his disciples, to disperse themselves over all
   the world. (2.) It is given to their successors, the ministers of the
   gospel, whose business it is to transmit the gospel from age to age, to
   the end of the world in time, as it was theirs to transmit it from
   nation to nation, to the end of the world in place, and no less
   necessary. The Old-Testament promise of a gospel ministry is made to a
   succession (Isa. lix. 21); and this must be so understood, otherwise
   how could Christ be with them always to the consummation of the world?
   Christ, at his ascension, gave not only apostles and prophets, but
   pastors and teachers, Eph. iv. 11. Now observe,

   [1.] How far his commission is extended; to all nations. Go, and
   disciples all nations. Not that they must go all together into every
   place, but by consent disperse themselves in such manner as might best
   diffuse the light of the gospel. Now this plainly signifies it to be
   the will of Christ, First, That the covenant of peculiarity, made with
   the Jews, should now be cancelled and disannulled. This word broke down
   the middle wall of partition, which had so long excluded the Gentiles
   from a visible church-state; and whereas the apostles, when first sent
   out, were forbidden to go into the way of the Gentiles, now they were
   sent to all nations. Secondly, That salvation by Christ should be
   offered to all, and none excluded that did not by their unbelief and
   impenitence exclude themselves. The salvation they were to preach is a
   common salvation; whoever will, let him come, and take the benefit of
   the act of indemnity; for there is no difference of Jew or Greek in
   Christ Jesus. Thirdly, That Christianity should be twisted in with
   national constitutions, that the kingdoms of the world should become
   Christ's kingdoms, and their kings the church's nursing-fathers.

   [2.] What is the principal intention of this commission; to disciple
   all nations. Matheteusate--"Admit them disciples; do your utmost to
   make the nations Christian nations;" not, "Go to the nations, and
   denounce the judgments of God against them, as Jonah against Nineveh,
   and as the other Old-Testament prophets" (though they had reason enough
   to expect it for their wickedness), "but go, and disciple them." Christ
   the Mediator is setting up a kingdom in the world, bring the nations to
   be his subjects; setting up a school, bring the nations to be his
   scholars; raising an army for the carrying on of the war against the
   powers of darkness, enlist the nations of the earth under his banner.
   The work which the apostles had to do, was, to set up the Christian
   religion in all places, and it was honourable work; the achievements of
   the mighty heroes of the world were nothing to it. They conquered the
   nations for themselves, and made them miserable; the apostles conquered
   them for Christ, and made them happy.

   [3.] Their instructions for executing this commission.

   First, They must admit disciples by the sacred rite of baptism; "Go
   into all nations, preach the gospel to them, work miracles among them,
   and persuade them to come in themselves, and bring their children with
   them, into the church of Christ, and then admit them and theirs into
   the church, by washing them with water;" either dipping them in the
   water, or pouring or sprinkling water upon them, which seems the more
   proper, because the thing is most frequently expressed so, as Isa.
   xliv. 3, I will pour my Spirit on thy seed. And, Tit. iii. 5, 6, Which
   he shed on us abundantly. And, Ezek. xxxvi. 25, I will sprinkle clean
   water upon you. And, Isa. lii. 15, So shall he sprinkle many nations;
   which seems a prophecy of this commission to baptize the nations.

   Secondly, This baptism must be administered in the name of the Father,
   and of the Son, and of the Holy Ghost. That is, 1. By authority from
   heaven, and not of man; for his ministers act by authority from the
   three persons in the Godhead, who all concur, as to our creation, so to
   our redemption; they have their commission under the great seal of
   heaven, which puts an honour upon the ordinance, though to a carnal
   eye, like him that instituted it, it has no form or comeliness. 2.
   Calling upon the name of the Father, Son, and Holy Ghost. Every thing
   is sanctified by prayer, and particularly the waters of baptism. The
   prayer of faith obtains the presence of God with the ordinance, which
   is its lustre and beauty, its life and efficacy. But, 3. It is into the
   name (eis to onoma) of Father, Son, and Holy Ghost; this was intended
   as the summary of the first principles of the Christian religion, and
   of the new covenant, and according to it the ancient creeds were drawn
   up. By our being baptized, we solemnly profess, (1.) Our assent to the
   scripture-revelation concerning God, the Father, Son, and Holy Ghost.
   We confess our belief that there is a God, that there is but one God,
   that in the Godhead there is a Father that begets, a Son that is
   begotten, and a Holy Spirit of both. We are baptized, not into the
   names, but into the name, of Father, Son, and Spirit, which plainly
   intimates that these three are one, and their name one. The distinct
   mentioning of the three persons in the Trinity, both in the Christian
   baptism here, and in the Christian blessing (2 Cor. xiii. 14), as it is
   a full proof of the doctrine of the Trinity, so it has done much
   towards preserving it pure and entire through all ages of the church;
   for nothing is more great and awful in Christian assemblies than these
   two. (2.) Our consent to a covenant-relation to God, the Father, Son,
   and Holy Ghost. Baptism is a sacrament, that is, it is an oath; super
   sacramentum dicere, is to say upon oath. It is an oath of abjuration,
   by which we renounce the world and the flesh, as rivals with God for
   the throne in our hearts; and an oath of allegiance, by which we resign
   and give up ourselves to God, to be his, our own selves, our whole
   selves, body, soul, and spirit, to be governed by his will, and made
   happy in his favour; we become his men, so the form of homage in our
   law runs. Therefore baptism is applied to the person, as livery and
   seisin is given of the premises, because it is the person that is
   dedicated to God. [1.] It is into the name of the Father, believing him
   to be the Father of our Lord Jesus Christ (for that is principally
   intended here), by eternal generation, and our Father, as our Creator,
   Preserver, and Benefactor, to whom therefore we resign ourselves, as
   our absolute owner and proprietor, to actuate us, and dispose of us; as
   our supreme rector and governor, to rule us, as free agents, by his
   law; and as our chief good, and highest end. [2.] It is into the name
   of the Son, the Lord Jesus Christ, the Son of God, and correlate to the
   Father. Baptism was in a particular manner administered in the name of
   the Lord Jesus, Acts viii. 16; xix. 5. In baptism we assent, as Peter
   did, Thou art Christ, the Son of the living God (ch. xvi. 16), and
   consent, as Thomas did, My Lord, and my God, John xx. 28. We take
   Christ to be our Prophet, Priest, and King, and give up ourselves to be
   taught, and saved, and ruled, by him. [3.] It is into the name of the
   Holy Ghost. Believing the Godhead of the Holy Spirit, and his agency in
   carrying on our redemption, we give up ourselves to his conduct and
   operation, as our sanctifier, teacher, guide, and comforter.

   Thirdly, Those that are thus baptized, and enrolled among the disciples
   of Christ, must be taught (v. 20); Teaching them to observe all thing,
   whatsoever I have commanded you. This denotes two things.

   1. The duty of disciples, of all baptized Christians; they must observe
   all things whatsoever Christ has commanded, and, in order to that, must
   submit to the teaching of those whom he sends. Our admission into the
   visible church is in order to something further; when Christ hath
   discipled us, he hath not done with us; he enlist soldiers that he may
   train them up for his service.

   All that are baptized, are thereby obliged, (1.) To make the command of
   Christ their rule. There is a law of faith, and we are said to be under
   the law to Christ; we are by baptism bound, and must obey. (2.) To
   observe what Christ has commanded. Due obedience to the commands of
   Christ requires a diligent observation; we are in danger of missing, if
   we take not good heed: and in all our obedience, we must have an eye to
   the command, and do what we do as unto the Lord. (3.) To observe all
   things, that he has commanded, without exception; all the moral duties,
   and all the instituted ordinances. Our obedience to the laws of Christ
   is not sincere, if it be not universal; we must stand complete in his
   whole will. (4.) To confine themselves to the commands of Christ, and
   as not to diminish from them, so not to add to them. (5.) To learn
   their duty according to the law of Christ, from those whom he has
   appointed to be teachers in his school, for therefore we were entered
   into his school.

   2. The duty of the apostles of Christ, and his ministers; and that is,
   to beach the commands of Christ, to expound them to his disciples, to
   press upon them the necessity of obedience, and to assist them in
   applying the general commands of Christ to particular cases. They must
   teach them, not their own inventions, but the institutions of Christ;
   to them they must religiously adhere, and in the knowledge of them
   Christians must be trained up. A standing ministry is hereby settled in
   the church, for the edifying of the body of Christ, till we all come to
   the perfect man, Eph. iv. 11-13. The heirs of heaven, till they come to
   age, must be under tutors and governors.

   3. Here is the assurance he gives them of his spiritual presence with
   them in the execution of this commission; And lo, I am with you always,
   even unto the end of the world. This exceeding great and precious
   promise is ushered in with a behold, to strengthen their faith, and
   engage their observation of it. "Take notice of this; it is what you
   may assure yourselves of and venture upon." Observe,

   (1.) The favour promised them; I am with you. Not, I will be with you,
   but I am--ego eimi. As God sent Moses, so Christ sent his apostles, by
   this name, I am; for he is God, to whom past, present, and to come, are
   the same. See Rev. i. 8. He was now about to leave them; his bodily
   presence was now to be removed from them, and this grieved them; but he
   assures them of his spiritual presence, which was more expedient for
   them than his bodily presence could be; I am with you; that is, "My
   Spirit is with you, the Comforter shall abide with you, John xvi. 7. I
   am with you, and not against you: with you to take your part, to be on
   your side, and to hold with you, as Michael our prince is said to do,
   Dan. x. 21. I am with you, and not absent from you, not at a distance;
   I am a very present help," Ps. xlvi. 1. Christ was now sending them to
   set up his kingdom in the world, which was a great undertaking. And
   then doth he seasonably promise them his presence with them, [1.] To
   carry them on through the difficulties they were likely to meet with.
   "I am with you, to bear you up, to plead your cause; with you in all
   your services, in all your sufferings, to bring you through them with
   comfort and honour. When you go through the fire or water, I will be
   with you. In the pulpit, in the prison, lo, I am with you." [2.] To
   succeed this great undertaking; "Lo, I am with you, to make your
   ministry effectual for the discipling of the nations, for the pulling
   down of the strong holds of Satan, and the setting up of stronger for
   the Lord Jesus." It was an unlikely thing that they should unhinge
   national constitutions in religion, and turn the stream of so long a
   usage; that they should establish a doctrine so directly contrary to
   the genius of the age, and persuade people to become the disciples of a
   crucified Jesus; but lo, I am with you, and therefore you shall gain
   your point.

   (2.) The continuance of the favour, always, even unto the end of the
   world.

   [1.] They shall have his constant presence; Always, pasas tas
   hemeras--all days, every day. "I will be with you on sabbath days and
   week days, fair days and foul days, winter days and summer days." There
   is no day, no hour of the day, in which our Lord Jesus is not present
   with his churches and with his ministers; if there were, that day, that
   hour, they were undone. Since his resurrection he had appeared to them
   now and then, once a week it may be, and scarcely that. But he assures
   them that they shall have his spiritual presence continued to them
   without intermission. Wherever we are the word of Christ is nigh us,
   even in our mouth, and the Spirit of Christ nigh us, even in our
   hearts. The God of Israel, the Saviour, is sometimes a God that hideth
   himself (Isa. xlv. 15), but never a God that absenteth himself;
   sometimes in the dark, but never at a distance.

   [2.] They shall have his perpetual presence, even to the end of the
   world. There is a world before us, that will never have an end, but
   this is hastening towards its period; and even till then the Christian
   religion shall, in one part of the world or other, be kept up, and the
   presence of Christ continued with his ministers. I am with you to the
   end of the world, not with your persons, they died quickly, but, First,
   With you and your writings. There is a divine power going along with
   the scripture of the New Testament, not only preserving them in being,
   but producing strange effects by them, which will continue to the end
   of time. Secondly, With you and your successors; with you and all the
   ministers of the gospel in the several ages of the church; with all to
   whom this commission extends, with all who, being duly called and sent,
   thus baptize and thus teach. When the end of the world is come, and the
   kingdom delivered up to God, even the Father, there will then be no
   further need of ministers and their ministration; but till then they
   shall continue, and the great intentions of the institution shall be
   answered. This is an encouraging word to all the faithful ministers of
   Christ, that what was said to the apostles, was said to them all, I
   will never leave thee, nor forsake thee.

   Two solemn farewells we find our Lord Jesus giving to his church, and
   his parting word at both of them is very encouraging; one was here,
   when he closed up his personal converse with them, and then his parting
   word was, "Lo, I am with you always; I leave you, and yet still I am
   with you;" the other was, when he closed up the canon of the scripture
   by the pen of his beloved disciple, and then his parting word was,
   "Surely, I come quickly. I leave you for awhile, but I will be with you
   again shortly," Rev. xxii. 20. By this it appears that he did not part
   in anger, but in love, and that it is his will we should keep up both
   our communion with him and our expectation of him.

   There is one word more remaining, which must not be overlooked, and
   that is Amen; which is not a cipher, intended only for a concluding
   word, like finis at the end of a book, but it has its significancy. 1.
   It bespeaks Christ's confirmation of this promise, Lo, I am with you.
   It is his Amen, in whom all the promises are Yea and Amen, "Verily I
   am, and will be, with you; I the Amen, the faithful Witness, do assure
   you of it." Or, 2. It bespeaks the church's concurrence with it, in
   their desire, and prayer, and expectation. It is the evangelist's
   Amen--So be it, blessed Lord. Our Amen to Christ's promises turns them
   into prayers. Hath Christ promised to be present with his ministers,
   present in his word, present in the assemblies of his people, though
   but two or three are gathered together in his name, and this always,
   even to the end of the world? Let us heartily say Amen to it; believe
   that it shall be so, and pray that it may be so: Lord, Remember this
   word unto thy servants, upon which thou hast caused us to hope.
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Mark
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE GOSPEL ACCORDING TO

S T.   M A R K.
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   We have heard the evidence given in by the first witness to the
   doctrine and miracles of our Lord Jesus; and now here is another
   witness produced, who calls for our attention. The second living
   creature saith, Come, and see, Rev. vi. 3. Now let us enquire a little,

   I. Concerning this witness. His name is Mark. Marcus was a Roman name,
   and a very common one, and yet we have no reason to think, but that he
   was by birth a Jew; but as Saul, when he went among the nations, took
   the Roman name of Paul, so he of Mark, his Jewish name perhaps being
   Mardocai; so Grotius. We read of John whose surname was Mark, sister's
   son to Barnabas, whom Paul was displeased with (Acts xv. 37, 38), but
   afterward had a great kindness for, and not only ordered the churches
   to receive him (Col. iv. 10), but sent for him to be his assistant,
   with this encomium, He is profitable to me for the ministry (2 Tim. iv.
   11); and he reckons him among his fellow-labourers, Philemon 24. We
   read of Marcus whom Peter calls his son, he having been an instrument
   of his conversion (1 Pet. v. 13); whether that was the same with the
   other, and, if not, which of them was the penman of this gospel, is
   altogether uncertain. It is a tradition very current among the
   ancients, that St. Mark wrote this gospel under the direction of St.
   Peter, and that it was confirmed by his authority; so Hieron. Catal.
   Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum
   referentem audierat, legatus Roma à fratribus, breve scripsit
   evangelium--Mark, the disciple and interpreter of Peter, being sent
   from Rome by the brethren, wrote a concise gospel; and Tertullian saith
   (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur,
   cujus interpres Marcus--Mark, the interpreter of Peter, delivered in
   writing the things which had been preached by Peter. But as Dr. Whitby
   very well suggests, Why should we have recourse to the authority of
   Peter for the support of this gospel, or say with St. Jerome that Peter
   approved of it and recommended it by his authority to the church to be
   read, when, though it is true Mark was no apostle, yet we have all the
   reason in the world to think that both he and Luke were of the number
   of the seventy disciples, who companied with the apostles all along
   (Acts i. 21), who had a commission like that of the apostles (Luke x.
   19, compared with Mark xvi. 18), and who, it is highly probable,
   received the Holy Ghost when they did (Acts i. 15; ii. 1-4), so that it
   is no diminution at all to the validity or value of this gospel, that
   Mark was not one of the twelve, as Matthew and John were? St. Jerome
   saith that, after the writing of this gospel, he went into Egypt, and
   was the first that preached the gospel at Alexandria, where he founded
   a church, to which he was a great example of holy living. Constituit
   ecclesiam tantâ doctrinâ et vitæ continentiâ ut omnes sectatores
   Christi ad exemplum sui cogeret--He so adorned, by his doctrine and his
   life, the church which he founded, that his example influenced all the
   followers of Christ.

   II. Concerning this testimony. Mark's gospel, 1. Is but short, much
   shorter than Matthew's, not giving so full an account of Christ's
   sermons as that did, but insisting chiefly on his miracles. 2. It is
   very much a repetition of what we had in Matthew; many remarkable
   circumstances being added to the stories there related, but not many
   new matters. When many witnesses are called to prove the same fact,
   upon which a judgment is to be given, it is not thought tedious, but
   highly necessary, that they should each of them relate it in their own
   words, again and again, that by the agreement of the testimony the
   thing may be established; and therefore we must not think this book of
   scripture needless, for it is written not only to confirm our belief
   that Jesus is the Christ the Son of God, but to put us in mind of
   things which we have read in the foregoing gospel, that we may give the
   more earnest heed to them, lest at any time we let them slip; and even
   pure minds have need to be thus stirred up by way of remembrance. It
   was fit that such great things as these should be spoken and written,
   once, yea twice, because man is so unapt to perceive them, and so apt
   to forget them. There is no ground for the tradition, that this gospel
   was written first in Latin, though it was written at Rome; it was
   written in Greek, as was St. Paul's epistle to the Romans, the Greek
   being the more universal language.
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M A R K.

  CHAP. I.

   Mark's narrative does not take rise so early as those of Matthew and
   Luke do, from the birth of our Saviour, but from John's baptism, from
   which he soon passes to Christ's public ministry. Accordingly, in this
   chapter, we have, I. The office of John Baptist illustrated by the
   prophecy of him (ver. 1-3), and by the history of him, ver. 4-8. II.
   Christ's baptism, and his being owned from heaven, ver. 9-11. III. His
   temptation, ver. 12, 13. IV. His preaching, ver. 14, 15, 21, 22, 38,
   39. V. His calling disciples, ver. 16-20. VI. His praying, ver. 35.
   VII. His working miracles. 1. His rebuking an unclean spirit, ver.
   23-28. 2. His curing Peter's mother-in-law, who was ill of a fever,
   ver. 29-31. 3. His healing all that came to him, ver. 32, 34. 4. His
   cleansing a leper, ver. 40-45.

The Ministry of John the Baptist.

   1 The beginning of the gospel of Jesus Christ, the Son of God;   2 As
   it is written in the prophets, Behold, I send my messenger before thy
   face, which shall prepare thy way before thee.   3 The voice of one
   crying in the wilderness, Prepare ye the way of the Lord, make his
   paths straight.   4 John did baptize in the wilderness, and preach the
   baptism of repentance for the remission of sins.   5 And there went out
   unto him all the land of Judæa, and they of Jerusalem, and were all
   baptized of him in the river of Jordan, confessing their sins.   6 And
   John was clothed with camel's hair, and with a girdle of a skin about
   his loins; and he did eat locusts and wild honey;   7 And preached,
   saying, There cometh one mightier than I after me, the latchet of whose
   shoes I am not worthy to stoop down and unloose.   8 I indeed have
   baptized you with water: but he shall baptize you with the Holy Ghost.

   We may observe here,

   I. What the New Testament is--the divine testament, to which we adhere
   above all that is human; the new testament, which we advance above that
   which was old. It is the gospel of Jesus Christ the Son of God, v. 1.
   1. It is gospel; it is God's word, and is faithful and true; see Rev.
   xix. 9; xxi. 5; xxii. 6. It is a good word, and well worthy of all
   acceptation; it brings us glad tidings. 2. It is the gospel of Jesus
   Christ, the anointed Saviour, the Messiah promised and expected. The
   foregoing gospel began with the generation of Jesus Christ--that was
   but preliminary, this comes immediately to the business--the gospel of
   Christ. It is called his, not only because he is the Author of it, and
   it comes from him, but because he is the Subject of it, and it treats
   wholly concerning him. 3. This Jesus is the Son of God. That truth is
   the foundation on which the gospel is built, and which it is written to
   demonstrate; for is Jesus be not the Son of God, our faith is vain.

   II. What the reference of the New Testament is to the Old, and its
   coherence with it. The gospel of Jesus Christ begins, and so we shall
   find it goes on, just as it is written in the prophets (v. 2); for it
   saith no other things than those which the prophets and Moses said
   should come (Acts xxvi. 22), which was most proper and powerful for the
   conviction of the Jews, who believed the Old-Testament prophets to be
   sent of God and ought to have evidenced that they did so by welcoming
   the accomplishment of their prophecies in its season; but it is of use
   to us all, for the confirmation of our faith both in the Old Testament
   and in the New, for the exact harmony that there is between both shows
   that they both have the same divine original.

   Quotations are here borrowed from two prophecies--that of Isaiah, which
   was the longest, and that of Malachi, which was the latest (and there
   were above three hundred years between them), both of whom spoke to the
   same purport concerning the beginning of the gospel of Jesus Christ, in
   the ministry of John.

   1. Malachi, in whom we had the Old-Testament farewell, spoke very
   plainly (ch. iii. 1) concerning John Baptist, who was to give the
   New-Testament welcome. Behold, I send my messenger before thy face, v.
   2. Christ himself had taken notice of this, and applied it to John
   (Matt. xi. 10), who was God's messenger, sent to prepare Christ's way.

   2. Isaiah, the most evangelical of all the prophets, begins the
   evangelical part of his prophecy with this, which points to the
   beginning of the gospel of Christ (Isa. xl. 3); The voice of him that
   crieth in the wilderness, v. 3. Matthew had taken notice of this, and
   applied it to John, ch. iii. 3. But from these two put together here,
   we may observe, (1.) That Christ, in his gospel, comes among us,
   bringing with him a treasure of grace, and a sceptre of government.
   (2.) Such is the corruption of the world, that there is something to do
   to make room for him, and to remove that which gives not only
   obstruction, but opposition to his progress. (3.) When God sent his Son
   into the world, he took care, and when he sends him into the heart, he
   takes care, effectual care, to prepare his way before him; for the
   designs of his grace shall not be frustrated; nor may any expect the
   comforts of that grace, but such as, by conviction of sin and
   humiliation for it, are prepared for those comforts, and disposed to
   receive them. (4.) When the paths that were crooked, are made straight
   (the mistakes of the judgment rectified, and the crooked ways of the
   affections), then way is made for Christ's comforts. (5.) It is in a
   wilderness, for such this world is, that Christ's way is prepared, and
   theirs that follow him, like that which Israel passed through to
   Canaan. (6.) The messengers of conviction and terror, that come to
   prepare Christ's way, are God's messengers, whom he sends and will own,
   and must be received as such. (7.) They that are sent to prepare the
   way of the Lord, in such a vast howling wilderness as this is, have
   need to cry aloud, and not spare, and to lift up their voice like a
   trumpet.

   III. What the beginning of the New Testament was. The gospel began in
   John Baptist; for the law and the prophets were, until John, the only
   divine revelation, but then the kingdom of God began to be preached,
   Luke xvi. 16. Peter begins from the baptism of John, Acts i. 22. The
   gospel did not begin so soon as the birth of Christ, for he took time
   to increase in wisdom and stature, not so late as his entering upon his
   public ministry, but half a year before, when John began to preach the
   same doctrine that Christ afterward preached. His baptism was the
   dawning of the gospel day; for,

   1. In John's way of living there was the beginning of a gospel spirit;
   for it bespoke great self-denial, mortification of the flesh, a holy
   contempt of the world, and nonconformity to it, which may truly be
   called the beginning of the gospel of Christ in any soul, v. 6. He was
   clothed with camels' hair, not with soft raiment; was girt, not with a
   golden, but with a leathern girdle; and, in contempt of dainties and
   delicate things, his meat was locusts and wild honey. Note, The more we
   sit loose to the body, and live above the world, the better we are
   prepared for Jesus Christ.

   2. In John's preaching and baptizing there was the beginning of the
   gospel doctrines and ordinances, and the first fruits of them. (1.) He
   preached the remission of sins, which is the great gospel privilege;
   showed people their need of it, that they were undone without it, and
   that it might be obtained. (2.) He preached repentance, in order to it;
   he told people that there must be a renovation of their hearts and a
   reformation of their lives, that they must forsake their sins and turn
   to God, and upon those terms and no other, their sins should be
   forgiven. Repentance for the remission of sins, was what the apostles
   were commissioned to preach to all nations, Luke xxiv. 47. (3.) He
   preached Christ, and directed his hearers to expect him speedily to
   appear, and to expect great things from him. The preaching of Christ is
   pure gospel, and that was John Baptist's preaching, v. 7, 8. Like a
   true gospel minister, he preaches, [1.] The great pre-eminence Christ
   is advanced to; so high, so great, is Christ, that John, though one of
   the greatest that was born of women, thinks himself unworthy to be
   employed in the meanest office about him, even to stoop down, and untie
   his shoes. Thus industrious is he to give honour to him, and to bring
   others to do so too. [2.] The great power Christ is invested with; He
   comes after me in time, but he is mightier than I, mightier than the
   mighty ones of the earth, for he is able to baptize with the Holy
   Ghost; he can give the Spirit of God, and by him govern the spirits of
   men. [3.] The great promise Christ makes in his gospel to those who
   have repented, and have had their sins forgiven them; They shall be
   baptized with the Holy Ghost, shall be purified by his graces, and
   refreshed by his comforts. And, lastly, All those who received his
   doctrine, and submitted to his institution, he baptized with water, as
   the manner of the Jews was to admit proselytes, in token of their
   cleansing themselves by repentance and reformation (which were the
   duties required), and of God's cleansing them both by remission and by
   sanctification, which were the blessings promised. Now this was
   afterward to be advanced into a gospel ordinance, which John's using it
   was a preface to.

   3. In the success of John's preaching, and the disciples he admitted by
   baptism, there was the beginning of a gospel church. He baptized in the
   wilderness, and declined going into the cities; but there went out unto
   him all the land of Judea, and they of Jerusalem, inhabitants both of
   city and country, families of them, and were all baptized of him. They
   entered themselves his disciples, and bound themselves to his
   discipline; in token of which, they confessed their sins; he admitted
   them his disciples, in token of which, he baptized them. Here were the
   stamina of the gospel church, the dew of its youth from the womb of the
   morning, Ps. cx. 3. Many of these afterward became followers of Christ,
   and preachers of his gospel, and this grain of mustard-seed became a
   tree.

The Baptism of Jesus.

   9 And it came to pass in those days, that Jesus came from Nazareth of
   Galilee, and was baptized of John in Jordan.   10 And straightway
   coming up out of the water, he saw the heavens opened, and the Spirit
   like a dove descending upon him:   11 And there came a voice from
   heaven, saying, Thou art my beloved Son, in whom I am well pleased.
   12 And immediately the Spirit driveth him into the wilderness.   13 And
   he was there in the wilderness forty days, tempted of Satan; and was
   with the wild beasts; and the angels ministered unto him.

   We have here a brief account of Christ's baptism and temptation, which
   were largely related Matt. iii. and iv.

   I. His baptism, which was his first public appearance, after he had
   long lived obscurely in Nazareth. O how much hidden worth is there,
   which in this world is either lost in the dust of contempt and cannot
   be known, or wrapped up in the veil of humility and will not be known!
   But sooner or later it shall be known, as Christ's was.

   1. See how humbly he owned God, by coming to be baptized of John; and
   thus it became him to fulfil all righteousness. Thus he took upon him
   the likeness of sinful flesh, that, though he was perfectly pure and
   unspotted, yet he was washed as if he had been polluted; and thus for
   our sakes he sanctified himself, that we also might be sanctified, and
   be baptized with him, John xvii. 19.

   2. See how honourably God owned him, when he submitted to John's
   baptism. Those who justify God, and they are said to do, who were
   baptized with the baptism of John, he will glorify, Luke vii. 29, 30.

   (1.) He saw the heavens opened; thus he was owned to be the Lord from
   heaven, and had a glimpse of the glory and joy that were set before
   him, and secured to him, as the recompence of his undertaking. Matthew
   saith, The heavens were opened to him. Mark saith, He saw them opened.
   Many have the heavens opened to receive them, but they do not see it;
   Christ had not only a clear foresight of his sufferings, but of his
   glory too.

   (2.) He saw the Spirit like a dove descending upon him. Note, Then we
   may see heaven opened to us, when we perceive the Spirit descending and
   working upon us. God's good work in us is the surest evidence of his
   good will towards us, and his preparations for us. Justin Martyr says,
   that when Christ was baptized, a fire was kindled in Jordan: and it is
   an ancient tradition, that a great light shone round the place; for the
   Spirit brings both light and heat.

   (3.) He heard a voice which was intended for his encouragement to
   proceed in his undertaking, and therefore it is here expressed as
   directed to him, Thou art my beloved Son. God lets him know, [1.] That
   he loved him never the less for that low and mean estate to which he
   had now humbled himself; "Though thus emptied and made of no
   reputation, yet he is my beloved Son still." [2.] That he loved him
   much the more for that glorious and kind undertaking in which he had
   now engaged himself. God is well pleased in him, as referee of all
   matters in controversy between him and man; and so well pleased in him,
   as to be well pleased with us in him.

   II. His temptation. The good Spirit that descended upon him, led him
   into the wilderness, v. 12. Paul mentions it as a proof that he had his
   doctrine from God, and not from man--that, as soon as he was called, he
   went not to Jerusalem, but went into Arabia, Gal. i. 17. Retirement
   from the world is an opportunity of more free converse with God, and
   therefore must sometimes be chosen, for a while, even by those that are
   called to the greatest business. Mark observes this circumstance of his
   being in the wilderness--that he was with the wild beasts. It was an
   instance of his Father's care of him, that he was preserved from being
   torn in pieces by the wild beasts, which encouraged him the more that
   his Father would provide for him when he was hungry. Special
   protections are earnests of seasonable supplies. It was likewise an
   intimation to him of the inhumanity of the men of that generation, whom
   he was to live among--no better than wild beasts in the wilderness, nay
   abundantly worse. In that wilderness,

   1. The evil spirits were busy with him; he was tempted of Satan; not by
   any inward injections (the prince of this world had nothing in him to
   fasten upon), but by outward solicitations. Solicitude often gives
   advantages to the tempter, therefore two are better than one. Christ
   himself was tempted, not only to teach us, that it is no sin to be
   tempted, but to direct us whither to go for succour when we are
   tempted, even to him that suffered, being tempted; that he might
   experimentally sympathize with us when we are tempted.

   2. The good spirits were busy about him; the angels ministered to him,
   supplied him with what he needed, and dutifully attended him. Note, The
   ministration of the good angels about us, is matter of great comfort in
   reference to the malicious designs of the evil angels against us; but
   much more doth it befriend us, to have the indwelling of the spirit in
   our hearts, which they that have, are so born of God, that, as far as
   they are so, the evil one toucheth them not, much less shall be triumph
   over them.

The Opening of Christ's Ministry.

   14 Now after that John was put in prison, Jesus came into Galilee,
   preaching the gospel of the kingdom of God,   15 And saying, The time
   is fulfilled, and the kingdom of God is at hand: repent ye, and believe
   the gospel.   16 Now as he walked by the sea of Galilee, he saw Simon
   and Andrew his brother casting a net into the sea: for they were
   fishers.   17 And Jesus said unto them, Come ye after me, and I will
   make you to become fishers of men.   18 And straightway they forsook
   their nets, and followed him.   19 And when he had gone a little
   further thence, he saw James the son of Zebedee, and John his brother,
   who also were in the ship mending their nets.   20 And straightway he
   called them: and they left their father Zebedee in the ship with the
   hired servants, and went after him.   21 And they went into Capernaum;
   and straightway on the sabbath day he entered into the synagogue, and
   taught.   22 And they were astonished at his doctrine: for he taught
   them as one that had authority, and not as the scribes.

   Here is, I. A general account of Christ's preaching in Galilee. John
   gives an account of his preaching in Judea, before this (ch. ii. and
   iii.), which the other evangelists had omitted, who chiefly relate what
   occurred in Galilee, because that was least known at Jerusalem.
   Observe,

   1. When Jesus began to preach in Galilee; After that John was put in
   prison. When he had finished his testimony, then Jesus began his. Note,
   The silencing of Christ's ministers shall not be the suppressing of
   Christ's gospel; if some be laid aside, others shall be raised up,
   perhaps mightier than they, to carry on the same work.

   2. What he preached; The gospel of the kingdom of God. Christ came to
   set up the kingdom of God among men, that they might be brought into
   subjection to it, and might obtain salvation in it; and he set it up by
   the preaching of his gospel, and a power going along with it.

   Observe, (1.) The great truths Christ preached; The time is fulfilled,
   and the kingdom of God is at hand. This refers to the Old Testament, in
   which the kingdom of the Messiah was promised, and the time fixed for
   the introducing of it. They were not so well versed in those
   prophecies, nor did they so well observe the signs of the times, as to
   understand it themselves, and therefore Christ gives them notice of it;
   "The time prefixed is now at hand; glorious discoveries of divine
   light, life, and love, are now to be made; a new dispensation far more
   spiritual and heavenly than that which you have hitherto been under, is
   now to commence." Note, God keeps time; when the time is fulfilled, the
   kingdom of God is at hand, for the vision is for an appointed time,
   which will be punctually observed, though it tarry past our time.

   (2.) The great duties inferred from thence. Christ gave them to
   understand the times, that they might know what Israel ought to do;
   they fondly expected the Messiah to appear in external pomp and power,
   not only to free the Jewish nation from the Roman yoke, but to make it
   have dominion over all its neighbours, and therefore thought, when that
   kingdom of God was at hand, they must prepare for war, and for victory
   and preferment, and great things in the world; but Christ tells them,
   in the prospect of that kingdom approaching, they must repent, and
   believe the gospel. They had broken the moral law, and could not be
   saved by a covenant of innocency, for both Jew and Gentile are
   concluded under guilt. They must therefore take the benefit of a
   covenant of grace, must submit to a remedial law, and this is
   it--repentance towards God, and faith towards our Lord Jesus Christ.
   They had not made use of the prescribed preservatives, and therefore
   must have recourse to the prescribed restoratives. By repentance we
   must lament and forsake our sins, and by faith we must receive the
   forgiveness of them. By repentance we must give glory to our Creator
   whom we have offended; by faith we must give glory to our Redeemer who
   came to save us from our sins. Both these must go together; we must not
   think either that reforming our lives will save us without trusting in
   the righteousness and grace of Christ, or that trusting in Christ will
   save us without the reformation of our hearts and lives. Christ hath
   joined these two together, and let no man think to put them asunder.
   They will mutually assist and befriend each other. Repentance will
   quicken faith, and faith will make repentance evangelical; and the
   sincerity of both together must be evidenced by a diligent
   conscientious obedience to all God's commandments. Thus the preaching
   of the gospel began, and thus it continues; still the call is, Repent,
   and believe, and live a life of repentance and a life of faith.

   II. Christ appearing as a teacher, here is next his calling of
   disciples, v. 16-20. Observe, 1. Christ will have followers. If he set
   up a school, he will have scholars; if he set up his standard, he will
   have soldiers; if he preach, he will have hearers. He has taken an
   effectual course to secure this; for all that the Father has given him,
   shall, without fail, come to him. 2. The instruments Christ chose to
   employ in setting up his kingdom, were the weak and foolish things of
   the world; not called from the great sanhedrim, or the schools of the
   rabbin, but picked up from among the tarpaulins by the sea-side, that
   the excellency of the power might appear to be wholly of God, and not
   at all of them. 3. Though Christ needs not the help of man, yet he is
   pleased to make use of it in setting up his kingdom, that he might deal
   with us not in a formidable but in a familiar way, and that in his
   kingdom the nobles and governors may be of ourselves, Jer. xxxi. 21. 4.
   Christ puts honour upon those who, though mean in the world, are
   diligent in their business, and loving to one another; so those were,
   whom Christ called. He found them employed, and employed together.
   Industry and unity are good and pleasant, and there the Lord Jesus
   commands the blessing, even this blessing, Follow me. 5. The business
   of ministers is to fish for souls, and win them to Christ. The children
   of men, in their natural condition, are lost, wander endlessly in the
   great ocean of this world, and are carried down the stream of its
   course and way; they are unprofitable. Like leviathan in the waters,
   they play therein; and often, like the fishes of the sea, they devour
   one another. Ministers, in preaching the gospel, cast the net into the
   waters, Matt. xiii. 47. Some are enclosed and brought to shore, but far
   the greater number escape. Fishermen take great pains, and expose
   themselves to great perils, so do ministers; and they have need of
   wisdom. If many a draught brings home nothing, yet they must go on. 6.
   Those whom Christ called, must leave all, to follow him; and by his
   grace he inclines them to do so. Not that we must needs go out of the
   world immediately, but we must sit loose to the world, and forsake
   every thing that is inconsistent with our duty to Christ, and that
   cannot be kept without prejudice to our souls. Mark takes notice of
   James and John, that they left not only their father (which we had in
   Matthew), but the hired servants, whom perhaps they loved as their own
   brethren, being their fellow-labourers and pleasant comrades; not only
   relations, but companions, must be left for Christ, and old
   acquaintance. Perhaps it is an intimation of their care for their
   father; they did not leave him without assistance, they left the hired
   servants with him. Grotius thinks it is mentioned as an evidence that
   their calling was gainful to them, for it was worth while to keep
   servants in pay, to help them in it, and their hands would be much
   missed, and yet they left it.

   III. Here is a particular account of his preaching in Capernaum, one of
   the cities of Galilee; for though John Baptist chose to preach in a
   wilderness, and did well, and did good, yet it doth not therefore
   follow, that Jesus must do so too; the inclinations and opportunities
   of ministers may very much differ, and yet both be in the way of their
   duty, and both useful. Observe, 1. When Christ came into Capernaum, he
   straightway applied himself to his work there, and took the first
   opportunity of preaching the gospel. Those will think themselves
   concerned not to lose time, who consider what a deal of work they have
   to do, and what a little time to do it in. 2. Christ religiously
   observed the sabbath day, though not by tying himself up to the
   tradition of the elders, in all the niceties of the sabbath-rest, yet
   (which was far better) by applying himself to, and abounding in, the
   sabbath-work, in order to which the sabbath-rest was instituted. 3.
   Sabbaths are to be sanctified in religious assemblies, if we have
   opportunity; it is a holy day, and must be honoured with a holy
   convocation; this was the good old way, Acts xiii. 27; xv. 21. On the
   sabbath-day, pois sabbasin--on the sabbath-days; every sabbath-day, as
   duly as it returned, he went into the synagogue. 4. In religious
   assemblies on sabbath-days, the gospel is to be preached, and those to
   be taught, who are willing to learn the truth as it is in Jesus. 5.
   Christ was a non-such preacher; he did not preach as the scribes, who
   expounded the law of Moses by rote, as a school-boy says his lesson,
   but were neither acquainted with it (Paul himself, when a Pharisee, was
   ignorant of the law), nor affected with it; it came not from the heart,
   and therefore came not with authority. But Christ taught as one that
   had authority, as one that knew the mind of God, and was commissioned
   to declare it. 6. There is much in the doctrine of Christ, that is
   astonishing; the more we hear it, the more cause we shall see to admire
   it.

The Expulsion of Evil Spirits.

   23 And there was in their synagogue a man with an unclean spirit; and
   he cried out,   24 Saying, Let us alone; what have we to do with thee,
   thou Jesus of Nazareth? art thou come to destroy us? I know thee who
   thou art, the Holy One of God.   25 And Jesus rebuked him, saying, Hold
   thy peace, and come out of him.   26 And when the unclean spirit had
   torn him, and cried with a loud voice, he came out of him.   27 And
   they were all amazed, insomuch that they questioned among themselves,
   saying, What thing is this? what new doctrine is this? for with
   authority commandeth he even the unclean spirits, and they do obey him.
     28 And immediately his fame spread abroad throughout all the region
   round about Galilee.

   As soon as Christ began to preach, he began to work miracles for the
   confirmation of his doctrine; and they were such as intimated the
   design and tendency of his doctrine, which were to conquer Satan, and
   cure sick souls.

   In these verses, we have,

   I. Christ's casting the devil out of a man that was possessed, in the
   synagogue at Capernaum. This passage was not related in Matthew, but is
   afterward in Luke iv. 33. There was in the synagogue a man with an
   unclean spirit, en pneumati akatharto--in an unclean spirit; for the
   spirit had the man in his possession, and led him captive at his will.
   So the whole world is said to lie en to ponero--in the wicked one. And
   some have thought it more proper to say, The body is in the soul,
   because it is governed by it, than the soul in the body. He was in the
   unclean spirit, as a man is said to be in a fever, or in a frenzy,
   quite overcome by it. Observe, The devil is here called an unclean
   spirit, because he has lost all the purity of his nature, because he
   acts in direct opposition to the Holy Spirit of God, and because with
   his suggestions he pollutes the spirits of men. This man was in the
   synagogue; he did not come either to be taught or to be healed, but, as
   some think, to confront Christ and oppose him, and hinder people from
   believing on him. Now here we have,

   1. The rage which the unclean spirit expressed at Christ; He cried out,
   as one in an agony, at the presence of Christ, and afraid of being
   dislodged; thus the devils believe and tremble, have a horror of
   Christ, but no hope in him, nor reverence for him. We are told what he
   said, v. 24, where he doth not go about to capitulate with him, or make
   terms (so far was he from being in league or compact with him), but
   speaks as one that knew his doom. (1.) He calls him Jesus of Nazareth;
   for aught that appears, he was the first that called him so, and he did
   it with design to possess the minds of the people with low thoughts of
   him, because no good thing was expected out of Nazareth; and with
   prejudices against him as a Deceiver, because every body knew the
   Messiah must be of Bethlehem. (2.) Yet a confession is extorted from
   him--that he is the holy One of God, as was from the damsel that had
   the spirit of divination concerning the apostles--that they were the
   servants of the most high God, Acts xvi. 16, 17. Those who have only a
   notion of Christ--that he is the holy One of God, and have no faith in
   him, or love to him, go no further than the devil doth. (3.) He in
   effect acknowledgeth that Christ was too hard for him, and that he
   could not stand before the power of Christ; "Let us alone; for if thou
   take us to task, we are undone, thou canst destroy us." This is the
   misery of those wicked spirits, that they persist in their rebellion,
   and yet know it will end in their destruction. (4.) He desires to have
   nothing to do with Jesus Christ; for he despairs of being saved by him,
   and dreads being destroyed by him. "What have we to do with thee? If
   thou wilt let us alone, we will let thee alone." See whose language
   they speak, that say to the Almighty, Depart from us. This, being an
   unclean spirit, therefore hated and dreaded Christ, because he knew him
   to be a holy One; for the carnal mind is enmity against God, especially
   against his holiness.

   2. The victory which Jesus Christ obtained over the unclean spirit; for
   this purpose was the Son of God manifested, that he might destroy the
   works of the devil, and so he makes it to appear; nor will he be turned
   back from prosecuting this war, either by his flatteries or by his
   menaces. It is in vain for Satan to beg and pray, Let us alone; his
   power must be broken, and the poor man must be relieved; and therefore,
   (1.) Jesus commands. As he taught, so he healed, with authority. Jesus
   rebuked him; he chid him and threatened him, imposed silence upon him;
   Hold thy peace; phimotheti--be muzzled. Christ has a muzzle for that
   unclean spirit when he fawns as well as when he barks; such
   acknowledgments of him as this was, Christ disdains, so far is he from
   accepting them. Some confess Christ to be the holy One of God, that
   under the cloak of that profession they may carry on malicious
   mischievous designs; but their confession is doubly an abomination to
   the Lord Jesus, as it sues in his name for a license to sin, and shall
   therefore be put to silence and shame. But this is not all, he must not
   only hold his peace, but he must come out of the man; this was it he
   dreaded--his being restrained from doing further mischief. But, (2.)
   The unclean spirit yields, for there is no remedy (v. 26); He tore him,
   put him into a strong convulsion; that one could have thought he had
   been pulled in pieces; when he would not touch Christ, in fury at him
   he grievously disturbed this poor creature. Thus, when Christ by his
   grace delivers poor souls out of the hands of Satan, it is not without
   a grievous toss and tumult in the soul; for that spiteful enemy will
   disquiet those whom he cannot destroy. He cried with a loud voice, to
   frighten the spectators, and make himself seem terrible, as if he would
   have it thought that though he was conquered, he was but just
   conquered, and that he hopes to rally again, and recover his ground.

   II. The impression which this miracle made upon the minds of the
   people, v. 27, 28.

   1. It astonished them that saw it; They were all amazed. It was
   evident, beyond contradiction, that the man was possessed--witness the
   tearing of him, and the loud voice with which the spirit cried; it was
   evident that he was forced out by the authority of Christ; this was
   surprising to them, and put them upon considering with themselves, and
   enquiring of one another, "What is this new doctrine? For it must
   certainly be of God, which is thus confirmed. He hath certainly an
   authority to command us, who hath ability to command even the unclean
   spirits, and they cannot resist him, but are forced to obey him." The
   Jewish exorcists pretended by charm or invocation to drive away evil
   spirits; but this was quite another thing, with authority he commands
   them. Surely it is our interest to make him our Friend, who has the
   control of infernal spirits.

   2. It raised his reputation among all that heard it; Immediately his
   fame spread abroad into the whole adjacent region of Galilee, which was
   a third part of the land of Canaan. The story was presently got into
   every one's mouth, and people wrote it to their friends all the country
   over, together with the remark made upon it, What new doctrine is this?
   So that it was universally concluded, that he was a Teacher come from
   God, and under that character he shone more bright than if he had
   appeared in all the external pomp and power which the Jews expected
   their Messiah to appear in; and thus he prepared his own way, now that
   John, who was his harbinger, was clapped up; and the fame of this
   miracle spread the further, because as yet the Pharisees, who envied
   his fame, and laboured to eclipse it, had not advanced their
   blasphemous suggestion, that he cast out devils by compact with the
   prince of the devils.

Christ Healing Many Patients.

   29 And forthwith, when they were come out of the synagogue, they
   entered into the house of Simon and Andrew, with James and John.   30
   But Simon's wife's mother lay sick of a fever, and anon they tell him
   of her.   31 And he came and took her by the hand, and lifted her up;
   and immediately the fever left her, and she ministered unto them.   32
   And at even, when the sun did set, they brought unto him all that were
   diseased, and them that were possessed with devils.   33 And all the
   city was gathered together at the door.   34 And he healed many that
   were sick of divers diseases, and cast out many devils; and suffered
   not the devils to speak, because they knew him.   35 And in the
   morning, rising up a great while before day, he went out, and departed
   into a solitary place, and there prayed.   36 And Simon and they that
   were with him followed after him.   37 And when they had found him,
   they said unto him, All men seek for thee.   38 And he said unto them,
   Let us go into the next towns, that I may preach there also: for
   therefore came I forth.   39 And he preached in their synagogues
   throughout all Galilee, and cast out devils.

   In these verses, we have,

   I. A particular account of one miracle that Christ wrought, in the cure
   of Peter's wife's mother, who was ill of a fever. This passage we had
   before, in Matthew. Observe,

   1. When Christ had done that which spread his fame throughout all
   parts, he did not then sit still, as some think that they may lie in
   bed when their name is up. No, he continued to do good, for that was it
   he aimed at, and not his own honour. Nay, those who are in reputation,
   had need be busy and careful to keep it up.

   2. When he came out of the synagogue, where he had taught and healed
   with a divine authority, yet he conversed familiarly with the poor
   fishermen that attended him, and did not think it below him. Let the
   same mind, the same lowly mind, be in us, that was in him.

   3. He went into Peter's house, probably invited thither to such
   entertainment as a poor fisherman could give him, and he accepted of
   it. The apostles left all for Christ; so far as that what they had
   should not hinder them from him, yet not so, but that they might use it
   for him.

   4. He cured his mother-in-law, who was sick. Wherever Christ comes, he
   comes to do good, and will be sure to pay richly for his entertainment.
   Observe, How complete the cure was; when the fever left her, it did
   not, as usual, leave her weak, but the same hand that healed her,
   strengthened her, so that she was able to minister to them; the cure is
   in order to that, to fit for action, that we may minister to Christ,
   and to those that are his for his sake.

   II. A general account of many cures he wrought--diseases healed, devils
   expelled. It was on the evening of the sabbath, when the sun did set,
   or was set; perhaps many scrupled bringing their sick to him, till the
   sabbath was over, but their weakness therein was no prejudice to them
   in applying to Christ. Though he proved it lawful to heal on the
   sabbath days, yet, if any stumbled at it, they were welcome at another
   time. Now observe,

   1. How numerous the patients were; All the city was gathered at the
   door, as beggars for a dole. That one cure in the synagogue occasioned
   this crowding after him. Others speeding well with Christ should
   quicken us in our enquiries after him. Now the Sun of righteousness
   rises with healing under his wings; to him shall the gathering of the
   people be. Observe, How Christ was flocked after in a private house, as
   well as in the synagogue; wherever he is, there let his servants, his
   patients, be. And in the evening of the sabbath, when the public
   worship is over, we must continue our attendance upon Jesus Christ; he
   healed, as Paul preached, publicly, and from house to house.

   2. How powerful the Physician was; he healed all that were brought to
   him, though ever so many. Nor was it some one particular disease, that
   Christ set up for the cure of, but he healed those that were sick of
   divers diseases, for his word was a panpharmacon--a salve for every
   sore. And that miracle particularly which he wrought in the synagogue,
   he repeated in the house at night; for he cast out many devils, and
   suffered not the devils to speak, for he made them know who he was, and
   that silenced them. Or, He suffered them not to say that they knew him
   (so it may be read); he would not permit any more of them to say, as
   they did (v. 24), I know thee, who thou art.

   III. His retirement to his private devotion (v. 35); He prayed, prayed
   alone; to set us an example of secret prayer. Though as God he was
   prayed to, as man he prayed. Though he was glorifying God, and doing
   good, in his public work, yet he found time to be alone with his
   Father; and thus it became him to fulfil all righteousness. Now
   observe,

   1. The time when Christ prayed. (1.) It was in the morning, the morning
   after the sabbath day. Note, When a sabbath day is over and past, we
   must not think that we may intermit our devotion till the next sabbath:
   no, though we go not to the synagogue, we must go to the throne of
   grace, every day in the week; and the morning after the sabbath
   particularly, that we may preserve the good impressions of the day.
   This morning was the morning of the first day of the week, which
   afterward he sanctified, and made remarkable, by another sort of rising
   early. (2.) It was early, a great while before day. When others were
   asleep in their beds, he was praying, as a genuine Son of David, who
   seeks God early, and directs his prayer in the morning; nay, and at
   midnight will rise to give thanks. It has been said, The morning is a
   friend to the Muses--Aurora Musis amica; and it is no less so to the
   Graces. When our spirits are most fresh and lively, then we should take
   time for devout exercises. He that is the first and best, ought to have
   the first and best.

   2. The place where he prayed; He departed into a solitary place, either
   out of town, or some remote garden or out-building. Though he was in no
   danger of distraction, or of temptation to vain-glory, yet he retired,
   to set us an example to his own rule, When thou prayest enter into thy
   closet. Secret prayer must be made secretly. Those that have the most
   business in public, and of the best kind, must sometimes be alone with
   God; must retire into solitude, there to converse with God, and keep up
   communion with him.

   IV. His return to his public work. The disciples thought they were up
   early, but found their Master was up before them, and they enquired
   which way he went, followed him to his solitary place, and there found
   him at prayer, v. 36, 37. They told him that he was much wanted, that
   there were a great many patients waiting for him; All men seek for
   thee. They were proud that their Master was become so popular already,
   and would have him appear in public, yet more in that place, because it
   was their own city; and we are apt to be partial to the places we know
   and are interested in. "No," saith Christ, "Capernaum must not have the
   monopoly of the Messiah's preaching and miracles. Let us go into the
   next towns, the villages that lie about here, that I may preach there
   also, and work miracles there, for therefore came I forth, not to be
   constantly resident in one place, but to go about doing good." Even the
   inhabitants of the villages in Israel shall rehearse the righteous acts
   of the Lord, Judg. v. 11. Observe, Christ had still an eye to the end
   wherefore he came forth, and closely pursued that; nor will he be drawn
   by importunity, or the persuasions of his friends, to decline from
   that; for (v. 39) he preached in their synagogues throughout all
   Galilee, and, to illustrate and confirm his doctrine, he cast out
   devils. Note, Christ's doctrine is Satan's destruction.

The Healing of a Leper.

   40 And there came a leper to him, beseeching him, and kneeling down to
   him, and saying unto him, If thou wilt, thou canst make me clean.   41
   And Jesus, moved with compassion, put forth his hand, and touched him,
   and saith unto him, I will; be thou clean.   42 And as soon as he had
   spoken, immediately the leprosy departed from him, and he was cleansed.
     43 And he straitly charged him, and forthwith sent him away;   44 And
   saith unto him, See thou say nothing to any man: but go thy way, show
   thyself to the priest, and offer for thy cleansing those things which
   Moses commanded, for a testimony unto them.   45 But he went out, and
   began to publish it much, and to blaze abroad the matter, insomuch that
   Jesus could no more openly enter into the city, but was without in
   desert places: and they came to him from every quarter.

   We have here the story of Christ's cleansing a leper, which we had
   before, Matt. viii. 2-4. It teaches us,

   1. How to apply ourselves to Christ; come as this leper did, (1.) With
   great humility; this leper came beseeching him, and kneeling down to
   him (v. 40); whether giving divine honour to him as God, or rather a
   less degree of respect as a great Prophet, it teaches us that those who
   would receive grace and mercy from Christ, must ascribe honour and
   glory to Christ, and approach to him with humility and reverence. (2.)
   With a firm belief of his power; Thou canst make me clean. Though
   Christ's outward appearance was but mean, yet he had this faith in his
   power, which implies his belief that he was sent of God. He believes it
   with application, not only in general, Thou cast do every thing (as
   John xi. 22), but, Thou cast make me clean. Note, What we believe of
   the power of Christ we must bring home to our particular case; Thou
   canst do this for me. (3.) With submission to the will of Christ; Lord,
   if thou wilt. Not as if he had any doubt of Christ's readiness in
   general to help the distressed, but, with the modesty that became a
   poor petitioner, he refers his own particular case to him.

   2. What to expect from Christ; that according to our faith it shall be
   to us. His address is not in the form of prayer, yet Christ answered it
   as a request. Note, Affectionate professions of faith in Christ, and
   resignations to him, are the most prevailing petitions for mercy from
   him, and shall speed accordingly. (1.) Christ was moved with
   compassion. This is added here, in Mark, to show that Christ's power is
   employed by his pity for the relief of poor souls; that his reasons are
   fetched from within himself, and we have nothing in us to recommend us
   to his favour, but our misery makes us the objects of his mercy. And
   what he does for us he does with all possible tenderness. (2.) He put
   forth his hand, and touched him. He exerted his power, and directed it
   to this creature. In healing souls, Christ toucheth them, 1 Sam. x. 26.
   When the queen toucheth for the evil, she saith, I touch, God heals;
   but Christ toucheth and healeth too. (3.) He said, I will, be thou
   clean. Christ's power was put forth in and by a word, to signify in
   what way Christ would ordinarily work spiritual cures; He sends his
   word and heals, Ps. cvii. 20; John xv. 3; xvii. 17. The poor leper put
   an if upon the will of Christ; If thou wilt; but that doubt is soon put
   out of doubt; I will. Christ most readily wills favours to those that
   most readily refer themselves to his will. He was confident of Christ's
   power; Thou canst make me clean; and Christ will show how much his
   power is drawn out into act by the faith of his people, and therefore
   speaks the word as one having authority, Be thou clean. And power
   accompanied this word, and the cure was perfect in an instant;
   Immediately his leprosy vanished, and there remained no more sign of
   it, v. 42.

   3. What to do when we have received mercy from Christ. We must with his
   favours receive his commands. When Christ had cured him, he strictly
   charged him; the word here is very significant,
   embrimesamenos--graviter interminatus--prohibiting with threats. I am
   apt to think that this refers not to the directions he gave him to
   conceal it (v. 44), for those are mentioned by themselves; but that
   this was such a charge as he gave to the impotent man whom he cured,
   John v. 14, Sin no more, lest a worse thing come unto thee; for the
   leprosy was ordinarily the punishment of some particular sinners, as in
   Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he
   warned him, he threatened him with the fatal consequence of it if he
   should return to sin again. He also appointed him, (1.) To show himself
   to the priest, that the priest by his own judgment of this leper might
   be a witness for Christ, that he was the Messiah, Matt. xi. 5. (2.)
   Till he had done that, not to say any thing of it to any man: this is
   an instance of the humility of Christ and his self-denial, that he did
   not seek his own honour, did not strive or cry, Isa. xlii. 2. And it is
   an example to us, not to seek our own glory, Prov. xxv. 27. He must not
   proclaim it, because that would much increase the crowd that followed
   Christ, which he thought was too great already; not as if he were
   unwilling to do good to all, to as many as came; but he would do it
   with as little noise as might be, would have no offence given to the
   government, no disturbance of the public peace, not any thing done that
   looked like ostentation, or an affecting of popular applause. What to
   think of the leper's publishing it, and blazing it abroad, I know not;
   the concealment of the good characters and good works of good men
   better become them than their friends; nor are we always bound by the
   modest commands of humble men. The leper ought to have observed his
   orders; yet, no doubt, it was with a good design that he proclaimed the
   cure, and it had no other ill effect than that it increased the
   multitudes which followed Christ, to that degree, that he could no more
   openly enter into the city; not upon the account of persecution (there
   was no danger of that yet,) but because the crowd was so great, that
   the streets would not hold them, which obliged him to go into desert
   places, to a mountain (ch. iii. 13), to the sea-side, ch. iv. 1. This
   shows how expedient it was for us, that Christ should go away, and send
   the Comforter, for his bodily presence could be but in one place at a
   time; and those that came to him from every quarter, could not get near
   him; but by his spiritual presence he is with his people wherever they
   are, and comes to them to every quarter.
     __________________________________________________________________

M A R K.

  CHAP. II.

   In this chapter, we have, I. Christ's healing a man that was sick of a
   palsy, ver. 1-12. II. His calling of Matthew from the receipt of
   custom, and his eating, upon that occasion, with publicans and sinners,
   and justifying himself in so doing, ver. 13-17. III. His justifying his
   disciples in not fasting so much as those plucking the ears of corn on
   the sabbath day, ver. 23-28. All which passages we had before, Matt.
   ix. and xii.

The Healing of a Paralytic.

   1 And again he entered into Capernaum after some days; and it was
   noised that he was in the house.   2 And straightway many were gathered
   together, insomuch that there was no room to receive them, no, not so
   much as about the door: and he preached the word unto them.   3 And
   they come unto him, bringing one sick of the palsy, which was borne of
   four.   4 And when they could not come nigh unto him for the press,
   they uncovered the roof where he was: and when they had broken it up,
   they let down the bed wherein the sick of the palsy lay.   5 When Jesus
   saw their faith, he said unto the sick of the palsy, Son, thy sins be
   forgiven thee.   6 But there were certain of the scribes sitting there,
   and reasoning in their hearts,   7 Why doth this man thus speak
   blasphemies? who can forgive sins but God only?   8 And immediately
   when Jesus perceived in his spirit that they so reasoned within
   themselves, he said unto them, Why reason ye these things in your
   hearts?   9 Whether is it easier to say to the sick of the palsy, Thy
   sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
     10 But that ye may know that the Son of man hath power on earth to
   forgive sins, (he saith to the sick of the palsy,)   11 I say unto
   thee, Arise, and take up thy bed, and go thy way into thine house.   12
   And immediately he arose, took up the bed, and went forth before them
   all; insomuch that they were all amazed, and glorified God, saying, We
   never saw it on this fashion.

   Christ, having been for some time preaching about in the country, here
   returns to Capernaum his head-quarters, and makes his appearance there,
   in hopes that by this time the talk and crowd would be somewhat abated.
   Now observe,

   I. The great resort there was to him. Though he was in the house,
   wither Peter's house, or some lodgings of his own which he had taken,
   yet people came to him as soon as it was noised that he was in town;
   they did not stay till he appeared in the synagogue, which they might
   be sure he would do on the sabbath day, but straightway many were
   gathered together to him. Where the king is, there is the court; where
   Shiloh is, there shall the gathering of the people be. In improving
   opportunities for our souls, we must take care not to lose time. One
   invited another (Come, let us go see Jesus), so that his house could
   not contain his visitants. There was no room to receive them, they were
   so numerous, no not so much as about the door. A blessed sight, to see
   people thus flying like a cloud to Christ's house, though it was but a
   poor one, and as the doves to their windows!

   II. The good entertainment Christ gave them, the best his house would
   afford, and better than any other could; he preached the word unto
   them, v. 2. Many of them perhaps came only for cures, and many perhaps
   only for curiosity, to get a sight of him; but when he had them
   together he preached to them. Though the synagogue-door was open to him
   at proper times, he thought it not at all amiss to preach in a house,
   on a week day; though some might reckon it both an improper place and
   an improper time. Blessed are ye that sow beside all waters, Isa.
   xxxii. 20.

   III. The presenting of a poor cripple to him, to be helped by him. The
   patient was one sick of the palsy, it should seem not as that, Matt.
   viii. 6, grievously tormented, but perfectly disabled, so that he was
   borne of four, was carried upon a bed, as if he had been upon a bier,
   by four persons. It was his misery, that he needed to be so carried,
   and bespeaks the calamitous state of human life; it was their charity,
   who did so carry him, and bespeaks the compassion that it is justly
   expected should be in the children of men toward their fellow-creatures
   in distress, because we know not how soon the distress may be our own.
   These kind relations or neighbours thought, if they could but carry
   this poor man once to Christ, they should not need to carry him any
   more; and therefore made hard shift to get him to him; and when they
   could not otherwise get to him, they uncovered the roof where he was,
   v. 4. I see no necessity to conclude that Christ was preaching in an
   upper room, though in such the Jews that had stately houses, had their
   oratories; for then to what purpose should the crowd stand before the
   door, as wisdom's clients used to do? Prov. viii. 34. But I rather
   conjecture that the house he was in, was so little and mean (agreeable
   to his present state), that it had no upper room, but the ground-floor
   was open to the roof: and these petitioners for the poor paralytic,
   resolving not to be disappointed, when they could not get through the
   crowd at the door, got their friend by some means or other to the roof
   of the house, took off some of the tiles, and so let him down upon his
   bed with cords into the house where Christ was preaching. This bespoke
   both their faith and their fervency in this address to Christ. Hereby
   it appeared that they were in earnest, and would not go away, nor let
   Christ go without a blessing. Gen. xxxii. 26.

   IV. The kind word Christ said to this poor patient; He saw their faith;
   perhaps not so much his, for his distemper hindered him from the
   exercise of faith, but theirs that brought him. In curing the
   centurion's servant, Christ took notice of it as an instance of his
   faith, that he did not bring him to Christ, but believed he could cure
   him at a distance; here he commended their faith, because they did
   bring their friend through so much difficulty. Note, True faith and
   strong faith may work variously, conquering sometimes the objections of
   reason, sometimes those of sense; but, however manifested, it shall be
   accepted and approved by Jesus Christ. Christ said, Son, thy sins be
   forgiven thee. The compellation is very tender-Son; intimating a
   fatherly care of him and concern for him. Christ owns true believers as
   his sons: a son, and yet sick of the palsy. Herein God deals with you
   as with sons. The cordial is very rich; Thy sins are forgiven thee.
   Note, 1. Sin is the procuring cause of all our pains and sicknesses.
   The word of Christ was to take his thoughts off from the disease, which
   was the effect, and to lead them to the sin, the cause, that he might
   be more concerned about that, to get that pardoned. 2. God doth then
   graciously take away the sting and malignity of sickness, when he
   forgives sin; recovery from sickness is then a mercy indeed, when way
   is made for it by the pardon of sin. See Isa. xxxviii. 17; Ps. ciii. 3.
   The way to remove the effect, is, to take away the cause. Pardon of sin
   strikes at the root of all diseases, and either cures them, or alters
   their property.

   V. The cavil of the scribes at that which Christ said, and a
   demonstration of the unreasonableness of their cavil. They were
   expositors of the law, and their doctrine was true--that it is
   blasphemy for any creature to undertake the pardon of sin, and that it
   is God's prerogative, Isa. xliii. 25. But, as is usual with such
   teachers, their application was false, and was the effect of their
   ignorance and enmity to Christ. It is true, None can forgive sins but
   God only; but it is false that therefore Christ cannot, who had
   abundantly proved himself to have a divine power. But Christ perceived
   in his spirit that they so reasoned within themselves; this proves him
   to be God, and therefore confirmed what was to be proved, that he had
   authority to forgive sins; for he searched the heart, and knew what was
   in man, Rev. ii. 23. God's royalties are inseparable, and he that could
   know thoughts, could forgive sins. This magnifies the grace of Christ,
   in pardoning sin, that he knew men's thoughts, and therefore knows more
   than any other can know, both of the sinfulness of their sins and the
   particulars of them, and yet is ready to pardon. Now he proves his
   power to forgive sin, by demonstrating his power to cure the man sick
   of the palsy, v. 9-11. He would not have pretended to do the one, if he
   could not have done the other; that ye may know that the Son of man,
   the Messiah, has power on earth to forgive sin, that I have that power,
   Thou that art sick of the palsy, arise, take up thy bed. Now, 1. This
   was a suitable argument in itself. He could not have cured the disease,
   which was the effect, if he could not have taken away the sin, which
   was the cause. And besides, his curing diseases was a figure of his
   pardoning sin, for sin is the disease of the soul; when it is pardoned,
   it is healed. He that could by a word accomplish the sign, could
   doubtless perform the thing signified, 2. It was suited to them. These
   carnal scribes would be more affected with such a suitable effect of a
   pardon as the cure of the disease, and be sooner convinced by it, than
   by any other more spiritual consequences; therefore it was proper
   enough to appeal, whether it is easier to say, Thy sins are forgiven
   thee, or to say, Arise, and walk? The removing of the punishment as
   such, was the remitting of the sin; he that could go so far in the
   cure, no doubt could perfect it. See Isa. xxxiii. 24.

   VI. The cure of the sick man, and the impression it made upon the
   people, v. 12. He not only arise out of his bed, perfectly well, but,
   to show that he had perfect strength restored to him, he took up his
   bed, because it lay in the way, and went forth before them all; and
   they were all amazed, as well they might, and glorified God, as indeed
   they ought; saying, "We never saw it on this fashion; never were such
   wonders as these done before in our time." Note, Christ's works were
   without precedent. When we see what he does in healing souls, we must
   own that we never saw the like.

Christ among Publicans and Sinners.

   13 And he went forth again by the sea side; and all the multitude
   resorted unto him, and he taught them.   14 And as he passed by, he saw
   Levi the son of Alphæus sitting at the receipt of custom, and said unto
   him, Follow me. And he arose and followed him.   15 And it came to
   pass, that, as Jesus sat at meat in his house, many publicans and
   sinners sat also together with Jesus and his disciples: for there were
   many, and they followed him.   16 And when the scribes and Pharisees
   saw him eat with publicans and sinners, they said unto his disciples,
   How is it that he eateth and drinketh with publicans and sinners?   17
   When Jesus heard it, he saith unto them, They that are whole have no
   need of the physician, but they that are sick: I came not to call the
   righteous, but sinners to repentance.

   Here is,

   I. Christ preaching by the sea-side (v. 13), whither he went for room,
   because he found, upon second trial, no house or street large enough to
   contain his auditory; but upon the strand there might come as many as
   would. It should seem by this, that our Lord Jesus had a strong voice,
   and could and did speak loud; for wisdom crieth without in the places
   of concourse. Wherever he goes, though it be to the sea-side,
   multitudes resort to him. Wherever the doctrine of Christ is faithfully
   preached, though it be driven into corners or into deserts, we must
   follow it.

   II. His calling Levi; the same with Matthew, who had a place in the
   custom-house at Capernaum, from which he was denominated a publican;
   his place fixed him by the water-side, and thither Christ went to meet
   with him, and to give him an effectual call. This Levi is here said to
   be the son of Alpheus or Cleophas, husband to that Mary who was sister
   or near kinswoman to the virgin Mary and if so, he was own brother to
   James the less, and Jude, and Simon the Canaanite, so that there were
   four brothers of them apostles, It is probable that Matthew was but a
   loose extravagant young man, or else, being a Jew, he would never have
   been a publican. However, Christ called him to follow him. Paul, though
   a Pharisee, had been one of the chief of sinners, and yet was called to
   be an apostle. With God, through Christ, there is mercy to pardon the
   greatest sins, and grace to sanctify the greatest sinners. Matthew,
   that had been a publican, became an evangelist, the first that put pen
   to paper, and the fullest in writing the life of Christ. Great sin and
   scandal before conversion, are no bar to great gifts, graces, and
   advancements, after; nay, God may be the more glorified. Christ
   prevented him with this call; in bodily cures, ordinarily, he was
   sought unto, but in these spiritual cures, he was found of them that
   sought him not. For this is the great evil and peril of the disease of
   sin, that those who are under it, desire not to be made whole.

   III. His familiar converse with publicans and sinners, v. 15. We are
   here told, 1. That Christ sat at meat in Levi's house, who invited him
   and his disciples to the farewell-feast he made to his friends, when he
   left all to attend on Christ: such a feast he made, as Elisha did (1
   Kings xix. 21), to show, not only with what cheerfulness in himself,
   but with what thankfulness to God, he quitted all, in compliance with
   Christ's call. Fitly did he make the day of his espousals to Christ a
   festival day. This was also to testify his respect to Christ, and the
   grateful sense he had of his kindness, in snatching him from the
   receipt of custom as a brand out of the burning. 2. That many publicans
   and sinners sat with Christ in Levi's house (for there were many
   belonging to that custom-house); and they followed him. They followed
   Levi; so some understand it, supposing that, like Zaccheus, he was
   chief among the publicans, and was rich; and for that reason, the
   inferior sort of them attended him for what they could get. I rather
   take it, that they followed Jesus because of the report they had heard
   of him. They did not for conscience-sake leave all to follow him, but
   for curiosity-sake they came to Levi's feast, to see him; whatever
   brought them thither, they were sitting with Jesus and his disciples.
   The publicans are here and elsewhere ranked with sinners, the worst of
   sinners. (1.) Because commonly they were such; so general were the
   corruptions in the execution of that office, oppressing, exacting, and
   taking bribes or fees to extortion, and accusing falsely, Luke iii. 13,
   14. A faithful fair-dealing publican was so rare, even at Rome, that
   one Sabinus, who kept a clean reputation in that office, was, after his
   death, honoured with this inscription, Kalos telonesanti--Here lies an
   honest publican. (2.) Because the Jews had a particular antipathy to
   them and their office, as an affront to the liberty of their nation and
   a badge of their slavery, and therefore put them into an ill name, and
   thought it scandalous to be seen in their company. Such as these our
   blessed Lord was pleased to converse with, when he appeared in the
   likeness of sinful flesh.

   IV. The offence which the scribes and Pharisees took at this, v. 16.
   They would not come to hear him preach, which they might have been
   convinced the edified by; but they would come themselves to see him sit
   with publicans and sinners, which they would be provoked by. They
   endeavoured to put the disciples out of conceit with their Master, as a
   man not of such sanctity and severe morals as became his character; and
   therefore put the question to them. How is it, that he eateth and
   drinketh with publicans and sinners? Note, It is no new thing for that
   which is both well-done, and well-designed, to be misrepresented, and
   turned to the reproach of the wisest and best of men.

   V. Christ's justification of himself in it, v. 17. He stood to what he
   did, and would not withdraw, though the Pharisees were offended, as
   Peter afterwards did, Gal. ii. 12. Note, Those are too tender of their
   own good name, who, to preserve it with some nice people, will decline
   a good work. Christ would not do so. They thought the publicans were to
   be hated. "No," saith Christ, "they are to be pitied, they are sick and
   need a physician; they are sinners, and need a Saviour." They thought
   Christ's character should separate him from them; "No," saith Christ,
   "my commission directs me to them; I came not to call the righteous,
   but sinners to repentance. If the world had been righteous, there had
   been no occasion for my coming, either to preach repentance, or to
   purchase remission. It is to a sinful world that I am sent, and
   therefore my business lies most with those that are the greatest
   sinners in it." Or thus; "I am not come to call the righteous, the
   proud Pharisees that think themselves righteous, that ask, Wherein
   shall we return? (Mal. iii. 7), Of what shall we repent? But poor
   publicans, that own themselves to be sinners, and are glad to be
   invited and encouraged to repent." It is good dealing with those that
   there is hope of; now there is more hope of a fool than of one that is
   wise in his own conceit, Prov. xxvi. 12.

The Hypocritical Rigour of the Pharisees.

   18 And the disciples of John and of the Pharisees used to fast: and
   they come and say unto him, Why do the disciples of John and of the
   Pharisees fast, but thy disciples fast not?   19 And Jesus said unto
   them, Can the children of the bridechamber fast, while the bridegroom
   is with them? as long as they have the bridegroom with them, they
   cannot fast.   20 But the days will come, when the bridegroom shall be
   taken away from them, and then shall they fast in those days.   21 No
   man also seweth a piece of new cloth on an old garment: else the new
   piece that filled it up taketh away from the old, and the rent is made
   worse.   22 And no man putteth new wine into old bottles: else the new
   wine doth burst the bottles, and the wine is spilled, and the bottles
   will be marred: but new wine must be put into new bottles.   23 And it
   came to pass, that he went through the corn fields on the sabbath day;
   and his disciples began, as they went, to pluck the ears of corn.   24
   And the Pharisees said unto him, Behold, why do they on the sabbath day
   that which is not lawful?   25 And he said unto them, Have ye never
   read what David did, when he had need, and was an hungred, he, and they
   that were with him?   26 How he went into the house of God in the days
   of Abiathar the high priest, and did eat the showbread, which is not
   lawful to eat but for the priests, and gave also to them which were
   with him?   27 And he said unto them, The sabbath was made for man, and
   not man for the sabbath:   28 Therefore the Son of man is Lord also of
   the sabbath.

   Christ had been put to justify himself in conversing with publicans and
   sinners: here he is put to justify his disciples; and in what they do
   according to his will he will justify them, and bear them out.

   I. He justifies them in their not fasting, which was turned to their
   reproach by the Pharisees. Why do the Pharisees and the disciples of
   John fast? They used to fast, the Pharisees fasted twice in the week
   (Luke xviii. 12), and probably the disciples of John did so too; and,
   it should seem, this very day, when Christ and his disciples were
   feasting in Levi's house, was their fast-day, for the word is
   nesteuousi--they do fast, or are fasting, which aggravated the offence.
   Thus apt are strict professors to make their own practice a standard,
   and to censure and condemn all that do not fully come up to it. They
   invidiously suggest that if Christ went among sinners to do them good,
   as he had pleaded, yet the disciples went to indulge their appetites,
   for they never knew what it was to fast, or to deny themselves. Note,
   Ill-will always suspects the worst.

   Two things Christ pleads in excuse of his disciples not fasting.

   1. That these were easy days with them, and fasting was not so
   seasonable now as it would be hereafter, v. 19, 20. There is a time for
   all things. Those that enter into the married state, must expect care
   and trouble in the flesh, and yet, during the nuptial solemnity, they
   are merry, and think it becomes them to be so; it was very absurd for
   Samson's bride to weep before him, during the days that the feast
   lasted, Judg. xiv. 17. Christ and his disciples were but newly married,
   the bridegroom was yet with them, the nuptials were yet in the
   celebrating (Matthew's particularly); when the bridegroom should be
   removed from them to the far country, about his business, then would be
   a proper time to sit as a widow, in solitude and fasting.

   2. That these were early days with them, and they were not so able for
   the severe exercises of religion as hereafter they would be. The
   Pharisees had long accustomed themselves to such austerities; and John
   Baptist himself came neither eating nor drinking. His disciples from
   the first inured themselves to hardships, and thus found it easier to
   bear strict and frequent fasting, but it was not so with Christ's
   disciples; their Master came eating and drinking, and had not bred them
   up to the difficult services of religion as yet, for it was all in good
   time. To put them upon such frequent fasting at first, would be a
   discouragement to them, and perhaps drive them off from following
   Christ; it would be of as ill consequence as putting new wine into old
   casks, or sewing new cloth to that which is worn thin and threadbare,
   v. 21, 22. Note, God graciously considers the frame of young
   Christians, that are weak and tender, and so must we; nor must we
   expect more than the work of the day in its day, and that day according
   to the strength, because it is not in our hands to give strength
   according to the day. Many contract an antipathy to some kind of food,
   otherwise good, by being surfeited with it when they are young; so,
   many entertain prejudices against the exercises of devotion by being
   burthened with them, and made to serve with an offering, at their
   setting out. Weak Christians must take heed of over-tasking themselves,
   and of making the yoke of Christ otherwise than as it is, easy, and
   sweet, and pleasant.

   II. He justifies them in plucking the ears of corn on the sabbath day,
   which, I will warrant you, a disciples of the Pharisees would not dare
   to have done; for it was contrary to an express tradition of their
   elders. In this instance, as in that before, they reflect upon the
   discipline of Christ's school, as if it were not so strict as that of
   theirs: so common it is for those who deny the power of godliness, to
   be jealous for the form, and censorious of those who affect not their
   form.

   Observe, 1. What a poor breakfast Christ's disciples had on a
   sabbath-day morning, when they were going to church (v. 23); they
   plucked the ears of corn, and that was the best they had. They were so
   intent upon spiritual dainties, that they forgot even their necessary
   food; and the word of Christ was to them instead of that; and their
   zeal for it even ate them up. The Jews made it a piece of religion, to
   eat dainty food on sabbath days, but the disciples were content with
   any thing.

   2. How even this was grudged them by the Pharisees, upon supposition
   that it was not lawful to pluck the ears of corn on the sabbath day,
   that that was as much a servile work as reaping (v. 24); Why do they on
   the sabbath day that which is not lawful? Note, If Christ's disciples
   do that which is unlawful, Christ will be reflected upon, and upbraided
   with it, as he was here, and dishonour will redound to his name. It is
   observable, that when the Pharisees thought Christ did amiss, they told
   the disciples (v. 16); and now when they thought the disciples did
   amiss, they spoke to Christ, as make-bates, that did what they could to
   sow discord between Christ and his disciples, and make a breach in the
   family.

   3. How Christ defended them in what they did.

   (1.) By example. They had a good precedent for it in David's eating the
   show-bread, when he was hungry, and there was no other bread to be had
   (v. 25, 26); Have ye never read? Note, Many of our mistakes would be
   rectified, and our unjust censures of others corrected, if we would but
   recollect what we have read in the scripture; appeals to that are most
   convincing. "You have read that David, the man after God's own heart,
   when he was hungry, made no difficulty of eating the show-bread, which
   by the law none might eat of but the priests and their families." Note,
   Ritual observances must give way to moral obligations; and that may be
   done in a case of necessity, which otherwise may not be done. This, it
   is said, David did in the days of Abiathar the High-Priest; or just
   before the days of Abiathar, who immediately succeeded Abimelech his
   father in the pontificate, and, it is probable, was at that time his
   father's deputy, or assistant, in the office; and he it was that
   escaped the massacre, and brought the ephod to David.

   (2.) By argument. To reconcile them to the disciples' plucking the ears
   of corn, let them consider,

   [1.] Whom the sabbath was made for (v. 27); it was made for man, and
   not man for the sabbath. This we had not in Matthew. The sabbath is a
   sacred and divine institution; but we must receive and embrace it as a
   privilege and a benefit, not as a task and a drudgery. First, God never
   designed it to be an imposition upon us, and therefore we must not make
   it so to ourselves. Man was not made for the sabbath, for he was made a
   day before the sabbath was instituted. Man was made for God, and for
   his honour and service, and he just rather die than deny him; but he
   was not made for the sabbath, so as to be tied up by the law of it,
   from that which is necessary to the support of his life. Secondly, God
   did design it to be an advantage to us, and so we must make it, and
   improve it. He made if for man. 1. He had some regard to our bodies in
   the institution, that they might rest, and not be tired out with the
   constant business of this world (Deut. v. 14); that thy man-servant and
   thy maid-servant may rest. Now he that intended the sabbath-rest for
   the repose of our bodies, certainly never intended it should restrain
   us, in a case of necessity, from fetching in the necessary supports of
   the body; it must be construed so as not to contradict itself--for
   edification, and not for destruction. 2. He had much more regard to our
   souls. The sabbath was made a day of rest, only in order to its being a
   day of holy work, a day of communion with God, a day of praise and
   thanksgiving; and the rest from worldly business is therefore
   necessary, that we may closely apply ourselves to this work, and spend
   the whole time in it, in public and in private; but then time is
   allowed us for that which is necessary to the fitting of our bodies for
   the service of our souls in God's service, and the enabling of them to
   keep pace with them in that work. See here, (1.) What a good Master we
   serve, all whose institutions are for our own benefit, and if we be so
   wise as to observe them, we are wise for ourselves; it is not he, but
   we, that are gainers by our service. (2.) What we should aim at in our
   sabbath work, even the good of our own souls. If the sabbath was made
   for man, we should then ask ourselves at night, "What am I the better
   for this sabbath day?" (3.) What care we ought to take not to make
   those exercises of religion burthens to ourselves or others, which God
   ordained to be blessings; neither adding to the command by unreasonable
   strictness, nor indulging those corruptions which are adverse to the
   command, for thereby we make those devout exercises a penance to
   ourselves, which otherwise would be a pleasure.

   [2.] Whom the sabbath was made by (v. 28); "The Son of man is Lord also
   of the sabbath; and therefore he will not see the kind intentions of
   the institution of it frustrated by your impositions." Note, The
   sabbath days are days of the Son of man; he is the Lord of the day, and
   to his honour it must be observed; by him God made the worlds, and so
   it was by him that the sabbath was first instituted; by him God gave
   the law at mount Sinai, and so the fourth commandment was his law; and
   that little alteration that was shortly to be made, by the shifting of
   it one day forward to the first day of the week, was to be in
   remembrance of his resurrection, and therefore the Christian sabbath
   was to be called the Lord's day (Rev. i. 10), the Lord Christ's day;
   and the Son of man, Christ, as Mediator, is always to be looked upon as
   Lord of the sabbath. This argument he largely insists upon in his own
   justification, when he was charged with having broken the sabbath, John
   v. 16.
     __________________________________________________________________

M A R K.

  CHAP. III.

   In this chapter, we have, I. Christ's healing a man that had a withered
   hand, on the sabbath day, and the combination of his enemies against
   him for it, ver. 1-6. II. The universal resort of people to him from
   all parts, to be healed, and the relief they all found with him, ver.
   7-12. III. His ordaining his twelve apostles to be attendants on him,
   and the preachers of his gospel, ver. 13-21. IV. His answer to the
   blasphemous cavils of the scribes, who imputed his power to cast out
   devils to a confederacy with the prince of the devils, ver. 22-30. V.
   His owning his disciples for his nearest and dearest relations, ver.
   31-35.

The Withered Hand Restored; Multitudes Healed.

   1 And he entered again into the synagogue; and there was a man there
   which had a withered hand.   2 And they watched him, whether he would
   heal him on the sabbath day; that they might accuse him.   3 And he
   saith unto the man which had the withered hand, Stand forth.   4 And he
   saith unto them, Is it lawful to do good on the sabbath days, or to do
   evil? to save life, or to kill? But they held their peace.   5 And when
   he had looked round about on them with anger, being grieved for the
   hardness of their hearts, he saith unto the man, Stretch forth thine
   hand. And he stretched it out: and his hand was restored whole as the
   other.   6 And the Pharisees went forth, and straightway took counsel
   with the Herodians against him, how they might destroy him.   7 But
   Jesus withdrew himself with his disciples to the sea: and a great
   multitude from Galilee followed him, and from Judæa,   8 And from
   Jerusalem, and from Idumæa, and from beyond Jordan; and they about Tyre
   and Sidon, a great multitude, when they had heard what great things he
   did, came unto him.   9 And he spake to his disciples, that a small
   ship should wait on him because of the multitude, lest they should
   throng him.   10 For he had healed many; insomuch that they pressed
   upon him for to touch him, as many as had plagues.   11 And unclean
   spirits, when they saw him, fell down before him, and cried, saying,
   Thou art the Son of God.   12 And he straitly charged them that they
   should not make him known.

   Here, as before, we have our Lord Jesus busy at work in the synagogue
   first, and then by the sea side; to teach us that his presence should
   not be confined either to the one or to the other, but, wherever any
   are gathered together in his name, whether in the synagogue or any
   where else, there is he in the midst of them. In every place where he
   records his name, he will meet his people, and bless them; it is his
   will that men pray every where. Now here we have some account of what
   he did.

   I. When he entered again into the synagogue, he improved the
   opportunity he had there, of doing good, and having, no doubt, preached
   a sermon there, he wrought a miracle for the confirmation of it, or at
   least for the confirmation of this truth--that it is lawful to do good
   on the sabbath day. We had the narrative, Matt. xii. 9.

   1. The patient's case was piteous; he had a withered hand, by which he
   was disabled to work for his living; and those that are so, are the
   most proper objects of charity; let those be helped that cannot help
   themselves.

   2. The spectators were very unkind, both to the patient and to the
   Physician; instead of interceding for a poor neighbour, they did what
   they could to hinder his cure: for they intimated that if Christ cured
   him now on the sabbath day, they would accuse him as a Sabbath breaker.
   It had been very unreasonable, if they should have opposed a physician
   or surgeon in helping any poor body in misery, by ordinary methods; but
   much more absurd was it to oppose him that cured without any labour,
   but by a word's speaking.

   3. Christ dealt very fairly with the spectators, and dealt with them
   first, if possible to prevent the offence.

   (1.) He laboured to convince their judgment. He bade the man stand
   forth (v. 3), that by the sight of him they might be moved with
   compassion toward him, and might not, for shame, account his cure a
   crime. And then he appeals to their own consciences; though the thing
   speaks itself, yet he is pleased to speak it; "Is it lawful to do good
   on the sabbath days, as I design to do, or to do evil, as you design to
   do? Whether is better, to save life or to kill?" What fairer question
   could be put? And yet, because they saw it would turn against them,
   they held their peace. Note, Those are obstinate indeed in their
   infidelity, who, when they can say nothing against a truth, will say
   nothing to it; and, when they cannot resist, yet will not yield.

   (2.) When they rebelled against the light, he lamented their
   stubbornness (v. 5); He looked round about on them with anger, being
   grieved for the hardness of their hearts. The sin he had an eye to,
   was, the hardness of their hearts, their insensibleness of the evidence
   of his miracles, and their inflexible resolution to persist in
   unbelief. We hear what is said amiss, and see what is done amiss; but
   Christ looks at the root of bitterness in the heart, the blindness and
   hardness of that. Observe, [1.] How he was provoked by the sin; he
   looked round upon them; for they were so many, and had so placed
   themselves, that they surrounded him: and he looked with anger; his
   anger, it is probable, appeared in his countenance; his anger was, like
   God's, without the least perturbation to himself, but not without great
   provocation from us. Note, The sin of sinners is very displeasing to
   Jesus Christ; and the way to be angry, and not to sin, is it be angry,
   as Christ was, at nothing but sin. Let hard-hearted sinners tremble to
   think of the anger with which he will look round upon them shortly,
   when the great day of his wrath comes. [2.] How he pitied the sinners;
   he was grieved for the hardness of their hearts; as God was grieved
   forty years for the hardness of the hearts of their fathers in the
   wilderness. Note, It is a great grief to our Lord Jesus, to see sinners
   bent upon their own ruin, and obstinately set against the methods of
   their conviction and recovery, for he would not that any should perish.
   This is a good reason why the hardness of our own hearts and of the
   hearts of others, should be a grief to us.

   4. Christ dealt very kindly with the patient; he bade him stretch forth
   his hand, and it was immediately restored. Now, (1.) Christ has hereby
   taught us to go on with resolution in the way of our duty, how violent
   soever the opposition is, that we meet with in it. We must deny
   ourselves sometimes in our ease, pleasure, and convenience, rather than
   give offence even to those who causelessly take it; but we must not
   deny ourselves the satisfaction of serving God, and doing good, though
   offence may unjustly be taken at it. None could be more tender of
   giving offence than Christ; yet, rather than send this poor man away
   uncured, he would venture offending all the scribes and Pharisees that
   compassed him about. (2.) He hath hereby given us a specimen of the
   cures wrought by his grace upon poor souls; our hands are spiritually
   withered, the powers of our souls weakened by sin, and disabled for
   that which is good. The great healing day is the sabbath, and the
   healing place the synagogue; the healing power is that of Christ. The
   gospel command is like this recorded here; and the command is rational
   and just; though our hands are withered, and we cannot of ourselves
   stretch them forth, we must attempt it, must, as well as we can, lift
   them up to God in prayer, lay hold on Christ and eternal life, and
   employ them in good works; and if we do our endeavour, power goes along
   with the word of Christ, he effects the cure. Though our hands be
   withered, yet, if we will not offer to stretch them out, it is our own
   fault that we are not healed; but if we do, and are healed, Christ and
   his power and grace must have all the glory.

   5. The enemies of Christ dealt very barbarously with him. Such a work
   of mercy should have engaged their love to him, and such a work of
   wonder their faith in him. But, instead of that, the Pharisees, who
   pretended to be oracles in the church, and the Herodians, who pretended
   to be the supporters of the state, though of opposite interests one to
   another, took counsel together against him, how they might destroy him.
   Note, They that suffer for doing good, do but suffer as their Master
   did.

   II. When he withdrew to the sea, he did good there. While his enemies
   sought to destroy him, he quitted the place; to teach us in troublous
   times to shift for our own safety; but see here,

   1. How he was followed into his retirement. When some had such an
   enmity to him, that they drove him out of their country, others had
   such a value for him, that they followed him wherever he went; and the
   enmity of their leaders to Christ did not cool their respect to him.
   Great multitudes followed him from all parts of the nation; as far
   north, as from Galilee; as far south, as from Judea and Jerusalem; nay,
   and from Idumea; as far east, as from beyond Jordan; and west, as from
   about Tyre and Sidon, v. 7, 8. Observe, (1.) What induced them to
   follow him; it was the report they heard of the great things he did for
   all that applied themselves to him; some wished to see one that had
   done such great things, and others hoped he would do great things for
   them. Note, The consideration of the great things Christ has done,
   should engage us to come to him. (2.) What they followed him for (v.
   10); They pressed upon him, to touch him, as many as had plagues.
   Diseases are here called plagues, mastigas--corrections, chastisements;
   so they are designed to be, to make us smart for our sins, that thereby
   we may be made sorry for them, and may be warned not to return to them.
   Those that were under these scourgings came to Jesus; this is the
   errand on which sickness is sent, to quicken us to enquire after
   Christ, and apply ourselves to him as our Physician. They pressed upon
   him, each striving which should get nearest to him, and which should be
   first served. They fell down before him (so Dr. Hammond), as
   petitioners for his favour; they desired leave but to touch him, having
   faith to be healed, not only by his touching them, but by their
   touching him; which no doubt they had many instances of. (3.) What
   provision he made to be ready to attend them (v. 9); He spoke to his
   disciples, who were fishermen, and had fisher-boats at command, that a
   small ship should constantly wait on him, to carry him from place to
   place on the same coast; that, when he had despatched the necessary
   business he had to do in one place, he might easily remove to another,
   where his presence was requisite, without pressing through the crowds
   of people that followed him for curiosity. Wise men, as much as they
   can, decline a crowd.

   2. What abundance of good he did in his retirement. He did not withdraw
   to be idle, nor did he send back those who rudely crowded after him
   when he withdrew, but took it kindly, and gave them what they came for;
   for he never said to any that sought him diligently, Seek ye me in
   vain. (1.) Diseases were effectually cured; He healed many; divers
   sorts of patients, ill of divers sorts of diseases; though numerous,
   though various, he healed them. (2.) Devils were effectually conquered;
   those whom unclean spirits had got possession of, when they saw him,
   trembled at his presence, and they also fell down before him, not to
   supplicate his favour, but to deprecate his wrath, and by their own
   terrors were compelled to own that he was the Son of God, v. 1. It is
   sad that this great truth should be denied by any of the children of
   men, who may have the benefit of it, when a confession of it has so
   often been extorted from devils, who are excluded from having benefit
   by it. (3.) Christ sought not applause to himself in doing those great
   things, for he strictly charged those for whom he did them, that they
   should not make him known (v. 12); that they should not be industrious
   to spread the notice of his cures, as it were by advertisements in the
   newspapers, but let them leave his own works to praise him, and let the
   report of them diffuse itself, and make its own way. Let not those that
   are cured, be forward to divulge it, lest it should feed their pride
   who are so highly favoured; but let the standers-by carry away the
   intelligence of it. When we do that which is praiseworthy, and yet
   covet not to be praised of men for it, then the same mind is in us,
   which was in Christ Jesus.

The Calling of the Apostles.

   13 And he goeth up into a mountain, and calleth unto him whom he would:
   and they came unto him.   14 And he ordained twelve, that they should
   be with him, and that he might send them forth to preach,   15 And to
   have power to heal sicknesses, and to cast out devils:   16 And Simon
   he surnamed Peter;   17 And James the son of Zebedee, and John the
   brother of James; and he surnamed them Boanerges, which is, The sons of
   thunder:   18 And Andrew, and Philip, and Bartholomew, and Matthew, and
   Thomas, and James the son of Alphæus, and Thaddæus, and Simon the
   Canaanite,   19 And Judas Iscariot, which also betrayed him: and they
   went into a house.   20 And the multitude cometh together again, so
   that they could not so much as eat bread.   21 And when his friends
   heard of it, they went out to lay hold on him: for they said, He is
   beside himself.

   In these verses, we have,

   I. The choice Christ made of the twelve apostles to be his constant
   followers and attendants, and to be sent abroad as there was occasion,
   to preach the gospel. Observe,

   1. The introduction to this call or promotion of disciples; He goes up
   into a mountain, and his errand thither was to pray. Ministers must be
   set apart with solemn prayer for the pouring out of the Spirit upon
   them; though Christ had authority to confer the gifts of the Holy
   Ghost, yet, to set us an example, he prayed for them.

   2. The rule he went by in his choice, and that was his own good
   pleasure; He called unto him whom he would. Not such as we should have
   thought fittest to be called, looking upon the countenance, and the
   height of the stature; but such as he thought fit to call, and
   determined to make fit for the service to which he called them: even
   so, blessed Jesus, because it seemed good in thine eyes. Christ calls
   whom he will; for he is a free Agent, and his grace is his own.

   3. The efficacy of the call; He called them to separate themselves from
   the crowd, and stand by him, and they came unto him. Christ calls those
   who were given him (John xvii. 6); and all that the Father gave him,
   shall come to him, John vi. 37. Those whom it was his will to call, he
   made willing to come; his people shall be willing in the day of his
   power. Perhaps they came to him readily enough, because they were in
   expectation of reigning with him in temporal pomp and power; but when
   afterward they were undeceived in that matter, yet they had such a
   prospect given them of better things, that they would not say they were
   deceived in their Master, nor repented their leaving all to be with
   him.

   4. The end and intention of this call; He ordained them (probably by
   the imposition of hands, which was a ceremony used among the Jews),
   that they should be with him constantly, to be witnesses of his
   doctrine, manner of life, and patience, that they might fully know it,
   and be able to give an account of it; and especially that they might
   attest the truth of his miracles; they must be with him to receive
   instructions from him, that they might be qualified to give
   instructions to others. It would require time to fit them for that
   which he designed them for; for they must be sent forth to preach; not
   to preach till they were sent, and not to be sent till by a long and
   intimate acquaintance with Christ they were fitted. Note, Christ's
   ministers must be much with him.

   5. The power he gave them to work miracles; and hereby he put a very
   great honour upon them, beyond that of the great men of the earth. He
   ordained them to heal sicknesses and to cast out devils. This showed
   that the power which Christ had to work these miracles was an original
   power; that he had it not as a Servant, but as a Son in his own house,
   in that he could confer it upon others, and invest them with it: they
   have a rule in the law, Deputatus non potest deputare--He that is only
   deputed himself, cannot depute another; but our Lord Jesus had life in
   himself, and the Spirit without measure; for he could give this power
   even to the weak and foolish things of the world.

   6. Their number and names; He ordained twelve, according to the number
   of the twelve tribes of Israel. They are here named not just in the
   same order as they were in Matthew, nor by couples, as they were there;
   but as there, so here, Peter is put first and Judas last. Here Matthew
   is put before Thomas, probably being called in that order; but in that
   catalogue which Matthew himself drew up, he puts himself after Thomas;
   so far was he from insisting upon the precedency of his consecration.
   But that which Mark only takes notice of in this list of the apostles,
   is, that Christ called James and John Boanerges, which is, The sons of
   thunder; perhaps they were remarkable for a loud commanding voice, they
   were thundering preachers; or, rather, it denotes the zeal and fervency
   of their spirits, which would make them active for God above their
   brethren. These two (saith Dr. Hammond) were to be special eminent
   ministers of the gospel, which is called a voice shaking the earth,
   Heb. xii. 26. Yet John, one of those sons of thunder, was full of love
   and tenderness, as appears by his epistles, and was the beloved
   disciple.

   7. Their retirement with their Master, and close adherence to him; They
   went into a house. Now that this jury was impanelled, they stood
   together, to hearken to their evidence. They went together into the
   house, to settle the orders of their infant college; and now, it is
   likely, the bag was given to Judas, which pleased him, and made him
   easy.

   II. The continual crowds that attended Christ's motions (v. 20); The
   multitude cometh together again, unsent for, and unseasonably pressing
   upon him, some with one errand and some with another; so that he and
   his disciples could not get time so much as to eat bread, much less for
   a set and full meal. Yet he did not shut his doors against the
   petitioners, but bade them welcome, and gave to each of them an answer
   of peace. Note, They whose hearts are enlarged in the work of God, can
   easily bear with great inconveniences to themselves, in the prosecution
   of it, and will rather lose a meal's meat at any time than slip an
   opportunity of doing good. It is happy when zealous hearers and zealous
   preachers thus meet, and encourage one another. Now the kingdom of God
   was preached, and men pressed into it, Luke xvi. 16. This was a gale of
   opportunity worth improving; and the disciples might well afford to
   adjourn their meals, to lay hold on it. It is good striking while the
   iron is hot.

   III. The care of his relations concerning him (v. 21); When his friends
   in Capernaum heard how he was followed, and what pains he took, they
   went out, to lay hold on him, and fetch him home, for they said, He is
   beside himself. 1. Some understand it of an absurd preposterous care,
   which had more in it of reproach to him than of respect; and so we must
   take it as we read it, He is beside himself; either they suspected it
   themselves, or it was suggested to them, and they gave credit to the
   suggestion, that he was gone distracted, and therefore his friends
   ought to bind him, and put him in a dark room, to bring him to his
   right mind again. His kindred, many of them, had mean thoughts of him
   (John vii. 5), and were willing to hearken to this ill construction
   which some put upon his great zeal, and to conclude him crazed in his
   intellects, and under that pretence to take him off from his work. The
   prophets were called mad fellows, 2 Kings ix. 11. 2. Others understand
   it of a well-meaning care; and then they read exeste--"He fainteth, he
   has no time to eat bread, and therefore his strength will fail him; he
   will be stifled with the crowd of people, and will have his spirits
   quite exhausted with constant speaking, and the virtue that goes out of
   him in his miracles; and therefore let us use a friendly violence with
   him, and get him a little breathing-time." In his preaching-work, as
   well as his suffering-work, he was attacked with, Master, spare
   thyself. Note, They who go on with vigour and zeal in the work of God,
   must expect to meet with hindrances, both from the groundless
   disaffection of their enemies, and the mistaken affections of their
   friends, and they have need to stand upon their guard against both.

The Blasphemy of the Scribes.

   22 And the scribes which came down from Jerusalem said, He hath
   Beelzebub, and by the prince of the devils casteth he out devils.   23
   And he called them unto him, and said unto them in parables, How can
   Satan cast out Satan?   24 And if a kingdom be divided against itself,
   that kingdom cannot stand.   25 And if a house be divided against
   itself, that house cannot stand.   26 And if Satan rise up against
   himself, and be divided, he cannot stand, but hath an end.   27 No man
   can enter into a strong man's house, and spoil his goods, except he
   will first bind the strong man; and then he will spoil his house.   28
   Verily I say unto you, All sins shall be forgiven unto the sons of men,
   and blasphemies wherewith soever they shall blaspheme:   29 But he that
   shall blaspheme against the Holy Ghost hath never forgiveness, but is
   in danger of eternal damnation:   30 Because they said, He hath an
   unclean spirit.

   I. Here is, The impudent impious brand which the scribes fastened upon
   Christ's casting out devils, that they might evade and invalidate the
   conviction of it, and have a poor excuse for not yielding to it. These
   scribes came down from Jerusalem, v. 22. It should seem they came this
   long journey on purpose to hinder the progress of the doctrine of
   Christ; such pains did they take to do mischief; and, coming from
   Jerusalem, where were the most polite and learned scribes, and where
   they had opportunity of consulting together against the Lord and his
   Anointed, they were in the greater capacity to do mischief; the
   reputation of scribes from Jerusalem would have an influence not only
   upon the country people, but upon the country scribes; they had never
   thought of this base suggestion concerning Christ's miracles till the
   scribes from Jerusalem put it into their heads. They could not deny but
   that he cast out devils, which plainly bespoke him sent of God; but
   they insinuated that he had Beelzebub on his side, was in league with
   him, and by the prince of the devils cast out devils. There is a trick
   in the case; Satan is not cast out, he only goes out by consent. There
   was nothing in the manner of Christ's casting out devils, that gave any
   cause to suspect this; he did it as one having authority; but so they
   will have it, who resolve not to believe him.

   II. The rational answer which Christ gave to this objection,
   demonstrating the absurdity of it.

   1. Satan is so subtle, that he will never voluntarily quit his
   possession; If Satan cast out Satan, his kingdom is divided against
   itself, and it cannot stand, v. 23-26. He called them to him, as one
   desirous they should be convinced; he treated them with all the
   freedom, friendliness, and familiarity that could be; he vouchsafed to
   reason the case with them, that every mouth may be stopped. It was
   plain that the doctrine of Christ made war upon the devil's kingdom,
   and had a direct tendency to break his power, and crush his interest in
   the souls of men; and it was as plain that the casting of him out of
   the bodies of people confirmed that doctrine, and gave it the setting
   on; and therefore it cannot be imagined that he should come into such a
   design; every one knows that Satan is no fool, nor will act so directly
   against his own interest.

   2. Christ is so wise, that, being engaged in war with him, he will
   attack his forces wherever he meets them, whether in the bodies or
   souls of people, v. 27. It is plain, Christ's design is to enter into
   the strong man's house, to take possession of the interest he has in
   the world, and to spoil his goods, and convert them to his own service;
   and therefore it is natural to suppose that he will thus bind the
   strong man, will forbid him to speak when he would, and to stay where
   he would, and thus show that he has gained a victory over him.

   III. The awful warning Christ gave them to take heed how they spoke
   such dangerous words as these; however they might make light of them,
   as only conjectures, and the language of free-thinking, if they
   persisted in it, it would be of fatal consequence to them; it would be
   found a sin against the last remedy, and consequently unpardonable; for
   what could be imagined possible to bring them to repentance for their
   sin in blaspheming Christ, who would set aside such a strong conviction
   with such a weak evasion? It is true, the gospel promiseth, because
   Christ hath purchased, forgiveness for the greatest sins and sinners,
   v. 28. Many of those who reviled Christ on the cross (which was a
   blaspheming of the Son of man, aggravated to the highest degree), found
   mercy, and Christ himself prayed, Father, forgive them; but this was
   blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast
   out devils, and they said, It was by the unclean spirit, v. 30. By this
   method they would outface the conviction of all the gifts of the Holy
   Ghost after Christ's ascension, and defeat them all, after which there
   remained no more proof, and therefore they should never have
   forgiveness, but were liable to eternal damnation. They were in
   imminent danger of that everlasting punishment, from which there was no
   redemption, and in which there was no intermission, no remission.

The Family of Christ.

   31 There came then his brethren and his mother, and, standing without,
   sent unto him, calling him.   32 And the multitude sat about him, and
   they said unto him, Behold, thy mother and thy brethren without seek
   for thee.   33 And he answered them, saying, Who is my mother, or my
   brethren?   34 And he looked round about on them which sat about him,
   and said, Behold my mother and my brethren!   35 For whosoever shall do
   the will of God, the same is my brother, and my sister, and mother.

   Here is, 1. The disrespect which Christ's kindred, according to the
   flesh, showed to him, when he was preaching (and they knew very well
   that he was then in his element); they not only stood without, having
   no desire to come in, and hear him, but they sent in a message to call
   him out to them (v. 31, 32), as if he must leave his work, to hearken
   to their impertinences; it is probable that they had no business with
   him, only sent for him on purpose to oblige him to break off, lest he
   should kill himself. He knew how far his strength would go, and
   preferred the salvation of souls before his own life, and soon after
   made it to appear with a witness; it was therefore an idle thing for
   them, under pretence of his sparing himself, to interrupt him; and it
   was worse, if really they had business with him, when they knew he
   preferred his business, as a Saviour, so much before any other
   business.

   2. The respect which Christ showed to his spiritual kindred upon this
   occasion. Now, as at other times, he put a comparative neglect upon his
   mother, which seemed purposely designed to obviate the prevent the
   extravagant respect which men in aftertimes would be apt to pay her.
   Our respect ought to be guided and governed by Christ's; now the virgin
   Mary, or Christ's mother, is not equalled with, but postponed to,
   ordinary believers, on whom Christ here puts a superlative honour. He
   looked upon those that at about him, and pronounced those of them that
   not only heard, but did, the will of God, to be to him as his brother,
   and sister, and mother; as much esteemed, loved, and cared for, as his
   nearest relations, v. 33-35. This is a good reason why we should honour
   those that fear the Lord, and choose them for our people; why we should
   be not hearers of the word only, but doers of the work, that we may
   share with the saints in this honour, Surely it is good to be akin to
   those who are thus nearly allied to Christ, and to have fellowship with
   those that have fellowship with Christ; and woe to those that hate and
   persecute Christ's kindred, that are his bone and his flesh, every one
   resembling the children of a king (see Judg. viii. 18, 19); for he will
   with jealously plead their cause, and avenge their blood.
     __________________________________________________________________

M A R K.

  CHAP. IV.

   In this chapter, we have, I. The parable of the seed, and the four
   sorts of ground (ver. 1-9), with the exposition of it (ver. 10-20), and
   the application of it, ver. 21-25. II. The parable of the seed growing
   gradually, but insensibly, ver. 26-29. III. The parable of the grain of
   mustard-seed, and a general account of Christ's parables, ver. 30-34.
   IV. The miracle of Christ's sudden stilling a storm at sea, ver. 35-41.

The Parable of the Sower.

   1 And he began again to teach by the sea side: and there was gathered
   unto him a great multitude, so that he entered into a ship, and sat in
   the sea; and the whole multitude was by the sea on the land.   2 And he
   taught them many things by parables, and said unto them in his
   doctrine,   3 Hearken; Behold, there went out a sower to sow:   4 And
   it came to pass, as he sowed, some fell by the way side, and the fowls
   of the air came and devoured it up.   5 And some fell on stony ground,
   where it had not much earth; and immediately it sprang up, because it
   had no depth of earth:   6 But when the sun was up, it was scorched;
   and because it had no root, it withered away.   7 And some fell among
   thorns, and the thorns grew up, and choked it, and it yielded no fruit.
     8 And other fell on good ground, and did yield fruit that sprang up
   and increased; and brought forth, some thirty, and some sixty, and some
   a hundred.   9 And he said unto them, He that hath ears to hear, let
   him hear.   10 And when he was alone, they that were about him with the
   twelve asked of him the parable.   11 And he said unto them, Unto you
   it is given to know the mystery of the kingdom of God: but unto them
   that are without, all these things are done in parables:   12 That
   seeing they may see, and not perceive; and hearing they may hear, and
   not understand; lest at any time they should be converted, and their
   sins should be forgiven them.   13 And he said unto them, Know ye not
   this parable? and how then will ye know all parables?   14 The sower
   soweth the word.   15 And these are they by the way side, where the
   word is sown; but when they have heard, Satan cometh immediately, and
   taketh away the word that was sown in their hearts.   16 And these are
   they likewise which are sown on stony ground; who, when they have heard
   the word, immediately receive it with gladness;   17 And have no root
   in themselves, and so endure but for a time: afterward, when affliction
   or persecution ariseth for the word's sake, immediately they are
   offended.   18 And these are they which are sown among thorns; such as
   hear the word,   19 And the cares of this world, and the deceitfulness
   of riches, and the lusts of other things entering in, choke the word,
   and it becometh unfruitful.   20 And these are they which are sown on
   good ground; such as hear the word, and receive it, and bring forth
   fruit, some thirtyfold, some sixty, and some a hundred.

   The foregoing chapter began with Christ's entering into the synagogue
   (v. 1); this chapter begins with Christ's teaching again by the sea
   side. Thus he changed his method, that if possible all might be reached
   and wrought upon. To gratify the nice and more genteel sort of people
   that had seats, chief seats, in the synagogue, and did not care for
   hearing a sermon any where else, he did not preach always by the sea
   side, but, having liberty, went often into the synagogue, and taught
   there; yet, to gratify the poor, the mob, that could not get room in
   the synagogue, he did not always preach there, but began again to teach
   by the sea side, where they could come within hearing. Thus are we
   debtors both to the wise and to the unwise, Rom. i. 14.

   Here seems to be a new convenience found out, which had not been used
   before, though he had before preached by the sea side (ch. ii. 13), and
   that was--his standing in a ship, while his hearers stood upon the
   land; and that inland sea of Tiberias having no tide, there was no
   ebbing and flowing of the waters to disturb them. Methinks Christ's
   carrying his doctrine into a ship, and preaching it thence, was a
   presage of his sending the gospel to the isles of the Gentiles, and the
   shipping off of the kingdom of God (that rich cargo) from the Jewish
   nation, to be sent to a people that would bring forth more of the
   fruits of it. Now observe here,

   I. The way of teaching that Christ used with the multitude (v. 2); He
   taught them many things, but it was by parables or similitudes, which
   would tempt them to hear; for people love to be spoken to in their own
   language, and careless hearers will catch at a plain comparison
   borrowed from common things, and will retain and repeat that, when they
   have lost, or perhaps never took, the truth which it was designed to
   explain and illustrate: but unless they would take pains to search into
   it, it would but amuse them; seeing they would see, and not perceive
   (v. 12); and so, while it gratified their curiosity, it was the
   punishment of their stupidity; they wilfully shut their eyes against
   the light, and therefore justly did Christ put it into the dark lantern
   of a parable, which had a bright side toward those who applied it to
   themselves, and were willing to be guided by it; but to those who were
   only willing for a season to play with it, it only gave a flash of
   light now and then, but sent them away in the dark. It is just with God
   to say of those that will not see, that they shall not see, and to hide
   from their eyes, who only look about them with a great deal of
   carelessness, and never look before them with any concern upon the
   things that belong to their peace.

   II. The way of expounding that he used with his disciples; When he was
   alone by himself, not only the twelve, but others that were about him
   with the twelve, took the opportunity to ask him the meaning of the
   parables, v. 10. They found it good to be about Christ; the nearer him
   the better; good to be with the twelve, to be conversant with those
   that are intimate with him. And he told them what a distinguishing
   favour it was to them, that they were made acquainted with the mystery
   of the kingdom of God, v. 11. The secret of the Lord was with them.
   That instructed them, which others were only amused with, and they were
   made to increase in knowledge by every parable, and understood more of
   the way and method in which Christ designed to set up his kingdom in
   the world, while others were dismissed, never the wiser. Note, Those
   who know the mystery of the kingdom of heaven, must acknowledge that it
   is given to them; they receive both the light and the sight from Jesus
   Christ, who, after his resurrection, both opened the scriptures, and
   opened the understanding, Luke xxiv. 27, 45.

   In particular, we have here,

   1. The parable of the sower, as we had it, Matt. xiii. 3, &c. He begins
   (v. 3), with, Hearken, and concludes (v. 9) with, He that hath ears to
   hear, let him hear. Note, The words of Christ demand attention, and
   those who speak from him, may command it, and should stir it up; even
   that which as yet we do not thoroughly understand, or not rightly, we
   must carefully attend to, believing it to be both intelligible and
   weighty, that at length we may understand it; we shall find more in
   Christ's sayings than at first there seemed to be.

   2. The exposition of it to the disciples. Here is a question Christ put
   to them before he expounded it, which we had not in Matthew (v. 13);
   "Know ye not this parable? Know ye not the meaning of it? How then will
   ye know all parables?" (1.) "If ye know not this, which is so plain,
   how will ye understand other parables, which will be more dark and
   obscure? If ye are gravelled and run aground with this, which bespeaks
   so plainly the different success of the word preached upon those that
   hear it, which ye yourselves may see easily, how will ye understand the
   parables which hereafter will speak of the rejection of the Jews, and
   the calling of the Gentiles, which is a thing ye have no idea of?"
   Note, This should quicken us both to prayer and pains that we may get
   knowledge, that there are a great many things which we are concerned to
   know; and if we understand not the plain truths of the gospel, how
   shall we master those that are more difficult? Vita brevis, ars
   longa--Life is short, art is long. If we have run with the footmen, and
   they have wearied us, and run us down, then how shall we contend with
   horses? Jer. xii. 5. (2.) "If ye know not this, which is intended for
   your direction in hearing the word, that ye may profit by it; how shall
   ye profit by what ye are further to hear? This parable is to teach you
   to be attentive to the word, and affected with it, that you may
   understand it. If ye receive not this, ye will not know how to use the
   key by which ye must be let into all the rest." If we understand not
   the rules we are to observe in order to our profiting by the word, how
   shall we profit by any other rule? Observe, Before Christ expounds the
   parable, [1.] He shows them how sad their case was, who were not let
   into the meaning of the doctrine of Christ; To you it is given, but not
   to them. Note, It will help us to put a value upon the privileges we
   enjoy as disciples of Christ, to consider the deplorable state of those
   who want such privileges, especially that they are out of the ordinary
   way of conversion; lest they should be converted, and their sins should
   be forgiven them. v. 12. Those only who are converted, have their sins
   forgiven them: and it is the misery of unconverted souls, that they lie
   under unpardoned guilt. [2.] He shows them what a shame it was, that
   they needed such particular explanations of the word they heard, and
   did not apprehend it at first. Those that would improve in knowledge,
   must be made sensible of their ignorance.

   Having thus prepared them for it, he gives them the interpretation of
   the parable of the sower, as we had it before in Matthew. Let us only
   observe here,

   First, That in the great field of the church, the word of God is
   dispensed to all promiscuously; The sower soweth the word (v. 14), sows
   it at a venture, beside all waters, upon all sorts of ground (Isa.
   xxxii. 20), not knowing where it will light, or what fruit it will
   bring forth. He scatters it, in order to the increase of it. Christ was
   awhile sowing himself, when he went about teaching and preaching; now
   he sends his ministers, and sows by their hand. Ministers are sowers;
   they have need of the skill and discretion of the husbandman (Isa.
   xxviii. 24-26); they must not observe winds and clouds (Eccl. xi. 4,
   6), and must look up to God, who gives seed to the sower, 2 Cor. ix.
   10.

   Secondly, That of the many that hear the word of the gospel, and read
   it, and are conversant with it, there are, comparatively, but few that
   receive it, so as to bring forth the fruits of it; here is but one in
   four, that comes to good. It is sad to think, how much of the precious
   seed of the word of God is lost, and sown in vain; but there is a day
   coming when lost sermons must be accounted for. Many that have heard
   Christ himself preach in their streets, will hereafter be bidden to
   depart from him; those therefore who place all their religion in
   hearing, as if that alone would save them, do but deceive themselves,
   and build their hope upon the sand, Jam. i. 22.

   Thirdly, Many are much affected with the word for the present, who yet
   receive no abiding benefit by it. The motions of soul they have,
   answerable to what they hear, are but a mere flash, like the crackling
   of thorns under a pot. We read of hypocrites, that they delight to know
   God's ways (Isa. lviii. 2); of Herod, that he heard John gladly (ch.
   vi. 20); of others, that they rejoiced in his light (John v. 35); of
   those to whom Ezekiel was a lovely song (Ezek. xxxiii. 32); and those
   represented here by the stony ground, received the word with gladness,
   and yet came to nothing.

   Fourthly, The reason why the word doth not leave commanding, abiding,
   impressions upon the minds of the people, is, because their hearts are
   not duly disposed and prepared to receive it; the fault is in
   themselves, not in the word; some are careless forgetful hearers, and
   these get no good at all by the word; it comes in at one ear, and goes
   out at the other; others have their convictions overpowered by their
   corruptions, and they lose the good impressions the word has made upon
   them, so that they get no abiding good by it.

   Fifthly, The devil is very busy about loose, careless hearers, as the
   fowls of the air go about the seed that lies above ground; when the
   heart, like the highway, is unploughed, unhumbled, when it lies common,
   to be trodden on by every passenger, as theirs that are great
   company-keepers, then the devil is like the fowls; he comes swiftly,
   and carries away the word ere we are aware. When therefore these fowls
   come down upon the sacrifices, we should take care, as Abram did, to
   drive them away (Gen. xv. 11); that, though we cannot keep them from
   hovering over our heads, we may not let them nestle in our hearts.

   Sixthly, Many that are not openly scandalized, so as to throw off their
   profession, as they on the stony ground did, yet have the efficacy of
   it secretly choked and stifled, so that it comes to nothing; they
   continue in a barren, hypocritical profession, which brings nothing to
   pass, and so go down as certainly, though more plausibly, to hell.

   Seventhly, Impressions that are not keep, will not be durable, but will
   wear off in suffering, trying times; like footsteps on the sand of the
   sea, which are gone the next high tide of persecution; when that
   iniquity doth abound, the love of many to the ways of God waxeth cold;
   many that keep their profession in fair days, lose it in a storm; and
   do as those that go to sea only for pleasure, come back again when the
   wind arises. It is the ruin of hypocrites, that they have no root; they
   do not act from a living fixed principle; they do not mind heart-work,
   and without that religion is nothing; for he is the Christian, that is
   one inwardly.

   Eighthly, Many are hindered from profiting by the word of God, by their
   abundance of the world. Many a good lesson of humility, charity,
   self-denial, and heavenly-mindedness, is choked and lost by that
   prevailing complacency in the world, which they are apt to have, on
   whom it smiles. Thus many professors, that otherwise might have come to
   something, prove like Pharaoh's lean kine and thin ears.

   Ninthly, Those that are not encumbered with the cares of the world, and
   the deceitfulness of riches, may yet lose the benefit of their
   profession by the lusts of other things; this is added here in Mark; by
   the desires which are about other things (so Dr. Hammond), an
   inordinate appetite toward those things that are pleasing to sense or
   to the fancy. Those that have but little of the world, may yet be
   ruined by an indulgence of the body.

   Tenthly, Fruit is the thing that God expects and requires from those
   that enjoy the gospel: fruit according to the seed; a temper of mind,
   and a course of life, agreeable to the gospel; Christian graces daily
   exercised, Christian duties duly performed. This is fruit, and it will
   abound to our account.

   Lastly, No good fruit is to be expected but from good seed. If the seed
   be sown on good ground, if the heart be humble, and holy, and heavenly,
   there will be good fruit, and it will abound sometimes even to a
   hundred fold, such a crop as Isaac reaped, Gen. xxvi. 12.

The Gradual Advance of the Gospel.

   21 And he said unto them, Is a candle brought to be put under a bushel,
   or under a bed? and not to be set on a candlestick?   22 For there is
   nothing hid, which shall not be manifested; neither was any thing kept
   secret, but that it should come abroad.   23 If any man have ears to
   hear, let him hear.   24 And he said unto them, Take heed what ye hear:
   with what measure ye mete, it shall be measured to you: and unto you
   that hear shall more be given.   25 For he that hath, to him shall be
   given: and he that hath not, from him shall be taken even that which he
   hath.   26 And he said, So is the kingdom of God, as if a man should
   cast seed into the ground;   27 And should sleep, and rise night and
   day, and the seed should spring and grow up, he knoweth not how.   28
   For the earth bringeth forth fruit of herself; first the blade, then
   the ear, after that the full corn in the ear.   29 But when the fruit
   is brought forth, immediately he putteth in the sickle, because the
   harvest is come.   30 And he said, Whereunto shall we liken the kingdom
   of God? or with what comparison shall we compare it?   31 It is like a
   grain of mustard seed, which, when it is sown in the earth, is less
   than all the seeds that be in the earth:   32 But when it is sown, it
   groweth up, and becometh greater than all herbs, and shooteth out great
   branches; so that the fowls of the air may lodge under the shadow of
   it.   33 And with many such parables spake he the word unto them, as
   they were able to hear it.   34 But without a parable spake he not unto
   them: and when they were alone, he expounded all things to his
   disciples.

   The lessons which our Saviour designs to teach us here by parables and
   figurative expressions are these:--

   I. That those who are good ought to consider the obligations they are
   under to do good; that is, as in the parable before, to bring forth
   fruit. God expects a grateful return of his gifts to us, and a useful
   improvement of his gifts in us; for (v. 21), Is a candle brought to be
   put under a bushel, or under a bed? No, but that it may be set on a
   candlestick. The apostles were ordained, to receive the gospel, not for
   themselves only, but for the good of others, to communicate it to them.
   All Christians, as they have received the gift, must minister the same.
   Note, 1. Gifts and graces make a man as a candle; the candle of the
   Lord (Prov. xx. 27), lighted by the Father of lights; the most eminent
   are but candles, poor lights, compared with the Sun of righteousness. A
   candle gives light but a little way, and but a little while, and is
   easily blown out, and continually burning down and wasting. 2. Many who
   are lighted as candles, put themselves under a bed, or under a bushel:
   they do not manifest grace themselves, nor minister grace to others;
   they have estates, and do no good with them; have their limbs and
   senses, wit and learning perhaps, but nobody is the better for them;
   they have spiritual gifts, but do not use them; like a taper in an urn,
   they burn to themselves. 3. Those who are lighted as candles, should
   set themselves on a candlestick; that is, should improve all
   opportunities of doing good, as those that were made for the glory of
   God, and the service of the communities they are members of; we are not
   born for ourselves.

   The reason given for this, is, because there is nothing hid, which
   shall not be manifested, which should not be made manifest (so it might
   better be read), v. 22. There is no treasure of gifts and graces lodged
   in any but with design to be communicated; nor was the gospel made a
   secret to the apostles, to be concealed, but that it should come
   abroad, and be divulged to all the world. Though Christ expounded the
   parables to his disciples privately, yet it was with design to make
   them the more publicly useful; they were taught, that they might teach;
   and it is a general rule, that the ministration of the Spirit is given
   to every man to profit withal, not himself only, but others also.

   II. It concerns those who hear the word of the gospel, to mark what
   they hear, and to make a good use of it, because their weal or woe
   depends upon it; what he had said before he saith again, If any man
   have ears to hear, let him hear, v. 23. Let him give the gospel of
   Christ a fair hearing; but that is not enough, it is added (v. 24),
   Take heed what ye hear, and give a due regard to that which ye do hear;
   Consider what ye hear, so Dr. Hammond reads it. Note, What we hear,
   doth us no good, unless we consider it; those especially that are to
   teach others must themselves be very observant of the things of God;
   must take notice of the message they are to deliver, that they may be
   exact. We must likewise take heed what we hear, by proving all things,
   that we may hold fast that which is good. We must be cautious, and
   stand upon our guard, lest we be imposed upon. To enforce this caution,
   consider,

   1. As we deal with God, God will deal with us, so Dr. Hammond explains
   these words, "With what measure ye mete, it shall be measured to you.
   If ye be faithful servants to him, he will be a faithful Master to you:
   with the upright he will show himself upright."

   2. As we improve the talents we are entrusted with, we shall increase
   them; if we make use of the knowledge we have, for the glory of God and
   the benefit of others, it shall sensibly grow, as stock in trade doth
   by being turned; Unto you that hear, shall more be given; to you that
   have, it shall be given, v. 25. If the disciples deliver that to the
   church, which they have received of the Lord, they shall be led more
   into the secret of the Lord. Gifts and graces multiply by being
   exercised; and God has promised to bless the hand of the diligent.

   3. If we do not use, we lose, what we have; From him that hath not,
   that doeth no good with what he hath, and so hath it in vain, is as if
   he had it not, shall be taken even that which he hath. Burying a talent
   is the betraying of a trust, and amounts to a forfeiture; and gifts and
   graces rust for want of wearing.

   III. The good seed of the gospel sown in the world, and sown in the
   heart, doth by degrees produce wonderful effects, but without noise (v.
   26, &c.); So is the kingdom of God; so is the gospel, when it is sown,
   and received, as seed in good ground.

   1. It will come up; though it seem lost and buried under the clods, it
   will find or make its way through them. The seed cast into the ground
   will spring. Let but the word of Christ have the place it ought to have
   in a soul, and it will show itself, as the wisdom from above doth in a
   good conversation. After a field is sown with corn, how soon is the
   surface of it altered! How gay and pleasant doth it look, when it is
   covered with green!

   2. The husbandman cannot describe how it comes up; it is one of the
   mysteries of nature; It springs and grows up, he knows not how, v. 27.
   He sees it has grown, but he cannot tell in what manner it grew, or
   what was the cause and method of its growth. Thus we know not how the
   Spirit by the word makes a change in the heart, any more than we can
   account for the blowing of the wind, which we hear the sound of, but
   cannot tell whence it comes, or whither it goes. Without controversy,
   great is the mystery of godliness; how God manifested in the flesh came
   to be believed on in the world, 1 Tim. iii. 16.

   3. The husbandman, when he hath sown the seed, doth nothing toward the
   springing of it up; He sleeps, and rises, night and day; goes to sleep
   at night, gets up in the morning, and perhaps never so much as thinks
   of the corn he hath sown, or ever looks upon it, but follows his
   pleasures or other business, and yet the earth brings forth fruit of
   itself, according to the ordinary course of nature, and by the
   concurring power of the God of nature. Thus the word of grace, when it
   is received in faith, is in the heart a work of grace, and the
   preachers contribute nothing to it. The Spirit of God is carrying it on
   when they sleep, and can do no business (Job xxxiii. 15, 16), or when
   they rise to go about other business. The prophets do not live for
   ever; but the word which they preached, is doing its work, when they
   are in their graves, Zech. i. 5, 6. The dew by which the seed is
   brought up tarrieth not for man, nor waiteth for the sons of men, Mic.
   v. 7.

   4. It grows gradually; first the blade, then the ear, after that the
   full corn in the ear, v. 28. When it is sprung up, it will go forward;
   nature will have its course, and so will grace. Christ's interest, both
   in the world and in the heart, is, and will be, a growing interest; and
   though the beginning be small, the latter end will greatly increase.
   Though thou sowest not that body that shall be, but bare grain, yet God
   will give to every seed its own body; though at first it is but a
   tender blade, which the frost may nip, or the foot may crush, yet it
   will increase to the ear, to the full corn in the ear. Natura nil facit
   per saltum--Nature does nothing abruptly. God carries on his work
   insensibly and without noise, but insuperably and without fail.

   5. It comes to perfection at last (v. 29); When the fruit is brought
   forth, that is, when it is ripe, and ready to be delivered into the
   owner's hand; then he puts in the sickle. This intimates, (1.) That
   Christ now accepts the services which are done to him by an honest
   heart from a good principle; from the fruit of the gospel taking place
   and working in the soul, Christ gathers in a harvest of honour to
   himself. See John iv. 35. (2.) That he will reward them in eternal
   life. When those that receive the gospel aright, have finished their
   course, the harvest comes, when they shall be gathered as wheat into
   God's barn (Matt. xiii. 30), as a shock of corn in his season.

   IV. The work of grace is small in its beginnings, but comes to be great
   and considerable at last (v. 30-32); "Whereunto shall I liken the
   kingdom of God, as now to be set up by the Messiah? How shall I make
   you to understand the designed method of it?" Christ speaks as one
   considering and consulting with himself, how to illustrate it with an
   apt similitude; With what comparison shall we compare it? Shall we
   fetch it from the motions of the sun, or the revolutions of the moon?
   No, the comparison is borrowed from this earth, it is like a grain of
   mustard-seed; he had compared it before to seed sown, here to that
   seed, intending thereby to show,

   1. That the beginnings of the gospel kingdom would be very small, like
   that which is one of the least of all seeds. When a Christian church
   was sown in the earth for God, it was all contained in one room, and
   the number of the names was but one hundred and twenty (Acts i. 15), as
   the children of Israel, when they went down into Egypt, were but
   seventy souls. The work of grace in the soul, is, at first, but the day
   of small things; a cloud no bigger than a man's hand. Never were there
   such great things undertaken by such an inconsiderable handful, as that
   of the discipling of the nations by the ministry of the apostles; nor a
   work that was to end in such great glory, as the work of grace raised
   from such weak and unlikely beginnings. Who hath begotten me these?

   2. That the perfection of it will be very great; When it grows up, it
   becomes greater than all herbs. The gospel kingdom in the world, shall
   increase and spread to the remotest nations of the earth, and shall
   continue to the latest ages of time. The church hath shot out great
   branches, strong ones, spreading far, and fruitful. The work of grace
   in the soul has mighty products, now while it is in its growth; but
   what will it be, when it is perfected in heaven? The difference between
   a grain of mustard seed and a great tree, is nothing to that between a
   young convert on earth and a glorified saint in heaven. See John xii.
   24.

   After the parables thus specified the historian concludes with this
   general account of Christ's preaching--that with many such parables he
   spoke the word unto them (v. 33); probably designing to refer us to the
   larger account of the parables of this kind, which we had before, Matt.
   xiii. He spoke in parables, as they were able to hear them; he fetched
   his comparisons from those things that were familiar to them, and level
   to their capacity, and delivered them in plain expressions, in
   condescension to their capacity; though he did not let them into the
   mystery of the parables, yet his manner of expression was easy, and
   such as they might hereafter recollect to their edification. But, for
   the present, without a parable spoke he not unto them, v. 34. The glory
   of the Lord was covered with a cloud, and God speaks to us in the
   language of the sons of men, that, though not at first, yet by degrees,
   we may understand his meaning; the disciples themselves understood
   those sayings of Christ afterward, which at first they did not rightly
   take the sense of. But these parables he expounded to them, when they
   were alone. We cannot but wish we had had that exposition, as we had of
   the parable of the sower; but it was not so needful; because, when the
   church should be enlarged, that would expound these parables to us,
   without any more ado.

Christ and His Disciples in the Storm.

   35 And the same day, when the even was come, he saith unto them, Let us
   pass over unto the other side.   36 And when they had sent away the
   multitude, they took him even as he was in the ship. And there were
   also with him other little ships.   37 And there arose a great storm of
   wind, and the waves beat into the ship, so that it was now full.   38
   And he was in the hinder part of the ship, asleep on a pillow: and they
   awake him, and say unto him, Master, carest thou not that we perish?
   39 And he arose, and rebuked the wind, and said unto the sea, Peace, be
   still. And the wind ceased, and there was a great calm.   40 And he
   said unto them, Why are ye so fearful? how is it that ye have no faith?
     41 And they feared exceedingly, and said one to another, What manner
   of man is this, that even the wind and the sea obey him?

   This miracle which Christ wrought for the relief of his disciples, in
   stilling the storm, we had before (Matt. viii. 23, &c.); but it is here
   more fully related. Observe,

   1. It was the same day that he had preached out of a ship, when the
   even was come, v. 35. When he had been labouring in the word and
   doctrine all day, instead of reposing himself, he exposeth himself, to
   teach us not to think of a constant remaining rest till we come to
   heaven. The end of a toil may perhaps be but the beginning of a toss.
   But observe, the ship that Christ made his pulpit is taken under his
   special protection, and, though in danger, cannot sink. What is used
   for Christ, he will take particular care of.

   2. He himself proposed putting to sea at night, because he would lose
   no time; Let us pass over to the other side; for we shall find, in the
   next chapter, he has work to do there. Christ went about doing good,
   and no difficulties in his way should hinder him; thus industrious we
   should be in serving him, and our generation according to his will.

   3. They did not put to sea, till they had sent away the multitude, that
   is, had given to each of them that which they came for, and answered
   all their requests; for he sent none home complaining that they had
   attended him in vain. Or, They sent them away with a solemn blessing;
   for Christ came into the world, not only to pronounce, but to command,
   and to give, the blessing.

   4. They took him even as he was, that is, in the same dress that he was
   in when he preached, without any cloak to throw over him, which he
   ought to have had, to keep him warm, when he went to sea at night,
   especially after preaching. We must not hence infer that we may be
   careless of our health, but we may learn hence not to be over nice and
   solicitous about the body.

   5. The storm was so great, that the ship was full of water (v. 37), not
   by springing a leak, but perhaps partly with the shower, for the word
   here used signifies a tempest of wind with rain; however, the ship
   being little, the waves beat into it so that it was full. Note, It is
   no new thing for that ship to be greatly hurried and endangered, in
   which Christ and his disciples, Christ and his name and gospel, are
   embarked.

   6. There were with him other little ships, which, no doubt, shared in
   the distress and danger. Probably, these little ships carried those who
   were desirous to go along with Christ, for the benefit of his preaching
   and miracles on the other side. The multitude went away when he put to
   sea, but some there were, that would venture upon the water with him.
   Those follow the Lamb aright, that follow him wherever he goes. And
   those that hope for a happiness in Christ, must be willing to take
   their lot with him, and run the same risks that he runs. One may boldly
   and cheerfully put to sea in Christ's company, yea though we foresee a
   storm.

   7. Christ was asleep in this storm; and here we are told that it was in
   the hinder part of the ship, the pilot's place: he lay at the helm, to
   intimate that, as Mr. George Herbert expresses it,


   When winds and waves assault my keel,

   He doth preserve it, he doth steer,

   Ev'n when the boat seems most to reel.

   Storms are the triumph of his art;

   Though he may close his eyes, yet not his heart.

   He had a pillow there, such a one as a fisherman's ship would furnish
   him with. And he slept, to try the faith of his disciples and to stir
   up prayer: upon the trial, their faith appeared weak, and their prayers
   strong. Note, Sometimes when the church is in a storm, Christ seems as
   if he were asleep, unconcerned in the troubles of his people, and
   regardless of their prayers, and doth not presently appear for their
   relief. Verily he is a God that hideth himself, Isa. xlv. 15. But as,
   when he tarries, he doth not tarry (Hab. ii. 3), so when he sleeps he
   doth not sleep; the keeper of Israel doth not so much as slumber (Ps.
   cxxi. 3, 4); he slept, but his heart was awake, as the spouse, Cant. v.
   2.

   8. His disciples encouraged themselves with their having his presence,
   and thought it the best way to improve that, and appeal to that, and
   ply the oar of prayer rather than their other oars. Their confidence
   lay in this, that they had their Master with them; and the ship that
   has Christ in it, though it may be tossed, cannot sink; the bush that
   has God in it, though it may burn, shall not consume. Cæsar encouraged
   the master of the ship, that had him on board, with this, Cæsarem
   vehis, et fortunam Cæsaris--Thou hast Cæsar on board, and Cæsar's
   fortune. They awoke Christ. Had not the necessity of the case called
   for it, they would not have stirred up or awoke their Master, till he
   had pleased (Cant. ii. 7); but they knew he would forgive them this
   wrong. When Christ seems as if he slept in a storm, he is awaked by the
   prayers of his people; when we know not what to do, our eye must be to
   him (2 Chron. xx. 12); we may be at our wits' end, but not at our
   faith's end, while we have such a Saviour to go to. Their address to
   Christ is here expressed very emphatically; Master, carest thou not
   that we perish? I confess this sounds somewhat harsh, rather like
   chiding him for sleeping than begging him to awake. I know no excuse
   for it, but the great familiarity which he was pleased to admit them
   into, and the freedom he allowed them; and the present distress they
   were in, which put them into such a fright, that they knew not what
   they said. They do Christ a deal of wrong, who suspect him to be
   careless of his people in distress. The matter is not so; he is not
   willing that any should perish, much less any of his little ones, Matt.
   xviii. 14.

   9. The word of command with which Christ rebuked the storm, we have
   here, and had not in Matthew, v. 39. He says, Peace, be still--Siopa,
   pephimoso--be silent, be dumb. Let not the wind any longer roar, nor
   the sea rage. Thus he stills the noise of the sea, the noise of her
   waves; a particular emphasis is laid upon the noisiness of them, Ps.
   lxv. 7, and xciii. 3, 4. The noise is threatening and terrifying; let
   us hear no more of it. This is, (1.) A word of command to us; when our
   wicked hearts are like the troubled sea which cannot rest (Isa. lvii.
   20); when our passions are up, and are unruly, let us think we hear the
   law of Christ, saying, Be silent, be dumb. Think not confusedly, speak
   not unadvisedly; but be still. (2.) A word of comfort to us, that, be
   the storm of trouble ever so loud, ever so strong, Jesus Christ can lay
   it with a word's speaking. When without are fightings, and within are
   fears, and the spirits are in a tumult, Christ can create the fruit of
   the lips, peace. If he say, Peace, be still, there is a great calm
   presently. It is spoken of as God's prerogative to command the seas,
   Jer. xxxi. 35. By this therefore Christ proves himself to be God. He
   that made the seas, can make them quiet.

   10. The reproof Christ gave them for their fears, is here carried
   further than in Matthew. There it is, Why are ye fearful? Here, Why are
   ye so fearful? Though there may be cause for some fear, yet not for
   fear to such a degree as this. There it is, O ye of little faith. Here
   it is, How is it that ye have no faith? Not that the disciples were
   without faith. No, they believed that Jesus is the Christ, the Son of
   God; but at this time their fears prevailed so that they seemed to have
   no faith at all. It was out of the way, when they had occasion for it,
   and so it was as if they had not had it. "How is it, that in this
   matter ye have no faith, that ye think I would not come in with
   seasonable and effectual relief?" Those may suspect their faith, who
   can entertain such a thought as that Christ careth not though his
   people perish, and Christ justly takes it ill.

   Lastly, The impression this miracle made upon the disciples, is here
   differently expressed. In Matthew it is said, The men marvelled; here
   it is said, They feared greatly. They feared a great fear; so the
   original reads it. Now their fear was rectified by their faith. When
   they feared the winds and the seas, it was for want of the reverence
   they ought to have had for Christ. But now that they saw a
   demonstration of his power over them, they feared them less, and him
   more. They feared lest they had offended Christ by their unbelieving
   fears; and therefore studied now to give him honour. They had feared
   the power and wrath of the Creator in the storm, and that fear had
   torment and amazement in it; but now they feared the power and grace of
   the Redeemer in the calm; they feared the Lord and his goodness, and it
   had pleasure and satisfaction in it, and by it they gave glory to
   Christ, as Jonah's mariners, who, when the sea ceased from her raging,
   feared the Lord exceedingly, and offered a sacrifice unto the Lord,
   Jon. i. 16. This sacrifice they offered to the honour of Christ; they
   said, What manner of man is this? Surely more than a man, for even the
   winds and the seas obey him.
     __________________________________________________________________

M A R K.

  CHAP. V.

   In this chapter, we have, I. Christ's casting the legion of devils out
   of the man possessed, and suffering them to enter into the swine, ver.
   1-20. II. Christ's healing the woman with the bloody issue, in the way
   as he was going to raise Jairus's daughter to life, ver. 21-43. These
   three miracles we had the story of before (Matt. viii. 28, &c. and
   Matt. ix. 18, &c.) but more fully related here.

The Expulsion of Legion.

   1 And they came over unto the other side of the sea, into the country
   of the Gadarenes.   2 And when he was come out of the ship, immediately
   there met him out of the tombs a man with an unclean spirit,   3 Who
   had his dwelling among the tombs; and no man could bind him, no, not
   with chains:   4 Because that he had been often bound with fetters and
   chains, and the chains had been plucked asunder by him, and the fetters
   broken in pieces: neither could any man tame him.   5 And always, night
   and day, he was in the mountains, and in the tombs, crying, and cutting
   himself with stones.   6 But when he saw Jesus afar off, he ran and
   worshipped him,   7 And cried with a loud voice, and said, What have I
   to do with thee, Jesus, thou Son of the most high God? I adjure thee by
   God, that thou torment me not.   8 For he said unto him, Come out of
   the man, thou unclean spirit.   9 And he asked him, What is thy name?
   And he answered, saying, My name is Legion: for we are many.   10 And
   he besought him much that he would not send them away out of the
   country.   11 Now there was there nigh unto the mountains a great herd
   of swine feeding.   12 And all the devils besought him, saying, Send us
   into the swine, that we may enter into them.   13 And forthwith Jesus
   gave them leave. And the unclean spirits went out, and entered into the
   swine: and the herd ran violently down a steep place into the sea,
   (they were about two thousand;) and were choked in the sea.   14 And
   they that fed the swine fled, and told it in the city, and in the
   country. And they went out to see what it was that was done.   15 And
   they come to Jesus, and see him that was possessed with the devil, and
   had the legion, sitting, and clothed, and in his right mind: and they
   were afraid.   16 And they that saw it told them how it befell to him
   that was possessed with the devil, and also concerning the swine.   17
   And they began to pray him to depart out of their coasts.   18 And when
   he was come into the ship, he that had been possessed with the devil
   prayed him that he might be with him.   19 Howbeit Jesus suffered him
   not, but saith unto him, Go home to thy friends, and tell them how
   great things the Lord hath done for thee, and hath had compassion on
   thee.   20 And he departed, and began to publish in Decapolis how great
   things Jesus had done for him: and all men did marvel.

   We have here an instance of Christ's dispossessing the strong man
   armed, and disposing of him as he pleased, to make it appear that he
   was stronger than he. This he did when he was come to the other side,
   whither he went through a storm; his business there was to rescue this
   poor creature out of the hands of Satan, and when he had done that, he
   returned. Thus he came from heaven to earth, and returned, in a storm,
   to redeem a remnant of mankind out of the hands of the devil, though
   but a little remnant, and did not think his pains ill bestowed.

   In Matthew, they were said to be two possessed with devils; here it is
   said to be a man possessed with an unclean spirit. If there were two,
   there was one, and Mark doth not say that there was but one; so that
   this difference cannot give us any just offence; it is probable that
   one of them was much more remarkable than the other, and said what was
   said. Now observe here,

   I. The miserable condition that this poor creature was in; he was under
   the power of an unclean spirit, the devil got possession of him, and
   the effect of it was not, as in many, a silent melancholy, but a raging
   frenzy; he was raving mad; his condition seems to have been worse than
   any of the possessed, that were Christ's patients.

   1. He had his dwelling among the tombs, among the graves of dead
   people. Their tombs were out of the cities, in desolate places (Job
   iii. 14); which gave the devil great advantage: for woe to him that is
   alone. Perhaps the devil drove him to the tombs, to make people fancy
   that the souls of the dead were turned into dæmons, and did what
   mischief was done, so to excuse themselves from it. The touch of a
   grave was polluting, Num. xix. 16. The unclean spirit drives people
   into that company that is defiling, and so keeps possession of them.
   Christ, by rescuing souls out of Satan's power, saves the living from
   among the dead.

   2. He was very strong and ungovernable; No man could bind him, as it is
   requisite both for their own good, and for the safety of others, that
   those who are distracted should be. Not only cords would not hold him,
   but chains and fetters of iron would not, v. 3, 4. Very deplorable is
   the case of such as need to be thus bound, and of all miserable people
   in this world they are most to be pitied; but his case was worst of
   all, in whom the devil was so strong, that he could not be bound. This
   sets forth the sad condition of those souls in which the devil has
   dominion; those children of disobedience, in whom that unclean spirit
   works. Some notoriously wilful sinners are like this madman; all are
   herein like the horse and the mule, that they need to be held in with
   bit and bridle; but some are like the wild ass, that will not be so
   held. The commands and curses of the law are as chains and fetters, to
   restrain sinners from their wicked courses; but they break those bands
   in sunder, and it is an evidence of the power of the devil in them.

   3. He was a terror and torment to himself and to all about him, v. 5.
   The devil is a cruel master to those that are led captive by him, a
   perfect tyrant; this wretched creature was night and day in the
   mountains and in the tombs, crying, and cutting himself with stones,
   either bemoaning his own deplorable case, or in a rage and indignation
   against heaven. Men in frenzies often wound and destroy themselves;
   what is a man, when reason is dethroned and Satan enthroned? The
   worshippers of Baal in their fury cut themselves, like this madman in
   his. The voice of God is, Do thyself no harm; the voice of Satan is, Do
   thyself all the harm thou canst; yet God's word is despised, and
   Satan's regarded. Perhaps his cutting himself with stones was only
   cutting his feet with the sharp stones he ran barefoot upon.

   II. His application to Christ (v. 6); When he saw Jesus afar off,
   coming ashore, he ran, and worshipped him. He usually ran upon others
   with rage, but he ran to Christ with reverence. That was done by an
   invisible hand of Christ, which could not be done with chains and
   fetters; his fury was all on a sudden curbed. Even the devil, in this
   poor creature, was forced to tremble before Christ, and bow to him: or,
   rather, the poor man came, and worshipped Christ, in a sense of the
   need he had of his help, the power of Satan in and over him being, for
   this instant, suspended.

   III. The word of command Christ gave to the unclean spirit, to quit his
   possession (v. 8); Come out of him, thou unclean spirit. He made the
   man desirous to be relieved, when he enabled him to run, and worship
   him, and then put forth his power for his relief. If Christ work in us
   heartily to pray for a deliverance from Satan, he will work for us that
   deliverance. Here is an instance of the power and authority with which
   Christ commanded the unclean spirits, and they obeyed him, ch. i. 27.
   He said, Come out of the man. The design of Christ's gospel is to expel
   unclean spirits out of the souls of people; "Come out of the man, thou
   unclean spirit, that the Holy Spirit may enter, may take possession of
   the heart, and have dominion in it."

   IV. The dread which the devil had of Christ. The man ran, and
   worshipped Christ; but it was the devil in the man, that cried with a
   loud voice (making use of the poor man's tongue), What have I to do
   with thee? v. 7. Just as that other unclean spirit, ch. i. 24. 1. He
   calls God the most high God, above all other gods. By the name
   Elion--the Most High, God was known among the Phoenicians, and the
   other nations that bordered upon Israel; and by that name the devil
   calls him. 2. He owns Jesus to be the Son of God. Note, It is no
   strange thing to hear the best words drop from the worst mouths. There
   is such a way of saying this as none can attain to but by the Holy
   Ghost (1 Cor. xii. 3); yet it may be said, after a sort, by the unclean
   spirit. There is no judging of men by their loose sayings; but by their
   fruits ye shall know them. Piety from the teeth outward is an easy
   thing. The most fair-spoken hypocrite cannot say better than to call
   Jesus the Son of God, and yet that the devil did. 3. He disowns any
   design against Christ; "What have I to do with thee? I have no need of
   thee, I pretend to none; I desire to have nothing to do with thee; I
   cannot stand before thee, and would not fall." 4. He deprecates his
   wrath; I adjure thee, that is, "I earnestly beseech thee, by all that
   is sacred, I beg of thee for God's sake, by whose permission I have got
   possession of this man, that, though thou drive me out hence, yet that
   thou torment me not, that thou do not restrain me from doing mischief
   somewhere else; though I know I am sentenced, yet let me not be sent to
   the chains of darkness, or hindered from going to and fro, to devour."

   V. The account Christ took from this unclean spirit of his name. This
   we had not in Matthew. Christ asked him, What is thy name? Not but that
   Christ could call all the fallen stars, as well as the morning stars,
   by their names; but he demands this, that the standers by might be
   affected with the vast numbers and power of those malignant infernal
   spirits, as they had reason to be, when the answer was, My name is
   Legion, for we are many; a legion of soldiers among the Romans
   consisted, some say, of six thousand men, others of twelve thousand and
   five hundred; but the number of a legion with them, like that of a
   regiment with us, was not always the same. Now this intimates that the
   devils, the infernal powers, are, 1. Military powers; a legion is a
   number of soldiers in arms. The devils war against God and his glory,
   Christ and his gospel, men and their holiness and happiness. They are
   such as we are to resist and wrestle against, Eph. vi. 12. 2. That they
   are numerous; he owns, or rather he boasts--We are many; as if he hoped
   to be too many for Christ himself to deal with. What multitudes of
   apostate spirits were there, and all enemies to God and man; when here
   were a legion posted to keep garrison in one poor wretched creature
   against Christ! Many there are that rise up against us. 3. That they
   are unanimous; they are many devils, and yet but one legion engaged in
   the same wicked cause; and therefore that cavil of the Pharisees, which
   supposed Satan to cast out Satan, and to be divided against himself,
   was altogether groundless. It was not one of this legion that betrayed
   the rest, for they all said, as one man, What have I to do with thee?
   4. That they are very powerful; Who can stand before a legion? We are
   not a match for our spiritual enemies, in our own strength; but in the
   Lord, and in the power of his might, we shall be able to stand against
   them, though there are legions of them. 5. That there is order among
   them, as there is in a legion; there are principalities, and powers,
   and rulers of the darkness of this world, which supposes that there are
   those of a lower rank; the devil and his angels; the dragon and his;
   the prince of the devils and his subjects: which makes those enemies
   the more formidable.

   VI. The request of this legion, that Christ would suffer them to go
   into a herd of swine that was feeding nigh unto the mountains (v. 11),
   those mountains which the demoniacs haunted, v. 5. Their request was,
   1. That he would not send them away out of the country (v. 10); not
   only that he would not commit them, or confine them, to their infernal
   prison, and so torment them before the time; but that he would not
   banish them that country, as justly he might, because in this poor man
   they had been such a terror to it, and done so much mischief. They seem
   to have had a particular affection for that country; or, rather, a
   particular spite to it; and to have liberty to walk to and fro through
   the rest of the earth, will not serve (Job i. 7), unless the range of
   those mountains be allowed them for their pasture, Job xxxix. 8. But
   why would they abide in that country? Grotius saith, Because in that
   country there were many apostate Jews, who had thrown themselves out of
   the covenant of God, and had thereby given Satan power over them. And
   some suggest, that, having by experience got the knowledge of the
   dispositions and manners of the people of that country, they could the
   more effectually do them mischief by their temptations. 2. That he
   would suffer them to enter into the swine, by destroying which they
   hoped to do more mischief to the souls of all the people in the
   country, than they could by entering into the body of any particular
   person, which therefore they did not ask leave to do, for they knew
   Christ would not grant it.

   VII. The permission Christ gave them to enter into the swine, and the
   immediate destruction of the swine thereby; He gave them leave (v. 13),
   he did not forbid or restrain them, he let them do as they had a mind.
   Thus he would let the Gadarenes see what powerful spiteful enemies
   devils are, that they might thereby be induced to make him their
   Friend, who alone was able to control and conquer them, and had made it
   appear that he was so. Immediately the unclean spirits entered into the
   swine, which by the law were unclean creatures, and naturally love to
   wallow in the mire, the fittest place for them. Those that, like the
   swine, delight in the mire of sensual lusts, are fit habitations for
   Satan, and are, like Babylon, the hold of every foul spirit, and a cage
   of every unclean and hateful bird (Rev. xviii. 2), as pure souls are
   habitations of the Holy Spirit. The consequence of the devils entering
   into the swine, was, that they all ran mad presently, and ran headlong
   into the adjoining sea, where they were all drowned, to the number of
   two thousand. The man they possessed did only cut himself, for God had
   said, He is in your hands, only save his life. But thereby it appeared,
   that, if he had not been so restrained, the poor man would have drowned
   himself. See how much we are indebted to the providence of God, and the
   ministration of good angels, for our preservation from malignant
   spirits.

   VIII. The report of all this dispersed through the country immediately.
   They that fed the swine, hastened to the owners, to give an account of
   their charge, v. 14. This drew the people together, to see what was
   done: and, 1. When they saw how wonderfully the poor man was cured,
   they hence conceived a veneration for Christ, v. 15. They saw him that
   was possessed with the devil, and knew him well enough, by the same
   token that they had many a time been frightened at the sight of him;
   and were now as much surprised to see him sitting clothed and in his
   right mind; when Satan was cast out, he came to himself, and was his
   own man presently. Note, Those who are grave and sober, and live by
   rule and with consideration, thereby make it appear that by the power
   of Christ the devil's power is broken in their souls. The sight of this
   made them afraid; it astonished them, and forced them to own the power
   of Christ, and that he is worthy to be feared. But, 2. When they found
   that their swine were lost, they thence conceived a dislike of Christ,
   and wished to have rather his room than his company; they prayed him to
   depart out of their coasts, for they think not any good he can do them
   sufficient to make them amends for the loss of so many swine, fat
   swine, it may be, and ready for the market. Now the devils had what
   they would have; for by no handle do these evil spirits more
   effectually manage sinful souls than by that of the love of the world.
   They were afraid of some further punishment, if Christ should tarry
   among them, whereas, if they would but part with their sins, he had
   life and happiness for them; but, being loth to quit either their sins
   or their swine, they chose rather to abandon their Saviour. Thus they
   do, who, rather than let go a base lust, will throw away their interest
   in Christ, and their expectations from him. They should rather have
   argued, "If he has such a power as this over devils and all creatures,
   it is good having him our Friend; if the devils have leave to tarry in
   our country (v. 10), let us entreat him to tarry in it too, who alone
   can control them." But, instead of this, they wished him further off.
   Such strange misconstructions do carnal hearts make of the just
   judgments of God; instead of being by them driven to him as they ought,
   they set him at so much the greater distance; though he hath said,
   Provoke me not, and I will do you no hurt, Jer. xxv. 6.

   IX. An account of the conduct of the poor man after his deliverance. 1.
   He desired that he might go along with Christ (v. 18), perhaps for fear
   lest the evil spirit should again seize him; or, rather, that he might
   receive instruction from him, being unwilling to stay among those
   heathenish people that desired him to depart. Those that are freed from
   the evil spirit, cannot but covet acquaintance and fellowship with
   Christ. 2. Christ would not suffer him to go with him, lest it should
   savour of ostentation, and to let him know that he could both protect
   and instruct him at a distance. And besides, he had other work for him
   to do; he must go home to his friends, and tell them what great things
   the Lord had done for him, the Lord Jesus had done; that Christ might
   be honoured, and his neighbours and friends might be edified, and
   invited to believe in Christ. He must take particular notice rather of
   Christ's pity than of his power, for that is it which especially he
   glories in; he must tell them what compassion the Lord had had on him
   in his misery. 3. The man, in a transport of joy, proclaimed, all the
   country over, what great things Jesus had done for him, v. 20. This is
   a debt we owe both to Christ and to our brethren, that he may be
   glorified and they edified. And see what was the effect of it; All men
   did marvel, but few went any further. Many that cannot but wonder at
   the works of Christ, yet do not, as they ought, wonder after him.

The Healing of the Bloody Issue.

   21 And when Jesus was passed over again by ship unto the other side,
   much people gathered unto him: and he was nigh unto the sea.   22 And,
   behold, there cometh one of the rulers of the synagogue, Jairus by
   name; and when he saw him, he fell at his feet,   23 And besought him
   greatly, saying, My little daughter lieth at the point of death: I pray
   thee, come and lay thy hands on her, that she may be healed; and she
   shall live.   24 And Jesus went with him; and much people followed him,
   and thronged him.   25 And a certain woman, which had an issue of blood
   twelve years,   26 And had suffered many things of many physicians, and
   had spent all that she had, and was nothing bettered, but rather grew
   worse,   27 When she had heard of Jesus, came in the press behind, and
   touched his garment.   28 For she said, If I may touch but his clothes,
   I shall be whole.   29 And straightway the fountain of her blood was
   dried up; and she felt in her body that she was healed of that plague.
     30 And Jesus, immediately knowing in himself that virtue had gone out
   of him, turned him about in the press, and said, Who touched my
   clothes?   31 And his disciples said unto him, Thou seest the multitude
   thronging thee, and sayest thou, Who touched me?   32 And he looked
   round about to see her that had done this thing.   33 But the woman
   fearing and trembling, knowing what was done in her, came and fell down
   before him, and told him all the truth.   34 And he said unto her,
   Daughter, thy faith hath made thee whole; go in peace, and be whole of
   thy plague.

   The Gadarenes having desired Christ to leave their country, he did not
   stay to trouble them long, but presently went by water, as he came,
   back to the other side (v. 21), and there much people gathered to him.
   Note, If there be some that reject Christ, yet there are others that
   receive him, and bid him welcome. A despised gospel will cross the
   water, and go where it will have better entertainment. Now among the
   many that applied themselves to him,

   I. Here is one, that comes openly to beg a cure for a sick child; and
   it is no less a person than one of the rulers of the synagogue, one
   that presided in the synagogue-worship or, as some think, one of the
   judges of the consistory court, which was in every city, consisting of
   twenty-three. He was not named in Matthew, he is here, Jairus, or Jair,
   Judg. x. 3. He addressed himself to Christ, though a ruler, with great
   humility and reverence; When he saw him, he fell at his feet, giving
   honour to him as one really greater than he appeared to be; and with
   great importunity, he besought him greatly, as one in earnest, as one
   that not only valued the mercy he came for, but that knew he could
   obtain it no where else. The case is this, He has a little daughter,
   about twelve years old, the darling of the family, and she lies a
   dying; but he believes that if Christ will but come, and lay his hands
   upon her, she will return even from the gates of the grave. He said, at
   first, when he came, She lies a dying (so Mark); but afterward, upon
   fresh information sent him, he saith, She is even now dead (so
   Matthew); but he still prosecutes his suit; see Luke viii. 42-49.
   Christ readily agreed, and went with him, v. 24.

   II. Here is another, that comes clandestinely to steal a cure (if I may
   so say) for herself; and she got the relief she came for. This cure was
   wrought by the way, as he was going to raise the ruler's daughter, and
   was followed by a crowd. See how Christ improved his time, and lost
   none of the precious moments of it. Many of his discourses, and some of
   his miracles, are dates by the way-side; we should be doing good, not
   only when we sit in the house, but when we walk by the way, Deut. vi.
   7. Now observe,

   1. The piteous case of this poor woman. She had a constant issue of
   blood upon her, for twelve years, which had thrown her, no doubt, into
   great weakness, had embittered the comfort of her life, and threatened
   to be her death in a little time. She had had the best advice of
   physicians, that she could get, and had made use of the many medicines
   and methods they prescribed: as long as she had any thing to give them,
   they had kept her in hopes that they could cure her; but now that she
   had spent all she had among them, they gave her up as incurable. See
   here, (1.) That skin for skin, and all that a man has, will be give for
   life and health; she spent all she had upon physicians. (2.) It is ill
   with those patients whose physicians are their worst disease; who
   suffer by their physicians, instead of being relieved by them. (3.)
   Those that are not bettered by medicines, commonly grow worse, and the
   disease gets the more ground. (4.) It is usual with people not to apply
   themselves to Christ, till they have tried in vain all other helpers,
   and find them, as certainly they will, physicians of no value. And he
   will be found a sure refuge, even to those who make him their last
   refuge.

   2. The strong faith that she had in the power of Christ to heal her;
   she said within herself, though it doth not appear that she was
   encouraged by any preceding instance to say it, If I may but touch his
   clothes, I shall be whole, v. 28. She believed that he cured, not as a
   prophet, by virtue derived from God, but as the Son of God, by a virtue
   inherent in himself. Her case was such as she could not in modesty tell
   him publicly, as others did their grievances, and therefore a private
   cure was what she wished for, and her faith was suited to her case.

   3. The wonderful effect produced by it; She came in the crowd behind
   him, and with much ado got to touch his garment, and immediately she
   felt the cure wrought, v. 29. The flux of blood was dried up, and she
   felt herself perfectly well all over her, as well as ever she was in
   her life, in an instant; by this it appears that the cure was
   altogether miraculous; for those that in such cases are cured by
   natural means, recover their strength slowly and gradually, and not per
   saltum--all at once; but as for God, his work is perfect. Note, Those
   whom Christ heals of the disease of sin, that bloody issue, cannot but
   experience in themselves a universal change for the better.

   4. Christ's enquiry after his concealed patient, and the encouragement
   he gave her, upon the discovery of her; Christ knew in himself that
   virtue had gone out of him, v. 30. He knew it not by any deficiency of
   spirits, through the exhausting of this virtue, but rather by an
   agility of spirits, in the exerting of it, and the innate and
   inseparable pleasure he had in doing good. And being desirous to see
   his patient, he asked, not in displeasure, as one affronted, but in
   tenderness, as one concerned, Who touched my clothes? The disciples,
   not without a show of rudeness and indecency, almost ridiculed his
   question (v. 31); The multitudes throng thee, and sayest thou, Who
   touched me? As if it had been an improper question. Christ passed by
   the affront, and looks around to see her that had done this thing; not
   that he might blame her for her presumption, but that he might commend
   and encourage her faith, and by his own act and deed might warrant and
   confirm the cure, and ratify to her that which she had surreptitiously
   obtained. He needed not that any should inform him, for he had
   presently his eye upon her. Note, As secret acts of sin, so secret acts
   of faith, are known to the Lord Jesus, and are under his eye. If
   believers derive virtue from Christ ever so closely, he knows it, and
   is pleased with it. The poor woman, hereupon, presented herself to the
   Lord Jesus (v. 33), fearing and trembling, not knowing how he would
   take it. Note, Christ's patients are often trembling, when they have
   reason to be triumphing. She might have come boldly, knowing what was
   done in her; yet, knowing that, she fears and trembles. It was a
   surprise, and was not yet, as it should have been, a pleasing surprise.
   However, she fell down before him. Note, There is nothing better for
   those that fear and tremble, than to throw themselves at the feet of
   the Lord Jesus; to humble themselves before him, and refer themselves
   to him. And she told him all the truth. Note, We must not be ashamed to
   own the secret transactions between Christ and our souls; but, when
   called to it, mention, to his praise, and the encouragement of others,
   what he has done for our souls, and the experience we have had of
   healing virtue derived from him. And the consideration of this, that
   nothing can be hid from Christ, should engage us to confess all to him.
   See what an encouraging word he gave her (v. 34); Daughter, thy faith
   hath made thee whole. Note, Christ puts honour upon faith, because
   faith gives honour to Christ. But see how what is done by faith on
   earth is ratified in heaven; Christ saith, Be whole of thy disease.
   Note, If our faith sets the seal of its amen to the power and promise
   of God, saying, "So it is, and so let it be to me;" God's grace will
   set the seal of its amen to the prayers and hopes of faith, saying, "So
   be it, and so it shall be, to thee." And therefore, "Go in peace; be
   well satisfied that thy cure is honestly come by, is effectually
   wrought, and take the comfort of it." Note, They that by faith are
   healed of their spiritual diseases, have reason to go in peace.

The Daughter of Jairus Restored to Life.

   35 While he yet spake, there came from the ruler of the synagogue's
   house certain which said, Thy daughter is dead: why troublest thou the
   Master any further?   36 As soon as Jesus heard the word that was
   spoken, he saith unto the ruler of the synagogue, Be not afraid, only
   believe.   37 And he suffered no man to follow him, save Peter, and
   James, and John the brother of James.   38 And he cometh to the house
   of the ruler of the synagogue, and seeth the tumult, and them that wept
   and wailed greatly.   39 And when he was come in, he saith unto them,
   Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
   40 And they laughed him to scorn. But when he had put them all out, he
   taketh the father and the mother of the damsel, and them that were with
   him, and entereth in where the damsel was lying.   41 And he took the
   damsel by the hand, and said unto her, Talitha cumi; which is, being
   interpreted, Damsel, I say unto thee, arise.   42 And straightway the
   damsel arose, and walked; for she was of the age of twelve years. And
   they were astonished with a great astonishment.   43 And he charged
   them straitly that no man should know it; and commanded that something
   should be given her to eat.

   Diseases and deaths came into the world by the sin and disobedience of
   the first Adam; but by the grace of the second Adam both are conquered.
   Christ, having healed an incurable disease, here goes on to triumph
   over death, as in the beginning of the chapter he had triumphed over an
   outrageous devil.

   I. The melancholy news is brought to Jairus, that his daughter is dead,
   and therefore, if Christ be as other physicians, he comes too late.
   While there is life, there is hope, and room for the use of means; but
   when life is gone, it is past recall; Why troublest thou the Master any
   further? v. 35. Ordinarily, the proper thought in this case, is, "The
   matter is determined, the will of God is done, and I submit, I
   acquiesce; The Lord gave, and the Lord hath taken away. While the child
   was alive, I fasted and wept; for I said, Who can tell but God will yet
   be gracious to me, and the child shall live? But now that it is dead,
   wherefore should I weep? I shall go to it, but it shall not return to
   me." With such words we should quiet ourselves at such a time, that our
   souls may be as a child that is weaned from his mother: but there the
   case was extraordinary; the death of the child doth not, as usually,
   put an end to the narrative.

   II. Christ encourageth the afflicted father yet to hope that his
   application to Christ on the behalf of his child should not be in vain.
   Christ had staid to work a cure by the way, but he shall be no sufferer
   by that, nor loser by the gain of others; Be not afraid, only believe.
   We may suppose Jairus at a pause, whether he should ask Christ to go on
   or no; but have we not as much occasion for the grace of God, and his
   consolations, and consequently of the prayers of our ministers and
   Christian friends, when death is in the house, as when sickness is?
   Christ therefore soon determines this matter; "Be not afraid that my
   coming will be to no purpose, only believe that I will make it turn to
   a good account." Note, 1. We must not despair concerning our relations
   that are dead, nor sorrow for them as those that have no hope. See what
   is said to Rachel, who refused to be comforted concerning her children,
   upon the presumption that they were not; Refrain thy voice from
   weeping, and thine eyes from tears; for there is hope in thine end,
   that thy children shall come again, Jer. xxxi. 16, 17. Therefore fear
   not, faint not. 2. Faith is the only remedy against disquieting grief
   and fear at such a time: let that silence them, Only believe. Keep up a
   confidence in Christ, and a dependence upon him, and he will do what is
   for the best. Believe the resurrection, and then be not afraid.

   III. He went with a select company to the house where the dead child
   was. He had, by the crowd that attended him, given advantage to the
   poor woman he last healed, and, having done that, now he shook off the
   crowd, and suffered no man to follow him (to follow with him, so the
   word is), but his three bosom-disciples, Peter, and James, and John; a
   competent number to be witnesses of the miracle, but not such a number
   as that his taking them with him might look like vainglory.

   IV. He raised the dead child to life; the circumstances of the
   narrative here are much the same as we had them in Matthew; only here
   we may observe,

   1. That the child was extremely well beloved, for the relations and
   neighbours wept and wailed greatly. It is very afflictive when that
   which is come forth like a flower is so soon cut down, and withereth
   before it is grown up; when that grieves us, of which we said, This
   same shall comfort us.

   2. That it was evident beyond dispute, that the child was really and
   truly dead. Their laughing Christ to scorn, for saying, She is not
   dead, but sleepeth, though highly reprehensible, serves for the proof
   of this.

   3. That Christ put those out as unworthy to be witnesses of the
   miracle, who were noisy in their sorrow, and were so ignorant in the
   things of God, as not to understand him when he spoke of death as a
   sleep, or so scornful, as to ridicule him for it.

   4. That he took the parents of the child to be witnesses of the
   miracle, because in it he had an eye to their faith, and designed it
   for their comfort, who were the true, for they were the silent
   mourners.

   5. That Christ raised the child to life by a word of power, which is
   recorded here, and recorded in Syriac, the language in which Christ
   spoke, for the greater certainty of the thing; Talitha, cumi; Damsel, I
   say unto thee, Arise. Dr. Lightfoot saith, It was customary with the
   Jews, when they gave physic to one that was sick, to say, Arise from
   thy disease; meaning, We wish thou mayest arise: but to one that was
   dead, Christ said, Arise from the dead; meaning, I command that thou
   arise; nay, there is more in it--the dead have not power to arise,
   therefore power goes along with this word, to make it effectual. Da
   quod jubes, et jube quod vis--Give what thou commandest, and command
   what thou wilt. Christ works while he commands, and works by the
   command, and therefore may command what he pleaseth, even the dead to
   arise. Such is the gospel call to those that are by nature dead in
   trespasses and sins, and can no more rise from that death by their own
   power, than this child could; and yet that word, Awake, and arise from
   the dead, is neither vain, nor in vain, when it follows immediately,
   Christ shall give thee light, Eph. v. 14. It is by the word of Christ
   that spiritual life is given, I said unto thee, Live, Ezek. xvi. 6.

   6. That the damsel, as soon as life returned, arose, and walked, v. 42.
   Spiritual life will appear by our rising from the bed of sloth and
   carelessness, and our walking in a religious conversation, our walking
   up and down in Christ's name and strength; even from those that are of
   the age of twelve years, it may be expected that they should walk as
   those whom Christ has raised to life, otherwise than in the native
   vanity of their minds.

   7. That all who saw it, and heard of it, admired the miracle, and him
   that wrought it; They were astonished with a great astonishment. They
   could not but acknowledge that there was something in it extraordinary
   and very great, and yet they knew not what to make of it, or to infer
   from it. Their wonder should have worked forward to a lively faith, but
   it rested in a stupor or astonishment.

   8. That Christ endeavoured to conceal it; He charged them straitly,
   that no man should know it. It was sufficiently known to a competent
   number, but he would not have it as yet proclaimed any further; because
   his own resurrection was to be the great instance of his power over
   death, and therefore the divulging of other instances must be reserved
   till that great proof was given: let one part of the evidence be kept
   private, till the other part, on which the main stress lies, be made
   ready.

   9. That Christ took care something should be given her to eat. By this
   it appeared that she was raised not only to life, but to a good state
   of health, that she had an appetite to her meat; even the new-born
   babes in Christ's house desire the sincere milk, 1 Pet. ii. 1, 2. And
   it is observable, that, as Christ, when at first he had made man,
   presently provided food for him, and food out of the earth of which he
   was made (Gen. i. 29), so now when he had given a new life, he took
   care that something should be given to eat; for is he has given life,
   he may be trusted to give livelihood, because the life is more than
   meat, Matt. vi. 25. Where Christ hath given spiritual life, he will
   provide food for the support and nourishment of it unto life eternal,
   for he will never forsake, or be wanting to, the work of his own hands.
     __________________________________________________________________

M A R K.

  CHAP. VI.

   A great variety of observable passages we have, in this chapter,
   concerning our Lord Jesus, the substance of all which we had before in
   Matthew, but divers circumstances we have, which we did not there meet
   with. Here is, I. Christ contemned by his countrymen, because he was
   one of them, and they knew, or thought they knew, his original, ver.
   1-6. II. The just power he gave his apostles over unclean spirits, and
   an account given of their negotiation, ver. 7-13. III. A strange notion
   which Herod and others had of Christ, upon which occasion we have the
   story of the martyrdom of John Baptist, ver. 14-29. IV. Christ's
   retirement into a desert place with his disciples; the crowds that
   followed him thither to receive instruction from him; and his feeding
   five thousand of them with five loaves and two fishes, ver. 30-44. V.
   Christ's walking upon the sea to his disciples, and the abundance of
   cures he wrought on the other side of the water, ver. 45-56.

The Contempt Poured on Christ.

   1 And he went out from thence, and came into his own country; and his
   disciples follow him.   2 And when the sabbath day was come, he began
   to teach in the synagogue: and many hearing him were astonished,
   saying, From whence hath this man these things? and what wisdom is this
   which is given unto him, that even such mighty works are wrought by his
   hands?   3 Is not this the carpenter, the son of Mary, the brother of
   James, and Joses, and of Juda, and Simon? and are not his sisters here
   with us? And they were offended at him.   4 But Jesus said unto them, A
   prophet is not without honour, but in his own country, and among his
   own kin, and in his own house.   5 And he could there do no mighty
   work, save that he laid his hands upon a few sick folk, and healed
   them.   6 And he marvelled because of their unbelief. And he went round
   about the villages, teaching.

   Here, I. Christ makes a visit to his own country, the place not of his
   birth, but of his education; that was Nazareth; where his relations
   were. He had been in danger of his life among them (Luke iv. 29), and
   yet he came among them again; so strangely doth he wait to be gracious,
   and seek the salvation of his enemies. Whither he went, though it was
   into danger, his disciples followed him (v. 1); for they had left all,
   to follow him whithersoever he went.

   II. There he preached in their synagogue, on the sabbath day, v. 2. It
   seems, there was not such flocking to him there as in other places, so
   that he had no opportunity of preaching till they came together on the
   sabbath day; and then he expounded a portion of scripture with great
   clearness. In religious assemblies, on sabbath days, the word of God is
   to be preached according to Christ's example. We give glory to God by
   receiving instruction from him.

   III. They could not but own that which was very honourable concerning
   him. 1. That he spoke with great wisdom, and that this wisdom was given
   to him, for they knew he had no learned education. 2. That he did
   mighty works, did them with his own hands, for the confirming of the
   doctrine he taught. They acknowledged the two great proofs of the
   divine original of his gospel--the divine wisdom that appeared in the
   contrivance of it, and the divine power that was exerted for the
   ratifying and recommending of it; and yet, though they could not deny
   the premises, they would not admit the conclusion.

   IV. They studied to disparage him, and to raise prejudices in the minds
   of people against him, notwithstanding. All this wisdom, and all these
   mighty works, shall be of no account, because he had a home-education,
   had never travelled, nor been at any university, or bred up at the feet
   of any of their doctors (v. 3); Is not this the Carpenter? In Matthew,
   they upbraid him with being the carpenter's son, his supposed father
   Joseph being of that trade. But, it seems, they could say further, Is
   not this the Carpenter? our Lord Jesus, it is probable, employing
   himself in that business with his father, before he entered upon his
   public ministry, at least, sometimes in journey-work. 1. He would thus
   humble himself, and make himself of no reputation, as one that had
   taken upon him the form of a servant, and came to minister. Thus low
   did our Redeemer stoop, when he came to redeem us out of our low
   estate. 2. He would thus teach us to abhor idleness, and to find
   ourselves something to do in this world; and rather to take up with
   mean and laborious employments, and such as no more is to be got by
   than a bare livelihood, than indulge ourselves in sloth. Nothing is
   more pernicious for young people than to get a habit of sauntering. The
   Jews had a good rule for this--that their young men who were designed
   for scholars, were yet bred up to some trade, as Paul was a tent-maker,
   that they might have some business to fill up their time with, and, if
   need were, to get their bread with. 3. He would thus put an honour upon
   despised mechanics, and encourage those who eat the labour of their
   hands, though great men look upon them with contempt.

   Another thing they upbraided him with, was, the meanness of his
   relations; "He is the son of Mary; his brethren and sisters are here
   with us; we know his family and kindred;" and therefore, though they
   were astonished at his doctrine (v. 2), yet they were offended at his
   person (v. 3), were prejudiced against him, and looked upon him with
   contempt; and for that reason would not receive his doctrine, though
   ever so well recommended. May we think that if they had not known his
   pedigree, but he had dropped among them from the clouds, without
   father, without mother, and without descent, they would have
   entertained him with any more respect? Truly, no; for in Judea, where
   this was not know, that was made an objection against him (John ix.
   29); As for this fellow, we know not from whence he is. Obstinate
   unbelief will never want excuses.

   V. Let us see how Christ bore this contempt.

   1. He partly excused it, as a common thing, and what might be expected,
   though not reasonably or justly (v. 4); A prophet is not despised any
   where but in his own country. Some exceptions there may be to this
   rule; doubtless many have got over this prejudice, but ordinarily it
   holds good, that ministers are seldom so acceptable and successful in
   their own country as among strangers; familiarity in the younger years
   breeds a contempt, the advancement of one that was an inferior begets
   envy, and men will hardly set those among the guides of their souls
   whose fathers they were ready to set with the dogs of their flock; in
   such a case therefore it must not be thought hard, it is common
   treatment, it was Christ's, and wisdom is profitable to direct to other
   soil.

   2. He did some good among them, notwithstanding the slights they put
   upon him, for he is kind even to the evil and unthankful; He laid his
   hands upon a few sick folks, and healed them. Note, It is generous, and
   becoming the followers of Christ, to content themselves with the
   pleasure and satisfaction of doing good, though they be unjustly denied
   the praise of it.

   3. Yet he could there do no such mighty works, at least not so many, as
   in other places, because of the unbelief that prevailed among the
   people, by reason of the prejudices which their leaders instilled into
   them against Christ, v. 5. It is a strange expression, as if unbelief
   tied the hands of omnipotence itself; he would have done as many
   miracles there as he had done elsewhere, but he could not, because
   people would not make application to him, nor sue for his favours; he
   could have wrought them, but they forfeited the honour of having them
   wrought for them. Note, By unbelief and contempt of Christ men stop the
   current of his favours to them, and put a bar in their own door.

   4. He marvelled because of their unbelief, v. 6. We never find Christ
   wondering but at the faith of the Gentiles that were strangers, as the
   centurion (Matt. viii. 10), and the woman of Samaria, and at the
   unbelief of Jews that were his own countrymen. Note, The unbelief of
   those that enjoy the means of grace, is a most amazing thing.

   5. He went round about the village, teaching. If we cannot do good
   where we would, we must do it where we can, and be glad if we may have
   any opportunity, though but in the villages, of serving Christ and
   souls. Sometimes the gospel of Christ finds better entertainment in the
   country villages, where there is less wealth, and pomp, and mirth, and
   subtlety, than in the populous cities.

The Apostolic Commission.

   7 And he called unto him the twelve, and began to send them forth by
   two and two; and gave them power over unclean spirits;   8 And
   commanded them that they should take nothing for their journey, save a
   staff only; no scrip, no bread, no money in their purse:   9 But be
   shod with sandals; and not put on two coats.   10 And he said unto
   them, In what place soever ye enter into an house, there abide till ye
   depart from that place.   11 And whosoever shall not receive you, nor
   hear you, when ye depart thence, shake off the dust under your feet for
   a testimony against them. Verily I say unto you, It shall be more
   tolerable for Sodom and Gomorrha in the day of judgment, than for that
   city.   12 And they went out, and preached that men should repent.   13
   And they cast out many devils, and anointed with oil many that were
   sick, and healed them.

   Here is, I. The commission given to the twelve apostles, to preach and
   work miracles; it is the same which we had more largely, Matt. x. Mark
   doth not name them here, as Matthew doth, because he had named them
   before, when they were first called into fellowship with him, ch. iii.
   16-19. Hitherto they had been conversant with Christ, and had set at
   his feet, had heard his doctrine, and seen his miracles; and now he
   determines to make some use of them; they had received, that they might
   give, had learned, that they might teach; and therefore now he began to
   send them forth. They must not always be studying in the academy, to
   get knowledge, but they must preach in the country, to do good with the
   knowledge they have got. Though they were not as yet so well
   accomplished as they were to be, yet, according to their present
   ability and capacity, they must be set to work, and make further
   improvements afterward. Now observe here,

   1. That Christ sent them forth by two and two; this Mark takes notice
   of. They went two and two to a place, that out of the mouth of two
   witnesses every word might be established; and that they might be
   company for one another when they were among strangers, and might
   strengthen the hands, and encourage the hearts, one of another; might
   help one another if any thing should be amiss, and keep one another in
   countenance. Every common soldier has his comrade; and it is an
   approved maxim, Two are better than one. Christ would thus teach his
   ministers to associate, and both lend and borrow help.

   2. That he gave them power over unclean spirits. He commissioned them
   to attack the devil's kingdom, and empowered them, as a specimen of
   their breaking his interest in the souls of men by their doctrine, to
   cast him out of the bodies of those that were possessed. Dr. Lightfoot
   suggests, that they cured diseases, and cast out devils, by the Spirit,
   but preached that only which they had learned from the mouth of Christ.

   3. That he commanded them not to take provisions along with them,
   neither victuals nor money, that they might appear, wherever they came,
   to be poor men, men not of this world, and therefore might with the
   better grace call people off from it to another world. When afterward
   he bid them take purse and scrip (Luke xxii. 36), that did not intimate
   (as Dr. Lightfoot observes) that his care of them was abated from what
   it had been; but that they should meet with worse times and worse
   entertainment than they met with at their first mission. In Matthew and
   Luke they are forbidden to take staves with them, that is, fighting
   staves; but here in Mark they are bid to take nothing save a staff
   only, that is, a walking staff, such as pilgrims carried. They must not
   put on shoes, but sandals only, which were only the soles of shoes tied
   under their feet, or like pumps, or slippers; they must go in the
   readiest plainest dress they could, and must not so much as have two
   coats; for their stay abroad would be short, they must return before
   winter, and what they wanted, those they preached to would cheerfully
   accommodate them with.

   4. He directed them, whatever city they came to, to make that house
   their head-quarters, which happened to be their first quarters (v. 10);
   "There abide, till ye depart from that place. And since ye know ye come
   on an errand sufficient to make you welcome, have such charity for your
   friends that first invited you, as to believe they do not think you
   burthensome."

   5. He pronounces a very heavy doom upon those that rejected the gospel
   they preached (v. 11); "Whosoever shall not receive you, or will not so
   much as hear you, depart thence (if one will not, another will), and
   shake off the dust under your feet, for a testimony against them. Let
   them know that they have had a fair offer of life and happiness made
   them, witness that dust; but that, since they have refused it, they
   cannot expect ever to have another; let them take up with their own
   dust, for so shall their doom be." That dust, like the dust of Egypt
   (Exod. ix. 9), shall turn into a plague to them; and their condemnation
   in the great day, will be more intolerable than that of Sodom: for the
   angels were sent to Sodom, and were abused there; yet that would not
   bring on so great a guilt and so great a ruin as the contempt and abuse
   of the apostles of Christ, who bring with them the offers of gospel
   grace.

   II. The apostles' conduct in pursuance of their commission. Though they
   were conscious to themselves of great weakness, and expected no secular
   advantage by it, yet, in obedience to their Master's order, and in
   dependence upon his strength, they went out as Abraham, not knowing
   whither they went. Observe here,

   1. The doctrine they preached; They preached that men should repent (v.
   12); that they should change their minds, and reform their lives, in
   consideration of the near approach of the kingdom of the Messiah. Note,
   The great design of the gospel preachers, and the great tendency of
   gospel preaching, should be, to bring people to repentance, to a new
   heart and a new way. They did not amuse people with curious
   speculations, but told them that they must repent of their sins, and
   turn to God.

   2. The miracles they wrought. The power Christ gave them over unclean
   spirits, was not ineffectual, nor did they receive it in vain, but used
   it, for they cast out many devils (v. 13); and they anointed with oil
   many that were sick, and healed them. Some think this oil was used
   medicinally, according to the custom of the Jews; but I rather think it
   was used as a sign of miraculous healing, by the appointment of Christ,
   though not mentioned; and it was afterward used by those elders of the
   church, to whom by the Spirit was given the gift of healing, Jam. v.
   14. It is certain here, and therefore probable there, that anointing
   the sick with oil, is appropriated to that extraordinary power which
   has long ceased, and therefore that sign must cease with it.

The Death of John the Baptist.

   14 And king Herod heard of him; (for his name was spread abroad:) and
   he said, That John the Baptist was risen from the dead, and therefore
   mighty works do show forth themselves in him.   15 Others said, That it
   is Elias. And others said, That it is a prophet, or as one of the
   prophets.   16 But when Herod heard thereof, he said, It is John, whom
   I beheaded: he is risen from the dead.   17 For Herod himself had sent
   forth and laid hold upon John, and bound him in prison for Herodias'
   sake, his brother Philip's wife: for he had married her.   18 For John
   had said unto Herod, It is not lawful for thee to have thy brother's
   wife.   19 Therefore Herodias had a quarrel against him, and would have
   killed him; but she could not:   20 For Herod feared John, knowing that
   he was a just man and an holy, and observed him; and when he heard him,
   he did many things, and heard him gladly.   21 And when a convenient
   day was come, that Herod on his birthday made a supper to his lords,
   high captains, and chief estates of Galilee;   22 And when the daughter
   of the said Herodias came in, and danced, and pleased Herod and them
   that sat with him, the king said unto the damsel, Ask of me whatsoever
   thou wilt, and I will give it thee.   23 And he sware unto her,
   Whatsoever thou shalt ask of me, I will give it thee, unto the half of
   my kingdom.   24 And she went forth, and said unto her mother, What
   shall I ask? And she said, The head of John the Baptist.   25 And she
   came in straightway with haste unto the king, and asked, saying, I will
   that thou give me by and by in a charger the head of John the Baptist.
     26 And the king was exceeding sorry; yet for his oath's sake, and for
   their sakes which sat with him, he would not reject her.   27 And
   immediately the king sent an executioner, and commanded his head to be
   brought: and he went and beheaded him in the prison,   28 And brought
   his head in a charger, and gave it to the damsel: and the damsel gave
   it to her mother.   29 And when his disciples heard of it, they came
   and took up his corpse, and laid it in a tomb.

   Here is, I. The wild notions that the people had concerning our Lord
   Jesus, v. 15. His own countrymen could believe nothing great concerning
   him, because they knew his poor kindred; but others that were not under
   the power of that prejudice against him, were yet willing to believe
   any thing rather than the truth--that he was the Son of God, and the
   true Messias: they said, He is Elias, whom they expected; or, He is a
   prophet, one of the Old-Testament prophets raised to life, and returned
   to this world; or as one of the prophets, a prophet now newly raised
   up, equal to those under the Old Testament.

   II. The opinion of Herod concerning him. He heard of his name and fame,
   of what he said and what he did; and he said, "It is certainly John
   Baptist, v. 14. As sure as we are here, It is John, whom I beheaded, v.
   16. He is risen from the dead; and though while he was with us he did
   no miracle, yet, having removed for awhile to another world, he is come
   again with greater power, and now mighty works do show forth themselves
   in him."

   Note, 1. Where there is an idle faith, there is commonly a working
   fancy. The people said, It is a prophet risen from the dead; Herod
   said, It is John Baptist risen from the dead. It seems by this, that
   the rising of a prophet from the dead, to do mighty works, was a thing
   expected, and was thought neither impossible nor improbable, and it was
   now readily suspected when it was not true; but afterward, when it was
   true concerning Christ, and a truth undeniably evidenced, yet then it
   was obstinately gainsaid and denied. Those who most wilfully disbelieve
   the truth, are commonly most credulous of errors and fancies.

   2. They who fight against the cause of God, will find themselves
   baffled, even when they think themselves conquerors; they cannot gain
   their point, for the word of the Lord endures for ever. They who
   rejoiced when the witnesses were slain, fretted as much, when in three
   or four days they rose again in their successors, Rev. xi. 10, 11. The
   impenitent unreformed sinner, that escapeth the sword of Jehu, shall
   Elisha slay.

   3. A guilty conscience needs no accuser or tormentor but itself. Herod
   charges himself with the murder of John, which perhaps no one else dare
   charge him with; I beheaded him; and the terror of it made him imagine
   that Christ was John risen. He feared John while he lived, and now,
   when he thought he had got clear of him, fears him ten times worse when
   he is dead. One might as well be haunted with ghosts and furies, as
   with the horrors of an accusing conscience; those therefore who would
   keep an undisturbed peace, must keep an undefiled conscience, Acts
   xxiv. 16.

   4. There may be the terrors of strong conviction, where there is not
   the truth of a saving conversion. This Herod, who had this notion
   concerning Christ, afterward sought to kill him (Luke xiii. 31), and
   did set him at nought (Luke xxiii. 11); so that he will not be
   persuaded, though it be by one risen from the dead; no, not by a John
   the Baptist risen from the dead.

   III. A narrative of Herod's putting John Baptist to death, which is
   brought in upon this occasion, as it was in Matthew. And here we may
   observe,

   1. The great value and veneration which Herod had some time had for
   John Baptist, which is related only by this evangelist, v. 20. Here we
   see what a great way a man may go toward grace and glory, and yet come
   short of both, and perish eternally.

   (1.) He feared John, knowing that he was a just man, and a holy. It is
   possible that a man may have a great reverence for good men, and
   especially for good ministers, yea, and for that in them that is good,
   and yet himself be a bad man. Observe, [1.] John was a just man, and a
   holy; to make a complete good man, both justice and holiness are
   necessary; holiness toward God, and justice toward men. John was
   mortified to this world, and so was a good friend both to justice and
   holiness. [2.] Herod knew this, not only by common fame, but by
   personal acquaintance with him. Those that have but little justice and
   holiness themselves, may yet discern it with respect in others. And,
   [3.] He therefore feared him, he honoured him. Holiness and justice
   command veneration, and many that are not good themselves, have respect
   for those that are.

   (2.) He observed him; he sheltered him from the malice of his enemies
   (so some understand it); or, rather, he had a regard to his exemplary
   conversation, and took notice of that in him that was praiseworthy, and
   commended it in the hearing of those about him; he made it appear that
   he observed what John said and did.

   (3.) He heard him preach; which was great condescension, considering
   how mean John's appearance was. To hear Christ himself preach in our
   streets will be but a poor plea in the great day, Luke xiii. 26.

   (4.) He did many of those things which John in his preaching taught
   him. He was not only a hearer of the word, but in part a doer of the
   work. Some sins which John in his preaching reproved, he forsook, and
   some duties he bound himself to; but it will not suffice to do many
   things, unless we have respect to all the commandments.

   (5.) He heard him gladly. He did not hear him with terror as Felix
   heard Paul, but heard him with pleasure. There is a flashy joy, which a
   hypocrite may have in hearing the word; Ezekiel was to his hearers as a
   lovely song (Ezek. xxxiii. 32); and the stony ground received the word
   with joy, Luke viii. 13.

   2. John's faithfulness to Herod, in telling him of his faults. Herod
   had married his brother Philip's wife, v. 17. All the country, no
   doubt, cried shame on him for it, and reproached him for it; but John
   reproved him, told him plainly, It is not lawful for thee to have thy
   brother's wife. This was Herod's own iniquity, which he could not
   leave, when he did many things that John taught him; and therefore John
   tells him of this particularly. Though he were a king, he would not
   spare him, any more than Elijah did Ahab, when he said, Hast thou
   killed and also taken possession? Though John had an interest in him,
   and he might fear this plain-dealing would destroy his interest, yet he
   reproved him; for faithful are the wounds of a friend (Prov. xxvii. 6);
   and though there are some swine that will turn again, and rend those
   that cast pearls before them, yet, ordinarily, he that rebuketh a man
   (if the person reproved has any thing of the understanding of a man),
   afterwards shall find more favour than he that flattereth with his
   tongue, Prov. xxviii. 23. Though it was dangerous to offend Herod, and
   much more to offend Herodias, yet John would run the hazard rather than
   be wanting in his duty. Note, Those ministers that would be found
   faithful in the work of God, must not be afraid of the face of man. If
   we seek to please men, further than is for their spiritual good, we are
   not the servants of Christ.

   3. The malice which Herodias bore to John for this (v. 19); She had a
   quarrel with him, and would have killed him; but when she could not
   obtain that, she got him committed to prison, v. 17. Herod respected
   him, till he touched him in his Herodias. Many that pretend to honour
   prophesying, are for smooth things only, and love good preaching, if it
   keep far enough from their beloved sin; but if that be touched, they
   cannot bear it. No marvel if the world hate those who testify of it
   that its works are evil. But it is better that sinners persecute
   ministers now for their faithfulness, than curse them eternally for
   their unfaithfulness.

   4. The plot laid to take off John's head. I am apt to think that Herod
   was himself in the plot, notwithstanding his pretences to be displeased
   and surprised, and that the thing was concerted between him and
   Herodias; for it is said to be when a convenient day was come (v. 21),
   fit for such a purpose. (1.) There must be a ball at court, upon the
   king's birth-day, and a supper prepared for his lords, high captains,
   and chief estates of Galilee. (2.) To grace the solemnity, the daughter
   of Herodias must dance publicly, and Herod must take on him to be
   wonderfully charmed with her dancing; and if he be, they that sit with
   him cannot but, in compliment to him, be so too. (3.) The king hereupon
   must make her an extravagant promise, to give her whatever she would
   ask, even to the half of the kingdom; and yet, that, if rightly
   understood, would not have reached the end designed, for John Baptist's
   head was worth more than his whole kingdom. This promise is bound with
   an oath, that no room might be left to fly off from it; He sware unto
   her, Whatsoever thou shalt ask, I will give. I can scarcely think he
   would have made such an unlimited promise, but that he knew what she
   would ask. (4.) She, being instructed by Herodias her mother, asked the
   head of John Baptist; and she must have it brought her in a charger, as
   a pretty thing for her to play with (v. 24, 25); and there must be no
   delay, no time lost, she must have it by and by. (5.) Herod granted it,
   and the execution was done immediately while the company were together,
   which we can scarcely think the king would have done, if he had not
   determined the matter before. But he takes on him, [1.] To be very
   backward to it, and that he would not for all the world have done it,
   if he had not been surprised into such a promise; The king was
   exceeding sorry, that is, he seemed to be so, he said he was so, he
   looked as if he had been so; but it was all sham and grimace, he was
   really pleased that he had found a pretence to get John out of the way.
   Qui nescit dissimulare, nescit regnare--The man who cannot dissemble,
   knows not how to reign. And yet he was not without sorrow for it; he
   could not do it but with great regret and reluctancy; natural
   conscience will not suffer men to sin easily; the very commission of it
   is vexatious; what then will the reflection upon it be? [2.] He takes
   on him to be very sensible of the obligation of his oath; whereas if
   the damsel had asked but a fourth part of his kingdom, I doubt not but
   he would have found out a way to evade his oath. The promise was rashly
   made, and could not bind him to do an unrighteous thing. Sinful oaths
   must be repented of, and therefore not performed; for repentance is the
   undoing of what we have done amiss, as far as is in our power. When
   Theodosius the emperor was urged by a suitor with a promise, he
   answered, I said it, but did not promise it if it be unjust. If we may
   suppose that Herod knew nothing of the design when he made that rash
   promise, it is probable that he was hurried into the doing of it by
   those about him, only to carry on the humour; for he did it for their
   sakes who sat with him, whose company he was proud of, and therefore
   would do any thing to gratify them. Thus do princes make themselves
   slave to those whose respect they covet, and both value and secure
   themselves by. None of Herod's subjects stood in more awe of him than
   he did of his lords, high captains, and chief estates. The king sent an
   executioner, a soldier of his guard. Bloody tyrants have executioners
   ready to obey their most cruel and unrighteous decrees. Thus Saul has a
   Doeg at hand, to fall upon the priests of the Lord, when his own
   footmen declined it.

   5. The effect of this is, (1.) That Herod's wicked court is all in
   triumph, because this prophet tormented them; the head is made a
   present of to the damsel, and by her to her mother, v. 28. (2.) That
   John Baptist's sacred college is all in tears; the disciples of John
   little thought of this; but, when they heard of it, they came, and took
   up the neglected corpse, and laid it in a tomb; where Herod, if he had
   pleased, might have found it, when he frightened himself with the fancy
   that John Baptist was risen from the dead.

The Miracle of the Loaves and Fishes.

   30 And the apostles gathered themselves together unto Jesus, and told
   him all things, both what they had done, and what they had taught.   31
   And he said unto them, Come ye yourselves apart into a desert place,
   and rest a while: for there were many coming and going, and they had no
   leisure so much as to eat.   32 And they departed into a desert place
   by ship privately.   33 And the people saw them departing, and many
   knew him, and ran afoot thither out of all cities, and outwent them,
   and came together unto him.   34 And Jesus, when he came out, saw much
   people, and was moved with compassion toward them, because they were as
   sheep not having a shepherd: and he began to teach them many things.
   35 And when the day was now far spent, his disciples came unto him, and
   said, This is a desert place, and now the time is far passed:   36 Send
   them away, that they may go into the country round about, and into the
   villages, and buy themselves bread: for they have nothing to eat.   37
   He answered and said unto them, Give ye them to eat. And they say unto
   him, Shall we go and buy two hundred pennyworth of bread, and give them
   to eat?   38 He saith unto them, How many loaves have ye? go and see.
   And when they knew, they say, Five, and two fishes.   39 And he
   commanded them to make all sit down by companies upon the green grass.
     40 And they sat down in ranks, by hundreds, and by fifties.   41 And
   when he had taken the five loaves and the two fishes, he looked up to
   heaven, and blessed, and brake the loaves, and gave them to his
   disciples to set before them; and the two fishes divided he among them
   all.   42 And they did all eat, and were filled.   43 And they took up
   twelve baskets full of the fragments, and of the fishes.   44 And they
   that did eat of the loaves were about five thousand men.

   In there verses, we have,

   I. The return to Christ of the apostles whom he had sent forth (v. 7),
   to preach, and work miracles. They had dispersed themselves into
   several quarters of the country for some time, but when they had made
   good their several appointments, by consent they gathered themselves
   together, to compare notes, and came to Jesus, the centre of their
   unity, to give him an account of what they had done pursuant to their
   commission: as the servant that was sent to invite to the feast, and
   had received answers from the guests, came, and showed his Lord all
   those things, so did the apostles here; they told him all things, both
   what they had done, and what they had taught. Ministers are accountable
   both for what they do, and for what they teach; and must both watch
   over their own souls, and watch for the souls of others, as those that
   must give account, Heb. xiii. 17. Let them not either do any thing, or
   teach any thing, but what they are willing should be related and
   repeated to the Lord Jesus. It is a comfort to faithful ministers, when
   they can appeal to Christ concerning their doctrine and manner of life,
   both which perhaps have been misrepresented by men; and he gives them
   leave to be free with him, and to lay open their case before him, to
   tell him all things, what treatment they have met with, what success,
   and what disappointment.

   II. The tender care Christ took for their repose, after the fatigue
   they had (v. 31); He said unto them, perceiving them to be almost
   spent, and out of breath, Come ye yourselves apart into a desert place,
   and rest awhile. It should seem that John's disciples came to Christ
   with the mournful tidings of their master's death, much about the same
   time that his own disciples came to him with the report of their
   negotiation. Note, Christ takes cognizance of the frights of some, and
   the toils of others, of his disciples, and provides suitable relief for
   both, rest for those that are tired, and refuge for those that are
   terrified. With what kindness and compassion doth Christ say to them,
   Come, and rest! Note, The most active servants of Christ cannot be
   always upon the stretch of business, but have bodies that require some
   relaxation, some breathing-time; we shall not be able to serve God
   without ceasing, day and night, till we come to heaven, where they
   never rest from praising him, Rev. iv. 8. And the Lord is for the body,
   considers its frame, and not only allows it time for rest, but puts it
   in mind of resting. Come, my people, enter thou into thy chambers.
   Return to thy rest. And those that work diligently and faithfully, may
   cheerfully retire to rest. The sleep of the labouring man is sweet. But
   observe, 1. Christ calls them to come themselves apart; for, if they
   had any body with them, they would have something to say, or something
   to do, for their good; if they must rest, they must be alone. 2. He
   invites them not to some pleasant country-seat, where there were fine
   buildings and fine gardens, but into a desert place, where the
   accommodations were very poor, and which was fitted by nature only, and
   not by art, for quietness and rest. But it was of a piece with all the
   other circumstances he was in; no wonder that he who had but a ship for
   his preaching place, had but a desert for his resting place. 3. He
   calls them only to rest awhile; they must not expect to rest long, only
   to get breath, and then to go to work again. There is no remaining rest
   for the people of God till they come to heaven. 4. The reason given for
   this, is, not so much because they had been in constant work, but
   because they now were in a constant hurry; so that they had not their
   work in any order; for there were many coming and going, and they had
   no leisure so much as to eat. Let but proper time be set, and kept for
   every thing, and a great deal of work may be done with a great deal of
   ease; but if people be continually coming and going, and no rule or
   method be observed, a little work will not be done without a deal of
   trouble. 5. They withdrew, accordingly, by ship; not crossing the
   water, but making a coasting voyage to the desert of Bethsaida, v. 32.
   Going by water was much less toilsome than going by land would have
   been. They went away privately, that they might be by themselves. The
   most public persons cannot but wish to be private sometimes.

   III. The diligence of the people to follow him. It was rude to do so,
   when he and his disciples were desirous, for such good reason, to
   retire; and yet they are not blamed for it, nor bid to go back, but bid
   welcome. Note, A failure in good manners will easily be excused in
   those who follow Christ, if it be but made up in a fulness of good
   affections. They followed him of their own accord, without being called
   upon. Here is no time set, no meeting appointed, no bell tolled; yet
   they thus fly like a cloud, and as the doves to their windows. They
   followed him out of the cities, quitted their houses and shops, their
   callings and affairs, to hear him preach. They followed him afoot,
   though he was gone by sea, and so, to try them, seemed to put a slight
   upon them, and to endeavour to shake them off; yet they stuck to him.
   They ran afoot, and made such haste, that they out-went the disciples,
   and came together to him with an appetite to the word of God. Nay they
   followed him, though it was into a desert place, despicable and
   inconvenient. The presence of Christ will turn a wilderness into a
   paradise.

   IV. The entertainment Christ gave them (v. 34); When he saw much
   people, instead of being moved with displeasure, because they disturbed
   him when he desired to be private, as many a man, many a good man,
   would have been, he was moved with compassion toward them, and looked
   upon them with concern, because they were as sheep having no shepherd,
   they seemed to be well-inclined, and manageable as sheep, and willing
   to be taught, but they had no shepherd, none to lead and guide them in
   the right way, none to feed them with good doctrine: and therefore, in
   compassion to them, he not only healed their sick, as it is in Matthew,
   but he taught them many things, and we may be sure that they were all
   true and good, and fit for them to learn.

   V. The provision he made for them all; all his hearers he generously
   made his guests, and treated them at a splendid entertainment: so it
   might truly be called, because a miraculous one.

   1. The disciples moved that they should be sent home. When the day was
   not far spent, and night drew on, they said, This is a desert place,
   and much time is now past; send them away to buy bread, v. 35, 36. This
   the disciples suggested to Christ; but we do not find that the
   multitude themselves did. They did not say, Send us away (though they
   could not but be hungry), for they esteemed the words of Christ's mouth
   more than their necessary food, and forgot themselves when they were
   hearing him; but the disciples thought it would be a kindness to them
   to dismiss them. Note, Willing minds will do more, and hold out longer,
   in that which is good, than one would expect from them.

   2. Christ ordered that they should all be fed (v. 37); Give ye them to
   eat. Though their crowding after him and his disciples hindered them
   from eating (v. 31), yet he would not therefore, to be even with them,
   send them away fasting, but, to teach us to be kind to those who are
   rude to us, he ordered provision to be made for them; that bread which
   Christ and his disciples took with them into the desert, that they
   might make a quiet meal of it for themselves, he will have them to
   partake of. Thus was he given to hospitality. They attended on the
   spiritual food of his word, and then he took care that they should not
   want corporal food. The way of duty, as it is the way of safety, so it
   is the way to supply. Let God alone to fill the pools with rain from
   heaven, and so to make a well even in the valley of Baca, for those
   that are going Zion-ward, from strength to strength, Ps. lxxxiv. 6, 7.
   Providence, not tempted, but duly trusted, never yet failed any of
   God's faithful servants, but has refreshed many with seasonable and
   surprising relief. It has often been seen in the mount of the Lord,
   Jehovah-jireh, that the Lord will provide for those that wait on him.

   3. The disciples objected against it as impracticable; Shall we go, and
   buy two hundred penny-worth of bread, and give them to eat? Thus,
   through the weakness of their faith, instead of waiting for directions
   from Christ, they perplex the cause with projects of their own. It was
   a question, whether they had two hundred pence with them, whether the
   country would of a sudden afford so much bread if they had, and whether
   that would suffice so great a company; but thus Moses objected (Num.
   xi. 22), Shall the flocks and the herds be slain for them? Christ would
   let them see their folly in forecasting for themselves, that they might
   put the greater value upon his provision for them.

   4. Christ effected it, to universal satisfaction. They had brought with
   them five loaves, for the victualling of their ship, and two fishes
   perhaps they caught as they came along; and that is the bill of fare.
   This was but a little for Christ and his disciples, and yet this they
   must give away, as the widow her two mites, and as the church of
   Macedonia's deep poverty abounded to the riches of their liberality. We
   often find Christ entertained at other people's tables, dining with one
   friend, and supping with another: but here we have him supping a great
   many at his own charge, which shows that, when others ministered to him
   of their substance, it was not because he could not supply himself
   otherwise (if he was hungry, he needed not tell them); but it was a
   piece of humiliation, that he was pleased to submit to, nor was it
   agreeable to the intention of miracles, that he should work them for
   himself. Observe,

   (1.) The provision was ordinary. Here were no rarities, no varieties,
   though Christ, if he had pleased, could have furnished his table with
   them; but thus he would teach us to be content with food convenient for
   us, and not to be desirous of dainties. If we have for necessity, it is
   no matter though we have not for delicacy and curiosity. God, in love,
   gives meat for our hunger; but, in wrath, gives meat for our lusts, Ps.
   lxxviii. 18. The promise to them that fear the Lord, is, that verily
   they shall be fed; he doth not say, They shall be feasted. If Christ
   and his disciples took up with mean things, surely we may.

   (2.) The guests were orderly; for they sat down by companies on the
   green grass (v. 39), they sat down in ranks by hundreds and by fifties
   (v. 40), that the provision might the more easily and regularly be
   distributed among them; for God is the God of order, and not of
   confusion. Thus care was taken that every one should have enough, and
   none be over-looked, nor any have more than was fitting.

   (3.) A blessing was craved upon the meat; He looked up to heaven, and
   blessed. Christ did not call one of his disciples to crave a blessing,
   but did it himself (v. 41); and by virtue of this blessing the bread
   strangely multiplied, and so did the fishes, for they did all eat, and
   were filled, though they were to the number of five thousand, v. 42,
   44. This miracle was significant, and shows that Christ came into the
   world, to be the great feeder as well as the great healer; not only to
   restore, but to preserve and nourish, spiritual life; and in him there
   is enough for all that come to him, enough to fill the soul, to fill
   the treasures; none are sent empty away from Christ, but those that
   come to him full of themselves.

   (4.) Care was taken of the fragments that remained, with which they
   filled twelve baskets. Though Christ had bread enough at command, he
   would hereby teach us, not to make waste of any of God's good
   creatures; remembering how many there are that do want, and that we
   know not but we may some time or other want such fragments as we throw
   away.

Christ Walking on the Sea.

   45 And straightway he constrained his disciples to get into the ship,
   and to go to the other side before unto Bethsaida, while he sent away
   the people.   46 And when he had sent them away, he departed into a
   mountain to pray.   47 And when even was come, the ship was in the
   midst of the sea, and he alone on the land.   48 And he saw them
   toiling in rowing; for the wind was contrary unto them: and about the
   fourth watch of the night he cometh unto them, walking upon the sea,
   and would have passed by them.   49 But when they saw him walking upon
   the sea, they supposed it had been a spirit, and cried out:   50 For
   they all saw him, and were troubled. And immediately he talked with
   them, and saith unto them, Be of good cheer: it is I; be not afraid.
   51 And he went up unto them into the ship; and the wind ceased: and
   they were sore amazed in themselves beyond measure, and wondered.   52
   For they considered not the miracle of the loaves: for their heart was
   hardened.   53 And when they had passed over, they came into the land
   of Gennesaret, and drew to the shore.   54 And when they were come out
   of the ship, straightway they knew him,   55 And ran through that whole
   region round about, and began to carry about in beds those that were
   sick, where they heard he was.   56 And whithersoever he entered, into
   villages, or cities, or country, they laid the sick in the streets, and
   besought him that they might touch if it were but the border of his
   garment: and as many as touched him were made whole.

   This passage of story we had Matt. xiv. 22, &c., only what was there
   related concerning Peter, is omitted here. Here we have,

   I. The dispersing of the assembly; Christ constrained his disciples to
   go before by ship to Bethsaida, intending to follow them, as they
   supposed, by land. The people were loth to scatter, so that it cost him
   some time and pains to send them away. For now that they had got a good
   supper, they were in no haste to leave him. But as long as we are here
   in this world, we have no continuing city, no not in communion with
   Christ. The everlasting feast is reserved for the future state.

   II. Christ departed into a mountain, to pray. Observe, 1. He prayed;
   though he had so much preaching-work upon his hands, yet he was much in
   prayer; he prayed often, and prayed long, which is an encouragement to
   us to depend upon the intercession he is making for us at the right
   hand of the Father, that continual intercession. 2. He went alone, to
   pray; though he needed not to retire for the avoiding either of
   distraction or of ostentation, yet, to set us an example, and to
   encourage us in our secret addresses to God, he prayed alone, and, for
   want of a closet, went up into a mountain, to pray. A good man is never
   less alone than when alone with God.

   III. The disciples were in distress at sea; The wind was contrary (v.
   48), so that they toiled in rowing, and could not get forward. This was
   a specimen of the hardships they were to expect, when hereafter he
   should send them abroad to preach the gospel; it would be like sending
   them to sea at this time with the wind in their teeth: they must expect
   to toil in rowing, they must work hard to strive against so strong a
   stream; they must likewise expect to be tossed with waves, to be
   persecuted by their enemies; and by exposing them now he intended to
   train them up for such difficulties, that they might learn to endure
   hardness. The church is often like a ship at sea, tossed with tempests,
   and not comforted we may have Christ for us, and yet wind and tide
   against us; but it is a comfort to Christ's disciples in a storm, that
   their Master is in the heavenly mount, interceding for them.

   IV. Christ made them a kind visit upon the water. He could have checked
   the winds, where he was, or have sent an angel to their relief; but he
   chose to help them in the most endearing manner possible, and therefore
   came to them himself.

   1. He did not come till the fourth watch of the night, not till after
   three o'clock in the morning; but then he came. Note, If Christ's
   visits to his people be deferred long, yet at length he will come; and
   their extremity is his opportunity to appear for them so much the more
   seasonably. Though the salvation tarry, yet we must wait for it; at the
   end it shall speak, in the fourth watch of the night, and not lie.

   2. He came, walking upon the waters. The sea was now tossed with waves,
   and yet Christ came, walking upon it; for though the floods lift up
   their voice, the Lord on high is mightier, Ps. xciii. 3, 4. No
   difficulties can obstruct Christ's gracious appearances for his people,
   when the set time is come. He will either find, or force, a way through
   the most tempestuous sea, for their deliverance, Ps. xlii. 7, 8,

   3. He would have passed by them, that is, he set his face and steered
   his course, as if he would have gone further, and took no notice of
   them; this he did, to awaken them to call to him. Note, Providence,
   when it is acting designedly and directly for the succour of God's
   people, yet sometimes seems as if it were giving them the go-by, and
   regarded not their case. They thought that he would, but we may be sure
   that he would not, have passed by them.

   4. They were frightened at the sight of him, supposing him to have been
   an apparition; They all saw him, and were troubled (v. 50), thinking it
   had been some dæmon, or evil genius, that haunted them, and raised this
   storm. We often perplex and frighten ourselves with phantasms, the
   creatures of our own fancy and imagination.

   5. He encouraged them, and silenced their fears, by making himself
   known to them; he talked familiarly with them, saying, Be of good
   cheer, it is I; be not afraid. Note, (1.) We know not Christ till he is
   pleased to reveal himself to us. "It is I; I your Master, I your
   friend, I your Redeemer and Saviour. It is I, that came to a
   troublesome earth, and now to a tempestuous sea, to look after you."
   (2.) The knowledge of Christ, as he is in himself, and near to us, is
   enough to make the disciples of Christ cheerful even in a storm, and no
   longer fearful. If it be so, why am I thus? If it is Christ that is
   with thee, be of good cheer, be not afraid. Our fears are soon
   satisfied, if our mistakes be but rectified, especially our mistakes
   concerning Christ. See Gen. xxi. 19; 2 Kings vi. 15-17. Christ's
   presence with us in a stormy day, is enough to make us of good cheer,
   though clouds and darkness be round about us. He said, It is I. He doth
   not tell them who he was (there was no occasion), they knew his voice,
   as the sheep know the voice of their own shepherd, John x. 4. How
   readily doth the spouse say, once and again, It is the voice of my
   beloved! Cant. ii. 8; v. 2. He said, ego eimi--I am he; or I am; it is
   God's name, when he comes to deliver Israel, Exod. iii. 14. So it is
   Christ's, now that he comes to deliver his disciples. When Christ said
   to those that came to apprehend him by force, I am he, they were struck
   down by it, John xviii. 6. When he saith to those that come to
   apprehend him by faith, I am he, they are raised up by it, and
   comforted.

   6. He went up to them into the ship, embarked in the same bottom with
   them, and so made them perfectly easy. Let them but have their Master
   with them, and all is well. And as soon as he was come into the ship,
   the wind ceased. In the former storm that they were in, it is said, He
   arose, and rebuked the winds, and said to the sea, Peace, be still (ch.
   iv. 39); but here we read of no such formal command given, only the
   wind ceased all of a sudden. Note, Our Lord Jesus will be sure to do
   his own work always effectually, though not always alike solemnly, and
   with observation. Though we hear not the command given, yet, if thus
   the wind cease, and we have the comfort of a calm, say, It is because
   Christ is in the ship, and his decree is gone forth or ever we are
   aware, Cant. vi. 12. When we come with Christ to heaven, the wind
   ceaseth presently; there are no storms in the upper region.

   7. They were more surprised and astonished at this miracle than did
   become them, and there was that at the bottom of their astonishment,
   which was really culpable; They were sore amazed in themselves, were in
   a perfect ecstasy; as if it were a new and unaccountable thing, as if
   Christ had never done the like before, and they had no reason to expect
   he should do it now; they ought to admire the power of Christ, and to
   be confirmed hereby in their belief of his being the Son of God: but
   why all this confusion about it? It was because they considered not the
   miracle of the loaves; had they given that its due weight, they would
   not have been so much surprised at this; for his multiplying the bread
   was as great an instance of his power as his walking on the water. They
   were strangely stupid and unthinking, and their heart was hardened, or
   else they would not have thought it a thing incredible that Christ
   should command a calm. It is for want of a right understanding of
   Christ's former works, that we are transported at the thought of his
   present works, as if there never were the like before.

   V. When they came to the land of Gennesaret, which lay between
   Bethsaida and Capernaum, the people bid them very welcome; The men of
   that place presently knew Jesus (v. 54), and knew what mighty works he
   did wherever he came, what a universal Healer he was; they knew
   likewise that he used to stay but a little while at a place, and
   therefore they were concerned to improve the opportunity of this kind
   visit which he made them; They ran through that whole region round
   about, with all possible expedition, and began to carry about in beds
   those that were sick, and not able to go themselves; there was no
   danger of their getting cold when they hoped to get a cure, v. 55. Let
   him go where he would, he was crowded with patients--in towns, in the
   cities, in the villages about the cities; they laid the sick in the
   streets, to be in his way, and begged leave for them to touch if it
   were but the border of his garment, as the woman with the bloody issue
   did, by whom, it should seem, this method of application was first
   brought in; and as many as touched, were made whole. We do not find
   that they were desirous to be taught by him, only to be healed. If
   ministers could not cure people's bodily diseases, what multitudes
   would attend them! But it is sad to think how much more concerned the
   most of men are about their bodies than about their souls.
     __________________________________________________________________

M A R K.

  CHAP. VII.

   In this chapter we have, I. Christ's dispute with the scribes and
   Pharisees about eating meat with unwashen hands (ver. 1-13); and the
   needful instructions he gave to the people on that occasion, and
   further explained to his disciples, ver. 14-23. II. His curing of the
   woman Canaan's daughter that was possessed, ver. 24-30. III. The relief
   of a man that was deaf, and had an impediment in his speech, ver.
   31-37.

The Traditions of the Elders; The Worst Defilement from Within.

   1 Then came together unto him the Pharisees, and certain of the
   scribes, which came from Jerusalem.   2 And when they saw some of his
   disciples eat bread with defiled, that is to say, with unwashen, hands,
   they found fault.   3 For the Pharisees, and all the Jews, except they
   wash their hands oft, eat not, holding the tradition of the elders.   4
   And when they come from the market, except they wash, they eat not. And
   many other things there be, which they have received to hold, as the
   washing of cups, and pots, brasen vessels, and of tables.   5 Then the
   Pharisees and scribes asked him, Why walk not thy disciples according
   to the tradition of the elders, but eat bread with unwashen hands?   6
   He answered and said unto them, Well hath Esaias prophesied of you
   hypocrites, as it is written, This people honoureth me with their lips,
   but their heart is far from me.   7 Howbeit in vain do they worship me,
   teaching for doctrines the commandments of men.   8 For laying aside
   the commandment of God, ye hold the tradition of men, as the washing of
   pots and cups: and many other such like things ye do.   9 And he said
   unto them, Full well ye reject the commandment of God, that ye may keep
   your own tradition.   10 For Moses said, Honour thy father and thy
   mother; and, Whoso curseth father or mother, let him die the death:
   11 But ye say, If a man shall say to his father or mother, It is
   Corban, that is to say, a gift, by whatsoever thou mightest be profited
   by me; he shall be free.   12 And ye suffer him no more to do ought for
   his father or his mother;   13 Making the word of God of none effect
   through your tradition, which ye have delivered: and many such like
   things do ye.   14 And when he had called all the people unto him, he
   said unto them, Hearken unto me every one of you, and understand:   15
   There is nothing from without a man, that entering into him can defile
   him: but the things which come out of him, those are they that defile
   the man.   16 If any man have ears to hear, let him hear.   17 And when
   he was entered into the house from the people, his disciples asked him
   concerning the parable.   18 And he saith unto them, Are ye so without
   understanding also? Do ye not perceive, that whatsoever thing from
   without entereth into the man, it cannot defile him;   19 Because it
   entereth not into his heart, but into the belly, and goeth out into the
   draught, purging all meats?   20 And he said, That which cometh out of
   the man, that defileth the man.   21 For from within, out of the heart
   of men, proceed evil thoughts, adulteries, fornications, murders,   22
   Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye,
   blasphemy, pride, foolishness:   23 All these evil things come from
   within, and defile the man.

   One great design of Christ's coming, was, to set aside the ceremonial
   law which God made, and to put an end to it; to make way for which he
   begins with the ceremonial law which men had made, and added to the law
   of God's making, and discharges his disciples from the obligation of
   that; which here he doth fully, upon occasion of the offence which the
   Pharisees took at them for the violation of it. These Pharisees and
   scribes with whom he had this argument, are said to come from Jerusalem
   down to Galilee--fourscore or a hundred miles, to pick quarrels with
   our Saviour there, where they supposed him to have the greatest
   interest and reputation. Had they come so far to be taught by him,
   their zeal had been commendable; but to come so far to oppose him, and
   to check the progress of his gospel, was great wickedness. It should
   seem that the scribes and Pharisees at Jerusalem pretended not only to
   a pre-eminence above, but to an authority over, the country clergy, and
   therefore kept up their visitations and sent inquisitors among them, as
   they did to John when he appeared, John i. 19.

   Now in this passage we may observe,

   I. What the tradition of the elders was: by it all were enjoined to
   wash their hands before meat; a cleanly custom, and no harm in it; and
   yet as such to be over-nice in it discovers too great a care about the
   body, which is of the earth; but they placed religion in it, and would
   not leave it indifferent, as it was in its own nature; people were at
   their liberty to do it or not to do it; but they interposed their
   authority, and commanded all to do it upon pain of excommunication;
   this they kept up as a tradition of the elders. The Papists pretend to
   a zeal for the authority and antiquity of the church and its canons,
   and talk much of councils and fathers, when really it is nothing but a
   zeal for their own wealth, interest, and dominion, that governs them;
   and so it was with the Pharisees.

   We have here an account of the practice of the Pharisees and all the
   Jews, v. 3, 4. 1. They washed their hands oft; they washed them, pygme;
   the critics find a great deal of work about that word, some making it
   to denote the frequency of their washing (so we render it); others
   think it signifies the pains they took in washing their hands; they
   washed with great care, they washed their hands to their wrists (so
   some); they lifted up their hands when they were wet, that the water
   might run to their elbows. 2. They particularly washed before they ate
   bread; that is, before they sat down to a solemn meal; for that was the
   rule; they must be sure to wash before they ate the bread on which they
   begged a blessing. "Whosoever eats the bread over which they recite the
   benediction, Blessed be he that produceth bread, must wash his hands
   before and after," or else he was thought to be defiled. 3. They took
   special care, when they came in from the markets, to wash their hands;
   from the judgment-halls, so some; it signifies any place of concourse
   where there were people of all sorts, and, it might be supposed, some
   heathen or Jews under a ceremonial pollution, by coming near to whom
   they thought themselves polluted; saying, Stand by thyself, come not
   near me, I am holier than thou, Isa. lxv. 5. They say, The rule of the
   rabbies was--That, if they washed their hands well in the morning, the
   first thing they did, it would serve for all day, provided they kept
   alone; but, if they went into company, they must not, at their return,
   either eat or pray till they had washed their hands; thus the elders
   gained a reputation among the people for sanctity, and thus they
   exercised and kept up an authority over their consciences. 4. They
   added to this the washing of cups, and pots, and brazen vessels, which
   they suspected had been made use of by heathens, or persons polluted;
   nay, and the very tables on which they ate their meat. There were many
   cases in which, by the law of Moses, washings were appointed; but they
   added to them, and enforced the observation of their own impositions as
   much as of God's institutions.

   II. What the practice of Christ's disciples was; they knew what the law
   was, and the common usage; but they understood themselves so well that
   they would not be bound up by it: they ate bread with defiled, that is,
   with unwashen, hands, v. 2. Eating with unwashen hands they called
   eating with defiled hands; thus men keep up their superstitious
   vanities by putting every thing into an ill name that contradicts them.
   The disciples knew (it is probable) that the Pharisees had their eye
   upon them, and yet they would not humour them by a compliance with
   their traditions, but took their liberty as at other times, and ate
   bread with unwashen hands; and herein their righteousness, however it
   might seem to come short, did really exceed, that of the scribes and
   Pharisees, Matt. v. 20.

   III. The offence which the Pharisees took at this; They found fault (v.
   2); they censured them as profane, and men of a loose conversation, or
   rather as men that would not submit to the power of the church, to
   decree rites and ceremonies, and were therefore rebellious, factious,
   and schismatical. They brought a complaint against them to their
   Master, expecting that he should check them, and order them to conform;
   for they that are fond of their own inventions and impositions, are
   commonly ready to appeal to Christ, as if he should countenance them,
   and as if his authority must interpose for the enforcing of them, and
   the rebuking of those that do not comply with them. They do not ask,
   Why do not thy disciples do as we do? (Though that was what they meant,
   coveting to make themselves the standard.) But, Why do not they walk
   according to the tradition of the elders? v. 5. To which it was easy to
   answer, that, by receiving the doctrine of Christ, they had more
   understanding than all their teachers, yea more than the ancients, Ps.
   cxix. 99, 100.

   IV. Christ's vindication of them; in which,

   1. He argues with the Pharisees concerning the authority by which this
   ceremony was imposed; and they were the fittest to be discoursed with
   concerning that, who were the great sticklers for it: but this he did
   not speak of publicly to the multitude (as appears by his calling the
   people to him, v. 14) lest he should have seemed to stir them up to
   faction and discontent at their governors; but addressed it as a
   reproof to the persons concerned: for the rule is, Suum cuique--Let
   every one have his own.

   (1.) He reproves them for their hypocrisy in pretending to honour God,
   when really they had no such design in their religious observances (v.
   6, 7); They honour me with their lips, they pretend it is for the glory
   of God that they impose those things, to distinguish themselves from
   the heathen; but really their heart is far from God, and is governed by
   nothing but ambition and covetousness. They would be thought hereby to
   appropriate themselves as a holy people to the Lord their God, when
   really it is the furthest thing in their thought. They rested in the
   outside of all their religious exercises, and their hearts were not
   right with God in them, and this was worshipping God in vain; for
   neither was he pleased with such sham-devotions, nor were they profited
   by them.

   (2.) He reproves them for placing religion in the inventions and
   injunctions of their elders and rulers; They taught for doctrines the
   traditions of men. When they should have been pressing upon people the
   great principles of religion, they were enforcing the canons of their
   church, and judged of people's being Jews or no, according as they did,
   or did not, conform to them, without any consideration had, whether
   they lived in obedience to God's laws or no. It was true, there were
   divers washings imposed by the law of Moses (Heb. ix. 10), which were
   intended to signify that inward purification of the heart from worldly
   fleshly lusts, which God requires as absolutely necessary to our
   communion with him; but, instead of providing the substance, they
   presumptuously added to the ceremony, and were very nice in washing
   pots and cups; and observe, he adds, Many other such like things ye do,
   v. 8. Note, Superstition is an endless thing. If one human invention
   and institution be admitted, though seemingly ever so innocent, as this
   of washing hands, behold, a troop comes, a door is opened for many
   other such things.

   (3.) He reproves them for laying aside the commandment of God, and
   overlooking that, not urging that in their preaching, and in their
   discipline conniving at the violation of that, as if that were no
   longer of force, v. 8. Note, It is the mischief of impositions, that
   too often they who are zealous for them, have little zeal for the
   essential duties of religion, but can contentedly see them laid aside.
   Nay, they rejected the commandment of God, v. 9. He do fairly disannul
   and abolish the commandment of God; and even by your traditions make
   the word of God of no effect, v. 13. God's statutes shall not only lie
   forgotten, as antiquated obsolete laws, but they shall, in effect,
   stand repealed, that their traditions may take place. They were
   entrusted to expound the law, and to enforce it; and, under pretence of
   using that power, they violated the law, and dissolved the bonds of it;
   destroying the text with the comment.

   This he gives them a particular instance of, and a flagrant one--God
   commanded children to honour their parents, not only by the law of
   Moses, but, antecedent to that, by the law of nature; and whoso
   revileth, or speaketh evil of, father or mother, let him die the death,
   v. 10. Hence it is easy to infer, that it is the duty of children, if
   their parents be poor, to relieve them, according to their ability; and
   if those children are worthy to die, that curse their parents, much
   more those that starve them. But if a man will but conform himself in
   all points to the tradition of the elders, they will find him out an
   expedient by which he may be discharged from this obligation, v. 11. If
   his parents be in want and he has wherewithal to help them, but has no
   mind to do it, let him swear by the Corban, that is, by the gold of the
   temple, and the gift upon the altar, that his parents shall not be
   profited by him, that he will not relieve them; and, if they ask any
   thing of him, let him tell them this, and it is enough; as if by the
   obligation of this wicked vow he had discharged himself from the
   obligation of God's holy law; thus Dr. Hammond understands it: and it
   is said to be an ancient canon of the rabbin, That vows take place in
   things commanded by the law, as well as in things indifferent; so that,
   if a man make a vow which cannot be ratified without breaking a
   commandment, the vow must be ratified, and the commandment violated; so
   Dr. Whitby. Such doctrine as this the Papists teach, discharging
   children from all obligation to their parents by their monastic vows,
   and their entrance into religion, as they call it. He concludes, Any
   many such like things do ye. Where will men stop, when once they have
   made the word of God give way to their tradition? These eager imposers
   of such ceremonies, at first only made light of God's commandments in
   comparison with their traditions, but afterward made void God's
   commandments, if they stood in competition with them. All this, in
   effect, Isaiah prophesied of them; what he said of the hypocrites of
   his own day, was applicable to the scribes and Pharisees, v. 6. Note,
   When we see, and complain of, the wickedness of the present times, yet
   we do not enquire wisely of that matter, if we say that all the former
   days were better than these, Eccl. vii. 10. The worst of hypocrites and
   evil doers have had their predecessors.

   2. He instructs the people concerning the principles upon which this
   ceremony was grounded. It was requisite that this part of his discourse
   should be public, for it related to daily practice, and was designed to
   rectify a great mistake which the people were led into by their elders;
   he therefore called the people unto him (v. 14), and bid them hear and
   understand. Note, It is not enough for the common people to hear, but
   they must understand what they hear. When Christ would run down the
   tradition of the Pharisees about washing before meat, he strikes at the
   opinion which was the root of it. Note, Corrupt customs are best cured
   by rectifying corrupt notions.

   Now that which he goes about to set them right in, is, what the
   pollution is, which we are in danger of being damaged by, v. 15. (1.)
   Not by the meat we eat, though it be eaten with unwashen hands; that is
   but from without, and goes through a man. But, (2.) It is by the
   breaking out of the corruption that is in our hearts; the mind and
   conscience are defiled, guilt is contracted, and we become odious in
   the sight of God by that which comes out of us; our wicked thoughts and
   affections, words and actions, these defile us, and these only. Our
   care must therefore be, to wash our heart from wickedness.

   3. He gives his disciples, in private, an explication of the
   instructions he gave the people. They asked him, when they had him by
   himself, concerning the parable (v. 17); for to them, it seems, it was
   a parable. Now, in answer to their enquiry, (1.) He reproves their
   dulness; "Are ye so without understanding also? Are ye dull also, as
   dull as the people that cannot understand, as dull as the Pharisees
   that will not? Are ye so dull?" He doth not expect they should
   understand every thing; "But are ye so weak as not to understand this?"
   (2.) He explains this truth to them, that they might perceive it, and
   then they would believe it, for it carried its own evidence along with
   it. Some truths prove themselves, if they be but rightly explained and
   apprehended. If we understand the spiritual nature of God and of his
   law, and what it is that is offensive to him, and disfits us for
   communion with him, we shall soon perceive, [1.] That that which we eat
   and drink cannot defile us, so as to call for any religious washing; it
   goes into the stomach, and passes the several digestions and secretions
   that nature has appointed, and what there may be in it that is defiling
   is voided and gone; meats for the belly, and the belly for meats, but
   God shall destroy both it and them. But, [2.] It is that which comes
   out from the heart, the corrupt heart, that defiles us. As by the
   ceremonial law, whatsoever (almost) comes out of a man, defiles him
   (Lev. xv. 2; Deut. xxiii. 13), so what comes out from the mind of a man
   is that which defiles him before God, and calls for a religious washing
   (v. 21); From within, out of the heart of men, which they boast of the
   goodness of, and think is the best part of them, thence that which
   defiles proceeds, thence comes all the mischief. As a corrupt fountain
   sends forth corrupt streams, so doth a corrupt heart send forth corrupt
   reasonings, corrupt appetites and passions, and all those wicked words
   and actions which are produced by them. Divers particulars are
   specified, as in Matthew; we had one there, which is not here, and that
   is, false witness-bearing; but seven are mentioned here, to be added to
   those we had there. First, Covetousnesses, for it is plural;
   pleonexiai--immoderate desires of more of the wealth of the world, and
   the gratifications of sense, and still more, still crying, Give, give.
   Hence we read of a heart exercised with covetous practices, 2 Pet. ii.
   14. Secondly, Wickedness--poneriai; malice, hatred, and ill-will, a
   desire to do mischief, and a delight in mischief done. Thirdly, Deceit;
   which is wickedness covered and disguised, that it may be the more
   securely and effectually committed. Fourthly, Lasciviousness; that
   filthiness and foolish talking which the apostle condemns; the eye full
   of adultery, and all wanton dalliances. Fifthly, The evil eye; the
   envious eye, and the covetous eye, grudging others the good we give
   them, or do for them (Prov. xxiii. 6), or grieving at the good they do
   or enjoy. Sixthly, Pride--hyperephania; exalting ourselves in our own
   conceit above others, and looking down with scorn and contempt upon
   others. Seventhly, Foolishness--aphrosyne; imprudence, inconsideration;
   some understand it especially of vainglorious boasting, which St. Paul
   calls foolishness (2 Cor. xi. 1, 19), because it is here joined with
   pride; I rather take it for that rashness in speaking and acting, which
   is the cause of so much evil. Ill-thinking is put first, as that which
   is the spring of all our commissions, and unthinking put last, as that
   which is the spring of all our omissions. Of all these he concludes (v.
   23), 1. That they come from within, from the corrupt nature, the carnal
   mind, the evil treasure in the heart; justly is it said, that the
   inward part is very wickedness, it must needs be so, when all this
   comes from within. 2. That they defile the man; they render a man unfit
   for communion with God, they bring a stain upon the conscience; and, if
   not mortified and rooted out, will shut men out of the new Jerusalem,
   into which no unclean thing shall enter.

The Syrophenician Woman.

   24 And from thence he arose, and went into the borders of Tyre and
   Sidon, and entered into a house, and would have no man know it: but he
   could not be hid.   25 For a certain woman, whose young daughter had an
   unclean spirit, heard of him, and came and fell at his feet:   26 The
   woman was a Greek, a Syrophenician by nation; and she besought him that
   he would cast forth the devil out of her daughter.   27 But Jesus said
   unto her, Let the children first be filled: for it is not meet to take
   the children's bread, and to cast it unto the dogs.   28 And she
   answered and said unto him, Yes, Lord: yet the dogs under the table eat
   of the children's crumbs.   29 And he said unto her, For this saying go
   thy way; the devil is gone out of thy daughter.   30 And when she was
   come to her house, she found the devil gone out, and her daughter laid
   upon the bed.

   See here, I. How humbly Christ was pleased to conceal himself. Never
   man was so cried up as he was in Galilee, and therefore, to teach us,
   though not to decline any opportunity of doing good, yet not to be fond
   of popular applause, he arose from thence, and went into the borders of
   Tyre and Sidon, where he was little known; and there he entered, not
   into a synagogue, or place of concourse, but into a private house, and
   he would have no man to know it; because it was foretold concerning
   him, He shall not strive nor cry, neither shall his voice be heard in
   the streets. Not but that he was willing to preach and heal here as
   well as in other places, but for this he would be sought unto. Note, As
   there is a time to appear, so there is a time to retire. Or, he would
   not be known, because he was upon the borders of Tyre and Sidon, among
   Gentiles, to whom he would not be so forward to show himself as to the
   tribes of Israel, whose glory he was to be.

   II. How graciously he was pleased to manifest himself, notwithstanding.
   Though he would not carry a harvest of miraculous cures into those
   parts, yet, it should seem, he came on purpose to drop a handful, to
   let fall this one which we have here an account of. He could not be
   hid; for, though a candle may be put under a bushel, the sun cannot.
   Christ was too well known to be long incognito--hid, any where; the oil
   of gladness which he was anointed with, like ointment of the right
   hand, would betray itself, and fill the house with its odours. Those
   that had only heard his fame, could not converse with him, but they
   would soon say, "This must be Jesus." Now observe,

   1. The application made to him by a poor woman in distress and trouble.
   She was a Gentile, a Greek, a stranger to the commonwealth of Israel,
   an alien to the covenant of promise; she was by extraction a
   Syrophenician, and not in any degree proselyted to the Jewish religion;
   she had a daughter, a young daughter, that was possessed with the
   devil. How many and grievous are the calamities that young children are
   subject to! Her address was, (1.) Very humble, pressing, and
   importunate; She heard of him, and came, and fell at his feet. Note,
   Those that would obtain mercy from Christ, must throw themselves at his
   feet; must refer themselves to him, humble themselves before him, and
   give up themselves to be ruled by him. Christ never put any from him,
   that fell at his feet, which a poor trembling soul may do, that has not
   boldness and confidence to throw itself into his arms. (2.) It was very
   particular; she tells him what she wanted. Christ gave poor supplicants
   leave to be thus free with him; she besought him that he would cast
   forth the devil out of her daughter, v. 26. Note, The greatest blessing
   we can ask of Christ for our children is, that he would break the power
   of Satan, that is, the power of sin, in their souls; and particularly,
   that he would cast forth the unclean spirit, that they may be temples
   of the Holy Ghost, and he may dwell in them.

   2. The discouragement he gave to this address (v. 27); He said unto
   her, "Let the children first be filled; let the Jews have all the
   miracles wrought for them, that they have occasion for, who are in a
   particular manner God's chosen people; and let not that which was
   intended for them, be thrown to those who are not of God's family, and
   who have not that knowledge of him, and interest in him, which they
   have, and who are as dogs in comparison of them, vile and profane, and
   who are as dogs to them, snarling at them, spiteful toward them, and
   ready to worry them." Note, Where Christ knows the faith of poor
   supplicants to be strong, he sometimes delights to try it, and put it
   to the stretch. But his saying, Let the children first be filled,
   intimates that there was mercy in reserve for the Gentiles, and not far
   off; for the Jews began already to be surfeited with the gospel of
   Christ, and some of them had desired him to depart out of their coasts.
   The children begin to play with their meat, and their leavings, their
   loathings, would be a feast for the Gentiles. The apostles went by this
   rule, Let the children first be filled, let the Jews have the first
   offer; and if their full souls loathe this honeycomb, Lo, we turn to
   the Gentiles!

   3. The turn she gave to this word of Christ, which made against her,
   and her improvement of it, to make for her, v. 28. She said, "Yes,
   Lord, I own it is true that the children's bread ought not to be cast
   to the dogs; but they were never denied the crumbs of that bread, nay
   it belongs to them, and they are allowed a place under the table, that
   they may be ready to receive them. I ask not for a loaf, no, nor for a
   morsel, only for a crumb; do not refuse me that." This she speaks, not
   as undervaluing the mercy, or making light of it in itself, but
   magnifying the abundance or miraculous cures with which she heard the
   Jews were feasted, in comparison with which a single cure was but as a
   crumb. Gentiles do not come in crowds, as the Jews do; I come alone.
   Perhaps she had heard of Christ's feeding five thousand lately at once,
   after which, even when they had gathered up the fragments, there could
   not but be some crumbs left for the dogs.

   4. The grant Christ thereupon made of her request. Is she thus humble,
   thus earnest? For this saying, Go thy way, thou shalt have what thou
   camest for, the devil is gone out of thy daughter, v. 29. This
   encourages us to pray and not to faint, to continue instant in prayer,
   not doubting but to prevail at last; the vision at the end shall speak,
   and not lie. Christ's saying that is was done, did it effectually, as
   at other times his saying, Let it be done; for (v. 30) she came to her
   house, depending upon the word of Christ, that her daughter was healed,
   and so she found it, the devil was gone out. Note, Christ can conquer
   Satan at a distance; and it was not only when the demoniacs saw him,
   that they yielded to his power (as ch. iii. 11), but when they saw him
   not, for the Spirit of the Lord is not bound, nor bounded. She found
   her daughter not in any toss or agitation, but very quietly laid on the
   bed, and reposing herself; waiting for her mother's return, to rejoice
   with her, that she was so finely well.

The Cure of a Deaf and Dumb Person.

   31 And again, departing from the coasts of Tyre and Sidon, he came unto
   the sea of Galilee, through the midst of the coasts of Decapolis.   32
   And they bring unto him one that was deaf, and had an impediment in his
   speech; and they beseech him to put his hand upon him.   33 And he took
   him aside from the multitude, and put his fingers into his ears, and he
   spit, and touched his tongue;   34 And looking up to heaven, he sighed,
   and saith unto him, Ephphatha, that is, Be opened.   35 And straightway
   his ears were opened, and the string of his tongue was loosed, and he
   spake plain.   36 And he charged them that they should tell no man: but
   the more he charged them, so much the more a great deal they published
   it;   37 And were beyond measure astonished, saying, He hath done all
   things well: he maketh both the deaf to hear, and the dumb to speak.

   Our Lord Jesus seldom staid long in a place, for he knew where his work
   lay, and attended the changes of it. When he had cured the woman of
   Canaan's daughter, he had done what he had to do in that place, and
   therefore presently left those parts, and returned to the sea of
   Galilee, whereabout his usual residence was; yet he did not come
   directly thither, but fetched a compass through the midst of the coasts
   of Decapolis, which lay mostly on the other side Jordan; such long
   walks did our Lord Jesus take, when he went about doing good.

   Now here we have the story of a cure that Christ wrought, which is not
   recorded by any other of the evangelists; it is of one that was deaf
   and dumb.

   I. His case was sad, v. 32. There were those that brought to him one
   that was deaf; some think, born deaf, and then he must be dumb of
   course; others think that by some distemper or disaster he was become
   deaf, or, at least, thick of hearing; and he had an impediment in his
   speech. He was mogilalos; some think that he was quite dumb; others,
   that he could not speak but with great difficulty to himself, and so as
   scarcely to be understood by those that heard him. He was tongue-tied,
   so that he was perfectly unfit for conversation, and deprived both of
   the pleasure and of the profit of it; he had not the satisfaction
   either of hearing other people talk, or of telling his own mind. Let us
   take occasion from hence to give thanks to God for preserving to us the
   sense of hearing, especially that we may be capable of hearing the word
   of God; and the faculty of speech, especially that we may be capable of
   speaking God's praises; and let us look with compassion upon those that
   are deaf or dumb, and treat them with great tenderness. They that
   brought this poor man to Christ, besought him that he would put his
   hand upon him, as the prophets did upon those whom they blessed in the
   name of the Lord. It is not said, They besought him to cure him, but to
   put his hand upon him, to take cognizance of his case, and put forth
   his power to do to him as he pleased.

   II. His cure was solemn, and some of the circumstances of it were
   singular.

   1. Christ took him aside from the multitude, v. 33. Ordinarily, he
   wrought his miracles publicly before all the people, to show that they
   would bear the strictest scrutiny and inspection; but this he did
   privately, to show that he did not seek his own glory, and to teach us
   to avoid every thing that savours of ostentation. Let us learn of
   Christ to be humble, and to do good where no eye sees, but his that is
   all eye.

   2. He used more significant actions, in the doing of this cure, than
   usual. (1.) He put his fingers into his ears, as if he would syringe
   them, and fetch out that which stopped them up. (2.) He spit upon his
   own finger, and then touched his tongue, as if he would moisten his
   mouth, and so loosen that with which his tongue was tied; these were no
   causes that could in the least contribute to his cure, but only signs
   of the exerting of that power which Christ had in himself to cure him,
   for the encouraging of his faith, and theirs that brought him. The
   application was all from himself, it was his own fingers that he put
   into his ears, and his own spittle that he put upon his tongue; for he
   alone heals.

   3. He looked up to heaven, to give his Father the praise of what he
   did; for he sought his praise, and did his will, and, as Mediator,
   acted in dependence on him, and with an eye to him. Thus he signified
   that it was by a divine power, a power her had as the Lord from heaven,
   and brought with him thence, that he did this; for the hearing ear and
   the seeing eye the Lord has made, and can remake even both of them. He
   also hereby directed his patient who could see, though he could not
   hear, to look up to heaven for relief. Moses with his stammering tongue
   is directed to look that way (Exod. iv. 11); Who hath made man's mouth?
   Or who maketh the dumb or deaf, or the seeing or the blind? Have not I
   the Lord?

   4. He sighed; not as if he found any difficulty in working this
   miracle, or obtaining power to do it from his father; but thus he
   expressed his pity for the miseries of human life, and his sympathy
   with the afflicted in their afflictions, as one that was himself
   touched with the feeling of their infirmities. And as to this man, he
   sighed, not because he was loth to do him this kindness, or did it with
   reluctancy; but because of the many temptations which he would be
   exposed to, and the sins he would be in danger of, the tongue-sins,
   after the restoring of his speech to him, which before he was free
   from. He had better be tongue-tied still, unless he have grace to keep
   his mouth as with a bridle, Ps. xxxix. 1.

   5. He said, Ephphatha; that is, Be opened. This was nothing that looked
   like spell or charm, such as they used, who had familiar spirits, who
   peeped and muttered, Isa. viii. 19. Christ speaks as one having
   authority, and power went along with the word. Be opened, served both
   parts of the cure; "Let the ears be opened, let the lips be opened, let
   him hear and speak freely, and let the restraint be taken off;" and the
   effect was answerable (v. 35); Straightway his ears were opened, and
   the string of his tongue was loosed, and all was well: and happy he
   who, as soon as he had his hearing and speech, had the blessed Jesus so
   near him to converse with.

   Now this cure was, (1.) A proof of Christ's being the Messiah; for it
   was foretold that by his power the ears of the deaf should be
   unstopped, and the tongue of the dumb should be made to sing, Isa.
   xxxv. 5, 6. (2.) It was a specimen of the operations of his gospel upon
   the minds of men. The great command of the gospel, and grace of Christ
   to poor sinners, is Ephphatha-Be opened. Grotius applies it thus, that
   the internal impediments of the mind are removed by the Spirit of
   Christ, as those bodily impediments were by the word of his power. He
   opens the heart, as he did Lydia's, and thereby opens the ear to
   receive the word of God, and opens the mouth in prayer and praises.

   6. He ordered it to be kept very private, but it was made very public
   (1.) It was his humility, that he charged them they should tell no man,
   v. 36. Most men will proclaim their own goodness, or, at least, desire
   that others should proclaim it; but Christ, though he was himself in no
   danger of being puffed up with it, knowing that we are, would thus set
   us an example of self-denial, as in other things, so especially in
   praise and applause. We should take pleasure in doing good, but not in
   its being known. (2.) It was their zeal, that, though he charged them
   to say nothing of it, yet they published it, before Christ would have
   had it published. But they meant honestly, and therefore it is to be
   reckoned rather an act of indiscretion than an act of disobedience, v.
   36. But they that told it, and they that heard it, were beyond measure
   astonished, hyperperissos--more than above measure; they were
   exceedingly affected with it, and this was said by every body, it was
   the common verdict, He hath done all things well (v. 37); whereas there
   were those that hated and persecuted him as an evil-doer, they are
   ready to witness for him, not only that he has done no evil, but that
   he has done a great deal of good, and has done it well, modestly and
   humbly, and very devoutly, and all gratis, without money and without
   price, which added much to the lustre of his good works. He maketh both
   the deaf to hear, and the dumb to speak; and that is well, it is well
   for them, it is well for their relations, to whom they had been a
   burthen; and therefore they are inexcusable who speak ill of him.
     __________________________________________________________________

M A R K.

  CHAP. VIII.

   In this chapter, we have, I. Christ's miraculous feeding of four
   thousand with seven loaves and a few small fishes, ver. 1-9. II. His
   refusing to give the Pharisees a sign from heaven, ver. 10-13. III. His
   cautioning his disciples to take heed of the leaven of Pharisaism and
   Herodianism, ver. 14-21. IV. His giving of sight to a blind man at
   Bethsaida, ver. 22-26. V. Peter's confession of him, ver. 27-30. VI.
   The notice he gave his disciples of his own approaching sufferings
   (ver. 31-33), and the warning he gave them to prepare for sufferings
   likewise, ver. 34-38.

Christ Feeds the Four Thousand.

   1 In those days the multitude being very great, and having nothing to
   eat, Jesus called his disciples unto him, and saith unto them,   2 I
   have compassion on the multitude, because they have now been with me
   three days, and have nothing to eat:   3 And if I send them away
   fasting to their own houses, they will faint by the way: for divers of
   them came from far.   4 And his disciples answered him, From whence can
   a man satisfy these men with bread here in the wilderness?   5 And he
   asked them, How many loaves have ye? And they said, Seven.   6 And he
   commanded the people to sit down on the ground: and he took the seven
   loaves, and gave thanks, and brake, and gave to his disciples to set
   before them; and they did set them before the people.   7 And they had
   a few small fishes: and he blessed, and commanded to set them also
   before them.   8 So they did eat, and were filled: and they took up of
   the broken meat that was left seven baskets.   9 And they that had
   eaten were about four thousand: and he sent them away.

   We had the story of a miracle very like this before, in this gospel
   (ch. vi. 35), and of this same miracle (Matt. xv. 32), and here is
   little or no addition or alternation as to the circumstances. Yet
   observe,

   1. That our Lord Jesus was greatly followed; The multitude was very
   great (v. 1); notwithstanding the wicked arts of the scribes and
   Pharisees to blemish him, and to blast his interest, the common people,
   who had more honesty, and therefore more true wisdom, than their
   leaders, kept up their high thoughts of him. We may suppose that this
   multitude were generally of the meaner sort of people, with such Christ
   conversed, and was familiar; for thus he humbled himself, and made
   himself of no reputation, and thus encouraged the meanest to come to
   him for life and grace.

   2. Those that followed him, underwent a great deal of difficulty in
   following him; They were with him three days, and had nothing to eat,
   that was hard service. Never let the Pharisee say, that Christ's
   disciples fast not. There were those, probably, that brought some food
   with them from home; but by this time it was all spent, and they had a
   great way home; and yet they continued with Christ, and did not speak
   of leaving him till he spoke of dismissing them. Note, True zeal makes
   nothing of hardships in the way of duty. They that have a full feast
   for their souls may be content with slender provision for their bodies.
   It was an old saying among the Puritans, Grown bread and the gospel are
   good fare.

   3. As Christ has a compassion for all that are in wants and straits, so
   he has a special concern for those that are reduced to straits by their
   zeal and diligence in attending on him. Christ said, I have compassion
   on the multitude. Whom the proud Pharisees looked upon with disdain,
   the humble Jesus looked upon with pity and tenderness; and thus must we
   honour all men. But that which he chiefly considers, is, They have been
   with me three days, and have nothing to eat. Whatever losses we
   sustain, or hardships we go through, for Christ's sake, and in love to
   him, he will take care that they shall be made up to us one way or
   other. They that seek the Lord, shall not long want any good thing, Ps.
   xxxiv. 10. Observe with what sympathy Christ saith (v. 3), If I send
   them away fasting to their own houses, they will faint by the way, for
   hunger. Christ knows and considers our frame; and he is for the body,
   if we glorify him, verily we shall be fed. He considered that many of
   them came from afar, and had a great way home. When we see multitudes
   attending upon the word preached, it is comfortable to think that
   Christ knows whence they all come, though we do not. I know thy works,
   and where thou dwellest, Rev. ii. 13. Christ would by no means have
   them go home fasting, for it is not his manner to send those empty way
   from him, that in a right manner attend on him.

   4. The doubts of Christians are sometimes made to work for the
   magnifying of the power of Christ. The disciples could not imagine
   whence so many men should be satisfied with bread here in the
   wilderness, v. 4. That therefore must needs be wonderful, and appear so
   much the more so, which the disciples looked upon as impossible.

   5. Christ's time to act for the relief of his people, is, when things
   are brought to the last extremity; when they were ready to faint,
   Christ provided for them. That he might not invite them to follow him
   for the loaves, he did not supply them but when they were utterly
   reduced, and then he sent them away.

   6. The bounty of Christ is inexhaustible, and, to evidence that, Christ
   repeated this miracle, to show that he is still the same for the
   succour and supply of his people that attend upon him. His favours are
   renewed, as our wants and necessities are. In the former miracle,
   Christ used all the bread he had, which was five loaves, and fed all
   the guests he had, which were five thousand, and so he did now; though
   he might have said, "If five loaves would feed five thousand, four may
   feed four thousand;" he took all the seven loaves, and fed with them
   the four thousand; for he would teach us to take things as they are,
   and accommodate ourselves to them; to use what we have, and make the
   best of that which is. Here it was, as in the dispensing of manna, He
   that gathered much had nothing over, and he that gathered little had no
   lack.

   7. In our Father's house, in our Master's house, there is bread enough,
   and to spare; there is a fulness in Christ, which he communicates to
   all that passes through his hands; so that from it we receive, and
   grace for grace, John i. 16. Those need not fear wanting, that have
   Christ to live upon.

   8. It is good for those that follow Christ, to keep together; these
   followers of Christ continued in a body, four thousand of them
   together, and Christ fed them all. Christ's sheep must abide by the
   flock, and go forth by their footsteps, and verily they shall be fed.

The Leaven of Herod and the Pharisees; Christ Reproves His Disciples.

   10 And straightway he entered into a ship with his disciples, and came
   into the parts of Dalmanutha.   11 And the Pharisees came forth, and
   began to question with him, seeking of him a sign from heaven, tempting
   him.   12 And he sighed deeply in his spirit, and saith, Why doth this
   generation seek after a sign? verily I say unto you, There shall no
   sign be given unto this generation.   13 And he left them, and entering
   into the ship again departed to the other side.   14 Now the disciples
   had forgotten to take bread, neither had they in the ship with them
   more than one loaf.   15 And he charged them, saying, Take heed, beware
   of the leaven of the Pharisees, and of the leaven of Herod.   16 And
   they reasoned among themselves, saying, It is because we have no bread.
     17 And when Jesus knew it, he saith unto them, Why reason ye, because
   ye have no bread? perceive ye not yet, neither understand? have ye your
   heart yet hardened?   18 Having eyes, see ye not? and having ears, hear
   ye not? and do ye not remember?   19 When I brake the five loaves among
   five thousand, how many baskets full of fragments took ye up? They say
   unto him, Twelve.   20 And when the seven among four thousand, how many
   baskets full of fragments took ye up? And they said, Seven.   21 And he
   said unto them, How is it that ye do not understand?

   Still Christ is upon motion; now he visits the parts of Dalmanutha,
   that no corner of the land of Israel might say that they had not had
   his presence with them. He came thither by ship (v. 10); but, meeting
   with occasions of dispute there, and not with opportunities of doing
   good, he entered into the ship again (v. 13), and came back. In these
   verses, we are told,

   I. How he refused to gratify the Pharisees, who challenged him to give
   them a sign from heaven. They came forth on purpose to question with
   him; not to propose questions to him, that they might learn of him, but
   to cross question with him, that they might ensnare him.

   1. They demanded of him a sign from heaven, as if the signs he gave
   them on earth, which were more familiar to them, and were more capable
   of being examined and enquired into, were not sufficient. There was a
   sign from heaven at his baptism, in the descent of the dove, and the
   voice (Matt. iii. 16, 17); it was public enough; and if they had
   attended John's baptism as they ought to have done, they might
   themselves have seen it. Afterward, when he was nailed to the cross,
   they prescribed a new sign; Let him come down from the cross, and we
   will believe him; thus obstinate infidelity will still have something
   to say, though ever so unreasonable. They demanded this sign, tempting
   him; not in hopes that he would give it them, that they might be
   satisfied, but in hopes that he would not, that they might imagine
   themselves to have a pretence for their infidelity.

   2. He denied them their demand; He sighed deeply in his spirit, v. 12.
   He groaned (so some), being grieved for the hardness of their hearts,
   and the little influence that his preaching and miracles had had upon
   them. The infidelity of those that have long enjoyed the means of
   conviction, is a great grief to the Lord Jesus; it troubles him, that
   sinners should thus stand in their own light, and put a bar in their
   own door. (1.) He expostulates with them upon this demand; "Why doth
   this generation seek after a sign; this generation, that is so unworthy
   to have the gospel brought to it, and to have any sign accompanying it;
   this generation, that so greedily swallows the traditions of the
   elders, without the confirmation of any sign at all; this generation,
   into which, by the calculating of the times prefixed in the Old
   Testament, they might easily perceive that the coming of the Messiah
   must fall; this generation, that has had such plenty of sensible and
   merciful signs given them in the cure of their sick? What an absurdity
   is it for them to desire a sign!" (2.) He refuses to answer their
   demand; Verily, I say unto you, there shall no sign, no such sign, be
   given to this generation. When God spoke to particular persons in a
   particular case, out of the road of his common dispensation, they were
   encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in
   general to all, as in the law and the gospel, sending each with their
   own evidence, it is presumption to prescribe other signs than what he
   has given. Shall any teach God knowledge? He denied them, and then left
   them, as men not fit to be talked with; if they will not be convinced,
   they shall not; leave them to their strong delusions.

   II. How he warned his disciples against the leaven of the Pharisees and
   of Herod. Observe here,

   1. What the caution was (v. 15); "Take heed, beware, lest ye partake of
   the leaven of the Pharisees, lest ye embrace the tradition of the
   elders, which they are so wedded to, lest ye be proud, and
   hypocritical, and ceremonious, like them." Matthew adds, and of the
   Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and
   his courtiers were generally Sadducees, that is, deists, men of no
   religion. Others give this sense, The Pharisees demanded a sign from
   heaven; and Herod was long desirous to see some miracle wrought by
   Christ (Luke xxiii. 8); such as he should prescribe, so that the leaven
   of both was the same; they were unsatisfied with the signs they had,
   and would have others of their own devising; "Take heed of this leaven"
   (saith Christ), "be convinced by the miracles ye have seen, and covet
   not to see more."

   2. How they misunderstood this caution. It seems, at their putting to
   sea this time, they had forgotten to take bread, and had not in their
   ship more than one loaf, v. 14. When therefore Christ bid them beware
   of the leaven of the Pharisees, they understood it as an intimation to
   them, not to apply themselves to any of the Pharisees for relief, when
   they came to the other side, for they had lately been offended at them
   for eating with unwashen hands. They reasoned among themselves, what
   should be the meaning of this caution, and concluded, "It is because we
   have no bread; he saith this, to reproach us for being so careless as
   to go to sea, and go among strangers, with but one loaf of bread; he
   doth, in effect, tell us, we must be brought to short allowance, and
   must eat our bread by weight." They reasoned it--dielogizonto, they
   disputed about it; one said, "It was owing to you;" and the other said,
   "It was owing to you, that we are so ill provided for this voyage."
   Thus distrust of God makes Christ's disciples quarrel among themselves.

   3. The reproof Christ gave them for their uneasiness in this matter, as
   it argued a disbelief of his power to supply them, notwithstanding the
   abundant experience they had had of it. The reproof is given with some
   warmth, for he knew their hearts, and knew they needed to be thus
   soundly chidden; "Perceive ye not yet, neither understand, that which
   you have had so many demonstrations of? Have ye your hearts yet
   hardened, so as that nothing will make any impression upon them, or
   bring them to compliance with your Master's designs? Having eyes, see
   ye not that which is plain before your eyes? Having ears, hear ye not
   that which you have been so often told? How strangely stupid and
   senseless are ye! Do ye not remember that which was done but the other
   day, when I broke the five loaves among the five thousand, and soon
   after, the seven loaves among the four thousand? Do ye not remember how
   many baskets full ye took up of the fragments?" Yes, they did remember,
   and could tell that they took up twelve baskets full one time, and
   seven another; "Why then," said he, "how is it that ye do not
   understand? As if he that multiplied five loaves, and seven, could not
   multiply one." They seemed to suspect that the one was not matter
   enough to work upon, if he should have a mind to entertain his hearers
   a third time: and if that was their thought, it was indeed a very
   senseless one, as if it were not all alike to the Lord, to save by many
   or few, and as easy to make one loaf to feed five thousand as five. It
   was therefore proper to remind them, not only of the sufficiency, but
   of the overplus, of the former meals; and justly were they chidden for
   not understanding what Christ therein designed, and what they from
   thence might have learned. Note, (1.) The experiences we have had of
   God's goodness to us in the way of duty, greatly aggravate our distrust
   of him, which is therefore very provoking to the Lord Jesus. (2.) Our
   not understanding of the true intent and meaning of God's favours to
   us, is equivalent to our not remembering of them. (3.) We are therefore
   overwhelmed with present cares and distrusts, because we do not
   understand, and remember, what we have known and seen of the power and
   goodness of our Lord Jesus. It would be a great support to us, to
   consider the days of old, and we are wanting both to God and ourselves
   if we do not. (4.) When we thus forgot the works of God, and distrust
   him, we should chide ourselves severely for it, as Christ doth his
   disciples here; "Am I thus without understanding? How is it that my
   heart is thus hardened?"

A Blind Man Restored to Sight.

   22 And he cometh to Bethsaida; and they bring a blind man unto him, and
   besought him to touch him.   23 And he took the blind man by the hand,
   and led him out of the town; and when he had spit on his eyes, and put
   his hands upon him, he asked him if he saw ought.   24 And he looked
   up, and said, I see men as trees, walking.   25 After that he put his
   hands again upon his eyes, and made him look up: and he was restored,
   and saw every man clearly.   26 And he sent him away to his house,
   saying, Neither go into the town, nor tell it to any in the town.

   This cure is related only by this evangelist, and there is something
   singular in the circumstances.

   I. Here is a blind man brought to Christ by his friends, with a desire
   that he would touch him, v. 22. Here appears the faith of those that
   brought him--they doubted not but that one touch of Christ's hand would
   recover him his sight; but the man himself showed not that earnestness
   for, or expectation of, a cure that other blind men did. If those that
   are spiritually blind, do not pray for themselves, yet let their
   friends and relations pray for them, that Christ would be pleased to
   touch them.

   II. Here is Christ leading this blind man, v. 23. He did not bid his
   friends lead him, but (which bespeaks his wonderful condescension) he
   himself took him by the hand, and led him, to teach us to be as Job
   was, eyes to the blind, Job xxix. 15. Never had poor blind man such a
   Leader. He led him out of the town. Had he herein only designed
   privacy, he might have led him into a house, into an inner chamber, and
   have cured him there; but he intended hereby to upbraid Bethsaida with
   the mighty works that had in vain been done in her (Matt. xi. 21), and
   was telling her, in effect, she was unworthy to have any more done
   within her walls. Perhaps Christ took the blind man out of the town,
   that he might have a larger prospect in the open fields, to try his
   sight with, than he could have in the close streets.

   III. Here is the cure of the blind man, by that blessed Oculist, who
   came into the world to preach the recovering of sight to the blind
   (Luke iv. 18), and to give what he preached. In this cure we may
   observe, 1. That Christ used a sign; he spat on his eyes (spat into
   them, so some), and put his hand upon him. He could have cured him, as
   he did others, with a word speaking, but thus he was pleased to assist
   his faith which was very weak, and to help him against his unbelief.
   And this spittle signified the eye-salve wherewith Christ anoints the
   eyes of those that are spiritually blind, Rev. iii. 18. 2. That the
   cure was wrought gradually, which was not usual in Christ's miracles.
   He asked him if he saw aught, v. 23. Let him tell what condition his
   sight was in, for the satisfaction of those about him. And he looked
   up; so far he recovered his sight, that he could open his eyes, and he
   said, I see men as trees walking; he could not distinguish men from
   trees, otherwise than he could discern them to move. He had some
   glimmerings of sight, and betwixt him and the sky could perceive a man
   erect like a tree, but could not discern the form thereof, Job iv. 16.
   But, 3. It was soon completed; Christ never doeth his work by the
   halves, nor leaves it till he can say, It is finished. He put his hands
   again upon his eyes, to disperse the remaining darkness, and then bade
   him look up again, and he saw every man clearly, v. 25. Now Christ took
   this way, (1.) Because he would not tie himself to a method, but would
   show with what liberty he acted in all he did. He did not cure by rote,
   as I may say, and in a road, but varied as he thought fit. Providence
   gains the same end in different ways, that men may attend its motions
   with an implicit faith. (2.) Because it should be to the patient
   according to his faith; and perhaps this man's faith was at first very
   weak, but afterward gathered strength, and accordingly his cure was.
   Not that Christ always went by this rule, but thus he would sometimes
   put a rebuke upon those who came to him, doubting. (3.) Thus Christ
   would show how, and in what method, those are healed by his grace, who
   by nature are spiritually blind; at first, their knowledge is confused,
   they see men as trees walking; but, like the light of the morning, it
   shines more and more to the perfect day, and then they see all things
   clearly, Prov. iv. 18. Let us enquire then, if we see aught of those
   things which faith is the substance and evidence of; and if through
   grace we see any thing of them, we may hope that we shall see yet more
   and more, for Jesus Christ will perfect for ever those that are
   sanctified.

   IV. The directions Christ gave the man he had cured, not to tell it to
   any in the town of Bethsaida, nor so much as to go into the town, where
   probably there were some expecting him to come back, who had seen
   Christ lead him out of the town, but, having been eyewitnesses of so
   many miracles, had not so much as the curiosity to follow him: let not
   those be gratified with the sight of him when he was cured, who would
   not show so much respect to Christ as to go a step out of the town, to
   see this cure wrought. Christ doth not forbid him to tell it to others,
   but he must not tell it to any in the town. Slighting Christ's favours
   is forfeiting them; and Christ will make those know the worth of their
   privileges by the want of them, that would not know them otherwise.
   Bethsaida, in the day of her visitation, would not know the things that
   belonged to her peace, and now they are hid from her eyes. They will
   not see, and therefore shall not see.

Peter's Enlightened Testimony; Peter Rebuked.

   27 And Jesus went out, and his disciples, into the towns of Cæsarea
   Philippi: and by the way he asked his disciples, saying unto them, Whom
   do men say that I am?   28 And they answered, John the Baptist: but
   some say, Elias; and others, One of the prophets.   29 And he saith
   unto them, But whom say ye that I am? And Peter answereth and saith
   unto him, Thou art the Christ.   30 And he charged them that they
   should tell no man of him.   31 And he began to teach them, that the
   Son of man must suffer many things, and be rejected of the elders, and
   of the chief priests, and scribes, and be killed, and after three days
   rise again.   32 And he spake that saying openly. And Peter took him,
   and began to rebuke him.   33 But when he had turned about and looked
   on his disciples, he rebuked Peter, saying, Get thee behind me, Satan:
   for thou savourest not the things that be of God, but the things that
   be of men.   34 And when he had called the people unto him with his
   disciples also, he said unto them, Whosoever will come after me, let
   him deny himself, and take up his cross, and follow me.   35 For
   whosoever will save his life shall lose it; but whosoever shall lose
   his life for my sake and the gospel's, the same shall save it.   36 For
   what shall it profit a man, if he shall gain the whole world, and lose
   his own soul?   37 Or what shall a man give in exchange for his soul?
   38 Whosoever therefore shall be ashamed of me and of my words in this
   adulterous and sinful generation; of him also shall the Son of man be
   ashamed, when he cometh in the glory of his Father with the holy
   angels.

   We have read a great deal of the doctrine Christ preached, and the
   miracles he wrought, which were many, and strange, and well-attested,
   of various kinds, and wrought in several places, to the astonishment of
   the multitudes that were eye-witnesses of them. It is now time for us
   to pause a little, and to consider what these things mean; the wondrous
   works which Christ then forbade the publishing of, being recorded in
   these sacred writings, are thereby published to all the world, to us,
   to all ages; now what shall we think of them? Is the record of those
   things designed only for an amusement, or to furnish us with matter for
   discourse? No, certainly these things are written, that we may believe
   that Jesus is the Christ the Son of God (John xx. 31); and this
   discourse which Christ had with his disciples, will assist us in making
   the necessary reflections upon the miracles of Christ, and a right use
   of them. Three things we are here taught to infer from the miracles
   Christ wrought.

   I. They prove that he is the true Messiah, the Son of God, and Saviour
   of the world: this the works he did witnessed concerning him; and this
   his disciples, who were the eye-witnesses of those works, here profess
   their belief of; which cannot but be a satisfaction to us in making the
   same inference from them.

   1. Christ enquired of them what the sentiments of the people were
   concerning him; Who did men say that I am? v. 27. Note, Though it is a
   small thing for us to be judged of men, yet it may sometimes do us good
   to know what people say of us, not that we may seek our own glory, but
   that we may hear our faults. Christ asked them, not that he might be
   informed, but that they might observe it themselves, and inform one
   another.

   2. The account they gave him, was such as plainly intimated the high
   opinion the people had of him. Though they came short of the truth, yet
   they were convinced by his miracles that he was an extraordinary
   person, sent from the invisible world with a divine commission. It is
   probable that they would have acknowledged him to be the Messiah, if
   they had not been possessed by their teachers with a notion that the
   Messiah must be a temporal Prince, appearing in external pomp and
   power, which the figure Christ made, would not comport with; yet
   (whatever the Pharisees said, whose copyhold was touched by the
   strictness and spirituality of his doctrine) none of the people said
   that he was a Deceiver, but some said that he was John Baptist, others
   Elias, others one of the prophets, v. 28. All agreed that he was one
   risen from the dead.

   3. The account they gave him of their own sentiments concerning him,
   intimated their abundant satisfaction in him, and in their having left
   all to follow him, which now, after some time of trial, they see no
   reason to repent; But whom say ye that I am? To this they have an
   answer ready, Thou art the Christ, the Messiah often promised, and long
   expected, v. 29. To be a Christian indeed, is, sincerely to believe
   that Jesus is the Christ, and to act accordingly; and that he is so,
   plainly appears by his wondrous works. This they knew, and must shortly
   publish and maintain; but for the present they must keep it secret (v.
   30), till the proof of it was completed, and they were completely
   qualified to maintain it, by the pouring out of the Holy Ghost; and
   then let all the house of Israel know assuredly that God has made this
   same Jesus, whom ye crucified, both Lord and Christ, Acts ii. 36.

   II. These miracles of Christ take off the offence of the cross, and
   assure us that Christ was, in it, not conquered, but a Conqueror. Now
   that the disciples are convinced that Jesus is the Christ, they may
   bear to hear of his sufferings, which Christ now begins to give them
   notice of, v. 31.

   1. Christ taught his disciples that he must suffer many things, Though
   they had got over the vulgar error of the Messiah's being a temporal
   Prince, so far as to believe their Master to be the Messiah,
   notwithstanding his present meanness, yet still they retained it, so
   far as to expect that he would shortly appear in outward pomp and
   grandeur, and restore the kingdom to Israel; and therefore, to rectify
   that mistake, Christ here gives them a prospect of the contrary, that
   he must be rejected of the elders, and the chief priests, and the
   scribes, who, they expected, should be brought to own and prefer him;
   that, instead of being crowned, he must be killed, he must be
   crucified, and after three days he must rise again to a heavenly life,
   and to be no more in this world. This he spoke openly (v. 32),
   parresia. He said it freely and plainly, and did not wrap it up in
   ambiguous expressions. The disciples might easily understand it, if
   they had not been very much under the power of prejudice: or, it
   intimates that he spoke it cheerfully and without any terror, and would
   have them to hear it so: he spoke that saying boldly, as one that not
   only knew he must suffer and die, but was resolved he would, and made
   it his own act and deed.

   2. Peter opposed it; He took him, and began to rebuke him. Here Peter
   showed more love than discretion, a zeal for Christ and his safety, but
   not according to knowledge. He took him--proslabomenos auton. He took
   hold of him, as it were to stop and hinder him, took him in his arms,
   and embraced him (so some understand it); he fell on his neck, as
   impatient to hear that his dear Master should suffer such hard things;
   or he took him aside privately, and began to rebuke him. This was not
   the language of the least authority, but of the greatest affection, of
   that jealousy for the welfare of those we love, which is strong as
   death. Our Lord Jesus allowed his disciples to be free with him, but
   Peter here took too great a liberty.

   3. Christ checked him for his opposition (v. 33); He turned about, as
   one offended, and looked on his disciples, to see if the rest of them
   were of the same mind, and concurred with Peter in this, that, if they
   did, they might take the reproof to themselves, which he was now about
   to give to Peter; and he said, Get thee behind me, Satan. Peter little
   thought to have had such a sharp rebuke for such a kind dissuasive, but
   perhaps expected as much commendation now for his love as he had lately
   for his faith. Note, Christ sees that amiss in what we say and do,
   which we ourselves are not aware of, and knows what manner of spirit we
   are of, when we ourselves do not. (1.) Peter spoke as one that did not
   rightly understand, nor had duly considered, the purposes and counsels
   of God. When he saw such proofs as he every day saw of the power of
   Christ, he might conclude that he could not be compelled to suffer; the
   most potent enemies could not overpower him whom diseases and deaths,
   whom winds and waves and devils themselves, were forced to obey and
   yield to: and when he saw so much of the wisdom of Christ every day, he
   might conclude that he would not choose to suffer but for some very
   great and glorious purposes; and therefore he ought not thus to have
   contradicted him, but to have acquiesced. He looked upon his death only
   as a martyrdom, like that of the prophets, which he thought might be
   prevented, if either he would take a little care not to provoke the
   chief priests, or to keep out of the way; but he knew not that the
   thing was necessary for the glory of God, the destruction of Satan, and
   the salvation of man, that the Captain of our salvation must be made
   perfect through sufferings, and so must bring many sons to glory. Note,
   The wisdom of man is perfect folly, when it pretends to give measures
   to the divine counsels. The cross of Christ, the great instance of
   God's power and wisdom, was to some a stumbling-block, and to others
   foolishness. (2.) Peter spoke as one that did not rightly understand,
   nor had duly considered, the nature of Christ's kingdom; he took it to
   be temporal and human, whereas it is spiritual and divine. Thou
   savourest not the things that are of God, but those that are of men; ou
   phroneis--thou mindest not; so the word is rendered, Rom. viii. 5.
   Peter seemed to mind more the things that relate to the lower world,
   and the life that now is, than those which relate to the upper world,
   and the life to come. Minding the things of men more than the things of
   God, our own credit, ease, and safety, more than the things of God, and
   his glory and kingdom, is a very great sin, and the root of much sin,
   and very common among Christ's disciples; and it will appear in
   suffering times, those times of temptation, when those in whom the
   things of men have the ascendant, are in danger of falling off. Non
   sapis--Thou art not wise (so it may be read) in the things of God, but
   in the things of men. It is important to consider what generation we
   appear wise in, Luke xvi. 8. It seems policy to shun trouble, but if
   with that we shun duty, it is fleshly wisdom (2 Cor. i. 12), and it
   will be folly in the end.

   III. These miracles of Christ should engage us all to follow him,
   whatever it cost us, not only as they were confirmations of his
   mission, but as they were explications of his design, and the tendency
   of that grace which he came to bring; plainly intimating that by his
   Spirit he would do that for our blind, deaf, lame, leprous, diseased,
   possessed souls, which he did for the bodies of those many who in those
   distresses applied themselves to him. Frequent notice had been taken of
   the great flocking that there was to him for help in various cases: now
   this is written, that we may believe that he is the great Physician of
   souls, and may become his patients, and submit to his regimen; and here
   he tells us upon what terms we may be admitted; and he called all the
   people to him, to hear this, who modestly stood at some distance when
   he was in private conversation with his disciples. This is that which
   all are concerned to know, and consider, if they expect Christ should
   heal their souls.

   1. They must not be indulgent of the ease of the body; for (v. 34),
   "Whosoever will come after me for spiritual cures, as these people do
   for bodily cures, let him deny himself, and live a life of self-denial,
   mortification, and contempt of the world; let him not pretend to be his
   own physician, but renounce all confidence in himself and his own
   righteousness and strength, and let him take up his cross, conforming
   himself to the pattern of a crucified Jesus, and accommodating himself
   to the will of God in all the afflictions he lies under; and thus let
   him continue to follow me;" as many of those did, whom Christ healed.
   Those that will be Christ's patients must attend on him, converse with
   him, receive instruction and reproof from him, as those did that
   followed him, and must resolve they will never forsake him.

   2. They must not be solicitous, no, not for the life of the body, when
   they cannot keep it without quitting Christ, v. 35. Are we invited by
   the words and works of Christ to follow him? Let us sit down, and count
   the cost, whether we can prefer our advantages by Christ before life
   itself, whether we can bear to think of losing our life for Christ's
   sake and the gospel's. When the devil is drawing away disciples and
   servants after him, he conceals the worst of it, tells them only of the
   pleasure, but nothing of the peril, of his service; Ye shall not surely
   die; but what there is of trouble and danger in the service of Christ,
   he tells us of it before, tells us we shall suffer, perhaps we shall
   die, in the cause; and represents the discouragements not less, but
   greater, than commonly they prove, that it may appear he deals fairly
   with us, and is not afraid that we should know the worst; because the
   advantages of his service abundantly suffice to balance the
   discouragements, if we will but impartially set the one over against
   the other. In short,

   (1.) We must not dread the loss of our lives, provided it be in the
   cause of Christ (v. 35); Whosoever will save his life, by declining
   Christ, and refusing to come to him, or by disowning and denying him
   after he has in profession come to Christ, he shall lose it, shall lose
   the comfort of his natural life, the root and fountain of his spiritual
   life, and all his hopes of eternal life; such a bad bargain will he
   make for himself. But whosoever shall lose his life, shall be truly
   willing to lose it, shall venture it, shall lay it down when he cannot
   keep it without denying Christ, he shall save it, he shall be an
   unspeakable gainer; for the loss of his life shall be made up to him in
   a better life. It is looked upon to be some kind of recompence to those
   who lose their lives in the service of their prince and country, to
   have their memories honoured and their families provided for; but what
   is that to the recompence which Christ makes in eternal life to all
   that die for him?

   (2.) We must dread the loss of our souls, yea, though we should gain
   the whole world by it (v. 36, 37); For what shall it profit a man, if
   he should gain the whole world, and all the wealth, honour, and
   pleasure, in it, by denying Christ, and lose his own soul? "True it
   is," said Bishop Hooper, the night before he suffered martyrdom, "that
   life is sweet, and death is bitter, but eternal death is more bitter,
   and eternal life is more sweet." As the happiness of heaven with
   Christ, is enough to countervail the loss of life itself for Christ, so
   the gain of all the world in sin, is not sufficient to countervail the
   ruin of the soul by sin.

   What that is that men do, to save their lives, and gain the world, he
   tells us (v. 38), and of what fatal consequence it will be to them;
   Whosoever therefore shall be ashamed of me, and of my words, in this
   adulterous and sinful generation, of him shall the Son of man be
   ashamed. Something like this we had, Matt. x. 33. But it is here
   expressed more fully. Note, [1.] The disadvantage that the cause of
   Christ labours under this world, is, that it is to be owned and
   professed in an adulterous and sinful generation; such the generation
   of mankind is, gone a whoring from God, in the impure embraces of the
   world and the flesh, lying in wickedness; some ages, some places, are
   more especially adulterous and sinful, as that was in which Christ
   lived; in such a generation the cause of Christ is opposed and run
   down, and those that own it, are exposed to reproach and contempt, and
   every where ridiculed and spoken against. [2.] There are many, who,
   though they cannot but own that the cause of Christ is a righteous
   cause, are ashamed of it, because of the reproach that attends the
   professing of it; they are ashamed of their relation to Christ, and
   ashamed of the credit they cannot but give to his words; they cannot
   bear to be frowned upon and despised, and therefore throw off their
   profession, and go down the stream of a prevailing apostasy. [3.] There
   is a day coming, when the cause of Christ will appear as bright and
   illustrious as now it appears mean and contemptible; when the Son of
   man comes in the glory of his Father with his holy angels, as the true
   Shechinah, the brightness of his Father's glory, and the Lord of
   angels. [4.] Those that are ashamed of Christ in this world where he is
   despised, he will be ashamed of in that world where he is eternally
   adored. They shall not share with him in his glory then, that were not
   willing to share with him in his disgrace now.
     __________________________________________________________________

M A R K.

  CHAP. IX.

   In this chapter, we have, I. Christ's transfiguration upon the mount,
   ver. 1-13. II. His casting the devil out of a child, when the disciples
   could not do it, ver. 14-29. III. His prediction of his own sufferings
   and death, ver. 30-32. IV. The check he gave to his disciples for
   disputing who should be greatest (ver. 33-37); and to John for rebuking
   one who cast out devils in Christ's name, and did not follow with them,
   ver. 38-41. V. Christ's discourse with his disciples of the danger of
   offending one of his little ones (ver. 42), and of indulging that in
   ourselves, which is an offence and an occasion of sin to us (ver.
   43-50), most of which passages we had before, Matt. xvii. and xviii.

The Transfiguration.

   1 And he said unto them, Verily I say unto you, That there be some of
   them that stand here, which shall not taste of death, till they have
   seen the kingdom of God come with power.   2 And after six days Jesus
   taketh with him Peter, and James, and John, and leadeth them up into a
   high mountain apart by themselves: and he was transfigured before them.
     3 And his raiment became shining, exceeding white as snow; so as no
   fuller on earth can white them.   4 And there appeared unto them Elias
   with Moses: and they were talking with Jesus.   5 And Peter answered
   and said to Jesus, Master, it is good for us to be here: and let us
   make three tabernacles; one for thee, and one for Moses, and one for
   Elias.   6 For he wist not what to say; for they were sore afraid.   7
   And there was a cloud that overshadowed them: and a voice came out of
   the cloud, saying, This is my beloved Son: hear him.   8 And suddenly,
   when they had looked round about, they saw no man any more, save Jesus
   only with themselves.   9 And as they came down from the mountain, he
   charged them that they should tell no man what things they had seen,
   till the Son of man were risen from the dead.   10 And they kept that
   saying with themselves, questioning one with another what the rising
   from the dead should mean.   11 And they asked him, saying, Why say the
   scribes that Elias must first come?   12 And he answered and told them,
   Elias verily cometh first, and restoreth all things; and how it is
   written of the Son of man, that he must suffer many things, and be set
   at nought.   13 But I say unto you, That Elias is indeed come, and they
   have done unto him whatsoever they listed, as it is written of him.

   Here is, I. A prediction of Christ's kingdom now near approaching, v.
   1. That which is foretold, is, 1. That the kingdom of God would come,
   and would come so as to be seen: the kingdom of the Messiah shall be
   set up in the world by the utter destruction of the Jewish polity,
   which stood in the way of it; this was the restoring of the kingdom of
   God among men, which had been in a manner lost by the woeful degeneracy
   both of Jews and Gentiles. 2. That it would come with power, so as to
   make its own way, and bear down the opposition that was given to it. It
   came with power, when vengeance was taken on the Jews for crucifying
   Christ, and when it conquered the idolatry of the Gentile world. 3.
   That it would come while some now present were alive; There are some
   standing here, that shall not taste of death, till they see it; this
   speaks the same with Matt. xxiv. 34, This generation shall not pass,
   till all these things be fulfilled. Those that were standing here with
   Christ, should see it, when the others could not discern it to be the
   kingdom of God, for it came not with observation.

   II. A specimen of that kingdom in the transfiguration of Christ, six
   days after Christ spoke that prediction. He had begun to give notice to
   his disciples of his death and sufferings; and, to prevent their
   offence at that, he gives them this glimpse of his glory, to show that
   his sufferings were voluntary, and what a virtue the dignity and glory
   of his person would put into them, and to prevent the offence of the
   cross.

   1. It was on the top of a high mountain, like the converse Moses had
   with God, which was on the top of mount Sinai, and his prospect of
   Canaan from the top of mount Pisgah. Tradition saith, It was on the top
   of the mount Tabor that Christ was transfigured; and if so, the
   scripture was fulfilled, Tabor and Hermon shall rejoice in thy name,
   Ps. lxxxix. 12. Dr. Lightfoot, observing that the last place where we
   find Christ was in the coasts of Cæsarea-Philippi, which was far from
   mount Tabor, rather thinks it was a high mountain which Josephus speaks
   of, near Cæsarea.

   2. The witnesses of it were Peter, James, and John; these were the
   three that were to bear record on earth, answering to Moses, Elias, and
   the voice from heaven, the three that were to bear record from above.
   Christ did not take all the disciples with him, because the thing was
   to be kept very private. As there are distinguishing favours which are
   given to disciples and not to the world, so there are to some disciples
   and not to others. All the saints are a people near to Christ, but some
   lie in his bosom. James was the first of all the twelve that died for
   Christ, and John survived them all, to be the last eyewitness of this
   glory; he bore record (John i. 14); We saw his glory: and so did Peter,
   2 Pet. i. 16-18.

   3. The manner of it; He was transfigured before them; he appeared in
   another manner than he used to do. This was a change of the accidents,
   the substance remaining the same, and it was a miracle. But
   transubstantiation, the change of the substance, all the accidents
   remaining the same, is not a miracle, but a fraud and imposture, such a
   work as Christ never wrought. See what a great change human bodies are
   capable of, when God is pleased to put an honour upon them, as he will
   upon the bodies of the saints, at the resurrection. He was transfigured
   before them; the change, it is probable, was gradual, from glory to
   glory, so that the disciples, who had their eye upon him all the while,
   had the clearest and most certain evidence they could have, that this
   glorious appearance was no other than the blessed Jesus himself, and
   there was no illusion in it. John seems to refer to this (1 John i. 1),
   when he speaks of the word of life, as that which they had seen with
   their eyes, and looked upon. His raiment became shining; so that,
   though probably, it was sad-coloured, if not black, yet it was now
   exceeding white as snow, beyond what the fuller's art could do toward
   whitening it.

   4. His companions in this glory were Moses and Elias (v. 4); They
   appeared talking with him, not to teach him, but to testify to him, and
   to be taught by him; by which it appears that there are converse and
   intercourse between glorified saints, they have ways of talking one
   with another, which we understand not. Moses and Elias lived at a great
   distance of time one from another, but that breaks no squares in
   heaven, where the first shall be last, and the last first, that is, all
   one in Christ.

   5. The great delight that the disciples took in seeing this sight, and
   hearing this discourse, is expressed by Peter, the mouth of the rest;
   He said, Master, it is good for us to be here, v. 5. Though Christ was
   transfigured, and was in discourse with Moses and Elias, yet he gave
   Peter leave to speak to him, and to be as free with him as he used to
   be. Note, Our Lord Jesus, in his exaltation and glory, doth not at all
   abate of his condescending kindness to his people. Many, when they are
   in their greatness, oblige their friends to keep their distance; but
   even to the glorified Jesus true believers have access with boldness,
   and freedom of speech with him. Even in this heavenly discourse there
   was room for Peter to put in a word; and this is it, "Lord, it is good
   to be here, it is good for us to be here; here let us make tabernacles;
   let this be our rest for ever." Note, Gracious souls reckon it good to
   be in communion with Christ, good to be near him, good to be in the
   mount with him, though it be a cold and solitary place; it is good to
   be here retired from the world, and alone with Christ: and if it is
   good to be with Christ transfigured only upon a mountain with Moses and
   Elias, how good it will be to be with Christ glorified in heaven with
   all the saints! But observe, While Peter was for staying here, he
   forgot what need there was of the presence of Christ, and the preaching
   of his apostles, among the people. At this very time, the other
   disciples wanted them greatly, v. 14. Note, When it is well with us, we
   are apt to be mindless of others, and in the fulness of our enjoyments
   to forget the necessities of our brethren; it was a weakness in Peter
   to prefer private communion with God before public usefulness. Paul is
   willing to abide in the flesh, rather than depart to the mountain of
   glory (though that be far better), when he sees it needful for the
   church, Phil. i. 24, 25. Peter talked of making three distinct
   tabernacles for Moses, Elias, and Christ, which was not well-contrived;
   for such a perfect harmony there is between the law, the prophets, and
   the gospel, that one tabernacle will hold them all; they dwell together
   in unity. But whatever was incongruous in what he said, he may be
   excused, for they were all sore afraid; and he, for his part, wist not
   what to say (v. 6), not knowing what would be the end thereof.

   6. The voice that came from heaven, was an attestation of Christ's
   mediatorship, v. 7. There was a cloud that overshadowed them, and was a
   shelter to them. Peter had talked of making tabernacles for Christ and
   his friends; but while he yet spoke, see how his project was
   superseded; this cloud was unto them instead of tabernacles for their
   shelter (Isa. iv. 5); while he spoke of his tabernacles, God created
   his tabernacle not made with hands. Now out of this cloud (which was
   but a shade to the excellent glory Peter speaks of, whence this voice
   came) it was said, This is my beloved Son, hear him. God owns him, and
   accepts him, as his beloved Son, and is ready to accept of us in him;
   we must then own and accept him as our beloved Saviour, and must give
   up ourselves to be ruled by him.

   7. The vision, being designed only to introduce the voice, when that
   was delivered, disappeared (v. 8); Suddenly when they had looked round
   about, as men amazed to see where they were, all was gone, they saw no
   man any more. Elias and Moses were vanished out of sight, and Jesus
   only remained with them, and he not transfigured, but as he used to be.
   Note, Christ doth not leave the soul, when extraordinary joys and
   comforts leave it. Though more sensible and ravishing communications
   may be withdrawn, Christ's disciples have, and shall have, his ordinary
   presence with them always, even to the end of the world, and that is it
   we must depend upon. Let us thank God for daily bread and not expect a
   continual feast on this side of heaven.

   8. We have here the discourse between Christ and his disciples, as they
   came down from the mount.

   (1.) He charged them to keep this matter very private, till he was
   risen from the dead, which would complete the proof of his divine
   mission, and then this must be produced with the rest of the evidence,
   v. 9. And besides, he, being now in a state of humiliation, would have
   nothing publicly taken notice of, that might be seen disagreeable to
   such a state; for to that he would in every thing accommodate himself.
   This enjoining of silence to the disciples, would likewise be of use to
   them, to prevent their boasting of the intimacy they were admitted to,
   that they might not be puffed up with the abundance of the revelations.
   It is a mortification to a man, to be tied up from telling of his
   advancements, and may help to hide pride from him.

   (2.) The disciples were at a loss what the rising from the dead should
   mean; they could not form any notion of the Messiah's dying (Luke
   xviii. 34), and therefore were willing to think that the rising he
   speaks of, was figurative, his rising from his present mean and low
   estate to the dignity and dominion they were in expectation of. But if
   so, here is another thing that embarrasses them (v. 11); Why say the
   Scribes, that before the appearing of the Messiah in his glory,
   according to the order settled in the prophecies of the Old Testament,
   Elias must first come? But Elias was gone, and Moses too. Now that
   which raised this difficulty, was, the scribes taught them to expect
   the person of Elias, whereas the prophecy intended one in the spirit
   and power of Elias. Note, The misunderstanding of scripture is a great
   prejudice to the entertainment of truth.

   (3.) Christ gave them a key to the prophecy concerning Elias (v. 12,
   13); "It is indeed prophesied that Elias will come, and will restore
   all things, and set them to rights; and (though you will not understand
   it) it is also prophesied of the Son of man, that he must suffer many
   things, and be set at nought, must be a reproach of men, and despised
   of the people: and though the scribes do not tell you so, the
   scriptures do, and you have as much reason to expect that as the other,
   and should not make so strange of it; but as to Elias, I tell you he is
   come; and if you consider a little, you will understand whom I mean, it
   is one to whom they have done whatsoever they listed;" which was very
   applicable to the ill usage they had given John Baptist. Many of the
   ancients, and the Popish writers generally, think, that besides the
   coming of John Baptist in the spirit of Elias, himself in his own
   person is to be expected, with Enoch, before the second appearance of
   Christ, wherein the prophecy of Malachi will have a more full
   accomplishment than it had in John Baptist. But it is groundless fancy;
   the true Elias, as well as the true Messiah promised, is come, and we
   are to look for no other. These words as it is written of him, refer
   not to their doing to him whatever they listed (that comes in a
   parenthesis), but only to his coming. He is come, and hath been, and
   done, according as was written of him.

The Expulsion of an Evil Spirit.

   14 And when he came to his disciples, he saw a great multitude about
   them, and the scribes questioning with them.   15 And straightway all
   the people, when they beheld him, were greatly amazed, and running to
   him saluted him.   16 And he asked the scribes, What question ye with
   them?   17 And one of the multitude answered and said, Master, I have
   brought unto thee my son, which hath a dumb spirit;   18 And
   wheresoever he taketh him, he teareth him: and he foameth, and gnasheth
   with his teeth, and pineth away: and I spake to thy disciples that they
   should cast him out; and they could not.   19 He answereth him, and
   saith, O faithless generation, how long shall I be with you? how long
   shall I suffer you? bring him unto me.   20 And they brought him unto
   him: and when he saw him, straightway the spirit tare him; and he fell
   on the ground, and wallowed foaming.   21 And he asked his father, How
   long is it ago since this came unto him? And he said, Of a child.   22
   And ofttimes it hath cast him into the fire, and into the waters, to
   destroy him: but if thou canst do any thing, have compassion on us, and
   help us.   23 Jesus said unto him, If thou canst believe, all things
   are possible to him that believeth.   24 And straightway the father of
   the child cried out, and said with tears, Lord, I believe; help thou
   mine unbelief.   25 When Jesus saw that the people came running
   together, he rebuked the foul spirit, saying unto him, Thou dumb and
   deaf spirit, I charge thee, come out of him, and enter no more into
   him.   26 And the spirit cried, and rent him sore, and came out of him:
   and he was as one dead; insomuch that many said, He is dead.   27 But
   Jesus took him by the hand, and lifted him up; and he arose.   28 And
   when he was come into the house, his disciples asked him privately, Why
   could not we cast him out?   29 And he said unto them, This kind can
   come forth by nothing, but by prayer and fasting.

   We have here the story of Christ casting the devil out of a child,
   somewhat more fully related than it was in Matt. xvii. 14, &c. Observe
   here,

   I. Christ's return to his disciples, and the perplexity he found them
   in. He laid aside his robes of glory, and came to look after his
   family, and to enquire what was become of them. Christ's glory above
   does not make him forget the concerns of his church below, which he
   visits in great humility, v. 14. And he came very seasonably, when the
   disciples were embarrassed and run a-ground; the scribes, who were
   sworn enemies both to him and them, had gained an advantage against
   them. A child possessed with a devil was brought to them, and they
   could not cast out the devil, whereupon the scribes insulted over them,
   and reflected upon their Master, and triumphed as if the day were their
   own. He found the scribes questioning with them, in the hearing of the
   multitude, some of whom perhaps began to be shocked by it. Thus Moses,
   when he came down from the mount, found the camp of Israel in great
   disorder; so soon were Christ and Moses missed. Christ's return was
   very welcome, no doubt, to the disciples, and unwelcome to the scribes.
   But particular notice is taken of its being very surprising to the
   people, who perhaps were ready to say, As for this Jesus, we wot not
   what is become of him; but when they beheld him coming to them again,
   they were greatly amazed (some copies add, kai exephobethesan--and they
   were afraid); and running to him (some copies for prostrechontes, read
   proschairontes--congratulating him, or bidding him welcome), they
   saluted him. It is easy to give a reason why they should be glad to see
   him; but why where they amazed, greatly amazed, when they beheld him?
   Probably, there might remain something unusual in his countenance; as
   Moses's face shone when he came down from the mount, which made the
   people afraid to come nigh him, Exod. xxxiv. 30. So perhaps did
   Christ's face, in some measure; at least, instead of seeming fatigued,
   there appeared a wonderful briskness and sprightliness in his looks,
   which amazed them.

   II. The case which perplexed the disciples, brought before him. He
   asked the scribes, who, he knew, were always vexatious to his
   disciples, and teazing them upon every occasion, "What question ye with
   them? What is the quarrel now?" The scribes made no answer, for they
   were confounded at his presence; the disciples made none, for they were
   comforted, and now left all to him. But the father of the child opened
   the case, v. 17, 18. 1. His child is possessed with a dumb spirit; he
   has the falling-sickness, and in his fits is speechless; his case is
   very sad, for, wheresoever the fit takes him, the spirit tears him,
   throws him into such violent convulsions as almost pull him to pieces;
   and, which is very grievous to himself, and frightful to those about
   him, he foams at his mouth, and gnashes with his teeth, as one in pain
   and great misery; and though the fits go off presently, yet they leave
   him so weak, that he pines away, is worn to a skeleton; his flesh is
   dried away; so the word signifies, Ps. cii. 3-5. This was a constant
   affliction to a tender father. 2. The disciples cannot give him any
   relief; "I desired they would cast him out, as they had done many, and
   they would willingly have done it, but they could not; and therefore
   thou couldest never have come in better time; Master, I have brought
   him to thee."

   III. The rebuke he gave to them all (v. 19); O faithless generation,
   how long shall I be with you? How long shall I suffer you? Dr. Hammond
   understands this as spoken to the disciples, reproving them for not
   exerting the power he had given them, and because they did not fast and
   pray, as in some cases he had directed them to do. But Dr. Whitby takes
   it as a rebuke to the scribes, who gloried in this disappointment that
   the disciples met with, and hoped to run them down with it. Them he
   calls a faithless generation, and speaks as one weary of being with
   them, and of bearing with them. We never heard him complaining, "How
   long shall I be in this low condition, and suffer that?" But, "How long
   shall I be among these faithless people, and suffer them?"

   IV. The deplorable condition that the child was actually in, when he
   was brought to Christ, and the doleful representation which the father
   made of it. When the child saw Christ, he fell into a fit; The spirit
   straightway tore him, boiled within him, troubled him (so Dr. Hammond);
   as if the devil would set Christ at defiance, and hoped to be too hard
   for him too, and to keep possession in spite of him. The child fell on
   the ground, and wallowed foaming. We may put another construction upon
   it--that the devil raged, and had so much the greater wrath, because he
   knew that his time was short, Rev. vii. 12. Christ asked, How long
   since this came to him? And, it seems, the disease was of long
   standing; it came to him of a child (v. 21), which made the case the
   more sad, and the cure more difficult. We are all by nature children of
   disobedience, and in such the evil spirit works, and has done so from
   our childhood; for foolishness is bound in the heart of a child, and
   nothing but the mighty grace of Christ can cast it out.

   V. The pressing instances which the father of the child makes with
   Christ for a cure (v. 22); Ofttimes it hath cast him into the fire, and
   into the waters, to destroy him. Note, The devil aims at the ruin of
   those in whom he rules and works, and seeks whom he may devour. But, if
   thou canst do any thing, have compassion on us, and help us. The leper
   was confident of Christ's power, but put an if upon his will (Matt.
   viii. 2); If thou wilt, thou canst. This poor man referred himself to
   his good-will, but put an if upon his power, because his disciples, who
   cast out devils in his name, had been non-plussed in this case. Thus
   Christ suffers in his honour by the difficulties and follies of his
   disciples.

   VI. The answer Christ gave to his address (v. 23); If thou canst
   believe, all things are possible to him that believeth. Here, 1. He
   tacitly checks the weakness of his faith. The sufferer put it upon
   Christ's power, If thou canst do any thing, and reflected on the want
   of power in the disciples; but Christ turns it upon him, and puts him
   upon questioning his own faith, and will have him impute the
   disappointment to the want of that; If thou canst believe. 2. He
   graciously encourages the strength of his desire; "All things are
   possible, will appear possible, to him that believes the almighty power
   of God, to which all things are possible;" or "That shall be done by
   the grace of God, for them that believe in the promise of God, which
   seemed utterly impossible." Note, In dealing with Christ, very much is
   put upon our believing, and very much promised it. Canst thou believe?
   Darest thou believe? Art thou willing to venture thy all in the hands
   of Christ? To venture all thy spiritual concerns with him, and all thy
   temporal concerns for him? Canst thou find in thy heart to do this? If
   so, it is not impossible but that, though thou has been a great sinner,
   thou mayest be reconciled; though thou art very mean and unworthy, thou
   mayest get to heaven. If thou canst believe, it is possible that thy
   hard heart may be softened, thy spiritual diseases may be cured; and
   that, weak as thou art, thou mayest be able to hold out to the end.

   VII. The profession of faith which the poor man made hereupon (v. 24);
   He cried out, "Lord, I believe; I am fully persuaded both of thy power
   and of thy pity; my cure shall not be prevented by the want of faith;
   Lord, I believe." He adds a prayer for grace to enable him more firmly
   to rely upon the assurances he had of the ability and willingness of
   Christ to save; Help thou my unbelief. Note, 1. Even those who through
   grace can say, Lord, I believe, have reason to complain of their
   unbelief; that they cannot so readily apply to themselves, and their
   own case, the word of Christ as they should, no so cheerfully depend
   upon it. 2. Those that complain of unbelief, must look up to Christ for
   grace to help them against it, and his grace shall be sufficient for
   them. "Help mine unbelief, help me to a pardon for it, help me with
   power against it; help out what is wanting in my faith with thy grace,
   the strength of which is perfected in our weakness."

   VIII. The cure of the child, and the conquest of this raging devil in
   the child. Christ saw the people come running together, expecting to
   see the issue of this trial of skill, and therefore kept them in
   suspense no longer, but rebuked the foul spirit; the unclean spirit, so
   it should be rendered, as in other places. Observe, 1. What the charge
   was which Christ gave to this unclean spirit; "Thou dumb and deaf
   spirit, that makest the poor child dumb and deaf, but shalt thyself be
   made to hear thy doom, and not be able to say any thing against it,
   come out of him immediately, and enter no more into him. Let him not
   only be brought out of this fit, but let his fits never return." Note,
   Whom Christ cures, he cures effectually. Satan may go out himself, and
   yet recover possession; but if Christ cast him out, he will keep him
   out. 2. How the unclean spirit took it; he grew yet more outrageous, he
   cried, and rent him sore, gave him such a twitch at parting, that he
   was as one dead; so loth was he to quit his hold, so exasperated at the
   superior power of Christ, so malicious to the child, and so desirous
   was he to kill him. Many said, He is dead. Thus the toss that a soul is
   in at the breaking of Satan's power in it may perhaps be frightful for
   the present, but opens the door to lasting comfort. 3. How the child
   was perfectly restored (v. 27); Jesus took him by the hand,
   kratesas--took fast hold of him, and strongly bore him up, and he arose
   and recovered, and all was well.

   IX. The reason he gave to the disciples why they could not cast out
   this devil. They enquired of him privately why they could not, that
   wherein they were defective might be made up another time, and they
   might not again be thus publicly shamed; and he told them (v. 29), This
   kind can come forth by nothing but prayer and fasting. Whatever other
   difference there really might be, none appears between this and other
   kinds, but that the unclean spirit had had possession of this poor
   patient from a child, and that strengthened his interest, and confirmed
   his hold. When vicious habits are rooted by long usage, and begin to
   plead prescription, like chronical diseases that are hardly cured. Can
   the Æthiopian change his skin? The disciples must not think to do their
   work always with a like ease; some services call them to take more than
   ordinary pains; but Christ can do that with a word's speaking, which
   they must prevail for the doing of by prayer and fasting.

The Apostles Reproved.

   30 And they departed thence, and passed through Galilee; and he would
   not that any man should know it.   31 For he taught his disciples, and
   said unto them, The Son of man is delivered into the hands of men, and
   they shall kill him; and after that he is killed, he shall rise the
   third day.   32 But they understood not that saying, and were afraid to
   ask him.   33 And he came to Capernaum: and being in the house he asked
   them, What was it that ye disputed among yourselves by the way?   34
   But they held their peace: for by the way they had disputed among
   themselves, who should be the greatest.   35 And he sat down, and
   called the twelve, and saith unto them, If any man desire to be first,
   the same shall be last of all, and servant of all.   36 And he took a
   child, and set him in the midst of them: and when he had taken him in
   his arms, he said unto them,   37 Whosoever shall receive one of such
   children in my name, receiveth me: and whosoever shall receive me,
   receiveth not me, but him that sent me.   38 And John answered him,
   saying, Master, we saw one casting out devils in thy name, and he
   followeth not us: and we forbad him, because he followeth not us.   39
   But Jesus said, Forbid him not: for there is no man which shall do a
   miracle in my name, that can lightly speak evil of me.   40 For he that
   is not against us is on our part.

   Here, I. Christ foretels his own approaching sufferings. He passed
   through Galilee with more expedition than usual, and would not that any
   man should know of it (v. 30); because he had done many mighty and good
   works among them in vain, they shall not be invited to see them and
   have the benefit of them, as they have been. The time of his sufferings
   drew nigh, and therefore he was willing to be private awhile, and to
   converse only with his disciples, to prepare them for the approaching
   trial, v. 31. He said to them, The Son of man is delivered by the
   determinate council and fore-knowledge of God into the hands of men (v.
   31), and they shall kill him. He had been delivered into the hands of
   devils, and they had worried him, it had not been so strange; but that
   men, who have reason, and should have love, that they should be thus
   spiteful to the Son of man, who came to redeem and save them, is
   unaccountable. But still it is observable that when Christ spoke of his
   death, he alway spoke of his resurrection, which took away the reproach
   of it from himself, and should have taken away the grief of it from his
   disciples. But they understood not that saying, v. 32. The words were
   plain enough, but they could not be reconciled to the thing, and
   therefore would suppose them to have some mystical meaning which they
   did not understand, and they were afraid to ask him; not because he was
   difficult of access, or stern to those who consulted him, but either
   because they were loth to know the truth, or because they expected to
   be chidden for their backwardness to receive it. Many remain ignorant
   because they are ashamed to enquire.

   II. He rebukes his disciples for magnifying themselves. When he came to
   Capernaum, he privately asked his disciples what it was they disputed
   among themselves by the way, v. 33. He knew very well what the dispute
   was, but he would know it from them, and would have them to confess
   their fault and folly in it. Note, 1. We must all expect to be called
   to an account by our Lord Jesus, concerning what passes while we are in
   the way in this state of passage and probation. 2. We must in a
   particular manner be called to an account about our discourses among
   ourselves; for by our words we must be justified or condemned. 3. As
   our other discourses among ourselves by the way, so especially our
   disputes, will be all called over again, and we shall be called to an
   account about them. 4. Of all disputes, Christ will be sure to reckon
   with his disciples for their disputes about precedency and superiority:
   that was the subject of the debate here, who should be the greater, v.
   34. Nothing could be more contrary to the two great laws of Christ's
   kingdom, lessons of his school, and instructions of his example, which
   are humility and love, than desiring preferment in the world, and
   disputing about it. This ill temper he took all occasions to check,
   both because it arose from a mistaken notion of his kingdom, as if it
   were of this world, and because it tended so directly to be debasing of
   the honour, and the corrupting of the purity, of his gospel, and, he
   foresaw, would be so much the bane of the church.

   Now, (1.) They were willing to cover this fault (v. 34); they held
   their peace. As they would not ask (v. 32), because they were ashamed
   to own their ignorance, so here they would not answer because they were
   ashamed to own their pride. (2.) He was willing to amend this fault in
   them, and to bring them to a better temper; and therefore sat down,
   that he might have a solemn and full discourse with them about this
   matter; he called the twelve to him, and told them, [1.] That ambition
   and affectation of dignity and dominion, instead of gaining them
   preferment in his kingdom, would but postpone their preferment; If any
   man desire and aim to be first, he shall be last; he that exalteth
   himself, shall be abased, and men's pride shall bring them low. [2.]
   That there is no preferment to be had under him, but an opportunity
   for, and an obligation to, so much the more labour and condescension;
   If any man desire to be first, when he is so, he must be much the more
   busy and serviceable to every body. He that desires the office of a
   bishop, desires a good work, for he must, as St. Paul did, labour the
   more abundantly, and make himself the servant of all. [3.] That those
   who are most humble and self-denying, do most resemble Christ, and
   shall be most tenderly owned by him. This he taught them by a sign; He
   took a child in his arms, that had nothing of pride and ambition in it.
   "Look you," saith he; "whosoever shall receive one like this child,
   receives me. Those of a humble, meek, mild disposition are such as I
   will own and countenance, and encourage every body else to do so too,
   and will take what is done to them as done to myself; and so will my
   Father too, for he who thus receiveth me, receiveth him that sent me,
   and it shall be placed to his account, and repaid with interest."

   III. He rebukes them for vilifying all but themselves; while they are
   striving which of them should be greatest, they will not allow those
   who are not in communion with them to be any thing. Observe,

   1. The account which John gave him, of the restraint they had laid upon
   one from making use of the name of Christ, because he was not of their
   society. Though they were ashamed to own their contests for preferment,
   they seem to boast of this exercise of their authority, and expected
   their Master would not only justify them in it, but commend them for
   it; and hoped he would not blame them for desiring to be great, when
   they would thus use their power for maintaining the honour of the
   sacred college. Master, saith John, we saw one casting out devils in
   thy name, but he followeth not us, v. 38. (1.) It was strange that the
   one who was not a professed disciple and follower of Christ, should yet
   have power to cast out devils, in his name, for that seemed to be
   peculiar to those whom he called, ch. vi. 7. But some think that he was
   a disciple of John, who made use of the name of the Messiah, not as
   come, but as near at hand, not knowing that Jesus was he. It should
   rather seem that he made use of the name of Jesus, believing him to be
   the Christ, as the other disciples did. And why not he receive that
   power from Christ, whose Spirit, like the wind, blows where it listeth,
   without such an outward call as the apostles had? And perhaps there
   were many more such. Christ's grace is not tied to the visible church.
   (2.) It was strange that one who cast out devils in the name of Christ,
   did not join himself to the apostles, and follow Christ with them, but
   should continue to act in separation from them. I know of nothing that
   could hinder him from following them, unless because he was loth to
   leave all to follow them; and if so, that was an ill principle. The
   thing did not look well, and therefore the disciples forbade him to
   make use of Christ's name as they did, unless he would follow him as
   they did. This was like the motion Joshua made concerning Eldad and
   Medad, that prophesied in the camp, and went not up with the rest to
   the door of the tabernacle; "My lord Moses, forbid them (Num. xi. 28);
   restrain them, silence them, for it is a schism." Thus apt are we to
   imagine that those do not follow Christ at all, who do not follow him
   with us, and that those do nothing well, who do not just as we do. But
   the Lord knows them that are his, however they are dispersed; and this
   instance gives us a needful caution, to take heed lest we be carried,
   by an excess of zeal for the unity of the church, and for that which we
   are sure is right and good, to oppose that which yet may tend to the
   enlargement of the church, and the advancement of its true interests
   another way.

   2. The rebuke he gave to them for this (v. 39); Jesus said, "Forbid him
   not, nor any other that does likewise." This was like the check Moses
   gave to Joshua; Enviest thou for my sake? Note, That which is good, and
   doeth good, must not be prohibited, though there be some defect or
   irregularity in the manner of doing it. Casting out devils, and so
   destroying Satan's kingdom, doing this in Christ's name, and so owning
   him to be sent of God, and giving honour to him as the Fountain of
   grace, preaching down sin, and preaching up Christ, are good things,
   very good things, which ought not to be forbidden to any, merely
   because they follow not with us. If Christ be preached, Paul therein
   doth, and will rejoice, though he be eclipsed by it, Phil. i. 18. Two
   reasons Christ gives why such should not be forbidden. (1.) Because we
   cannot suppose that any man who makes use of Christ's name in working
   miracles, should blaspheme his name, as the scribes and Pharisees did.
   There were those indeed that did in Christ's name cast out devils, and
   yet in other respects were workers of iniquity; but they did not speak
   evil of Christ. (2.) Because those that differed in communion, while
   they agreed to fight against Satan under the banner of Christ, ought to
   look upon one another as on the same side, notwithstanding that
   difference. He that is not against us is on our part. As to the great
   controversy between Christ an Beelzebub, he had said, He that is not
   with me is against me, Matt. xii. 30. He that will not own Christ, owns
   Satan. But as to those that own Christ, though not in the same
   circumstances, that follow him, though not with us, we must reckon that
   though these differ from us, they are not against us, and therefore are
   on our part, and we must not be any hindrance to their usefulness.

Pain to Be Preferred to Sin.

   41 For whosoever shall give you a cup of water to drink in my name,
   because ye belong to Christ, verily I say unto you, he shall not lose
   his reward.   42 And whosoever shall offend one of these little ones
   that believe in me, it is better for him that a millstone were hanged
   about his neck, and he were cast into the sea.   43 And if thy hand
   offend thee, cut it off: it is better for thee to enter into life
   maimed, than having two hands to go into hell, into the fire that never
   shall be quenched:   44 Where their worm dieth not, and the fire is not
   quenched.   45 And if thy foot offend thee, cut it off: it is better
   for thee to enter halt into life, than having two feet to be cast into
   hell, into the fire that never shall be quenched:   46 Where their worm
   dieth not, and the fire is not quenched.   47 And if thine eye offend
   thee, pluck it out: it is better for thee to enter into the kingdom of
   God with one eye, than having two eyes to be cast into hell fire:   48
   Where their worm dieth not, and the fire is not quenched.   49 For
   every one shall be salted with fire, and every sacrifice shall be
   salted with salt.   50 Salt is good: but if the salt have lost his
   saltness, wherewith will ye season it? Have salt in yourselves, and
   have peace one with another.

   Here, I. Christ promiseth a reward to all those that are any way kind
   to his disciples (v. 41); "Whosoever shall give you a cup of water,
   when you need it, and will be a refreshment to you, because ye belong
   to Christ, and are of his family, he shall not lose his reward." Note,
   1. It is the honour and happiness of Christians, that they belong to
   Christ, they have joined themselves to him, and are owned by him; they
   wear his livery and retainers to his family; nay, they are more nearly
   related, they are members of his body. 2. They who belong to Christ,
   may sometimes be reduced to such straits as to be glad of a cup of cold
   water. 3. The relieving of Christ's poor in their distresses, is a good
   deed, and will turn a good account; he accepts it, and will reward it.
   4. What kindness is done to Christ's poor, must be done them for his
   sake, and because they belong to him; for that is it that sanctifies
   the kindness, and puts a value upon it in the sight of God. 5. This is
   a reason why we must not discountenance and discourage those who are
   serving the interests of Christ's kingdom, though they are not in every
   thing of our mind and way. It comes in here as a reason why those must
   not be hindered, that cast out devils in Christ's name, though they did
   not follow him; for (as Dr. Hammond paraphrases it) "It is not only the
   great eminent performances which are done by you my constant attendants
   and disciples, that are accepted by me, but every the least degree of
   sincere faith and Christian performance, proportionable but to the
   expressing the least kindness, as giving a cup of water to a disciple
   of mine for being such, shall be accepted and rewarded." If Christ
   reckons kindness to us services to him, we ought to reckon services to
   him kindnesses to us, and to encourage them, though done by those that
   follow not with us.

   II. He threatens those that offend his little ones, that wilfully are
   the occasion of sin or trouble to them, v. 42. Whosoever shall grieve
   any true Christians, though they be of the weakest, shall oppose their
   entrance into the ways of God, or discourage and obstruct their
   progress in those ways, shall either restrain them from doing good, or
   draw them in to commit sin, it were better for him that a millstone
   were hanged about his neck, and he were cast into the sea: his
   punishment will be very great, and the death and ruin of his soul more
   terrible than such a death and ruin of his body would be. See Matt.
   xviii. 6.

   III. He warns all his followers to take heed of ruining their own
   souls. This charity must begin at home; if we must take heed of doing
   any thing to hinder others from good, and to occasion their sin, much
   more careful must we be to avoid every thing that will take us off from
   our duty, or lead us to sin; and that which doth so we must part with,
   though it be ever so dear to us. This we had twice in Matthew, ch. v.
   29, 30, and ch. xviii. 8, 9. It is here urged somewhat more largely and
   pressingly; certainly this requires our serious regard, which is so
   much insisted upon. Observe,

   1. The case supposed, that our own hand, or eye, or foot, offend us;
   that the impure corruption we indulge is as dear to us as an eye or a
   hand, or that that which is to us as an eye or a hand, is become an
   invisible temptation to sin, or occasion of it. Suppose the beloved is
   become a sin, or the sin a beloved. Suppose we cannot keep that which
   is dear to us, but it will be a snare and a stumbling-block; suppose we
   must part with it, or part with Christ and a good conscience.

   2. The duty prescribed in that case; Pluck out the eye, cut off the
   hand and foot, mortify the darling lust, kill it, crucify it, starve
   it, make no provision for it. Let the idols that have been delectable
   things, be cast away as detestable things; keep at a distance from that
   which is a temptation, though ever so pleasing. It is necessary that
   the part which is gangrened, should be taken off for the preservation
   of the whole. Immedicabile vulnus ense recidendum est, ne pars sincera
   trahatur--The part that is incurably wounded must be cut off, lest the
   parts that are sound be corrupted. We must put ourselves to pain, that
   we may not bring ourselves to ruin; self must be denied, that it may
   not be destroyed.

   3. The necessity of doing this. The flesh must be mortified, that we
   may enter into life (v. 43, 45), into the kingdom of God, v. 47.
   Though, by abandoning sin, we may, for the present, feel ourselves as
   if we were halt and maimed (it may seem to be a force put upon
   ourselves, and may create us some uneasiness), yet it is for life; and
   all that men have, they will give for their lives: it is for a kingdom,
   the kingdom of God, which we cannot otherwise obtain; these halts and
   maims will be the marks of the Lord Jesus, will be in that kingdom
   scars of honour.

   4. The danger of not doing this. The matter is brought to this issue,
   that either sin must die, or we must die. If we will lay this Delilah
   in our bosom, it will betray us; if we be ruled by sin, we shall
   inevitably be ruined by it; if we must keep our two hands, and two
   eyes, and two feet, we must with them be cast into hell. Our Saviour
   often pressed our duty upon us, from the consideration of the torments
   of hell, which we run ourselves into if we continue in sin. With what
   an emphasis of terror are those words repeated three times here, Where
   their worm dieth not, and the fire is not quenched! The words are
   quoted from Isa. lxvi. 24. (1.) The reflections and reproaches of the
   sinner's own conscience are the worm that dieth not; which will cleave
   to the damned soul as the worms do to the dead body, and prey upon it,
   and never leave it till it is quite devoured. Son, remember, will set
   this worm gnawing; and how terrible will it bite that word (Prov. v.
   12, 23), How have I hated instruction! The soul that is food to this
   worm, dies not; and the worm is bred in it, and one with it, and
   therefore neither doth that die. Damned sinners will be to eternity
   accusing, condemning, and upbraiding, themselves with their own
   follies, which, how much soever they are now in love with them, will at
   the last bite like a serpent, and sting like an adder. (2.) The wrath
   of God fastening upon a guilty and polluted conscience, is the fire
   that is not quenched; for it is the wrath of the living God, the
   eternal God, into whose hands it is a fearful thing to fall. There are
   no operations of the Spirit of grace upon the souls of the damned
   sinners, and therefore there is nothing to alter the nature of the
   fuel, which must remain for ever combustible; nor is there any
   application of the merit of Christ to them, and therefore there is
   nothing to appease or quench the violence of the fire. Dr. Whitby shows
   that the eternity of the torments of hell was not only the constant
   faith of the Christian church, but had been so of the Jewish church.
   Josephus saith, The Pharisees held that the souls of the wicked were to
   be punished with perpetual punishment; and that there was appointed for
   them a perpetual prison. And Philo saith, The punishment of the wicked
   is to live for ever dying, and to be for ever in pains and griefs that
   never cease.

   The two last verses are somewhat difficult, and interpreters agree not
   in the sense of them; for every one in general, or rather every one of
   them that are cast into hell, shall be salted with fire, and every
   sacrifice shall be salted with salt. Therefore have salt in yourselves.
   [1.] It was appointed by the law of Moses, that every sacrifice should
   be salted with salt, not to preserve it (for it was to be immediately
   consumed), but because it was the food of God's table, and no flesh is
   eaten without salt; it was therefore particularly required in the
   meat-offerings, Lev. ii. 13. [2.] The nature of man, being corrupt, and
   as such being called flesh (Gen. vi. 3; Ps. lxxviii. 39), some way or
   other must be salted, in order to its being a sacrifice to God. The
   salting of fish (and I think of other things) they call the curing of
   it. [3.] Our chief concern is, to present ourselves living sacrifices
   to the grace of God (Rom. xii. 1), and, in order to our acceptableness,
   we must be salted with salt, our corrupt affections must be subdued and
   mortified, and we must have in our souls a savour of grace. Thus the
   offering up or sacrificing of the Gentiles is said to be acceptable,
   being sanctified by the Holy Ghost, as the sacrifices were salted, Rom.
   xv. 16. [4.] Those that have the salt of grace, must make it appear
   that they have it; that they have salt in themselves, a living
   principle of grace in their hearts, which works out all corrupt
   dispositions, and every thing in the soul that tends to putrefaction,
   and would offend our God, or our own consciences, as unsavoury meat
   doth. Our speech must be always with grace seasoned with this salt,
   that no corrupt communication may proceed out of our mouth, but we may
   loathe it as much as we would to put putrid meat into our mouths. [5.]
   As this gracious salt will keep our own consciences void of offence, so
   it will keep our conversation with others so, that we may not offend
   any of Christ's little ones, but may be at peace one with another. [6.]
   We must not only have this salt of grace, but we must always retain the
   relish and savour of it; for if this salt lose its saltiness, if a
   Christian revolt from his Christianity, if he loses the savour of it,
   and be no longer under the power and influence of it, what can recover
   him, or wherewith will ye season him? This was said Matt. v. 13. [7.]
   Those that present not themselves living sacrifices to God's grace,
   shall be made for ever dying sacrifices to his justice, and since they
   would not give honour to him, he will get him honour upon them; they
   would not be salted with the salt of divine grace, would not admit that
   to subdue their corrupt affections, no, they would not submit to the
   operation, could not bear the corrosives that were necessary to eat out
   the proud flesh, it was to them like cutting off a hand, or plucking
   out an eye; and therefore in hell they shall be salted with fire; coals
   of fire shall be scattered upon them (Ezek. x. 2), as salt upon the
   meat, and brimstone (Job xviii. 15), as fire and brimstone were rained
   on Sodom; the pleasures they have lived in, shall eat their flesh, as
   it were with fire, Jam. v. 3. The pain of mortifying the flesh now is
   no more to be compared with the punishment for not mortifying it, than
   salting with burning. And since he had said, that the fire of hell
   shall not be quenched, but it might be objected, that the fuel will not
   last always, he here intimates, that by the power of God it shall be
   made to last always; for those that are cast into hell, will find the
   fire to have not only the corroding quality of salt, but its preserving
   quality; whence it is used to signify that which is lasting: a covenant
   of salt is a perpetual covenant, and Lot's wife being turned into a
   pillar of salt, made her a remaining monument of divine vengeance. Now
   since this will certainly be the doom of those that do not crucify the
   flesh with its affections and lusts, let us, knowing this terror of the
   Lord, be persuaded to do it.
     __________________________________________________________________

M A R K.

  CHAP. X.

   In this chapter, we have, I. Christ's dispute with the Pharisees
   concerning divorce, ver. 1-12. II. The kind entertainment he gave to
   the little children that were brought to him to be blessed, ver. 13-16.
   III. His trial of the rich man that enquired what he must do to get to
   heaven, ver. 17-22. IV. His discourse with his disciples, upon that
   occasion, concerning the peril of riches (ver. 23-27), and the
   advantage of being impoverished for his sake, ver. 28-31. V. The
   repeated notice he gave his disciples of his sufferings and death
   approaching, ver. 32-34. VI. The counsel he gave to James and John, to
   think of suffering with him, rather than of reigning with him, ver.
   15-45. VII. The cure of Bartimeus, a poor blind man, ver. 46-52. All
   which passages of story we had the substance of before, Matt. xix. and
   xx.

The Doctrine of Divorce.

   1 And he arose from thence, and cometh into the coasts of Judæa by the
   farther side of Jordan: and the people resort unto him again; and, as
   he was wont, he taught them again.   2 And the Pharisees came to him,
   and asked him, Is it lawful for a man to put away his wife? tempting
   him.   3 And he answered and said unto them, What did Moses command
   you?   4 And they said, Moses suffered to write a bill of divorcement,
   and to put her away.   5 And Jesus answered and said unto them, For the
   hardness of your heart he wrote you this precept.   6 But from the
   beginning of the creation God made them male and female.   7 For this
   cause shall a man leave his father and mother, and cleave to his wife;
     8 And they twain shall be one flesh: so then they are no more twain,
   but one flesh.   9 What therefore God hath joined together, let not man
   put asunder.   10 And in the house his disciples asked him again of the
   same matter.   11 And he saith unto them, Whosoever shall put away his
   wife, and marry another, committeth adultery against her.   12 And if a
   woman shall put away her husband, and be married to another, she
   committeth adultery.

   Our Lord Jesus was an itinerant Preacher, did not continue long in a
   place, for the whole land of Canaan was his parish, or diocese, and
   therefore he would visit every part of it, and give instructions to
   those in the remotest corners of it. Here we have him in the coasts of
   Judea, by the further side of Jordan eastward, as we found him, not
   long since, in the utmost borders westward, near Tyre and Sidon. Thus
   was his circuit like that of the sun, from whose light and heat nothing
   is hid. Now here we have him,

   I. Resorted to by the people, v. 1. Wherever he was, they flocked after
   him in crowds; they came to him again, as they had done when he had
   formerly been in these parts, and, as he was wont, he taught them
   again. Note, Preaching was Christ's constant practice; it was what he
   was used to, and, wherever he came, he did as he was wont. In Matthew
   it is said, He healed them; here it is said, He taught them: his cures
   were to confirm his doctrine, and to recommend it, and his doctrine was
   to explain his cures, and illustrate them. He taught them again. Note,
   Even those whom Christ hath taught, have need to be taught again. Such
   is the fulness of the Christian doctrine, that there is still more to
   be learned; and such our forgetfulness, that we need to be reminded of
   what we do know.

   II. We have him disputed with by the Pharisees, who envied the progress
   of his spiritual arms, and did all they could to obstruct and oppose
   it; to divert him, to perplex him, and to prejudice the people against
   him.

   Here is, 1. A question they started concerning divorce (v. 2); Is it
   lawful for a man to put away his wife? This was a good question, if it
   had been well put, and with a humble desire to know the mind of God in
   this matter; but they proposed it, tempting him, seeking an occasion
   against him, and an opportunity to expose him, which side soever he
   should take of the question. Ministers must stand upon their guard,
   lest, under pretence of being advised with, they be ensnared.

   2. Christ's reply to them with a question (v. 3); What did Moses
   command you? This he asked them, to testify his respect to the law of
   Moses, and to show that he came not to destroy it; and to engage them
   to a universal impartial respect for Moses's writings and to compare
   one part of them with another.

   3. The fair account they gave of what they found in the law of Moses,
   expressly concerning divorce, v. 4. Christ asked, What did Moses
   command you? They own that Moses only suffered, or permitted, a man to
   write his wife a bill of divorce, and to put her away, Deut. xxiv. 1.
   "If you will do it, you must do it in writing, delivered into her own
   hand, and so put her away, and never return to her again."

   4. The answer that Christ gave to their question, in which he abides by
   the doctrine he had formerly laid down in this case (Matt. v. 32), That
   whosoever puts away his wife, except for fornication, causeth her to
   commit adultery. And to clear this he here shows,

   (1.) That the reason why Moses, in his law, permitted divorce, was
   such, as that they ought not to make use of that permission; for it was
   only for the hardness of their hearts (v. 5), lest, if they were not
   permitted to divorce their wives, they should murder them; so that none
   must put away their wives but such as are willing to own that their
   hearts were so hard as to need this permission.

   (2.) That the account which Moses, in this history, gives of the
   institution of marriage, affords such a reason against divorce, as
   amounts to a prohibition of it. So that if the question be, What did
   Moses command? (v. 3), it must be answered, "Though by a temporary
   proviso he allowed divorce to the Jews, yet by an eternal reason he
   forbade it to all the children of Adam and Eve, and that is it which we
   must abide by."

   Moses tells us, [1.] That God made man male and female, one male, and
   one female; so that Adam could not put away his wife and take another,
   for there was no other to take, which was an intimation to all his
   sons, that they must not. [2.] When this male and this female were, by
   the ordinance of God, joined together in holy marriage, the law was,
   That a man must leave his father and mother, and cleave to his wife (v.
   7); which intimates not only the nearness of the relation, but the
   perpetuity of it; he shall so cleave to his wife as not to be separated
   from her. [3.] The result of the relation is, That, though they are
   two, yet they are one, they are one flesh, v. 8. The union between them
   is the most intimate that can be, and, as Dr. Hammond expresses it, a
   sacred thing that must not be violated. [4.] God himself was joined
   them together; he has not only, as Creator, fitted them to be comforts
   and helps meet for each other, but he has, in wisdom and goodness,
   appointed them who are thus joined together, to live together in love
   till death parts them. Marriage is not an invention of men, but a
   divine institution, and therefore is to be religiously observed, and
   the more, because it is a figure of the mystical inseparable union
   between Christ and his church.

   Now from all this he infers, that men ought not to put their wives
   asunder from them, whom God has put so near them. The bond which God
   himself has tied, is not to be lightly untied. They who are divorcing
   their wives for every offence, would do well to consider what would
   become of them, if God should in like manner deal with them. See Isa.
   l. 1; Jer. iii. 1.

   5. Christ's discourse with his disciples, in private, about this
   matter, v. 10-12. It was an advantage to them, that they had
   opportunity of personal converse with Christ, not only about gospel
   mysteries, but about moral duties, for further satisfaction. No more is
   here related of this private conference, that the law Christ laid down
   in this case--That it is adultery for a man to put away his wife, and
   marry another; it is adultery against the wife he puts away, it is a
   wrong to her, a breach of his contract with her, v. 11. He adds, If a
   woman shall put away her husband, that is, elope from him, leave him by
   consent, and be married to another, she commits adultery (v. 12), and
   it will be no excuse at all for her to say that it was with the consent
   of her husband. Wisdom and grace, holiness and love, reigning in the
   heart, will make those commands easy which to the carnal mind may be as
   a heavy yoke.

Christ's Love to Little Children.

   13 And they brought young children to him, that he should touch them:
   and his disciples rebuked those that brought them.   14 But when Jesus
   saw it, he was much displeased, and said unto them, Suffer the little
   children to come unto me, and forbid them not: for of such is the
   kingdom of God.   15 Verily I say unto you, Whosoever shall not receive
   the kingdom of God as a little child, he shall not enter therein.   16
   And he took them up in his arms, put his hands upon them, and blessed
   them.

   It is looked upon as the indication of a kind and tender disposition to
   take notice of little children, and this was remarkable in our Lord
   Jesus, which is an encouragement not only to little children to apply
   themselves to Christ when they are very young, but to grown people, who
   are conscious to themselves of weakness and childishness, and of being,
   through manifold infirmities, helpless and useless, like little
   children. Here we have,

   I. Little children brought to Christ, v. 13. Their parents, or whoever
   they were that had the nursing of them, brought them to him, that he
   should touch them, in token of his commanding and conferring a blessing
   on them. It doth not appear that they needed any bodily cure, nor were
   they capable of being taught: but it seems, 1. That they had the care
   of them were mostly concerned about their souls, their better part,
   which ought to be the principal care of all parents for their children;
   for that is the principal part, and it is well with them, it if be well
   with their souls. 2. They believed that Christ's blessing would do
   their souls good; and therefore to him they brought them, that he might
   touch them, knowing that he could reach their hearts, when nothing
   their parents could say to them, or do for them, would reach them. We
   may present our children to Christ, now that he is in heaven, for from
   thence he can reach them with his blessing, and therein we may act
   faith upon the fulness and extent of his grace, the kind intimations he
   hath always given of favour to the seed of the faithful, the tenour of
   the covenant with Abraham, and the promise to us and to our children,
   especially that great promise of pouring his Spirit upon our seed, and
   his blessing upon our offspring, Isa. xliv. 3.

   II. The discouragement which the disciples gave to the bringing of
   children to Christ; They rebuked them that brought them; as if they had
   been sure that they knew their Master's mind in this matter, whereas he
   had lately cautioned them not to despise the little ones.

   III. The encouragement Christ gave to it. 1. He took it very ill that
   his disciples should keep them off; When he saw it, he was much
   displeased, v. 14. "What do you mean? Will you hinder me from doing
   good, from doing good to the rising generation, to the lambs of the
   flock?" Christ is very angry with his own disciples, if they
   discountenance any in coming to him themselves, or in bringing their
   children to him. 2. He ordered that they should be brought to him, and
   nothing said or done to hinder them; suffer little children, as soon as
   they are capable, to come to me, to offer up their supplications to me,
   and to receive instructions from me. Little children are welcome
   betimes to the throne of grace with their Hosannas. 3. He owned them as
   members of his church, as they had been of the Jewish church. He came
   to set up the kingdom of God among men, and took this occasion to
   declare that that kingdom admitted little children to be the subjects
   of it, and gave them a title to the privileges of subjects. Nay, the
   kingdom of God is to be kept up by such: they must be taken in when
   they are little children, that they may be secured for hereafter, to
   bear up the name of Christ. 4. That there must be something of the
   temper and disposition of little children found in all that Christ will
   own and bless. We must receive the kingdom of God as little children
   (v. 15); that is, we must stand affected to Christ and his grace as
   little children do to their parents, nurses, and teachers. We must be
   inquisitive, as children, must learn as children (that is the learning
   age), and in learning must believe, Oportet discentem credere--A
   learner must believe. The mind of a child is white paper (tabula
   rasa--a mere blank), you may write upon it what you will; such must our
   minds be to the pen of the blessed Spirit. Children are under
   government; so must we be. Lord, what wilt thou have me to do? We must
   receive the kingdom of God as the child Samuel did, Speak, Lord, for
   thy servant heareth. Little children depend upon their parents' wisdom
   and care, are carried in their arms, go where they send them, and take
   what they provide for them; and thus must we receive the kingdom of
   God, with a humble resignation of ourselves to Jesus Christ, and an
   easy dependence upon him, both for strength and righteousness, for
   tuition, provision, and a portion. 5. He received the children, and
   gave them what was desired (v. 16); He took them up in his arms, in
   token of his affectionate concern for them; put his hands upon them, as
   was desired, and blessed them. See how he out-did the desires of these
   parents; they begged he would touch them, but he did more. (1.) He took
   them in his arms. Now the scripture was fulfilled (Isa. xl. 11), He
   shall gather the lambs in his arms, and carry them in his bosom. Time
   was, when Christ himself was taken up in old Simeon's arms, Luke ii.
   28. And now he took up these children, not complaining of the burthen
   (as Moses did, when he was bid to carry Israel, that peevish child, in
   his bosom, as a nursing father bears the sucking child, Num. xi. 12),
   but pleased with it. If we in a right manner bring our children to
   Christ, he will take them up, not only in the arms of his power and
   providence, but in the arms of his pity and grace (as Ezek. xvi. 8);
   underneath them are the everlasting arms. (2.) He put his hands upon
   them, denoting the bestowing of his Spirit upon them (for that is the
   hand of the Lord), and his setting them apart for himself. (3.) He
   blessed them with the spiritual blessings he came to give. Our children
   are happy, if they have but the Mediator's blessing for their portion.
   It is true, we do not read that he baptized these children, baptism was
   not fully settled as the door of admission into the church until after
   Christ's resurrection; but he asserted their visible church-membership,
   and by another sign bestowed those blessings upon them, which are now
   appointed to be conveyed and conferred by baptism, the seal of the
   promise, which is to us and to our children.

A Hopeful Youth Falling Short of Heaven.

   17 And when he was gone forth into the way, there came one running, and
   kneeled to him, and asked him, Good Master, what shall I do that I may
   inherit eternal life?   18 And Jesus said unto him, Why callest thou me
   good? there is none good but one, that is, God.   19 Thou knowest the
   commandments, Do not commit adultery, Do not kill, Do not steal, Do not
   bear false witness, Defraud not, Honour thy father and mother.   20 And
   he answered and said unto him, Master, all these have I observed from
   my youth.   21 Then Jesus beholding him loved him, and said unto him,
   One thing thou lackest: go thy way, sell whatsoever thou hast, and give
   to the poor, and thou shalt have treasure in heaven: and come, take up
   the cross, and follow me.   22 And he was sad at that saying, and went
   away grieved: for he had great possessions.   23 And Jesus looked round
   about, and saith unto his disciples, How hardly shall they that have
   riches enter into the kingdom of God!   24 And the disciples were
   astonished at his words. But Jesus answereth again, and saith unto
   them, Children, how hard is it for them that trust in riches to enter
   into the kingdom of God!   25 It is easier for a camel to go through
   the eye of a needle, than for a rich man to enter into the kingdom of
   God.   26 And they were astonished out of measure, saying among
   themselves, Who then can be saved?   27 And Jesus looking upon them
   saith, With men it is impossible, but not with God: for with God all
   things are possible.   28 Then Peter began to say unto him, Lo, we have
   left all, and have followed thee.   29 And Jesus answered and said,
   Verily I say unto you, There is no man that hath left house, or
   brethren, or sisters, or father, or mother, or wife, or children, or
   lands, for my sake, and the gospel's,   30 But he shall receive a
   hundredfold now in this time, houses, and brethren, and sisters, and
   mothers, and children, and lands, with persecutions; and in the world
   to come eternal life.   31 But many that are first shall be last; and
   the last first.

   I. Here is a hopeful meeting between Christ and a young man; such he is
   said to be (Matt. xix. 20, 22), and a ruler (Luke xviii. 18), a person
   of quality. Some circumstances here are, which we had not in Matthew,
   which makes his address to Christ very promising.

   1. He came running to Christ, which was an indication of his humility;
   he laid aside the gravity and grandeur of a ruler, when he came to
   Christ: thus too he manifested his earnestness and importunity; he ran
   as one in haste, and longing to be in conversation with Christ. He had
   now an opportunity of consulting this great Prophet, in the things that
   belonged to his peace, and he would not let slip the opportunity.

   2. He came to him when he was in the way, in the midst of company: he
   did not insist upon a private conference with him by night, as
   Nicodemus did, though like him he was a ruler, but when he shall find
   him without, will embrace that opportunity of advising with him, and
   not be ashamed, Cant. viii. 1.

   3. He kneeled to him, in token of the great value and veneration he had
   for him, as a teacher come from God, and his earnest desire to be
   taught by him. He bowed the knee to the Lord Jesus, as one that would
   not only do obeisance to him now, but would yield obedience to him
   always; he bowed the knee, as one that meant to bow the soul to him.

   4. His address to him was serious and weighty; Good Master, what shall
   I do, that I may inherit eternal life? Eternal life was an article of
   his creed, though then denied by the Sadducees, a prevailing party: he
   asks, What shall he do now that he may be happy for ever. Most men
   enquire for good to be had in this world (Ps. iv. 6), any good; he asks
   for good to be done in this world, in order to the enjoyment of the
   greatest good in the other world; not, Who will make us to see good?
   But, "Who will make us to do good?" He enquires for happiness in the
   way of duty; the summum bonum--chief good which Solomon was in quest
   of, was that good for the sons of men which they do should do, Eccl.
   ii. 3. Now this was, (1.) A very serious question in itself; it was
   about eternal things, and his own concern in those things. Note, Then
   there begins to be some hope of people, when they begin to enquire
   solicitously, what they shall do to get to heaven. (2.) It was proposed
   to a right person, one that was every way fit to answer it, being
   himself the Way, the Truth, and the Life, the true way to life, to
   eternal life; who came from heaven on purpose, first to lay open for
   us, and then to lay open to us; first to make, and then to make known,
   the way to heaven. Note, Those who would know what they shall do to be
   saved, must apply themselves to Christ, and enquire of him; it is
   peculiar to the Christian religion, both to show eternal life, and to
   show the way to it. (3.) It was proposed with a good design--to be
   instructed. We find this same question put by a lawyer, not kneeling,
   but standing up (Luke x. 25), with a bad design, to pick quarrels with
   him; he tempted him, saying, Master, what shall I do? It is not so much
   the good words as the good intention of them that Christ looks at.

   5. Christ encouraged this address, (1.) By assisting his faith, v. 18.
   He called him good Master; Christ would have him mean thereby, that he
   looked upon him to be God, since there is none good but one, that is
   God, who is one, and his name one, Zech. xiv. 9. Our English word God
   doubtless hath affinity with good; as the Hebrews name God by his
   power, Elohim, the strong God; so we by his goodness, the good God.
   (2.) By directing his practice (v. 19); Keep the commandments; and thou
   knowest what they are. He mentions the six commandments of the second
   table, which prescribe our duty to our neighbour; he inverts the order,
   putting the seventh commandment before the sixth, to intimate that
   adultery is a sin no less heinous than murder itself. The fifth
   commandment is here put last, as that which should especially be
   remembered and observed, to keep us to all the rest. Instead of the
   tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud
   not. Me apostereses--that is, saith Dr. Hammond, "Thou shalt not rest
   contented with thy own, and not seek to increase it by the diminution
   of other men's." It is a rule of justice not to advance or enrich
   ourselves by doing wrong or injury to any other.

   6. The young man bid fair for heaven, having been free from any open
   gross violations of the divine commands. Thus far he was able to same
   in some measure (v. 20), Master, all these have I observed from my
   youth. He thought he had, and his neighbours thought so too. Note,
   Ignorance of the extent and spiritual nature of the divine law, makes
   people think themselves in a better condition than they really are.
   Paul was alive without the law. But when he saw that to be spiritual,
   he saw himself to be carnal, Rom. vii. 9, 14. However, he that could
   say he was free from scandalous sin, went further than many in the way
   to eternal life. But though we know nothing by ourselves, yet are we
   not thereby justified. 1 Cor. iv. 4.

   7. Christ had a kindness for him; Jesus, beholding him, loved him, v.
   21. He was pleased to find that he had lived inoffensively, and pleased
   to see that he was inquisitive how to live better than so. Christ
   particularly loves to see young people, and rich people, asking the way
   to heaven, with their faces thitherward.

   II. Here is a sorrowful parting between Christ and this young man.

   1. Christ gave him a command of trial, by which it would appear whether
   he did in sincerity aim at eternal life, and press towards it: he
   seemed to have his heart much upon it, and if so, he is what he should
   be; but has he indeed his heart upon it? Bring him to the touchstone.
   (1.) Can he find in his heart to part with his riches for the service
   of Christ? He hath a good estate, and now, shortly, at the first
   founding of the Christian church, the necessity of the case will
   require that those who have lands, sell them, and lay the money at the
   apostles' feet; and how will he dispense with that? Acts iv. 34, 35.
   After awhile, tribulation and persecution will arise, because of the
   word; and he must be forced to sell his estate, or have it taken from
   him, and how will he like that? Let him know the worst now; if he will
   not come up to these terms, let him quit his pretensions; as good as
   the first as at last. "Sell whatsoever thou hast over and above what is
   necessary for thy support;" probably, he had no family to provide for;
   let him therefore be a father to the poor, and make them his heirs.
   Every man, according to his ability, must relieve the poor, and be
   content, when there is occasion, to straiten himself to do it. Worldly
   wealth is given us, not only as maintenance to bear our charges through
   this world, according to our place in it, but as talent, to be used and
   employed for the glory of our great Master in the world, who hath so
   ordered it, that the poor we should have always with us as his
   receivers. (2.) Can he find it in his heart to go through the hardest
   costliest services he may be called to as a disciple of Christ, and
   depend upon him for a recompence in heaven? He asks Christ what he
   should do more than he has done to obtain eternal life, and Christ puts
   it to him, whether he has indeed that firm belief of, and that high
   value for, eternal life that he seems to have. Doth he really believe
   there is a true treasure in heaven sufficient to make up all he can
   leave, or lose, or lay out, for Christ? Is he willing to deal with
   Christ upon trust? Can he give him credit for all he is worth; and be
   willing to bear a present cross, in expectation of a future crown?

   2. Upon this he flew off (v. 22); He was sad at that saying; was sorry
   that he could not be a follower of Christ upon any easier terms than
   leaving all to follow him; that he could not lay hold on eternal life,
   and keep hold of his temporal possessions too. But since he could not
   come up to the terms of discipleship, he was so fair as not to pretend
   to it; He went away grieved. Here appeared the truth of that (Matt. vi.
   24), Ye cannot serve God and mammon; while he held to mammon he did in
   effect despise Christ, as all those do who prefer the world before him.
   He bids for what he has a mind for in the market, yet goes away
   grieved, and leaves it, because he cannot have it at his own price. Two
   words to a bargain. Motions are not marriages. That which ruined this
   young man was, he had great possessions; thus the prosperity of fools
   destroys them, and those who spend their days in wealth are tempted to
   say to God, Depart from us; or to their hearts, Depart from God.

   III. Here is Christ's discourse with his disciples. We are tempted to
   wish that Christ had mollified that saying which frightened this young
   gentleman from following him, and by an explanation taken off the
   harshness of it: but he knew all men's hearts; he would not court him
   to be his follower, because he was a rich man and a ruler; but, if he
   will go, let him go. Christ will keep no man against his will; and
   therefore we do not find that Christ called him back, but took this
   occasion to instruct his disciples in two things.

   1. The difficulty of the salvation of those who have an abundance of
   this world; because there are few who have a deal to leave, that can be
   persuaded to leave it for Christ, or to lay it out in doing good.

   (1.) Christ asserts this here; He looked about upon his disciples,
   because he would have them all take notice of what he said, that by it
   they might have their judgments rightly informed, and their mistakes
   rectified, concerning worldly wealth, which they were apt to over-rate;
   How hardly shall they who have riches enter into the kingdom of God! v.
   23. They have many temptations to grapple with, and many difficulties
   to get over, which lie not in the way of poor people. But he explains
   himself, v. 24, where he calls the disciples children, because as such
   they should be taught by him, and portioned by him with better things
   than this young man left Christ to cleave to; and whereas he had said,
   How hardly will those who have riches get to heaven; here he tells
   them, that the danger arose not so much from their having riches as
   from their trusting to them, and placing their confidence in them,
   expecting protection, provision, and a portion from them; saying that
   to their gold, which they should say only to their God, Thou art my
   hope, Job xxxi. 24. They have such a value as this for the wealth of
   the world, will never be brought to put a right value upon Christ and
   his grace. They that have ever so much riches, but do not trust in
   them, that see the vanity of them, and their utter insufficiency to
   make a soul happy, have got over the difficulty, and can easily part
   with them for Christ: but they have ever so little, if they set their
   hearts upon that little, and place their happiness in it, it will keep
   them from Christ. He enforces this assertion with, v. 25, It is easier
   for a camel to go through the eye of a needle, than for a rich man,
   that trusts in riches, or inclines to do so, to enter into the kingdom
   of God. The disproportion here seems so great (though the more it is so
   the more it answers the intention), that some have laboured to bring
   the camel and the eye of the needle a little nearer together. [1.] Some
   imagine there might be some wicket-gate, or door, to Jerusalem,
   commonly known by the name of the needle's eye, for its straitness,
   through which a camel could not be got, unless he were unloaded, and
   made to kneel, as those camel, Gen. xxiv. 11. So a rich man cannot get
   to heaven unless he is willing to part with the burthen of his worldly
   wealth, and stoop to the duties of a humble religion, and so enter at
   the strait gate. [2.] Others suggest that the word we translate a
   camel, sometimes signifies a cable-rope, which, though not to be got
   through a needle's eye, yet is of great affinity to it. A rich man,
   compared with the poor, is as a cable to a single thread, stronger, but
   not so pliable, and it will not go through the needle's eye, unless it
   be untwisted. So the rich man must be loosed and disentangled from his
   riches, and then there is some hope of him, that thread by thread he
   may be got through the eye of the needle, otherwise he is good for
   nothing but to cast anchor in the earth.

   (2.) This truth was very surprising to the disciples; They were
   astonished at his words, v. 24. They were astonished out of measure,
   and said among themselves, Who then can be saved? They knew what were
   generally the sentiments of the Jewish teachers, who affirmed that the
   Spirit of God chooses to reside in rich men; nay, they knew what
   abundance of promises there were, in the Old Testament, of temporal
   good things; they knew likewise that all either are rich, or fain would
   be so, and that they who are rich, have so much the larger
   opportunities of doing good, and therefore were amazed to hear that it
   should be so hard for rich people to go to heaven.

   (3.) Christ reconciled them to it, by referring it to the almighty
   power of God, to help even rich people over the difficulties that lie
   in the way of their salvation (v. 27); He looked upon them, to engage
   their attention, and said, "With men it is impossible; rich people
   cannot by their own skill or resolution get over these difficulties,
   but the grace of God can do it, for with him all things are possible."
   If the righteous scarcely are saved, much more may we say so of the
   rich; and therefore when any get to heaven, they must give all the
   glory to God, who worketh in them both to will and to do.

   2. The greatness of the salvation of those that have but a little of
   this world, and leave it for Christ. This he speaks of, upon occasion
   of Peter's mentioning what he and the rest of the disciples had left to
   follow him; Behold, (saith he), we have left all to follow thee, v. 28.
   "You have done well," saith Christ, "and it will prove in the end that
   you have done well for yourselves; you shall be abundantly recompensed,
   and not only you shall be reimbursed, who have left but a little, but
   those that have ever so much, though it were so much as this young man
   had, that could not persuade himself to quit it for Christ; yet they
   shall have much more than an equivalent for it." (1.) The loss is
   supposed to be very great; he specifies, [1.] Worldly wealth; houses
   are here put first, and lands last: if a man quit his house, which
   should be for his habitation, and his land, which should be for his
   maintenance, and so make himself a beggar and an outcast. This has been
   the choice of suffering saints; farewell houses and lands, though ever
   so convenient and desirable, through the inheritance of fathers, for
   the house which is from heaven, and the inheritance of the saints in
   light, where are many mansions. [2.] Dear relations. Father and mother,
   wife and children, brethren and sisters. In these, as much as in any
   temporal blessing, the comfort of life is bound up; without these the
   world would be a wilderness; yet, when we must either for sake these or
   Christ, we must remember that we stand in nearer relation to Christ
   than we do to any creature; and therefore to keep in with him, we must
   be content to break with all the world, and to say to father and
   mother, as Levi did, I have not known you. The greatest trial of a good
   man's constancy is, when his love to Christ comes to stand in
   competition with a love that is lawful, nay, that is his duty. It is
   easy to such a one to forsake a lust for Christ, for he hath that
   within him, that rises against it; but to forsake a father, a brother,
   a wife, for Christ, that is, to forsake those whom he knows he must
   love, is hard. And yet he must do so, rather than deny or disown
   Christ. Thus great is the loss supposed to be; but it is for Christ's
   sake, that he may be honoured, and the gospel's, that it may be
   promoted and propagated. It is not the suffering, but the cause, that
   makes the martyr. And therefore, (2.) The advantage will be great. [1.]
   They shall receive a hundred-fold in this time, houses, and brethren,
   and sisters; not in specie, but that which is equivalent. He shall have
   abundance of comfort while he lives, sufficient to make up for all his
   losses; his relation to Christ, his communion with the saints, and his
   title to eternal life, shall be to him brethren, and sisters, and
   houses, and all. God's providence gave Job double to what he had had,
   but suffering Christians shall have a hundred-fold in the comforts of
   the Spirit sweetening their creature comforts. But observe, It is added
   here in Mark, with persecutions. Even when they are gainers by Christ,
   let them still expect to be sufferers for him; and not be out of the
   reach of persecution, till they come to heaven. Nay, The persecutions
   seem to come in here among the receivings in this present time; for
   unto you it is given, not only to believe in Christ, but also to suffer
   for his name; yet this is not all, [2.] They shall have eternal life in
   the world to come. If they receive a hundred-fold in this world, one
   would think they should not be encouraged to expect any more. Yet, as
   if that were a small matter, they shall have life eternal into the
   bargain; which is more than ten thousand-fold, ten thousand times told,
   for all their losses. But because they talked so much, and really more
   than became them, of leaving all for Christ, he tells them, though they
   were first called, that there should be disciples called after them,
   that should be preferred before them; as St. Paul, who was one born out
   of due time, and yet laboured more abundantly than all the rest of the
   apostles, 1 Cor. xv. 10. Then the first were last, and the last first.

Christ's Prediction of His Sufferings.

   32 And they were in the way going up to Jerusalem; and Jesus went
   before them: and they were amazed; and as they followed, they were
   afraid. And he took again the twelve, and began to tell them what
   things should happen unto him,   33 Saying, Behold, we go up to
   Jerusalem; and the Son of man shall be delivered unto the chief
   priests, and unto the scribes; and they shall condemn him to death, and
   shall deliver him to the Gentiles:   34 And they shall mock him, and
   shall scourge him, and shall spit upon him, and shall kill him: and the
   third day he shall rise again.   35 And James and John, the sons of
   Zebedee, come unto him, saying, Master, we would that thou shouldest do
   for us whatsoever we shall desire.   36 And he said unto them, What
   would ye that I should do for you?   37 They said unto him, Grant unto
   us that we may sit, one on thy right hand, and the other on thy left
   hand, in thy glory.   38 But Jesus said unto them, Ye know not what ye
   ask: can ye drink of the cup that I drink of? and be baptized with the
   baptism that I am baptized with?   39 And they said unto him, We can.
   And Jesus said unto them, Ye shall indeed drink of the cup that I drink
   of; and with the baptism that I am baptized withal shall ye be
   baptized:   40 But to sit on my right hand and on my left hand is not
   mine to give; but it shall be given to them for whom it is prepared.
   41 And when the ten heard it, they began to be much displeased with
   James and John.   42 But Jesus called them to him, and saith unto them,
   Ye know that they which are accounted to rule over the Gentiles
   exercise lordship over them; and their great ones exercise authority
   upon them.   43 But so shall it not be among you: but whosoever will be
   great among you, shall be your minister:   44 And whosoever of you will
   be the chiefest, shall be servant of all.   45 For even the Son of man
   came not to be ministered unto, but to minister, and to give his life a
   ransom for many.

   Here is, I. Christ's prediction of his own sufferings; this string he
   harped much upon, though in the ears of his disciples it sounded very
   harsh and unpleasing.

   1. See here how bold he was; when they were going up to Jerusalem,
   Jesus went before them, as the captain of our salvation, that was now
   to be made perfect through sufferings, v. 32. Thus he showed himself
   forward to go on with his undertaking, even when he came to the hardest
   part of it. Now that the time was at hand, he said, Lo, I come; so far
   was he from drawing back, that now, more than ever, he pressed forward.
   Jesus went before them, and they were amazed. They began now to
   consider what imminent danger they ran themselves into, when they went
   to Jerusalem; how very malicious the Sanhedrim which sat there was
   against their Master and them; and they were ready to tremble at the
   thought of it. To hearten them, therefore, Christ went before them.
   "Come," saith he, "surely you will venture where your Master ventures."
   Note, When we see ourselves entering upon sufferings, it is encouraging
   to see our Master go before us. Or, He went before them, and therefore
   they were amazed; they admired to see with what cheerfulness and
   alacrity he went on, though he knew he was going to suffer and die.
   Note, Christ's courage and constancy in going on with his undertaking
   for our salvation, are, and will be, the wonder of all his disciples.

   2. See here how timorous and faint-hearted his disciples were; As they
   followed, they were afraid, afraid for themselves, as being
   apprehensive of their own danger; and justly might they be ashamed of
   their being thus afraid. Their Master's courage should have put spirit
   into them.

   3. See here what method he took to silence their fears. He did not go
   about to make the matter better than it was, nor to feed them with
   hopes that he might escape the storm, but told them again what he had
   often told them before, the things that should happen to him. He knew
   the worst of it, and therefore went on thus boldly, and he will let
   them know the worst of it. Come, be not afraid; for, (1.) There is no
   remedy, the matter is determined, and cannot be avoided. (2.) It is
   only the Son of man that shall suffer; their time of suffering was now
   at hand, he will now provide for their security. (3.) He shall rise
   again; the issue of his sufferings will be glorious to himself, and
   advantageous to all that are his, v. 33, 34. The method and particulars
   of Christ's sufferings are more largely foretold here than in any other
   of the predictions--that he shall first be delivered up by Judas to the
   chief priests and the scribes; that they shall condemn him to death,
   but, not having the power to put him to death, shall deliver him to the
   Gentiles, to the Roman powers, and they shall mock him, and scourge
   him, and spit upon him, and kill him. Christ had a perfect foresight,
   not only of his own death, but of all the aggravating circumstances of
   it; and yet he thus went forth to meet it.

   II. The check he gave to two of his disciples for their ambitious
   request. This story is much the same here as we had it Matt. xx. 20.
   Only there they are said to have made their request by their mother,
   here they are said to make it themselves; she introduced them, and
   presented their petition, and then they seconded it, and assented to
   it.

   Note, 1. As, on the one hand, there are some that do not use, so, on
   the other hand, there are some that abuse, the great encouragements
   Christ has given us in prayer. He hath said, Ask, and it shall be given
   you; and it is a commendable faith to ask for the great things he has
   promised; but it was a culpable presumption in these disciples to make
   such a boundless demand upon their Master; We would that thou shouldest
   do for us whatsoever we shall desire. We had much better leave it to
   him to do for us what he sees fit, and he will do more than we can
   desire, Eph. iii. 20.

   2. We must be cautious how we make general promises. Christ would not
   engage to do for them whatever they desired, but would know from them
   what it was they did desire; What would ye that I should do for you? He
   would have them go on with their suit, that they might be made ashamed
   of it.

   3. Many have been led into a snare by false notions of Christ's
   kingdom, as if it were of this world, and like the kingdoms of the
   potentates of this world. James and John conclude, If Christ rise
   again, he must be a king, and if he be a king, his apostles must be
   peers, and one of these would willingly be the Primus par regni--The
   first peer of the realm, and the other next him, like Joseph in
   Pharaoh's court, or Daniel in Darius's.

   4. Worldly honour is a glittering thing, with which the eyes of
   Christ's own disciples have many a time been dazzled. Whereas to be
   good should be more our care than to look great, or to have the
   pre-eminence.

   5. Our weakness and short-sightedness appear as much in our prayers as
   in any thing. We cannot order our speech, when we speak to God, by
   reason of darkness, both concerning him and concerning ourselves. It is
   folly to prescribe to God, and wisdom to subscribe.

   6. It is the will of Christ that we should prepare for sufferings, and
   leave it to him to recompense us for them. He needs not be put in mind,
   as Ahasuerus did, of the services of his people, nor can he forget
   their work of faith and labour of love. Our care must be, that we may
   have wisdom and grace to know how to suffer with him, and then we may
   trust him to provide in the best manner how we shall reign with him,
   and when, and where, and what, the degrees of our glory shall be.

   III. The check he gave to the rest of the disciples, for their
   uneasiness at it. They began to be much displeased, to have indignation
   about James and John, v. 41. They were angry at them for affecting
   precedency, not because it did so ill become the disciples of Christ,
   but because each of them hoped to have it himself. When the Cynic
   trampled on Alexander's foot-cloth, with Calco fastum Alexandri--Now I
   tread on Alexander's pride, he was seasonably checked with Sed majori
   fastu--But with a greater pride of thine own. So these discovered their
   own ambition, in their displeasure at the ambition of James and John;
   and Christ took this occasion to warn them against it, and all their
   successors in the ministry of the gospel, v. 42-44. He called them to
   him in a familiar way, to give them an example of condescension, then
   when he was reproving their ambition, and to teach them never to bid
   their disciples keep their distance. He shows them,

   1. That dominion was generally abused in the world (v. 42); That they
   seemed to rule over the Gentiles, that have the name and title of
   rulers, they exercise lordship over them, that is all they study and
   aim at, not so much to protect them, and provide for their welfare, as
   to exercise authority upon them; they will be obeyed, aim to be
   arbitrary, and to have their will in every thing. Sic volo, sic jubeo,
   stat pro ratione voluntas--Thus I will, thus I command; my good
   pleasure is my law. Their care is, what they shall get by their
   subjects to support their own pomp and grandeur, not what they shall do
   for them.

   2. That therefore it ought not to be admitted into the church; "It
   shall not be so among you; those that shall be put under your charge,
   must be as sheep under the charge of the shepherd, who is to tend them
   and feed them, and be a servant to them, not as horses under the
   command of the driver, that works them and beats them, and gets his
   pennyworths out of them. He that affects to be great and chief, that
   thrusts himself into a secular dignity and dominion, he shall be
   servant of all, he shall be mean and contemptible in the eyes of all
   that are wise and good; he that exalteth himself shall be abased." Or
   rather, "He that would be truly great and chief, he must lay out
   himself to do good to all, must stoop to the meanest services, and
   labour in the hardest services. Those not only shall be most honoured
   hereafter, but are most honourable now, who are most useful." To
   convince them of this, he sets before them his own example (v. 45);
   "The Son of man submits first to the greatest hardships and hazards,
   and then enters into his glory, and can you expect to come to it any
   other way; or to have more ease and honour than he has?" (1.) He takes
   upon him the form of a servant, comes not to be ministered to, and
   waited upon, but to minister, and wait to be gracious. (2.) He comes
   obedient to death, and to its dominion, for he gives his life a ransom
   for many; did he die for the benefit of good people, and shall not we
   study to live for their benefit?

The Eyes of Bartimeus Opened.

   46 And they came to Jericho: and as he went out of Jericho with his
   disciples and a great number of people, blind Bartimæus, the son of
   Timæus, sat by the highway side begging.   47 And when he heard that it
   was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of
   David, have mercy on me.   48 And many charged him that he should hold
   his peace: but he cried the more a great deal, Thou Son of David, have
   mercy on me.   49 And Jesus stood still, and commanded him to be
   called. And they call the blind man, saying unto him, Be of good
   comfort, rise; he calleth thee.   50 And he, casting away his garment,
   rose, and came to Jesus.   51 And Jesus answered and said unto him,
   What wilt thou that I should do unto thee? The blind man said unto him,
   Lord, that I might receive my sight.   52 And Jesus said unto him, Go
   thy way; thy faith hath made thee whole. And immediately he received
   his sight, and followed Jesus in the way.

   This passage of story agrees with that, Matt. xx. 29, &c. Only that
   there were told of two blind men; here, and Luke xviii. 35, only of
   one: but if there were two, there was one. This one is named here,
   being a blind beggar that was much talked of; he was called Bartimeus,
   that is, the son of Timeus; which, some think, signifies the son of a
   blind man; he was the blind son of a blind father, which made the case
   worse, and the cure more wonderful, and the more proper to typify the
   spiritual cures wrought by the grace of Christ, on those that not only
   are born blind, but are born of those that are blind.

   I. This blind man sat begging; as they do with us. Note, Those who by
   the providence of God are disabled to get a livelihood by their own
   labour, and have not any other way of subsisting, are the most proper
   objects of charity; and particular care ought to be taken of them.

   II. He cried out to the Lord Jesus for mercy; Have mercy on me, O Lord,
   thou Son of David. Misery is the object of mercy, his own miserable
   case he recommends to the compassion of the Son of David, of whom it
   was foretold, that, when he should come to save us, the eyes of the
   blind should be opened, Isa. xxxv. 5. In coming to Christ for help and
   healing, we should have an eye to him as the promised Messiah, the
   Trustee of mercy and grace.

   III. Christ encouraged him to hope that he should find mercy; for he
   stood still, and commanded him to be called. We must never reckon it a
   hindrance to us in our way, to stand still, when it is to do a good
   work. Those about him, who had discouraged him at first, perhaps were
   now the persons that signified to him the gracious call of Christ; "Be
   of good comfort, rise, he calls thee; and if he calls thee, he will
   cure thee." Note, The gracious invitations Christ gives us to come to
   him, are great encouragements to our hope, that we shall speed well if
   we come to him, and shall have what we come for. Let the guilty, the
   empty, the tempted, the hungry, the naked, be of good comfort, for he
   calls them to be pardoned, to be supplied, to be succoured, to be
   filled, to be clothed, to have all that done for them, which their case
   calls for.

   IV. The poor man, hereupon, made the best of his way to Christ; He cast
   away his loose upper garment, and came to Jesus (v. 50); he cast away
   every thing that might be in danger of throwing him down, or might in
   any way hinder him in coming to Christ, or retard his motion. Those who
   would come to Jesus, must cast away the garment of their own
   sufficiency, must strip themselves of all conceit of that, and must
   free themselves from every weight, and the sin that, like long
   garments, doth most easily beset them, Heb. xii. 1.

   V. The particular favour he begged, was, that his eyes might be opened;
   that so he might be able to work for his living, and might be no longer
   burthensome to others. It is a very desirable thing to be in a capacity
   of earning our own bread; and where God has given men their limbs and
   senses, it is a shame for men by their foolishness and slothfulness to
   make themselves, in effect, blind and lame.

   VI. This favour he received; his eyes were opened (v. 52); and two
   things Mark here adds, which intimate, 1. How Christ made it a double
   favour to him, by putting the honour of it upon his faith; "Thy faith
   hath made thee whole; faith in Christ as the Son of David, and in his
   pity and power; not thy importunity, but thy faith, setting Christ on
   work, or rather Christ setting thy faith on work." Those supplies are
   most comfortable, that are fetched in by our faith. 2. How he made it a
   double favour to himself; When he had received his sight, he followed
   Jesus by the way. By this he made it appear that he was thoroughly
   cured, that he no more needed one to lead him, but could go himself;
   and by this he evidenced the grateful sense he had of Christ's kindness
   to him, that, when he had his sight, he made this use of it. It is not
   enough to come to Christ for spiritual healing, but, when we are
   healed, we must continue to follow him; that we may do honour to him,
   and receive instruction from him. Those that have spiritual eye-sight,
   see that beauty in Christ, that will effectually draw them to run after
   him.
     __________________________________________________________________

M A R K.

  CHAP. XI.

   We are now come to the Passion-Week, the week in which Christ died, and
   the great occurrences of that week. I. Christ's riding in triumph into
   Jerusalem, ver. 1-11. II. His cursing the barren fig-tree, ver. 12-14.
   III. His driving those out of the temple that turned it into an
   exchange, ver. 15-19. IV. His discourse with his disciples concerning
   the power of faith and the efficacy of prayer, on occasion of the
   withering of the fig-tree he cursed, ver. 20-26. V. His reply to those
   who questioned his authority, ver. 27-33.

Christ's Entrance into Jerusalem.

   1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at
   the mount of Olives, he sendeth forth two of his disciples,   2 And
   saith unto them, Go your way into the village over against you: and as
   soon as ye be entered into it, ye shall find a colt tied, whereon never
   man sat; loose him, and bring him.   3 And if any man say unto you, Why
   do ye this? say ye that the Lord hath need of him; and straightway he
   will send him hither.   4 And they went their way, and found the colt
   tied by the door without in a place where two ways met; and they loose
   him.   5 And certain of them that stood there said unto them, What do
   ye, loosing the colt?   6 And they said unto them even as Jesus had
   commanded: and they let them go.   7 And they brought the colt to
   Jesus, and cast their garments on him; and he sat upon him.   8 And
   many spread their garments in the way: and others cut down branches off
   the trees, and strawed them in the way.   9 And they that went before,
   and they that followed, cried, saying, Hosanna; Blessed is he that
   cometh in the name of the Lord:   10 Blessed be the kingdom of our
   father David, that cometh in the name of the Lord: Hosanna in the
   highest.   11 And Jesus entered into Jerusalem, and into the temple:
   and when he had looked round about upon all things, and now the
   eventide was come, he went out unto Bethany with the twelve.

   We have here the story of the public entry Christ made into Jerusalem,
   four or five days before his death. And he came into town thus
   remarkably, 1. To show that he was not afraid of the power and malice
   of his enemies in Jerusalem. He did not steal into the city incognito,
   as one that durst not show his face; no, they needed not send spies to
   search for him, he comes in with observation. This would be an
   encouragement to his disciples that were timorous, and cowed at the
   thought of their enemies' power and rage; let them see how bravely
   their Master sets them all at defiance. 2. To show that he was not cast
   down or disquieted at the thoughts of his approaching sufferings. He
   came, not only publicly, but cheerfully, and with acclamations of joy.
   Though he was now but taking the field, and girding on the harness,
   yet, being fully assured of a complete victory, he thus triumphs as
   though he had put it off.

   I. The outside of this triumph was very mean; he rode upon an ass's
   colt, which being an ass, looked contemptible, and made no figure; and,
   being but a colt, whereon never man sat, we may suppose, was rough and
   untrimmed, and not only so, but rude and ungovernable, and would
   disturb and disgrace the solemnity. This colt was borrowed too. Christ
   went upon the water in a borrowed boat, ate the passover in a borrowed
   chamber, was buried in a borrowed sepulchre, and here rode on a
   borrowed ass. Let not Christians scorn to be beholden one to another,
   and, when need is, to go a borrowing, for our Master did not. He had no
   rich trappings; they threw their clothes upon the colt, and so he sat
   upon him, v. 7. The persons that attended, were mean people; and all
   the show they could make, was, by spreading their garments in the way
   (v. 8), as they used to do at the feast of tabernacles. All these were
   marks of his humiliation; even when he would be taken notice of, he
   would be taken notice of for his meanness; and they are instructions to
   us, not to mind high things, but to condescend to them of low estate.
   How ill doth it become Christians to take state, when Christ was so far
   from affecting it!

   II. The inside of this triumph was very great; not only as it was the
   fulfilling of the scripture (which is not taken notice of here, as it
   as in Matthew), but as there were several rays of Christ's glory
   shining forth in the midst of all this meanness. 1. Christ showed his
   knowledge of things distant, and his power over the wills of men, when
   he sent his disciples for the colt, v. 1-3. By this it appears that he
   can do every thing, and no thought can be withholden from him. 2. He
   showed his dominion over the creatures in riding on a colt that was
   never backed. The subjection of the inferior part of the creation to
   man is spoken of with application to Christ (Ps. viii. 5, 6, compared
   with Heb. ii. 8); for to him it is owing, and to his mediation, that we
   have any remaining benefit by the grant God made to man, of a
   sovereignty in this lower world, Gen. i. 28. And perhaps Christ, in
   riding the ass's colt, would give a shadow of his power over the spirit
   of man, who is born as the wild ass's colt, Job xi. 12. 3. The colt was
   brought from a place where two ways met (v. 4), as if Christ would show
   that he came to direct those into the right way, who had two ways
   before them, and were in danger of taking the wrong. 4. Christ received
   the joyful hosannas of the people; that is, both the welcome they gave
   him and their good wishes to the prosperity of his kingdom, v. 9. It
   was God that put it into the hearts of these people to cry Hosanna, who
   were not by art and management brought to it, as those were who
   afterward cried, Crucify, crucify. Christ reckons himself honoured by
   the faith and praises of the multitude, and it is God that brings
   people to do him this honour beyond their own intentions.

   (1.) They welcomed his person (v. 9); Blessed is he that cometh, the ho
   erchomenos, he that should come, so often promised, so long expected;
   he comes in the name of the Lord, as God's Ambassador to the world;
   Blessed be he: let him have our applauses, and best affections; he is a
   blessed Saviour, and brings blessings to us, and blessed be he that
   sent him. Let him be blessed in the name of the Lord, and let all
   nations and ages call him Blessed, and think and speak highly and
   honourably of him.

   (2.) They wished well to his intent, v. 10. They believed that, mean a
   figure as he made, he had a kingdom, which should shortly be set up in
   the world, that it was the kingdom of their father David (that father
   of his country), the kingdom promised to him and his seed for ever; a
   kingdom that came in the name of the Lord, supported by a divine
   authority. Blessed be this kingdom; let it take place, let it get
   ground, let it come in the power of it, and let all opposing rule,
   principality, and power, be put down; let it go on conquering, and to
   conquer. Hosanna to this kingdom; prosperity be to it; all happiness
   attend it. The proper signification of hosanna is that which we find,
   Rev. vii. 10. Salvation to our God, that sitteth on the throne, and to
   the Lamb; success to religion, both natural and revealed, Hosanna in
   the highest. Praises be to our God, who is in the highest heavens over
   all, God blessed for ever; or, Let him be praised by his angels, that
   are in the highest heavens, let our hosannas be an echo to theirs.

   Christ, thus attended, thus applauded, came into the city, and went
   directly to the temple. Here was no banquet of wine prepared for his
   entertainment, nor the least refreshment; but he immediately applied
   himself to his work, for that was his meat and drink. He went to the
   temple, that the scripture might be fulfilled; "The Lord whom ye seek,
   shall suddenly come to his temple, without sending any immediate notice
   before him; he shall surprise you with a day of visitation, for he
   shall be like a refiner's fire, and like fuller's soap," Mal. iii. 1-3.
   He came to the temple, and took a view of the present state of it, v.
   11. He looked round about upon all things, but as yet said nothing. He
   saw many disorders there, but kept silence, Ps. l. 21. Though he
   intended to suppress them, he would not go about the doing of it all on
   a sudden, lest he should seem to have done it rashly; he let things be
   as they were for this night, intending the next morning to apply
   himself to the necessary reformation, and to take the day before him.
   We may be confident that God sees all the wickedness that is in the
   world, though he do not presently reckon for it, nor cast it out.
   Christ, having make his remarks upon what he saw in the temple, retired
   in the evening to a friend's house at Bethany, because there he would
   be more out of the noise of the town, and out of the way of being
   suspected, a designing to head a faction.

The Barren Fig-Tree Cursed.

   12 And on the morrow, when they were come from Bethany, he was hungry:
     13 And seeing a fig tree afar off having leaves, he came, if haply he
   might find any thing thereon: and when he came to it, he found nothing
   but leaves; for the time of figs was not yet.   14 And Jesus answered
   and said unto it, No man eat fruit of thee hereafter for ever. And his
   disciples heard it.   15 And they come to Jerusalem: and Jesus went
   into the temple, and began to cast out them that sold and bought in the
   temple, and overthrew the tables of the moneychangers, and the seats of
   them that sold doves;   16 And would not suffer that any man should
   carry any vessel through the temple.   17 And he taught, saying unto
   them, Is it not written, My house shall be called of all nations the
   house of prayer? but ye have made it a den of thieves.   18 And the
   scribes and chief priests heard it, and sought how they might destroy
   him: for they feared him, because all the people was astonished at his
   doctrine.   19 And when even was come, he went out of the city.   20
   And in the morning, as they passed by, they saw the fig tree dried up
   from the roots.   21 And Peter calling to remembrance saith unto him,
   Master, behold, the fig tree which thou cursedst is withered away.   22
   And Jesus answering saith unto them, Have faith in God.   23 For verily
   I say unto you, That whosoever shall say unto this mountain, Be thou
   removed, and be thou cast into the sea; and shall not doubt in his
   heart, but shall believe that those things which he saith shall come to
   pass; he shall have whatsoever he saith.   24 Therefore I say unto you,
   What things soever ye desire, when ye pray, believe that ye receive
   them, and ye shall have them.   25 And when ye stand praying, forgive,
   if ye have ought against any: that your Father also which is in heaven
   may forgive you your trespasses.   26 But if ye do not forgive, neither
   will your Father which is in heaven forgive your trespasses.

   Here is, I. Christ's cursing the fruitless fig-tree. He had a
   convenient resting-place at Bethany, and therefore thither he went at
   resting-time; but his work lay at Jerusalem, and thither therefore he
   returned in the morning, at working-time; and so intent was he upon his
   work, that he went out from Bethany without breakfast, which, before he
   was gone far, he found the want of, and was hungry (v. 12), for he was
   subject to all the sinless infirmities of our nature. Finding himself
   in want of food, he went to a fig-tree, which he saw at some distance,
   and which being well adorned with green leaves he hoped to find
   enriched with some sort of fruit. But he found nothing but leaves; he
   hoped to find some fruit, for though the time of gathering in figs was
   near, it was not yet; so that it could not be pretended that it had had
   fruit, but that it was gathered and gone; for the season had not yet
   arrived. Or, He found none, for indeed it was not a season of figs, it
   was no good fig-year. But this was worse than any fig-tree, for there
   was not so much as one fig to be found upon it, though it was so full
   of leaves. However, Christ was willing to make an example of it, not to
   the trees, but to the men, of that generation, and therefore cursed it
   with that curse which is the reverse of the first blessing, Be
   fruitful; he said unto it, Never let any man eat fruit of thee
   hereafter for ever, v. 14. Sweetness and good fruit are, in Jotham's
   parable, the honour of the fig-tree (Judg. ix. 11), and its
   serviceableness therein to man, preferable to the preferment of being
   promoted over the trees; now to be deprived of that, was a grievous
   curse. This was intended to be a type and figure of the doom passed
   upon the Jewish church, to which he came, seeking fruit, but found none
   (Luke xiii. 6, 7); and though it was not, according to the doom in the
   parable, immediately cut down, yet, according to this in the history,
   blindness and hardness befel them (Rom. xi. 8, 25), so that they were
   from henceforth good for nothing. The disciples heard what sentence
   Christ passed on this tree, and took notice of it. Woes from Christ's
   mouth are to be observed and kept in mind, as well as blessings.

   II. His clearing the temple of the market-people that frequented it,
   and of those that made it a thoroughfare. We do not find that Christ
   met with food elsewhere, when he missed of it on the fig-tree; but the
   zeal of God's house so ate him up, and made him forget himself, that he
   came, hungry as he was, to Jerusalem, and went straight to the temple,
   and began to reform those abuses which the day before he had marked
   out; to show that when the Redeemer came to Zion, his errand was, to
   turn away ungodliness from Jacob (Rom. xi. 26), and that he came not,
   as he was falsely accused, to destroy the temple, but to purify and
   refine it, and reduce his church to its primitive rectitude.

   1. He cast out the buyers and sellers, overthrew the tables of the
   money-changers (and threw the money to the ground, the fitter place for
   it), and threw down the seats of them that sold doves. This he did as
   one having authority, as a Son in his own house. The filth of the
   daughter of Zion is purged away, not by might, nor by power, but by the
   spirit of judgment, and the spirit of burning. And he did it without
   opposition; for what he did, was manifested to be right and good, even
   in the consciences of those that had connived at it, and countenanced
   it, because they got money by it. Note, It may be some encouragement to
   zealous reformers, that frequently the purging out of corruptions, and
   the correcting of abuses, prove an easier piece of work than was
   apprehended. Prudent attempts sometimes prove successful beyond
   expectation, and there are not those lions found in the way, that were
   feared to be.

   2. He would not suffer that any man should carry any vessel, any sort
   of goods or wares, through the temple, or any of the courts of it,
   because it was the nearer way, and would save them the labour of going
   about, v. 16. The Jews owned that it was one of the instances of honour
   due to the temple, not to make the mountain of the house, or the court
   of the Gentiles, a road, or common passage, or to come into it with any
   bundle.

   3. He gave a good reason for this; because it was written, My house
   shall be called of all nations, The house of prayer, v. 17. So it is
   written, Isa. lvi. 7. It shall pass among all people under that
   character. It shall be the house of prayer to all nations; it was so in
   the first institution of it; when Solomon dedicated it, it was with an
   eye to the sons of the strangers, 1 Kings viii. 41. And it was
   prophesied that it should be yet more so. Christ will have the temple,
   as a type of the gospel-church, to be, (1.) A house of prayer. After he
   had turned out the oxen and doves, which were things for sacrifice, he
   revived the appointment of it as a house of prayer, to teach us that
   when all sacrifices and offerings should be abolished, the spiritual
   sacrifices of prayer and praise should continue and remain for ever.
   (2.) That it should be so to all nations, and not to the people of the
   Jews only; for whosoever shall call upon the name of the Lord, shall be
   saved, though not of the seed of Jacob, according to the flesh. It was
   therefore insufferable for them to make it a den of thieves, which
   would prejudice those nations against it, whom they should have invited
   to it. When Christ drove out the buyers and sellers at the beginning of
   his ministry, he only charged them with making the temple a house of
   merchandise (John ii. 16); but now he chargeth them with making it a
   den of thieves, because since then they had twice gone about to stone
   him in the temple (John viii. 59; x. 31), or because the traders there
   were grown notorious for cheating their customers, and imposing upon
   the ignorance and necessity of the country people, which is no better
   than downright thievery. Those that suffer vain worldly thoughts to
   lodge within them when they are at their devotions, turn the house of
   prayer into a house of merchandise; but they that make long prayers for
   pretence to devour widows' houses, turn it into a den of thieves.

   4. The scribes and the chief priests were extremely nettled at this, v.
   18. They hated him, and hated to be reformed by him; and yet they
   feared him, lest he should next overthrow their seats, and expel them,
   being conscious to themselves of the profaning and abusing of their
   power. They found that he had a great interest, that all the people
   were astonished at his doctrine, and that every thing he said, was an
   oracle and a law to them; and what durst he not attempt, what could he
   not effect, being thus supported? They therefore sought, not how he
   might make their peace with him, but how they might destroy him. A
   desperate attempt, and which, one would think, they themselves could
   not but fear was fighting against God. But they care not what they do,
   to support their own power and grandeur.

   III. His discourse with his disciples, upon occasion of the fig-tree's
   withering away which he had cursed. At even, as usual, he went out of
   the city (v. 19), to Bethany; but it is probable that it was in the
   dark, so that they could not see the fig-tree; but the next morning, as
   they passed by, they observed the fig-tree dried up from the roots, v.
   20. More is included many times in Christ's curses than is expressed,
   as appears by the effects of them. The curse was no more than that it
   should never bear fruit again, but the effect goes further, it is dried
   up from the roots. If it bear no fruit, it shall bear no leaves to
   cheat people. Now observe,

   1. How the disciples were affected with it. Peter remembered Christ's
   words, and said, with surprise, Master, behold, the fig-tree which thou
   cursedst is withered away, v. 21. Note, Christ's curses have wonderful
   effects, and make those to wither presently, that flourished like the
   green bay-tree. Those whom he curseth are cursed indeed. This
   represented the character and state of the Jewish church; which, from
   henceforward, was a tree dried up from the roots; no longer fit for
   food, but for fuel only. The first establishment of the Levitical
   priesthood was ratified and confirmed by the miracle of a dry rod,
   which in one night budded, and blossomed, and brought forth almonds
   (Num. xvii. 8), a happy omen of the fruitlessness and flourishing of
   that priesthood. And now, by a contrary miracle, the expiration of that
   priesthood was signified by a flourishing tree dried up in a night; the
   just punishment of those priests that had abused it. And this seemed
   very strange to the disciples, and scarcely credible, that the Jews,
   who had been so long God's own, his only professing people in the
   world, should be thus abandoned; they could not imagine how that
   fig-tree should so soon wither away: but this comes of rejecting
   Christ, and being rejected by him.

   2. The good instructions Christ gave them from it; for of those even
   this withered tree was fruitful.

   (1.) Christ teacheth them from hence to pray in faith (v. 22); Have
   faith in God. They admired the power of Christ's word of command;
   "Why," said Christ, "a lively active faith would put as great a power
   into your prayers, v. 23, 24. Whosoever shall say to this mountain,
   this mount of Olives, Be removed, and be cast into the sea; if he has
   but any word of God, general or particular, to build his faith upon,
   and if he shall not doubt in his heart, but shall believe that those
   things which he saith, according to the warrant he has from what God
   hath said, shall come to pass, he shall have whatsoever he saith."
   Through the strength and power of God in Christ, the greatest
   difficulty shall be got over, and the thing shall be effected. And
   therefore (v. 24), "What things soever ye desire, when ye pray believe
   that ye shall receive them; nay, believe that ye do receive them, and
   he that has power to give them, saith, Ye shall have them. I say unto
   you, Ye shall, v. 24. Verily I say unto you, Ye shall," v. 23. Now this
   is to be applied, [1.] To that faith of miracles which the apostles and
   first preachers of the gospel were endued with, which did wonders in
   things natural, healing the sick, raising the dead, casting out devils;
   these were, in effect, the removing of mountains. The apostles speak of
   a faith which would do that, and yet might be found where holy love was
   not, 1 Cor. xiii. 2. [2.] It may be applied to that miracle of faith,
   which all true Christians are endued with, which doeth wonders in
   things spiritual. It justifies us (Rom. v. 1), and so removes the
   mountains of guilt, and casts them into the depths of the sea, never to
   rise up in judgment against us, Mic. vii. 19. It purifies the heart
   (Acts xv. 9), and so removes mountains of corruption, and makes them
   plains before the grace of God, Zech. iv. 7. It is by faith that the
   world is conquered, Satan's fiery darts are quenched, a soul is
   crucified with Christ, and yet lives; by faith we set the Lord always
   before us, and see him that is invisible, and have him present to our
   minds; and this is effectual to remove mountains, for at the presence
   of the Lord, at the presence of the God of Jacob, the mountains were
   not only moved, but removed, Ps. cxiv. 4-7.

   (2.) To this is added here that necessary qualification of the
   prevailing prayer, that we freely forgive those who have been any way
   injurious to us, and be in charity with all men (v. 25, 26); When ye
   stand praying, forgive. Note, Standing is no improper posture for
   prayer; it was generally used among the Jews; hence they called their
   prayers, their standings; when they would say how the world was kept up
   by prayer, they expressed it thus, Stationibus stat mundus--The world
   is held up by standings. But the primitive Christians generally used
   more humble and reverent gesture of kneeling, especially on fast days,
   though not on Lord's days. When we are at prayer, we must remember to
   pray for others, particularly for our enemies, and those that have
   wronged us; now we cannot pray sincerely that God would do them good,
   if we bear malice to them, and wish them ill. If we have injured others
   before we pray, we must go and be reconciled to them; Matt. v. 23, 24.
   But if they have injured us, we go a nearer way to work, and must
   immediately from our hearts forgive them. [1.] Because this is a good
   step towards obtaining the pardon of our own sins: Forgive, that your
   Father may forgive you; that is, "that he may be qualified to receive
   forgiveness, that he may forgive you without injury to his honour, as
   it would be, if he should suffer those to have such benefit by his
   mercy, as are so far from being conformable to the pattern of it." [2.]
   Because the want of this is a certain bar to the obtaining of the
   pardon of our sins; "If ye do not forgive those who have injured you,
   if he hate their persons, bear them a grudge, meditate revenge, and
   take all occasion to speak ill of them, neither will your Father
   forgive your trespasses." This ought to be remembered in prayer,
   because one great errand we have to the throne of grace, is, to pray
   for the pardon of our sins: and care about it ought to be our daily
   care, because prayer is a part of our daily work. Our Saviour often
   insists on this, for it was his great design to engage his disciples to
   love one another.

The Pharisees Nonplussed.

   27 And they come again to Jerusalem: and as he was walking in the
   temple, there come to him the chief priests, and the scribes, and the
   elders,   28 And say unto him, By what authority doest thou these
   things? and who gave thee this authority to do these things?   29 And
   Jesus answered and said unto them, I will also ask of you one question,
   and answer me, and I will tell you by what authority I do these things.
     30 The baptism of John, was it from heaven, or of men? answer me.
   31 And they reasoned with themselves, saying, If we shall say, From
   heaven; he will say, Why then did ye not believe him?   32 But if we
   shall say, Of men; they feared the people: for all men counted John,
   that he was a prophet indeed.   33 And they answered and said unto
   Jesus, We cannot tell. And Jesus answering saith unto them, Neither do
   I tell you by what authority I do these things.

   We have here Christ examined by the great Sanhedrim concerning his
   authority; for they claimed a power to call prophets to an account
   concerning their mission. They came to him when he was walking in the
   temple, not for his diversion, but teaching the people, first one
   company and then another. The Peripatetic philosophers were so called
   from the custom they had of walking when they taught. The cloisters, or
   piazzas, in the courts of the temple, were fitted for this purpose. The
   great men were vexed to see him followed and heard with attention, and
   therefore came to him with some solemnity, and did as it were arraign
   him at the bar with this question, By what authority doest thou these
   things? v. 28. Now observe,

   I. How they designed hereby to run him aground, and embarrass him. If
   they could make it out before the people, that he had not a legal
   mission, that he was not duly ordained, though he was ever so well
   qualified, and preached ever so profitably and well, they would tell
   the people that they ought not to hear him. This they made the last
   refuge of an obstinate unbelief; because they were resolved not to
   receive his doctrine, they were resolved to find some flaw or other in
   his commission, and will conclude it invalid, if it be not produced and
   ratified in their court. Thus the Papists resolve their controversy
   with us very much into the mission of our ministers, and if they have
   but any pretence to overthrow that, they think they have gained their
   point, though we have the scripture ever so much on our side. But this
   is indeed a question, which all that act either as magistrates or
   ministers, ought to be furnished with a good answer to, and often put
   to themselves, By what authority do I these things? For how can men
   preach except they be sent? Or how can they act with comfort, or
   confidence, or hope of success, except they be authorized? Jer. xxiii.
   32.

   II. How he effectually ran them aground, and embarrassed them, with
   this question, "What are your thoughts concerning the baptism of John?
   Was it from heaven, or of men? By what authority did John preach, and
   baptize, and gather disciples? Answer me, v. 30. Deal fairly and
   ingenuously, and give a categorical answer, one way or the other." By
   this resolve of their question into this, our Saviour intimates how
   near akin his doctrine and baptism were to John's; they had the same
   original, and the same design and tendency--to introduce the gospel
   kingdom. Christ might with the better grace put this question to them,
   because they had sent a committee of their own house to examine John,
   John i. 19. "Now," saith Christ, "what was the result of your enquiries
   concerning him?"

   They knew what they thought of this question; they could not but think
   that John Baptist was a man sent of God. But the difficulty was, what
   they should say to it now. Men that oblige not themselves to speak as
   they think (which is a certain rule) cannot avoid perplexing themselves
   thus.

   1. If they own the baptism of John to be from heaven, as really it was,
   they shame themselves; for Christ will presently turn it upon them, Why
   did ye not then believe him, and receive his baptism? They could not
   bear that Christ should say this, but they could bear it that their own
   consciences should say so, because they had an art of stifling and
   silencing them, and because what conscience said, though it might gall
   and grate them a little, would not shame them; and then they would do
   well enough, who looked no further than Saul's care, when he was
   convicted, Honour me now before this people, 1 Sam. xv. 30.

   2. If they say, "It is of men, he was not sent of God, but his doctrine
   and baptism were inventions of his own," they expose themselves, the
   people will be ready to do them a mischief, or a least clamour upon
   them; for all men counted John that he was a prophet indeed, and
   therefore they could not bear that he should be reflected on. Note,
   There is a carnal slavish fear, which not only wicked subjects but
   wicked rulers likewise are liable to, which God makes use of as a means
   to keep the world in some order, and to suppress violence, that it
   shall not always grow up into a rod of wickedness. Now by this dilemma
   to which Christ brought them, (1.) They were confounded and baffled,
   and forced to make a dishonourable retreat; to pretend ignorance--We
   cannot tell (and that was mortification enough to those proud men), but
   really to discover the greatest malice and wilfulness. What Christ did
   by his wisdom, we must labour to do by our well doing--put to silence
   the ignorance of foolish men, 1 Pet. ii. 15. (2.) Christ came off with
   honour, and justified himself in refusing to give them an answer to
   their imperious demand; Neither tell I you by what authority I do these
   things. They did not deserve to be told; for it was plain that they
   contended not for truth, but victory; nor did he need to tell them, for
   the works which he did, told them plainly that he had authority from
   God to do what he did; since no man could do those miracles which he
   did unless God were with him. Let them wait but three or four days, and
   his resurrection shall tell them who gave him his authority, for by
   that he will be declared to be the Son of God with power, as by their
   rejecting of him, notwithstanding, they will be declared to be the
   enemies of God.
     __________________________________________________________________

M A R K.

  CHAP. XII.

   In this chapter, we have, I. The parable of the vineyard let out to
   unthankful husbandmen, representing the sin and ruin of the Jewish
   church, ver. 1-12. II. Christ's silencing those who thought to ensnare
   him with a question about paying tribute Cæsar, ver. 13-17. III. His
   silencing the Sadducees, who attempted to perplex the doctrine of the
   resurrection, ver. 18-27. IV. His conference with a scribe about the
   first and great command of the law, ver. 28-34. V. His puzzling the
   scribes with a question about Christ's being the Son of David, ver.
   35-37. VI. The caution he gave the people, to take heed of the scribes,
   ver. 38-40. VII. His commendation of the poor widow that cast her two
   mites into the treasury, ver. 41-44.

The Vineyard and Husbandmen.

   1 And he began to speak unto them by parables. A certain man planted a
   vineyard, and set a hedge about it, and digged a place for the winefat,
   and built a tower, and let it out to husbandmen, and went into a far
   country.   2 And at the season he sent to the husbandmen a servant,
   that he might receive from the husbandmen of the fruit of the vineyard.
     3 And they caught him, and beat him, and sent him away empty.   4 And
   again he sent unto them another servant; and at him they cast stones,
   and wounded him in the head, and sent him away shamefully handled.   5
   And again he sent another; and him they killed, and many others;
   beating some, and killing some.   6 Having yet therefore one son, his
   wellbeloved, he sent him also last unto them, saying, They will
   reverence my son.   7 But those husbandmen said among themselves, This
   is the heir; come, let us kill him, and the inheritance shall be ours.
     8 And they took him, and killed him, and cast him out of the
   vineyard.   9 What shall therefore the lord of the vineyard do? he will
   come and destroy the husbandmen, and will give the vineyard unto
   others.   10 And have ye not read this scripture; The stone which the
   builders rejected is become the head of the corner:   11 This was the
   Lord's doing, and it is marvellous in our eyes?   12 And they sought to
   lay hold on him, but feared the people: for they knew that he had
   spoken the parable against them: and they left him, and went their way.

   Christ had formerly in parables showed how he designed to set up the
   gospel church; now he begins in parables to show how he would lay aside
   the Jewish church, which it might have been grafted into the stock of,
   but was built upon the ruins of. This parable we had just as we have it
   here, Matt. xxi. 33. We may observe here,

   I. They that enjoy the privileges of the visible church, have a
   vineyard let out to them, which is capable of great improvement, and
   from the occupiers of which rent is justly expected. When God showed
   his word unto Jacob, his statutes and judgments unto Israel (Ps.
   cxlvii. 19), when he set up his temple among them, his priesthood, and
   his ordinances, then he let out to them the vineyard he had planted;
   which he hedged, and in which he built a tower, v. 1. Members of the
   church are God's tenants, and they have both a good Landlord and a good
   bargain, and may live well upon it, if it be not their own fault.

   II. Those whom God lets out his vineyard to, he sends his servants to,
   to put them in mind of his just expectations from them, v. 2. He was
   not hasty in his demands, nor high, for he did not send for the rent
   till they could make it, at the season; nor did he put them to the
   trouble of making money of it, but was willing to take it in specie.

   III. It is sad to think what base usage God's faithful ministers have
   met with, in all ages, from those that have enjoyed the privileges of
   the church, and have not brought forth fruit answerable. The
   Old-Testament prophets were persecuted even by those that went under
   the name of the Old-Testament church. They beat them, and sent them
   empty away (v. 3); that was bad: they wounded them, and sent them away
   shamefully entreated (v. 4); that was worse: nay, at length, they came
   to such a pitch of wickedness, that they killed them, v. 5.

   IV. It was no wonder if those who abused the prophets, abused Christ
   himself. God did at length send them his Son, his well-beloved; it was
   therefore so much the greater kindness in him to send him; as in Jacob
   to send Joseph to visit his brethren, Gen. xxxvii. 14. And it might be
   expected that he whom their Master loved, they also should respect and
   love (v. 6); "They will reverence my son, and, in reverence to him,
   will pay their rent." But, instead of reverencing him because he was
   the son and heir, they therefore hated him, v. 7. Because Christ, in
   calling to repentance and reformation, made his demands with more
   authority than the prophets had done, they were the more enraged
   against him, and determined to put him to death, that they might
   engross all church power to themselves, and that all the respect and
   obedience of the people might be paid to them only; "The inheritance
   shall be ours, we will be lords paramount, and bear all the sway."
   There is an inheritance, which, if they had duly reverenced the Son,
   might have been theirs, a heavenly inheritance; but they slighted that,
   and would have their inheritance in the wealth, and pomp, and powers,
   of this world. So they took him, and killed him; they had not done it
   yet, but they would do it in a little time; and they cast him out of
   the vineyard, they refused to admit his gospel when he was gone; it
   would by no means agree with their scheme, and so they threw it out
   with disdain and detestation.

   V. For such sinful and shameful doings nothing can be expected but a
   fearful doom (v. 9); What shall therefore the Lord of the vineyard do?
   It is easy to say what, for nothing could be done more provoking.

   1. He will come, and destroy the husbandmen, whom he would have saved.
   When they only denied the fruit, he did not distrain upon them for
   rent, nor disseize them and dispossess them for non-payment; but when
   they killed his servants, and his Son, he determined to destroy them;
   and this was fulfilled when Jerusalem was laid waste, and the Jewish
   nation extirpated and made a desolation.

   2. He will give the vineyards to others. If he have not the rent from
   them, he will have it from another people, for God will be no loser by
   any. This was fulfilled in the taking in of the Gentiles, and the
   abundance of fruit which the gospel brought forth in all the world,
   Col. i. 6. If some from whom we expected well, prove bad, it doth not
   follow but that others will be better. Christ encouraged himself with
   this in his undertaking; Though Israel be not gathered, not gathered to
   him, but gathered against him, yet shall I be glorious (Isa. xlix. 5,
   6), as a Light to lighten the Gentiles.

   3. Their opposition to Christ's exaltation shall be no obstruction to
   it (v. 10, 11); The stone which the builders rejected, notwithstanding
   that, is become the Head of the corner, is highly advanced as the
   Head-stone, and of necessary use and influence as the Corner-stone. God
   will set Christ as his King, upon his holy hill of Zion, in spite of
   their project, who would break his bands asunder. And all the world
   shall see and own this to be the Lord's doing, in justice to the Jews,
   and in compassion to the Gentiles. The exaltation of Christ was the
   Lord's doing, and it is his doing to exalt him in our hearts, and to
   set up his throne there; and if it be done, it cannot but be marvellous
   in our eyes.

   Now what effect had this parable upon the chief priests and scribes,
   whose conviction was designed by it? They knew he spoke this parable
   against them, v. 12. They could not but see their own faces in the
   glass of it; and one would think it showed them their sin so very
   heinous, and their ruin so certain and great, that it should have
   frightened them into a compliance with Christ and his gospel, should
   have prevailed to bring them to repentance, at least to make them
   desist from their malicious purpose against him: but, instead of that,
   (1.) They sought to lay hold on him, and make him their prisoner
   immediately, and so to fulfil what he had just now said they would do
   to him, v. 8. (2.) Nothing restrained them from it but the awe they
   stood in of the people; they did not reverence Christ, nor had an fear
   of God before their eyes, but were afraid, if they should publicly lay
   hold on Christ, the mob would rise, and lay hold on them, and rescue
   them. (3.) They left him, and went their way; if they could not do hurt
   to him, they resolved he should not do good to them, and therefore they
   got out of the hearing of his powerful preaching, lest they should be
   converted and healed. Note, If men's prejudices be not conquered by the
   evidence of truth, they are but confirmed; and if the corruptions of
   the heart be not subdued by faithful reproofs, they are but enraged and
   exasperated. If the gospel be not a savour of life unto life, it will
   be a savour of death unto death.

The Question Respecting Tribute.

   13 And they send unto him certain of the Pharisees and of the
   Herodians, to catch him in his words.   14 And when they were come,
   they say unto him, Master, we know that thou art true, and carest for
   no man: for thou regardest not the person of men, but teachest the way
   of God in truth: Is it lawful to give tribute to Cæsar, or not?   15
   Shall we give, or shall we not give? But he, knowing their hypocrisy,
   said unto them, Why tempt ye me? bring me a penny, that I may see it.
   16 And they brought it. And he saith unto them, Whose is this image and
   superscription? And they said unto him, Cæsar's.   17 And Jesus
   answering said unto them, Render to Cæsar the things that are Cæsar's,
   and to God the things that are God's. And they marvelled at him.

   When the enemies of Christ, who thirsted for his blood, could not find
   occasion against him from what he said against them, they tried to
   ensnare him by putting questions to him. Here we have him tempted, or
   attempted rather, with a question about the lawfulness of paying
   tribute to Cæsar. We had this narrative, Matt. xxii. 15.

   I. The persons they employed were the Pharisees and the Herodians, men
   that in this matter were contrary to one another, and yet concurred
   against Christ, v. 13. The Pharisees were great sticklers for the
   liberty of the Jews, and, if he should say, It is lawful to give
   tribute to Cæsar, they would incense the common people against him, and
   the Herodians would, underhand, assist them in it. The Herodians were
   great sticklers for the Roman power, and, if he should discountenance
   the paying of tribute to Cæsar, they would incense the governor against
   hum, yea, and the Pharisees, against their own principles, would join
   with them in it. It is no new thing for those that are at variance in
   other things, to join in a confederacy against Christ.

   II. The pretence they made was, that they desired him to resolve them a
   case of conscience, which was of great importance in the present
   juncture; and they take on them to have a high opinion of his ability
   to resolve it, v. 14. They complimented him at a high rate, called him
   Master, owned him for a Teacher of the way of God, a Teacher of it in
   truth, one who taught what was good, and upon principles of truth, who
   would not be brought by smiles or frowns to depart a step from the
   rules of equity and goodness; "Thou carest for no man, nor regardest
   the person of men, thou art not afraid of offending either the jealous
   prince on one hand, or the jealous people on the other; thou art right,
   and always in the right, and dost in a right manner declare good and
   evil, truth and falsehood." If they spoke as they thought concerning
   Christ, when they said, We know that thou art right, their persecuting
   him, and putting him to death, as a deceiver, was sin against
   knowledge; they knew him, and yet crucified him. However, a man's
   testimony shall be taken most strongly against himself, and out of
   their own mouths are they judged; they knew that he taught the way of
   God in truth, and yet rejected the counsel of God against themselves.
   The professions and pretences of hypocrites will be produced in
   evidence against them, and they will be self-condemned. But if they did
   not know or believe it, they lied unto God with their mouth, and
   flattered him with their tongue.

   III. The question they put was, Is it lawful to give tribute to Cæsar,
   or not? They would be thought desirous to know their duty. As a nation
   that did righteousness, they ask of God the ordinances of justice, when
   really they desired nothing but to know what he would say, in hopes
   that, which side soever he took of the question, they might take
   occasion from it to accuse him. Nothing is more likely to ensnare
   ministers, than bringing them to meddle with controversies about civil
   rights, and to settle land-marks between the prince and the subject,
   which it is fit should be done, while it is not at all fit that they
   should have the doing of it. They seemed to refer the determining of
   this matter to Christ; and he indeed was fit to determine it, for by
   him kings reign, and princes decree justice; they put the question
   fairly, Shall we give, or shall we not give? They seemed resolved to
   stand to his award; "If thou sayest that we must pay tribute, we will
   do it, thou we be made beggars by it. If thou sayest that we must not,
   we will not, though we be made traitors for it." Many seemed desirous
   to do it; as those proud men, Jer. xlii. 20.

   IV. Christ determined the question, and evaded the snare, by referring
   them to their national concessions already made, by which they were
   precluded from disputing this matter, v. 15-17. He knew their
   hypocrisy, the malice that was in their hearts against him, while with
   their mouth they showed all this love. Hypocrisy, though ever so
   artfully managed, cannot be concealed from the Lord Jesus. He sees the
   potsherd that is covered with the silver dross. He knew they intended
   to ensnare him, and therefore contrived the matter so as to ensnare
   them, and to oblige them by their own words to do what they were
   unwilling to do, which was, to pay their taxes honestly and quietly,
   and yet at the same time to screen himself against their exceptions. He
   made them acknowledge that the current money of their nation was Roman
   money, had the emperor's image on one side, and his superscription on
   the reverse; and if so, 1. Cæsar might command their money for the
   public benefit, because he had the custody and conduct of the state,
   wherein he ought to have his charges borne; Render to Cæsar the things
   that are Cæsar's. The circulation of the money is from him as the
   fountain, and therefore it must return to him. As far as it is his, so
   far it must be rendered to him; and how far it is his, and may be
   commanded by him, is to be judged by the constitution of the
   government, according as it is, and hath settled the prerogative of the
   prince and the property of the subject. 2. Cæsar might not command
   their consciences, nor did he pretend to it; he offered not to make any
   alteration in their religion. "Pay your tribute, therefore, without
   murmuring or disputing, but be sure to render to God the things that
   are God's." Perhaps he referred to the parable he had just now put
   forth, in which he had condemned them for not rendering the fruits to
   the Lord of the vineyard, v. 2. Many that seem careful to give to men
   their due, are in no care to give God the glory due to his name;
   whereas our hearts and best affections are as much due to him as ever
   rent was to a landlord, or tribute to a prince. All that heard Christ,
   marvelled at the discretion of his answer, and how ingenuously he
   avoided the snare; but I doubt none were brought by it, as they ought
   to be, to render to God themselves and their devotions. Many will
   commend the wit of a sermon, that will not be commanded by the divine
   laws of a sermon.

The Question of the Sadducees.

   18 Then come unto him the Sadducees, which say there is no
   resurrection; and they asked him, saying,   19 Master, Moses wrote unto
   us, If a man's brother die, and leave his wife behind him, and leave no
   children, that his brother should take his wife, and raise up seed unto
   his brother.   20 Now there were seven brethren: and the first took a
   wife, and dying left no seed.   21 And the second took her, and died,
   neither left he any seed: and the third likewise.   22 And the seven
   had her, and left no seed: last of all the woman died also.   23 In the
   resurrection therefore, when they shall rise, whose wife shall she be
   of them? for the seven had her to wife.   24 And Jesus answering said
   unto them, Do ye not therefore err, because ye know not the scriptures,
   neither the power of God?   25 For when they shall rise from the dead,
   they neither marry, nor are given in marriage; but are as the angels
   which are in heaven.   26 And as touching the dead, that they rise:
   have ye not read in the book of Moses, how in the bush God spake unto
   him, saying, I am the God of Abraham, and the God of Isaac, and the God
   of Jacob?   27 He is not the God of the dead, but the God of the
   living: ye therefore do greatly err.

   The Sadducees, who were the deists of that age, here attack our Lord
   Jesus, it should seem, not as the scribes, and Pharisees, and
   chief-priests, with any malicious design upon his person; they were not
   bigots and persecutors, but sceptics and infidels, and their design was
   upon his doctrine, to hinder the spreading of that: they denied that
   there was any resurrection, and world of spirits, any state of rewards
   and punishments on the other side of death: now those great and
   fundamental truths which they denied, Christ had made it his business
   to establish and prove, and had carried the notion of them much further
   that ever it was before carried; and therefore they set themselves to
   perplex his doctrine.

   I. See here the method they take to entangle it; they quote the ancient
   law, by which, if a man died without issue, his brother was obliged to
   marry his widow, v. 19. They suppose a case to happen that, according
   to that law, seven brothers were, successively, the husbands of one
   woman, v. 20. Probably, these Sadducees, according to their wonted
   profaneness, intended hereby to ridicule that law, and so to bring the
   whole frame of the Mosaic institution into contempt, as absurd and
   inconvenient in the practice of it. Those who deny divine truths,
   commonly set themselves to disparage divine laws and ordinances. But
   this was only by the by; their design was to expose the doctrine of the
   resurrection; for they suppose that if there be a future state, it must
   be such a one as this, and then the doctrine, they think, is clogged
   either with this invincible absurdity, that a woman in that state must
   have seven husbands, or else with this insolvable difficulty, whose
   wife must she be. See with what subtlety these heretics undermine the
   truth; they do not deny it, nor say, There can be no resurrection; nay,
   they do not seem to doubt of it, nor say, If there be a resurrection,
   whose wife shall she be? as the devil to Christ, If thou be the Son of
   God. But, as though these beasts of the field were more subtle than the
   serpent himself, they pretend to own the truth, as if they were not
   Sadducees, no not they; who said that they denied the resurrection?
   They take it for granted that there is a resurrection, and would be
   thought to desire instruction concerning it, when really they are
   designing to give a fatal stab, and think that they shall do it. Note,
   It is the common artifice of heretics and Sadducees to perplex and
   entangle the truth, which they have not the impudence to deny.

   II. See here the method Christ takes to clear and establish this truth,
   which they attempted to darken, and give a shock to. This was a matter
   of moment, and therefore Christ does not pass it over lightly, but
   enlarges upon it, that, if they should not be reclaimed, yet others
   might be confirmed.

   1. He charges the Sadducees with error, and charges that upon their
   ignorance. They who banter the doctrine of the resurrection as some do
   in our age, would be thought the only knowing men, because the only
   free thinkers, when really they are the fools in Israel, and the most
   enslaved and, prejudiced thinkers in the world. Do ye not therefore
   err? Ye cannot but be sensible of it yourselves, and that the cause of
   your error is, (1.) Because ye do not know the scriptures. Not but that
   the Sadducees had read the scriptures, and perhaps were ready in them;
   yet they might be truly said not to know the scriptures, because they
   did not know the sense and meaning of them, but put false constructions
   upon them; or they did not receive the scriptures as the word of God,
   but set up their own corrupt reasonings in opposition to the scripture,
   and would believe nothing but what they could see. Note, A right
   knowledge of the scripture, as the fountain whence all revealed
   religion now flows, and the foundation on which it is built, is the
   best preservative against error. Keep the truth, the scripture-truth,
   and it shall keep thee. (2.) Because ye know not the power of God. They
   could not but know that God is almighty, but they would not apply that
   doctrine to this matter, but gave up the truth to the objections of the
   impossibility of it, which would all have been answered, if they had
   but stuck to the doctrine of God's omnipotence, to which nothing is
   impossible. This therefore which God hath spoken once, we are concerned
   to hear twice, to hear and believe, to hear and apply--that power
   belongs to God, Ps. lxii. 11; Rom. iv. 19-21. The same power that made
   soul and body and preserved them while they were together, can preserve
   the body safe, and the soul active, when they are parted, and can unite
   them together again; for behold, the Lord's arm is not shortened. The
   power of God, seen in the return of the spring (Ps. civ. 30), in the
   reviving of the corn (John xii. 24), in the restoring of an abject
   people to their prosperity (Ezek. xxxvii. 12-14), in the raising of so
   many to life, miraculously, both in the Old Testament and in the New,
   and especially in the resurrection of Christ (Eph. i. 19, 20), are all
   earnests of our resurrection by the same power (Phil. iii. 21);
   according to the mighty working whereby he is able to subdue all things
   to himself.

   2. He sets aside all the force of their objection, by setting the
   doctrine of the future state in a true light (v. 25); When they shall
   rise from the dead, they neither marry, nor are given in marriage. It
   is a folly to ask, Whose wife shall she be of the seven? For the
   relation between husband and wife, though instituted in the earthly
   paradise, will not be known in the heavenly one. Turks and infidels
   expect sensual pleasures in their fools' paradise, but Christians know
   better things--that flesh and blood shall not inherit the kingdom of
   God (1 Cor. xv. 50); and expect better things--even a full satisfaction
   in God's love and likeness (Ps. xvii. 15); they are as the angels of
   God in heaven, and we know that they have neither wives nor children.
   It is no wonder if we confound ourselves with endless absurdities, when
   we measure our ideas of the world of spirits by the affairs of this
   world of sense.

   III. He builds the doctrine of the future state, and of the blessedness
   of the righteous in that state, upon the covenant of God with Abraham,
   which God was pleased to own, being after Abraham's death, v. 26, 27.
   He appeals to the scriptures; Have ye not read in the book of Moses? We
   have some advantage in dealing with those that have read the
   scriptures, though many that have read them, wrest them, as these
   Sadducees did, to their own destruction. Now that which he refers them
   to is, what God says to Moses at the bush, I am the God of Abraham; not
   only, I was so, but I am so; I am the portion and happiness of Abraham,
   a God all-sufficient to him. Note, It is absurd to think that God's
   relation to Abraham should be continued, and thus solemnly recognised,
   if Abraham was annihilated, or that the living God should be the
   portion and happiness of a man that is dead, and must be for ever so;
   and therefore you must conclude, 1. That Abraham's soul exists and acts
   as a state of separation from the body. 2. That therefore, some time or
   other, the body must rise again; for there is such an innate
   inclination in a human soul towards its body, as would make a total and
   everlasting separation inconsistent with the ease and repose, much more
   with the bliss and joy of those souls that have the Lord for their God.
   Upon the whole matter, he concludes, Ye therefore do greatly err. Those
   that deny the resurrection, greatly err, and ought to be told so.

The Hopeful Scribe.

   28 And one of the scribes came, and having heard them reasoning
   together, and perceiving that he had answered them well, asked him,
   Which is the first commandment of all?   29 And Jesus answered him, The
   first of all the commandments is, Hear, O Israel; The Lord our God is
   one Lord:   30 And thou shalt love the Lord thy God with all thy heart,
   and with all thy soul, and with all thy mind, and with all thy
   strength: this is the first commandment.   31 And the second is like,
   namely this, Thou shalt love thy neighbour as thyself. There is none
   other commandment greater than these.   32 And the scribe said unto
   him, Well, Master, thou hast said the truth: for there is one God; and
   there is none other but he:   33 And to love him with all the heart,
   and with all the understanding, and with all the soul, and with all the
   strength, and to love his neighbour as himself, is more than all whole
   burnt offerings and sacrifices.   34 And when Jesus saw that he
   answered discreetly, he said unto him, Thou art not far from the
   kingdom of God. And no man after that durst ask him any question.

   The scribes and Pharisees were (however bad otherwise) enemies to the
   Sadducees; now one would have expected that, when they heard Christ
   argue so well against the Sadducees, they would have countenanced him,
   as they did Paul when he appeared against the Sadducees (Acts xxiii.
   9); but it had not the effect: because he did not fall in with them in
   the ceremonials of religion, he agreeing with them in the essentials,
   gained him no manner of respect with them. Only we have here an account
   of one of them, a scribe, who had so much civility in him as to take
   notice of Christ's answer to the Sadducees, and to own that he had
   answered well, and much to the purpose (v. 28); and we have reason to
   hope that he did not join with the other scribes in persecuting Christ;
   for here we have his application to Christ for instruction, and it was
   such as became him; not tempting Christ, but desiring to improve his
   acquaintance with him.

   I. He enquired, Which is the first commandment of all? v. 28. He doth
   not mean the first in order, but the first in weight and dignity;
   "Which is that command which we ought to have in a special manner an
   eye to, and our obedience to which will lay a foundation for our
   obedience to all the rest?" Not that any commandment of God is little
   (they are all the commands of a great God), but some are greater than
   others, moral precepts than rituals, and of some we may say, They are
   the greatest of all.

   II. Christ gave him a direct answer to this enquiry, v. 29-31. Those
   that sincerely desire to be instructed concerning their duty, Christ
   will guide in judgment, and teach his way. He tells him,

   1. That the great commandment of all, which is indeed inclusive of all,
   is, that of loving God with all our hearts. (1.) Where there is a
   commanding principle in the soul, there is a disposition to every other
   duty. Love is the leading affection of the soul; the love of God is the
   leading grace in the renewed soul. (2.) Where this is not, nothing else
   that is good is done, or done aright, or accepted, or done long. Loving
   God with all our heart, will effectually take us off from, and arm us
   against, all those things that are rivals with him for the throne in
   our souls, and will engage us to every thing by which he may be
   honoured, and with which he will be pleased; and no commandment will be
   grievous where this principle commands, and has the ascendant. Now here
   in, Mark, our Saviour prefixes to this command the great doctrinal
   truth upon which it is built (v. 29); Hear, O Israel, The Lord our God
   is one Lord; if we firmly believe this, it will follow, that we shall
   love him with all our heart. He is Jehovah, who has all amiable
   perfections in himself; he is our God, to whom we stand related and
   obliged; and therefore we ought to love him, to set our affections on
   him, let out own desire toward him, and take a delight in him; and he
   is one Lord, therefore he must be loved with our whole heart; he has
   the sole right to us, and therefore ought to have the sole possession
   of us. If he be one, our hearts must be one with him, and since there
   is no God besides, no rival must be admitted with him upon the throne.

   2. That the second great commandment is, to love our neighbour as
   ourselves (v. 31), as truly and sincerely as we love ourselves, and in
   the same instances, and we must show it by doing as we would be done
   by. As we must therefore love God better than ourselves, because he is
   Jehovah, a being infinitely better than we are, and must love him with
   all our heart, because he is one Lord, and there is no other like him;
   so we must love our neighbour as ourselves, because he is of the same
   nature with ourselves; our hearts are fashioned alike, and my neighbour
   and myself are of one body, of one society, that of the world of
   mankind; and if a fellow-Christian, and of the same sacred society, the
   obligation is the stronger. Hath not one God created us? Mal. ii. 10.
   Has not one Christ redeemed us? Well might Christ say, There is no
   other commandment greater than these; for in these all the law is
   fulfilled, and if we make conscience of obedience to these, all other
   instances of obedience will follow of course.

   III. The scribe consented to what Christ said, and descanted upon it,
   v. 32, 33. 1. He commends Christ's decision of this question; Well,
   Master, thou hast said the truth. Christ's assertions needed not the
   scribe's attestations; but this scribe, being a man in authority,
   thought it would put some reputation upon what Christ said, to have it
   commended by him; and it shall be brought in evidence against those who
   persecuted Christ, as a deceiver, that one of themselves, even a scribe
   of their own, confessed that he said the truth, and said it well. And
   thus must we subscribe to Christ's sayings, must set to our seal that
   they are true. 2. He comments upon it. Christ had quoted that great
   doctrine, that the Lord our God is one Lord; and this he not only
   assented to, but added, "There is none other but he; and therefore we
   must have no other God besides." This excludes all rivals with him, and
   secures the throne in the heart entire for him. Christ had laid down
   that great law, of loving God with all our hearts; and this also he
   explains--that it is loving him with the understanding, as those that
   know what abundant reason we have to love him. Our love to God, as it
   must be an entire, so it must be an intelligent, love; we must love him
   with all the understanding, ex holes tes syneseos--out of the whole
   understanding; our rational powers and faculties must all be set on
   work to lead out the affections of our souls toward God. Christ has
   said, "To love God and our neighbour is the greatest commandment of
   all;" "Yea," saith the scribe, "it is better, it is more than all
   whole-burnt-offerings and sacrifices, more acceptable to God, and will
   turn to a better account to ourselves." There were those who held, that
   the law of sacrifices was the greatest commandment of all; but this
   scribe readily agreed with our Saviour in this--that the law of love to
   God and our neighbour is greater than that of sacrifice, even than that
   of whole-burnt-offerings, which were intended purely for the honour of
   God.

   IV. Christ approved of what he said, and encouraged him to proceed in
   his enquiries of him, v. 34. 1. He owned that he understood well, as
   far as he went; so far, so good. Jesus saw that he answered discreetly,
   and was the more pleased with it, because he had of late met with so
   many even of the scribes, men of letters, that answered indiscreetly,
   as those that had no understanding, nor desired to have any. He
   answered nounechos--as one that had a mind; as a rational intelligent
   man, as one that had his wits about him; as one whose reason was not
   blinded, whose judgment was not biassed, and whose forethought was not
   fettered, by the prejudices which other scribes were so much under the
   power of. He answered as one that allowed himself liberty and leisure
   to consider, as one that had considered. 2. He owned that he stood fair
   for a further advance; "Thou art not far from the kingdom of God, the
   kingdom of grace and glory; thou art in a likely way to be a Christian,
   a disciple of Christ. For the doctrine of Christ insists most upon
   these things, and is designed, and has a tendency direct, to bring thee
   to this." Note, There is hope of those who make a good use of the light
   they have, and go as far as that will carry them, that by the grace of
   God they will be led further, by the clearer discoveries God has to
   make to them. What became of this scribe we are not told, but would
   willingly hope that he took the hint Christ hereby gave him, and that,
   having been told by him, so much to his satisfaction, what was the
   great commandment of the law, he proceeded to enquire of him, or his
   apostles, what was the great commandment of the gospel too. Yet, if he
   did not, but took, up here, and went no further, we are not to think it
   strange; for there are many who are not far from the kingdom of God,
   and yet never come thither. Now, one would think, this should have
   invited many to consult him: but it had a contrary effect; No man,
   after that, durst ask him any question; every thing he said, was spoken
   with such authority and majesty, that every one stood in awe of him;
   those that desired to learn, were ashamed to ask, and those that
   designed to cavil, were afraid to ask.

Christ the Son and Lord of David.

   35 And Jesus answered and said, while he taught in the temple, How say
   the scribes that Christ is the Son of David?   36 For David himself
   said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right
   hand, till I make thine enemies thy footstool.   37 David therefore
   himself calleth him Lord; and whence is he then his son? And the common
   people heard him gladly.   38 And he said unto them in his doctrine,
   Beware of the scribes, which love to go in long clothing, and love
   salutations in the marketplaces,   39 And the chief seats in the
   synagogues, and the uppermost rooms at feasts:   40 Which devour
   widows' houses, and for a pretence make long prayers: these shall
   receive greater damnation.

   Here, I. Christ shows the people how weak and defective the scribes
   were in their preaching, and how unable to solve the difficulties that
   occurred in the scriptures of the Old Testament, which they undertook
   to expound. Of this he gives an instance, which is not so fully related
   here as it was in Matthew. Christ was teaching in the temple: many
   things he said, which were not written; but notice is taken of this,
   because it will stir us up to enquire concerning Christ, and to enquire
   of him; for none can have the right knowledge of him but from himself;
   it is not to be had from the scribes, for they will soon be run
   aground.

   1. They told the people that the Messiah was to be the Son of David (v.
   35), and they were in the right; he was not only to descend from his
   loins, but to fill his throne (Luke i. 32); The Lord shall give him the
   throne of his father David. The scripture said it often, but the people
   took it as what the scribes said; whereas the truths of God should
   rather be quoted from our Bibles than from our ministers, for there is
   the original of them. Dulcius ex ipso fonte bibuntur aquæ--The waters
   are sweetest when drawn immediately from their source.

   2. Yet they could not tell them how, notwithstanding that it was very
   proper for David, in spirit, the spirit of prophecy, to call him his
   Lord, as he doth, Ps. cx. 1. They had taught the people that concerning
   the Messiah, which would be for the honour of their nation--that he
   should be a branch of their royal family; but they had not taken care
   to teach them that which was for the honour of the Messiah
   himself--that he should be the Son of God, and, as such, and not
   otherwise, David's Lord. Thus they held the truth in unrighteousness,
   and were partial in the gospel, as well as in the law, of the Old
   Testament. They were able to say it, and prove it--that Christ was to
   be David's son; but if any should object, How then doth David himself
   call him Lord? they would not know how to avoid the force of the
   objection. Note, Those are unworthy to sit in Moses's seat, who, though
   they are able to preach the truth, are not in some measure able to
   defend it when they have preached it, and to convince gainsayers.

   Now this galled the scribes, to have their ignorance thus exposed, and,
   no doubt, incensed them more against Christ; but the common people
   heard him gladly, v. 37. What he preached was surprising and affecting;
   and though it reflected upon the scribes, it was instructive to them,
   and they had never heard such preaching. Probably there was something
   more than ordinarily commanding and charming in his voice and way of
   delivery, which recommended him to the affections of the common people;
   for we do not find that any were wrought upon to believe in him, and to
   follow him, but he was to them as a lovely song of one that could play
   well on an instrument; as Ezekiel was to his hearers, Ezek. xxxiii. 32.
   And perhaps some of these cried, Crucify him, as Herod heard John
   Baptist gladly, and yet cut off his head.

   II. He cautions the people to take heed of suffering themselves to be
   imposed upon by the scribes, and of being infected with their pride and
   hypocrisy; He said unto them in his doctrine, "Beware of the scribes
   (v. 38); stand upon your guard, that you neither imbibe their peculiar
   opinions, nor the opinions of the people concerning them." The charge
   is long as drawn up against them in the parallel place (Matt. xxiii.);
   it is here contracted.

   1. They affect to appear very great; for they go in long clothing, with
   vestures down to their feet, and in those they walk about the streets,
   as princes, or judges, or gentlemen of the long robe. Their going in
   such clothing was not sinful, but their loving to go in it, priding
   themselves in it, valuing themselves on it, commanding respect by it,
   saying to their long clothes, as Saul to Samuel, Honour me now before
   this people, this was a product of pride. Christ would have his
   disciples go with their loins girt.

   2. They affect to appear very good; for they pray, they make long
   prayers, as if they were very intimate with heaven, and had a deal of
   business there. They took care it should be known that they prayed,
   that they prayed long, which, some think, intimates that they prayed
   not for themselves only, but for others, and therein were very
   particular and very large; this they did for a pretence, that they
   might seem to love prayer, not only for God's sake, whom hereby they
   pretended to glorify, but for their neighbour's sake, whom hereby they
   pretended to be serviceable to.

   3. They here aimed to advance themselves: they coveted applause, and
   were fond of it; they loved salutations in the marketplaces, and the
   chief seats in the synagogues, and the uppermost rooms at feasts; these
   pleased a vain fancy; to have these given them, they thought, expressed
   the value they had for them, who did know them, and gained them respect
   for those who did not.

   4. They herein aimed to enrich themselves. They devoured widows'
   houses, made themselves masters of their estates by some trick or
   other; it was to screen themselves from the suspicion of dishonesty,
   that they put on the mask of piety; and that they might not be thought
   as bad as the worst, they were studious to seem as good as the best.
   Let fraud and oppression be thought the worse of for their having
   profaned and disgraced long prayers; but let not prayers, no nor long
   prayers, be thought the worse of, if made in humility and sincerity,
   for their having been by some thus abused. But as iniquity, thus
   disguised with a show of piety, is double iniquity, so its doom will be
   doubly heavy; These shall receive great damnation; greater than those
   that live without prayer, greater than they would have received for the
   wrong done to the poor widows, if it had not been thus disguised. Note,
   The damnation of hypocrites will be of all others the greatest
   damnation.

Christ Commendeth the Poor Widow.

   41 And Jesus sat over against the treasury, and beheld how the people
   cast money into the treasury: and many that were rich cast in much.
   42 And there came a certain poor widow, and she threw in two mites,
   which make a farthing.   43 And he called unto him his disciples, and
   saith unto them, Verily I say unto you, That this poor widow hath cast
   more in, than all they which have cast into the treasury:   44 For all
   they did cast in of their abundance; but she of her want did cast in
   all that she had, even all her living.

   This passage of story was not in Matthew, but is here and in Luke; it
   is Christ's commendation of the poor widow, that cast two mites into
   the treasury, which our Saviour, busy as he was in preaching, found
   leisure to take notice of. Observe,

   I. There was a public fund for charity, into which contributions were
   brought, and out of which distributions were made; a poor's-box, and
   this in the temple; for works of charity and works of piety very fitly
   go together; where God is honoured by our worship, it is proper he
   should be honoured by the relief of his poor; and we often find prayers
   and alms in conjunction, as Acts x. 2, 4. It is good to erect public
   receptacles of charity for the inviting and directing of private hands
   in giving to the poor; nay it is good for those who are of ability to
   have funds of their own, to lay by as God has prospered them (1 Cor.
   xvi. 2), that they might have something ready to give when an object of
   charity offers itself, which is before dedicated to such uses.

   II. Jesus Christ had an eye upon it; He sat over against the treasury,
   and beheld now the people cast money into it; not grudging either that
   he had none to cast in, or had not the disposal of that which was cast
   in, but observing what was cast in. Note, Our Lord Jesus takes notice
   of what we contribute to pious and charitable uses; whether we give
   liberally or sparingly; whether cheerfully or with reluctance and
   ill-will; nay, he looks at the heart; he observes what principles we
   act upon, and what our views are, in giving alms; and whether we do it
   as unto the Lord, or only to be seen of men.

   III. He saw many that were rich cast in much: and it was a good sight
   to see rich people charitable, to see many rich people so, and to see
   them not only cast in, but cast in much. Note, Those that are rich,
   ought to give richly; if God give abundantly to us, he expects we
   should give abundantly to the poor; and it is not enough for those that
   are rich, to say, that they give as much as others do, who perhaps have
   much less of the world than they have, but they must give in proportion
   to their estates; and if objects of charity do not present themselves,
   that require so much, they ought to enquire them out, and to devise
   liberal things.

   IV. There was a poor widow that cast in two mites, which make a
   farthing (v. 42); and our Lord Jesus highly commended her; called his
   disciples to him, and bid them take notice of it (v. 43); told them
   that she could very ill spare that which she gave, she had scarcely
   enough for herself, it was all her living, all she had to live upon for
   that day, and perhaps a great part of what she had earned by her labour
   the day before; and that forasmuch as he knew she did it from a truly
   charitable disposition, he reckoned it more than all that put together,
   which the rich people threw in; for they did cast in of their
   abundance, but she of her want, v. 44. Now many would have been ready
   to censure this poor widow, and to think she did ill; why should she
   give to others, when she had little enough for herself? Charity begins
   at home; or, if she would give it, why did she not bestow it upon some
   poor body that she knew? What occasion was there for her bringing it to
   the treasury to be disposed of by the chief priests, who, we have
   reason to fear, were partial in the disposal of it? It is so rare a
   thing to find any that would not blame this widow, that we cannot
   expect to find any that will imitate her; and yet our Saviour commends
   her, and therefore we are sure that she did very well and wisely. If
   Christ saith, Well-done, no matter who saith otherwise; and we must
   hence learn, 1. That giving alms, is an excellent good thing, and
   highly pleasing to the Lord Jesus; and if we be humble and sincere in
   it, he will graciously accept of it, though in some circumstances there
   may not be all the discretion in the world. 2. Those that have but a
   little, ought to give alms out of their little. Those that live by
   their labour, from hand to mouth, must give to those that need, Eph.
   iv. 28. 3. It is very good for us to straiten and deny ourselves, that
   we may be able to give the more to the poor; to deny ourselves not only
   superfluities, but even conveniences, for the sake of charity. We
   should in many cases pinch ourselves, that we may supply the
   necessities of others; this is loving our neighbours as ourselves. 4.
   Public charities should be encouraged, for they bring upon a nation
   public blessings; and though there may be some mismanagement of them,
   yet that is not a good reason why we should not bring in our quota to
   them. 5. Though we can give but a little in charity, yet if it be
   according to our ability, and be given with an upright heart, it shall
   be accepted of Christ, who requires according to what a man has, and
   not according to what he has not; two mites shall be put upon the
   score, and brought to account, if given in a right manner, as if they
   had been two pounds. 6. It is much to the praise of charity, when we
   give not only to our power, but beyond our power, as the Macedonian
   churches, whose deep poverty abounded to the riches of their
   liberality, 2 Cor. viii. 2, 3. When we can cheerfully provide for
   others, out of our own necessary provision, as the widow of Sarepta for
   Elijah, and Christ for his five thousand guests, and trust God to
   provide for us some other way, this is thank-worthy.
     __________________________________________________________________

M A R K.

  CHAP. XIII.

   We have here the substance of that prophetical sermon which our Lord
   Jesus preached, pointing at the destruction of Jerusalem, and the
   consummation of all things; it was one of the last of his sermons, and
   not ad populum--to the people, but ad clerum--to the clergy; it was
   private, preached only to four of his disciples, with whom his secret
   was. Here is, I. The occasion of his prediction--his disciples'
   admiring the building of the temple (ver. 1, 2), and their enquiry
   concerning the time of the desolation of them, ver. 3, 4. II. The
   predictions themselves, 1. Of the rise of deceivers, ver. 5, 6, 21-23.
   2. Of the wars of the nations, ver. 7, 8. 3. Of the persecution of
   Christians, ver. 9-13. 4. Of the destruction of Jerusalem, ver. 14-20.
   5. Of the end of the world, ver. 24-27. III. Some general intimations
   concerning the time of them, ver. 28-32. IV. Some practical inferences
   from all, ver. 33-37.

The Destruction of the Temple Foretold.

   1 And as he went out of the temple, one of his disciples saith unto
   him, Master, see what manner of stones and what buildings are here!   2
   And Jesus answering said unto him, Seest thou these great buildings?
   there shall not be left one stone upon another, that shall not be
   thrown down.   3 And as he sat upon the mount of Olives over against
   the temple, Peter and James and John and Andrew asked him privately,
   4 Tell us, when shall these things be? and what shall be the sign when
   all these things shall be fulfilled?

   We may here see,

   I. How apt many of Christ's own disciples are to idolize things that
   look great, and have been long looked upon as sacred. They had heard
   Christ complain of those who had made the temple a den of thieves; and
   yet, when he quitted it, for the wickedness that remained in it, they
   court him to be as much in love as they were with the stately structure
   and adorning of it. One of them said to him, "Look, Master, what manner
   of stones, and what buildings are here, v. 1. We never saw the like in
   Galilee; O do not leave this fine place."

   II. How little Christ values external pomp, where there is not real
   purity; "Seest thou these great buildings" (saith Christ), "and
   admirest thou them? I tell thee, the time is at hand when there shall
   not be left one stone upon another, that shall not be thrown down," v.
   2. And the sumptuousness of the fabric shall be no security to it, no
   nor move any compassion in the Lord Jesus towards it. He looks with
   pity upon the ruin of precious souls, and weeps over them, for on them
   he has put great value; but we do not find him look with any pity upon
   the ruin of a magnificent house, when he is driven out of it by sin,
   for that is of small value with him. With what little concern doth he
   say, Not one stone shall be left on another! Much of the strength of
   the temple lay in the largeness of the stones, and if these be thrown
   down, no footstep, no remembrance, of it will remain. While any part
   remained standing, there might be some hopes of the repair of it; but
   what hope is there, when not one stone is left upon another?

   III. How natural it is to us to desire to know things to come, and the
   times of them; more inquisitive we are apt to be about that than about
   our duty. His disciples knew not how to digest this doctrine of the
   ruin of the temple, which they thought must be their Master's royal
   palace, and in which they expected their preferment, and to have the
   posts of honour; and therefore they were in pain till they got him
   alone, and got more out of him concerning this matter. As he was
   returning to Bethany therefore, he sat upon the mount of Olives, over
   against the temple, where he had a full view of it; and there four of
   them agreed to ask him privately, what he meant by the destroying of
   the temple, which they understood no more than they did the predictions
   of his own death, so inconsistent was it with their scheme. Probably,
   though these four proposed the question, yet Christ's discourse, in
   answer to it, was in the hearing of the rest of the disciples, yet
   privately, that is, apart from the multitude. Their enquiry is, When
   shall these things be? They will not question, at least not seem to
   question, whether they shall be or no (for their Master has said that
   they shall), but are willing to hope it is a great way off. Yet they
   ask not precisely the day and year (therein they were modest), but say,
   "Tell us what shall be the sign, when all these things shall be
   fulfilled? What presages shall there be of them, and how may we
   prognosticate their approach?"

Great Afflictions Foretold.

   5 And Jesus answering them began to say, Take heed lest any man deceive
   you:   6 For many shall come in my name, saying, I am Christ; and shall
   deceive many.   7 And when ye shall hear of wars and rumours of wars,
   be ye not troubled: for such things must needs be; but the end shall
   not be yet.   8 For nation shall rise against nation, and kingdom
   against kingdom: and there shall be earthquakes in divers places, and
   there shall be famines and troubles: these are the beginnings of
   sorrows.   9 But take heed to yourselves: for they shall deliver you up
   to councils; and in the synagogues ye shall be beaten: and ye shall be
   brought before rulers and kings for my sake, for a testimony against
   them.   10 And the gospel must first be published among all nations.
   11 But when they shall lead you, and deliver you up, take no thought
   beforehand what ye shall speak, neither do ye premeditate: but
   whatsoever shall be given you in that hour, that speak ye: for it is
   not ye that speak, but the Holy Ghost.   12 Now the brother shall
   betray the brother to death, and the father the son; and children shall
   rise up against their parents, and shall cause them to be put to death.
     13 And ye shall be hated of all men for my name's sake: but he that
   shall endure unto the end, the same shall be saved.

   Our Lord Jesus, in reply to their question, sets himself, not so much
   to satisfy their curiosity as to direct their consciences; leaves them
   still in the dark concerning the times and seasons, which the father
   has kept in his own power, and which it was not for them to know; but
   gives them the cautions which were needful, with reference to the
   events that should now shortly come to pass.

   I. They must take heed that they be not deceived by the seducers and
   imposters that should now shortly arise (v. 5, 6); "Take heed lest any
   man deceive you, lest, having found the true Messiah, you lose him
   again in the crowd of pretenders, or be inveigled to embrace others in
   rivalship with him. Many shall come in my name (not in the name of
   Jesus), but saying, I am the Christ, and so claiming the dignities
   which I only an entitled to." After the Jews had rejected the true
   Christ, they were imposed upon, and so exposed by many false Christs,
   but never before; those false Christs deceived many; Therefore take
   heed lest they deceive you. Note, When many are deceived, we should
   thereby be awakened to look to ourselves.

   II. They must take heed that they be not disturbed at the noise of
   wars, which they should be alarmed with, v. 7, 8. Sin introduced wars,
   and they come from men's lusts. But at some times the nations are more
   distracted and wasted with wars than at other times; so it shall be
   now; Christ was born into the world when there was a general peace, but
   soon after he went out of the world there were general wars; Nation
   shall rise against nation, and kingdom against kingdom. And what will
   become of them then who are to preach the gospel to every nation? Inter
   arma silent leges--Amidst the clash of arms, the voice of law is not
   heard. "But be not troubled at it." 1. "Let it be no surprise to you;
   you are bid to expect it, and such things must needs be, for God has
   appointed them, in order to further accomplishment of his purposes, and
   by the wars of the Jews" (which Josephus has given us a large account
   of) "God will punish the wickedness of the Jews." 2. "Let it be no
   terror to you, as if your interest were in danger of being overthrown,
   or your work obstructed by these wars; you have no concern in them, and
   therefore need not be apprehensive of any damage by them." Note, Those
   that despise the smiles of the world, and do not court and covet them,
   may despise the frowns of the world, and need not fear them. If we seek
   not to rise with them that rise in the world, why should we dread
   falling with them that fall in the world? 3. "Let it not be looked upon
   as an omen of the approaching period of the world, for the end is not
   yet, v. 7. Think not that these wars will bring the world to a period;
   no, there are other intermediate counsels to be fulfilled betwixt that
   end and the end of all things, which are designed to prepare you for
   the end, but not to hasten it out of due time." 4. "Let it not be
   looked upon as if in them God has done his worst; no, he has more
   arrows in his quiver, and they are ordained against the persecutors; be
   not troubled at the wars you shall hear of, for they are but the
   beginnings of sorrows, and therefore, instead of being disturbed at
   them, you ought to prepare for worse; for there shall also be
   earthquakes in divers places, which shall bury multitudes in the ruins
   of their own houses, and there shall be famines, by which many of the
   poor shall perish for want of bread, and troubles and commotions; so
   that there shall be no peace to him that goes out or comes in. The
   world shall be full of troubles, but be not ye troubled; without are
   fightings, within are fears, but fear not ye their fear." Note, The
   disciples of Christ, if it be not their own fault, may enjoy a holy
   security and serenity of mind, when all about them is in the greatest
   disorder.

   III. They must take heed that they be not drawn away from Christ, and
   from their duty to him, by the sufferings they should meet with for
   Christ's sake. Again, he saith, "Take heed to yourselves, v. 9. Though
   you may escape the sword of war, better than some of your neighbours,
   because you interest not yourselves in the public quarrels, yet be not
   secure; you will be exposed to the sword of justice more than others,
   and the parties that contend with one another, will unite against you.
   Take heed therefore lest you deceive yourselves with the hopes of
   outward prosperity, and such a temporal kingdom as you have been
   dreaming of, when it is through many tribulations that you must enter
   into the kingdom of God. Take heed lest you needlessly expose
   yourselves to trouble, and pull it upon your own head. Take heed what
   you say and do, for you will have many eyes upon you." Observe,

   1. What the trouble is which they must expect.

   (1.) They shall be hated of all men; trouble enough! The thoughts of
   being hated are grievous to a tender spirit, and the fruits of that
   hatred must needs be a constant vexation; those that are malicious,
   will be mischievous. It was not for any thing amiss in them, or done
   amiss by them, that they were hated, but for Christ's name sake,
   because they were called by his name, called upon his name, preached
   his name, and wrought miracles in his name. The world hated them
   because he loved them.

   (2.) Their own relations shall betray them, those to whom they were
   most nearly allied, and on whom therefore they depended for protection;
   "They shall betray you, shall inform against you, and be your
   prosecutors." If a father has a child that is a Christian, he shall
   become void of natural affection, it shall be swallowed up in bigotry,
   and he shall betray his own child to the persecutors, as if he were a
   worshipper of other gods, Deut. xiii. 6-10.

   (3.) Their church-rulers shall inflict their censures upon them; "You
   shall be delivered up to the great Sanhedrim at Jerusalem, and to the
   inferior courts and consistories in other cities, and shall be beaten
   in the synagogues with forty stripes at a time, as offenders against
   the law which was read in the synagogue." It is no new thing for the
   church's artillery, through the treachery of its officers, to be turned
   against some of its best friends.

   (4.) Governors and kings shall use their power against them. Because
   the Jews have not power to put them to death, they shall incense the
   Roman powers against them, as they did Herod against James and Peter;
   and they shall cause you to be put to death, as enemies to the empire.
   They must resist unto blood, and still resist.

   2. What they shall have to comfort themselves with, in the midst of
   these great and sore troubles.

   (1.) That the work they were called to should be carried on and
   prosper, notwithstanding all this opposition which they should meet
   with in it (v. 10); "The gospel shall, for all this, be published among
   all nations, and before the destruction of Jerusalem the sound of it
   shall go forth into all the earth; not only through all the nation of
   the Jews, but to all the nations of the earth." It is comfort to those
   who suffer for the gospel, that, though they may be crushed and borne
   down, the gospel cannot; it shall keep its ground, and carry the day.

   (2.) That their sufferings, instead of obstructing their work, should
   forward it; "Your being brought before governors and kings shall be for
   a testimony of them (so some read it, v. 9); it shall give you an
   opportunity of preaching the gospel to those before whom you are
   brought as criminals, to whom otherwise you could not have access."
   Thus St. Paul's being brought before Felix, and Festus, and Agrippa,
   and Nero, was a testimony to them concerning Christ and his gospel. Or,
   as we read it, It shall be for a testimony against them, against both
   the judges and the prosecutors, who pursue those with the utmost rage
   that appear, upon examination, to be not only innocent but excellent
   persons. The gospel is a testimony to us concerning Christ and heaven.
   If we receive it, it will be a testimony for us: it will justify and
   save us; if not, it will be a testimony against us in the great day.

   (3.) That, when they were brought before kings and governors for
   Christ's sake, they should have special assistance from heaven, to
   plead Christ's cause and their own (v. 11); "Take no thought
   before-hand what he shall speak, be not solicitous how to address
   yourselves to great men, so as to obtain their favour; your cause is
   just and glorious, and needs not be supported by premeditated speeches
   and harangues; but whatsoever shall be given you in that hour,
   whatsoever shall be suggested to you, and put into your minds, and into
   your mouths" (pro re natâ--on the spur of the occasion), "that speak
   ye, and fear not the success of it, because it is off-hand, for it is
   not ye that speak, purely by the strength of your own wisdom,
   consideration, and resolution, but it is the Holy Ghost." Note, Those
   whom Christ calls out to be advocates for him, shall be furnished with
   full instructions: and when we are engaged in the service of Christ, we
   may depend upon the aids of the Spirit of Christ.

   (4.) That heaven at last would make amends for all; "You will meet with
   a great deal of hardship in your way, but have a good heart on it, your
   warfare will be accomplished, and your testimony finished, and he that
   shall endure to the end, the same shall be saved," v. 13. Perseverance
   gains the crown. The salvation here promised is more than a deliverance
   from evil, it is an everlasting blessedness, which shall be an abundant
   recompence for all their services and sufferings. All this we have,
   Matt. x. 17, &c.

The Destruction of the Temple Foretold.

   14 But when ye shall see the abomination of desolation, spoken of by
   Daniel the prophet, standing where it ought not, (let him that readeth
   understand,) then let them that be in Judæa flee to the mountains:   15
   And let him that is on the housetop not go down into the house, neither
   enter therein, to take any thing out of his house:   16 And let him
   that is in the field not turn back again for to take up his garment.
   17 But woe to them that are with child, and to them that give suck in
   those days!   18 And pray ye that your flight be not in the winter.
   19 For in those days shall be affliction, such as was not from the
   beginning of the creation which God created unto this time, neither
   shall be.   20 And except that the Lord had shortened those days, no
   flesh should be saved: but for the elect's sake, whom he hath chosen,
   he hath shortened the days.   21 And then if any man shall say to you,
   Lo, here is Christ; or, lo, he is there; believe him not:   22 For
   false Christs and false prophets shall rise, and shall show signs and
   wonders, to seduce, if it were possible, even the elect.   23 But take
   ye heed: behold, I have foretold you all things.

   The Jews, in rebelling against the Romans, and in persecuting the
   Christians, were hastening to their own ruin apace, both efficiently
   and meritoriously, were setting both God and man against them; see 1
   Thess. ii. 15. Now here we have a prediction of that ruin which came
   upon them within less than forty years after this: we had it before,
   Matt. xxiv. 15, &c. Observe,

   I. What is here foretold concerning it.

   1. That the Roman armies should make a descent upon Judea, and invest
   Jerusalem, the holy city. These were the abomination of desolation,
   which the Jews did abominate, and by which they should be made
   desolate. The country of thine enemy is called the land which thou
   abhorrest, Isa. vii. 16. Therefore it was an abomination, because it
   brought with it nothing but desolation. They had rejected Christ as an
   abomination, who would have been their salvation; and now God brought
   upon them an abomination that would be their desolation, thus spoken of
   by Daniel the prophet (ch. ix. 27), as that by which this sacrifice and
   offering should be made to cease. This army stood where it ought not,
   in and about the holy city, which the heathen ought not to have
   approached, nor would have been suffered to approach, if Jerusalem had
   not first profaned the crown of their holiness. This the church
   complains of, Lam. i. 10, The heathen entered into her sanctuary, whom
   thou didst command that they should not enter into the congregation;
   but sin made the breach, at which the glory went out, and the
   abomination of desolation broke in, and stood where it ought not. Now,
   let him that readeth this, understand it, and endeavor to take it
   right. Prophecies should not be too plain, and yet intelligible to
   those that search them; and they are best understood by comparing them
   first with one another, and at last with the event.

   2. That when the Roman army should come into the country, there would
   be no safety any where but by quitting the country, and that with all
   possible expedition. It will be in vain to fight, the enemies will be
   too hard for them; in vain to abscond, the enemies will find them out;
   and in vain to capitulate, the enemies will give them no quarter; a man
   cannot have so much as his life given him for a prey, but by fleeing to
   the mountains out of Judea; and let him take the first alarm, and make
   the best of his way. If he be on the house-top, trying from thence to
   discover the motions of the enemy, and spies them coming, let him not
   go down, to take any thing out of the house, for it will occasion his
   losing of time, which is more precious than his best goods, and will
   but encumber him, and embarrass his flight. If he be in the field, and
   there discover the approach of the enemy, let him get away as he is,
   and not turn back again, to take up his garment, v. 16. If he can save
   his life, let him reckon it is a good bargain, though he can save
   nothing else, and be thankful to God, that, though he is cut short, he
   is not cut off.

   3. That it would go very hard at that time with poor mothers and nurses
   (v. 17); "Woe to them that are with child, that dare not go into
   strange places, that cannot shift for themselves, nor make haste as
   others can. And woe to them that give suck, that know not how either to
   leave the tender infants behind them, or to carry them along with
   them." Such is the vanity of the creature, that the time may often be,
   when the greatest comforts may prove the greatest burthens. It would
   likewise be very uncomfortable, if they should be forced to flee in the
   winter (v. 18), when the weather and ways were bad, when the roads
   would be scarcely passable, especially in the mountains to which they
   must flee. If there be no remedy but that trouble must come, yet we may
   desire and pray that, if it be God's will, the circumstances of it may
   be so ordered as to be a mitigation of the trouble; and when things are
   bad, we ought to consider they might have been worse. It is bad to be
   forced to flee, but it would have been worse if it had been in the
   winter.

   4. That throughout all the country of the Jews, there should be such
   destruction and desolation made, as could not be paralleled in any
   history (v. 19); In those days shall be affliction, such as was not
   from the beginning of time; that is, of the creation which God created,
   for time and the creation are of equal date, unto this day, neither
   shall be to the end of time; such a complication of miseries, and of
   such continuance. The destruction of Jerusalem by the Chaldeans was
   very terrible, but this exceeded it. It threatened a universal
   slaughter of all the people of the Jews; so barbarously did they devour
   one another, and the Romans devour them all, that, if their wars had
   continued a little longer, no flesh could have been saved, not one Jew
   could have been left alive; but in the midst of wrath God remembered
   mercy; and, (1.) He shortened the days; he let fall his controversy
   before he had made a full end. As a church and nation the ruin was
   complete, but many particular persons had their lives given them for a
   prey, by the storm's subsiding when it did. 2. It was for the elects'
   sake that those days were shortened; many among them fared the better
   for the sake of the few among them that believed in Christ, and were
   faithful to him. There was a promise, that a remnant should be saved
   (Isa. x. 22), and that God would not, for his servants' sakes, destroy
   them all (Isa. lxvi. 8); and these promises must be fulfilled. God's
   own elect cry day and night to him, and their prayers must be answered,
   Luke xviii. 7.

   II. What directions are given to the disciples with reference to it.

   1. They must shift for the safety of their lives; "When you see the
   country invaded, and the city invested, flatter not yourselves with
   thoughts that the enemy will retire, or that you may be able to make
   your part good with them; but, without further deliberation or delay,
   let them that are in Judea, flee to the mountains, v. 14. Meddle not
   with the strife that belongs not to you; let the potsherds strive with
   the potsherds of the earth, but do you go out of the ship when you see
   it sinking, that you die not the death of the uncircumcised in heart."

   2. They must provide for the safety of their souls; "Seducers will be
   busy at that time, for they love to fish in troubled waters, and
   therefore then you must double your guard; then, if any man shall say
   unto you, Lo, here is Christ, or, Lo, he is there, you know he is in
   heaven, and will come again at the end of time, to judge the world, and
   therefore believe them not; having received Christ, be not drawn into
   the snares of any antichrist; for false Christs, and false prophets,
   shall arise," v. 22. When the gospel kingdom was in the setting up,
   Satan mustered all his force, to oppose it, and made use of all his
   wiles; and God permitted it, for the trial of sincerity of some, and
   the discovery of the hypocrisy of others, and the confusion of those
   who rejected Christ, when he was offered to them. False Christs shall
   rise, and false prophets that shall preach them up; or such, as, though
   they pretend not to be Christs, set up for prophets, and undertake to
   foretel things to come, and they shall show signs and lying wonders; so
   early did the mystery of iniquity begin to work, 2 Thess. ii. 7. They
   shall seduce, if it were possible, the very elect; so plausible shall
   their pretences be, and so industrious shall they be to impose upon
   people, that they shall drawn away many that were forward and zealous
   professors of religion, many that were very likely to have persevered;
   for nothing will be effectual to secure men but that foundation of God
   which stands immovably sure, The Lord knoweth them that are his, who
   shall be preserved when the faith of some is overthrown, 2 Tim. ii. 18,
   19. They shall seduce, if it were possible, the very elect; but it is
   not possible to seduce them; the election shall obtain, whoever are
   blinded, Rom. xi. 7. But, in consideration hereof, let the disciples be
   cautious whom they give credit to (v. 23); But take ye heed. Christ
   knew that they were of the elect, who could not possibly be seduced,
   and yet he said to them, Take heed. An assurance of persevering, and
   cautions against apostasy, will very well consist with each other.
   Though Christ said to them, Take heed, it doth not therefore follow,
   that their perseverance was doubtful, for they were kept by the power
   of God; and though their perseverance was secured, yet it doth not
   therefore follow, that this caution was needless, because they must be
   kept in the use of proper means. God will keep them, but they must keep
   themselves. "I have foretold you all things; have foretold you of this
   danger, that, being fore-warned, you may be fore-armed; I have foretold
   all things which you needed to have foretold to you, and therefore take
   heed of hearkening to such as pretend to be prophets, and to foretel
   more than I have foretold." The sufficiency of the scripture is good
   argument against listening to such as pretend to inspiration.

The Afflictions of the Jews Foretold.

   24 But in those days, after that tribulation, the sun shall be
   darkened, and the moon shall not give her light,   25 And the stars of
   heaven shall fall, and the powers that are in heaven shall be shaken.
   26 And then shall they see the Son of man coming in the clouds with
   great power and glory.   27 And then shall he send his angels, and
   shall gather together his elect from the four winds, from the uttermost
   part of the earth to the uttermost part of heaven.

   These verses seem to point at Christ's second coming, to judge the
   world; the disciples, in their question, had confounded the destruction
   of Jerusalem and the end of the world (Matt. xxiv. 3), which was built
   upon a mistake, as if the temple must needs stand as long as the world
   stands; this mistake Christ rectifies, and shows that the end of the
   world in those days, those other days you enquire about, the day of
   Christ's coming, and the day of judgment, shall be after that
   tribulation, and not coincident with it. Let those who live to see the
   Jewish nation destroyed, take heed of thinking that, because the Son of
   man doth not visibly come in the clouds then, he will never so come;
   no, he will come after that. And here he foretels,

   1. The final dissolution of the present frame and fabric of the world;
   even of that part of it which seems least liable to change, the upper
   part, the pure and more refined part; The sun shall be darkened, and
   the moon shall no more give her light; for they shall be quite outshone
   by the glory of the Son of man, Isa. xxiv. 23. The stars of heaven,
   that from the beginning had kept their place and regular motion, shall
   fall as leaves in autumn; and the powers that are in heaven, the
   heavenly bodies, the fixed stars, shall be shaken.

   2. The visible appearance of the Lord Jesus, to whom the judgment of
   that day shall be committed (v. 26); Then shall they see the Son of man
   coming in the clouds. Probably he will come over that very place where
   he sat when he said this; for the clouds are in the lower region of the
   air. He shall come with great power and glory, such as will be suited
   to the errand on which he comes. Every eye shall then see him.

   3. The gathering together of all the elect to him (v. 27); He shall
   send his angels, and gather together his elect to him, to meet him in
   the air, 1 Thess. iv. 17. They shall be fetched from one end of the
   world to the other, so that none shall be missing from that general
   assembly; they shall be fetched from the uttermost part of the earth,
   most remote from the places where Christ's tribunal shall be set, and
   shall be brought to the uttermost part of heaven; so sure, so swift, so
   easy, shall their conveyance be, that there shall none of them
   miscarry, though they were to be brought from the uttermost part of the
   earth one way, to the uttermost part of the heaven another way. A
   faithful Israelite shall be carried safely, though it were from the
   utmost border of the land of bondage to the utmost border of the land
   of promise.

Watchfulness Inculcated.

   28 Now learn a parable of the fig tree; When her branch is yet tender,
   and putteth forth leaves, ye know that summer is near:   29 So ye in
   like manner, when ye shall see these things come to pass, know that it
   is nigh, even at the doors.   30 Verily I say unto you, that this
   generation shall not pass, till all these things be done.   31 Heaven
   and earth shall pass away: but my words shall not pass away.   32 But
   of that day and that hour knoweth no man, no, not the angels which are
   in heaven, neither the Son, but the Father.   33 Take ye heed, watch
   and pray: for ye know not when the time is.   34 For the Son of man is
   as a man taking a far journey, who left his house, and gave authority
   to his servants, and to every man his work, and commanded the porter to
   watch.   35 Watch ye therefore: for ye know not when the master of the
   house cometh, at even, or at midnight, or at the cockcrowing, or in the
   morning:   36 Lest coming suddenly he find you sleeping.   37 And what
   I say unto you I say unto all, Watch.

   We have here the application of this prophetical sermon; now learn to
   look forward in a right manner.

   I. "As to the destruction of Jerusalem, expect it to come very shortly;
   as when the branch of the fig-tree becomes soft, and the leaves sprout
   forth, ye expect that summer will come shortly, v. 28. When second
   causes begin to work, ye expect their effects in their proper order and
   time. So when ye see these things come to pass, when ye see the Jewish
   nation embroiled in wars, distracted by false Christs and prophets, and
   drawing upon them the displeasure of the Romans, especially when ye see
   them persecuting you for your Master's sake, and thereby standing to
   what they did when they put him to death, and repeating it, and so
   filling up the measure of their iniquity, then say that their ruin is
   nigh, even at the door, and provide for yourselves accordingly." The
   disciples themselves were indeed all of them, except John, taken away
   from the evil to come, but the next generation whom they were to train
   up, would live to see it; and by these instructions which Christ left
   behind him would be kept from sharing in it; "This generation that is
   now rising up, shall not all be worn off before all these things come
   to pass, which I have told you of, relating to Jerusalem, and they
   shall begin to take effect now shortly. And as this destruction is near
   and within ken, so it is sure. The decree is gone forth, it is a
   consummation determined," Dan. ix. 27. Christ doth not speak these
   things, merely to frighten them; no, they are declarations of God's
   fixed purpose; "Heaven and earth shall pass away, at the end of time;
   but my words shall not pass away (v. 31), not one of these predictions
   shall fail of a punctual accomplishment."

   II. "As to the end of the world, do not enquire when it will come, for
   it is not a question fit to be asked, for of that day, and that hour,
   knoweth no man; it is a thing at a great distance; the exact time is
   fixed in the counsel of God, but is not revealed by any word of God,
   either to men on earth, or to angels in heaven; the angels shall have
   timely notice to prepare to attend in that day, and it shall be
   published, when it comes to the children of men, with sound of trumpet;
   but, at present, men and angels are kept in the dark concerning the
   precise time of it, that they may both attend to their proper services
   in the present day." But it follows, neither the Son; but is there any
   thing which the Son is ignorant of? We read indeed of a book which was
   sealed, till the Lamb opened the seals; but did not he know what was in
   it, before the seals were opened? Was not he privy to the writing of
   it? There were those in the primitive times, who taught from this text,
   that there were some things that Christ, as man, was ignorant of; and
   from these were called Agnoetæ; they said, "It was no more absurd to
   say so, than to say that his human soul suffered grief and fear;" and
   many of the orthodox fathers approved of this. Some would evade it, by
   saying that Christ spoke this in a way of prudential economy, to divert
   the disciples from further enquiry: but to this one of the ancients
   answers, It is not fit to speak too nicely in this matter--ou dei pany
   akribologein, so Leontius in Dr. Hammond, "It is certain (says
   Archbishop Tillotson) that Christ, as God, could not be ignorant of any
   thing; but the divine wisdom which dwelt in our Saviour, did
   communicate itself to his human soul, according to the divine pleasure,
   so that his human nature might sometimes not know some things;
   therefore Christ is said to grow in wisdom (Luke ii. 52), which he
   could not be said to do, if the human nature of Christ did necessarily
   know all things by virtue of its union with the divinity." Dr.
   Lightfoot explains it thus; Christ calls himself the Son, as Messiah.
   Now the Messiah, as such, was the father's servant (Isa. xlii. 1), sent
   and deputed by him, and as such a one he refers himself often to his
   Father's will and command, and owns he did nothing of himself (John v.
   19); in like manner he might be said to know nothing of himself. The
   revelation of Jesus Christ was what God gave unto him, Rev. i. 1. He
   thinks, therefore, that we are to distinguish between those
   excellencies and perfections of his, which resulted from the personal
   union between the divine and human nature, and those which flowed from
   the anointing of the Spirit; from the former flowed the infinite
   dignity of his perfect freedom from all sin; but from the latter flowed
   his power of working miracles, and his foreknowledge of things to come.
   What therefore (saith he) was to be revealed by him to his church, he
   was pleased to take, not from the union of the human nature with the
   divine, but from the revelation of the Spirit, by which he yet knew not
   this, but the Father only knows it; that is, God only, the Deity; for
   (as Archbishop Tillotson explains it) it is not used here personally,
   in distinction from the Son and the Holy Ghost, but as the Father is,
   Fons et Principium Deitatis--The Fountain of Deity.

   III. "As to both, your duty is to watch and pray. Therefore the time is
   kept a secret, that you may be engaged to stand always upon your guard
   (v. 33); Take ye heed of every thing that would indispose you for your
   Master's coming, and would render your accounts perplexed, and your
   spirits so too; watch for his coming, that it may not at any time be a
   surprise to you, and pray for that grace which is necessary to qualify
   you for it, for ye know not when the time is; and you are concerned to
   be ready for that every day, which may come any day." This he
   illustrates, in the close, by a parable.

   1. Our Master is gone away, and left us something in trust, in charge,
   which we must give account of, v. 34. He is as a man taking a far
   journey; for he is gone to be away a great while, he has left his house
   on earth, and left his servants in their offices, given authority to
   some, who are to be overseers, and work to others, who are to be
   labourers. They that have authority given them, in that had work
   assigned them, for those that have the greatest power have the most
   business; and to them to whom he gave work, he gave some sort of
   authority, to do that work. And when he took his last leave, he
   appointed the porter to watch, to be sure to be ready to open to him at
   his return; and in the mean time to take care to whom he opened his
   gates, not to thieves and robbers, but only to his Master's friends and
   servants. Thus our Lord Jesus, when he ascended on high, left something
   for all his servants to do, expecting they should all do him service in
   his absence, and be ready to receive him at his return. All are
   appointed to work, and some authorized to rule.

   2. We ought to be always upon our watch, in expectation of his return,
   v. 35-37. (1.) Our Lord will come, and will come as the Master of the
   house, to take account of his servants, of their work, and of the
   improvement they have made. (2.) We know not when he will come; and he
   has very wisely kept us at uncertainty, that we might all be always
   ready. We know not when he will come, just at what precise time; the
   Master of the house perhaps will come at even, at nine at night; or it
   may be at midnight, or a cock-crowing, at three in the morning, or
   perhaps not until six. This is applicable to his coming to us in
   particular, at our death, as well as to the general judgment. Our
   present life is a night, a dark night, compared with the other life; we
   know not in which watch of the night our Master will come, whether in
   the days of youth, or middle age, or old age; but, as soon as we are
   born, we begin to die, and therefore, as soon as we are capable of
   expecting any thing, we must expect death. (3.) Our great care must be,
   that, whenever our Lord comes, he do not find us sleeping, secure in
   ourselves, off our guard, indulging ourselves in ease and sloth,
   mindless of our work and duty, and thoughtless of our Lord's coming;
   ready to say, He will not come, and unready to meet him. (4.) His
   coming will indeed be coming suddenly; it will be a great surprise and
   terror to those that are careless, and asleep, it will come upon them
   as a thief in the night. (5.) It is therefore the indispensable duty of
   all Christ's disciples, to watch, to be awake, and keep awake; "What I
   say unto you four (v. 37), I say unto all the twelve, or rather to you
   twelve, I say unto all my disciples and followers; what I say to you of
   this generation, I say to all that shall believe in men, through your
   word, in every age, Watch, watch, expect my second coming, prepare for
   it, that you may be found in peace, without spot, and blameless."
     __________________________________________________________________

M A R K.

  CHAP. XIV.

   In this chapter begins the account which this evangelist gives of the
   death and sufferings of our Lord Jesus, which we are all concerned to
   be acquainted, not only with the history of, but with the mystery of.
   Here is, I. The plot of the chief priests and scribes against Christ,
   ver. 1, 2. II. The anointing of Christ's head at a supper in Bethany,
   two days before his death, ver. 3-9. III. The contract Judas made with
   the chief priests, to betray him, ver. 10, 11. IV. Christ's eating the
   passover with his disciples, his instituting the Lord's supper, and his
   discourse with his disciples, at and after supper, ver. 12-31. V.
   Christ's agony in the garden, ver. 32-42. VI. The betraying of him by
   Judas, and the apprehending of him by the chief priests' agents, ver.
   43-52. VII. His arraignment before the high priest, his conviction, and
   the indignities done him at that bar, ver. 53-65. VIII. Peter's denying
   him, ver. 66-72. Most of which passages we had before, Matt. xxvi.

Christ Anointed at Bethany; Judas Engages to Betray Christ.

   1 After two days was the feast of the passover, and of unleavened
   bread: and the chief priests and the scribes sought how they might take
   him by craft, and put him to death.   2 But they said, Not on the feast
   day, lest there be an uproar of the people.   3 And being in Bethany in
   the house of Simon the leper, as he sat at meat, there came a woman
   having an alabaster box of ointment of spikenard very precious; and she
   brake the box, and poured it on his head.   4 And there were some that
   had indignation within themselves, and said, Why was this waste of the
   ointment made?   5 For it might have been sold for more than three
   hundred pence, and have been given to the poor. And they murmured
   against her.   6 And Jesus said, Let her alone; why trouble ye her? she
   hath wrought a good work on me.   7 For ye have the poor with you
   always, and whensoever ye will ye may do them good: but me ye have not
   always.   8 She hath done what she could: she is come aforehand to
   anoint my body to the burying.   9 Verily I say unto you, Wheresoever
   this gospel shall be preached throughout the whole world, this also
   that she hath done shall be spoken of for a memorial of her.   10 And
   Judas Iscariot, one of the twelve, went unto the chief priests, to
   betray him unto them.   11 And when they heard it, they were glad, and
   promised to give him money. And he sought how he might conveniently
   betray him.

   We have here instances,

   I. Of the kindness of Christ's friends, and the provision made of
   respect and honour for him. Some friends he had, even in and about
   Jerusalem, that loved him, and never thought they could do enough for
   him, among whom, though Israel be not gathered, he is, and will be,
   glorious.

   1. Here was one friend, that was so kind as to invite him to sup with
   him; and he was so kind as to accept the invitation, v. 3. Though he
   had a prospect of his death approaching, yet he did not abandon himself
   to a melancholy retirement from all company, but conversed as freely
   with his friends as usual.

   2. Here was another friend, that was so kind as to anoint his head with
   very precious ointment as he sat at meat. This was an extraordinary
   piece of respect paid him by a good woman that thought nothing too good
   to bestow upon Christ, and to do him honour. Now the scripture was
   fulfilled, When the king sitteth at his table, my spikenard sendeth
   forth the smell thereof, Cant. i. 12. Let us anoint Christ as our
   Beloved, kiss him with a kiss of affection; and anoint him as our
   Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul
   unto death for us, and shall we think any box of ointment too precious
   to pour out upon him? It is observable that she took care to pour it
   all out upon Christ's head; she broke the box (so we read it); but
   because it was an alabaster box, not easily broken, nor was it
   necessary that it should be broken, to get out the ointment, some read
   it, she shook the box, or knocked it to the ground, to loosen what was
   in it, that it might be got out the better; or, she rubbed and scraped
   out all that stuck tot he sides of it. Christ must have been honoured
   with all we have, and we must not think to keep back any part of the
   price. Do we give him the precious ointment of our best affections? Let
   him have them all; love him with all the heart.

   Now, (1.) There were those that put a worse construction upon this than
   it deserved. They called it a waste of the ointment, v. 4. Because they
   could not have found their hearts to put themselves to such an expense
   for the honouring of Christ, they thought that she was prodigal, who
   did. Note, As the vile person ought to be called liberal, nor the churl
   said to be bountiful (Isa. xxxii. 5); so the liberal and bountiful
   ought not to be called wasteful. They pretend it might have been sold,
   and given to the poor, v. 5. But as a common piety to the corban will
   not excuse from a particular charity to a poor parent (ch. vii. 11), so
   a common charity to the poor will not excuse from a particular act of
   piety to the Lord Jesus. What thy hand finds to do, that is good, do it
   with thy might.

   (2.) Our Lord Jesus put a better construction upon it than, for aught
   that appears, was designed. Probably, she intended no more, than to
   show the great honour she had for him, before all the company, and to
   complete his entertainment. But Christ makes it to be an act of great
   faith, as well as great love (v. 8); "She is come aforehand, to anoint
   my body to the burying, as if she foresaw that my resurrection would
   prevent her doing it afterward." This funeral rite was a kind of
   presage of, or prelude to, his death approaching. See how Christ's
   heart was filled with the thoughts of his death, how every thing was
   construed with a reference to that, and how familiarly he spoke of it
   upon all occasions. It is usual for those who are condemned to die, to
   have their coffins prepared, and other provision made for their
   funerals, while they are yet alive; and so Christ accepted this.
   Christ's death and burial were the lowest steps of his humiliation, and
   therefore, though he cheerfully submitted to them, yet he would have
   some marks of honour to attend them, which might help to take off the
   offence of the cross, and be an intimation how precious in the sight of
   the Lord the death of his saints is. Christ never rode in triumph into
   Jerusalem, but when he came thither to suffer; nor had ever his head
   anointed, but for his burial.

   (3.) He recommended this piece of heroic piety to the applause of the
   church in all ages; Wherever this gospel shall be preached, it shall be
   spoken of, for a memorial of her, v. 9. Note, The honour which attends
   well-doing, even in this world, is sufficient to balance the reproach
   and contempt that are cast upon it. The memory of the just is blessed,
   and they that had trial of cruel mockings, yet obtained a good report,
   Heb. xi. 6, 39. Thus was this good woman repaid for her box of
   ointment, Nec oleum perdidit nec operam--She lost neither her oil nor
   her labour. She got by it that good name which is better than precious
   ointment. Those that honour Christ he will honour.

   II. Of the malice of Christ's enemies, and the preparation made by them
   to do him mischief.

   1. The chief priests, his open enemies, consulted how they might put
   him to death, v. 1, 2. The feast of the passover was now at hand, and
   at that feast he must be crucified, (1.) That his death and suffering
   might be the more public, and that all Israel, even those of the
   dispersion, who came from all parts to the feast, might be witnesses of
   it, and of the wonders that attended it. (2.) That the Anti-type might
   answer to the type. Christ, our Passover, was sacrificed for us, and
   brought us out of the house of bondage, at the same time that the
   paschal lamb was sacrificed, and Israel's deliverance out of Egypt was
   commemorated.

   Now see, [1.] How spiteful Christ's enemies were; they did not think it
   enough to banish or imprison him, for they aimed not only to silence
   him, and stop his progress for the future, but to be revenged on him
   for all the good he had done. [2.] How subtle they were; Not on the
   feast-day, when the people are together; they do not say, Lest they
   should be disturbed in their devotions, and diverted from them, but,
   Lest there should be an uproar (v. 2); lest they should rise, and
   rescue him, and fall foul upon those that attempt any thing against
   him. They who desired nothing more than the praise of men, dreaded
   nothing more than the rage and displeasure of men.

   2. Judas, his disguised enemy, contracted with them for the betraying
   of him, v. 10, 11. He is said to be one of the twelve that were
   Christ's family, intimate with him, trained up for the service of the
   kingdom; and he went to the chief priests, to tender his service in
   this affair.

   (1.) That which he proposed to them, was, to betray Christ to them, and
   to give them notice when and where they might find him, and seize him,
   without making an uproar among the people, which they were afraid of,
   if they should seize him when he appeared in public, in the midst of
   his admirers. Did he know then what help it was they wanted, and where
   they were run aground in their counsels? It is probable that he did
   not, for the debate was held in their close cabal. Did they know that
   he had a mind to serve them, and make court to him? No, they could not
   imagine that any of his intimates should be so base; but Satan, who was
   entered into Judas, knew what occasion they had for him, and could
   guide him to be guide to them, who were contriving to take Jesus. Note,
   The spirit that works in all the children of disobedience, knows how to
   bring them in to the assistance one of another in a wicked project, and
   then to harden them in it, with the fancy that Providence favours them.

   (2.) That which he proposed to himself, was, to get money by the
   bargain; he had what he aimed at, when they promised to give him money.
   Covetousness was Judas's master-lust, his own iniquity, and that
   betrayed him to the sin of betraying his Master; the devil suited his
   temptation to that, and so conquered him. It is not said, They promised
   him preferment (he was not ambitious of that), but, they promised him
   money. See what need we have to double our guard against the sin that
   most easily besets us. Perhaps it was Judas's covetousness that brought
   him at first to follow Christ, having a promise that he should be
   cash-keeper, or purser, to the society, and he loved in his heart to be
   fingering money; and now that there was money to be got on the other
   side, he was as ready to betray him as ever he had been to follow him.
   Note, Where the principle of men's profession of religion is carnal and
   worldly, and the serving of a secular interest, the very same
   principle, whenever the wind turns, will be the bitter root of a vile
   and scandalous apostasy.

   (3.) Having secured the money, he set himself to make good his bargain;
   he sought how he might conveniently betray him, how he might seasonably
   deliver him up, so as to answer the intention of those who had hired
   him. See what need we have to be careful that we do not ensnare
   ourselves in sinful engagements. If at any time we be so ensnared in
   the words of our mouths, we are concerned to deliver ourselves by a
   speedy retreat, Prov. vi. 1-5. It is a rule in our law, as well as in
   our religion, that an obligation to do an evil thing is null and void;
   it binds to repentance, not to performance. See how the way of sin is
   down-hill--when men are in, they must be on; and what wicked
   contrivances many have in their sinful pursuits, to compass their
   designs conveniently; but such conveniences will prove mischiefs in the
   end.

The Institution of the Lord's Supper.

   12 And the first day of unleavened bread, when they killed the
   passover, his disciples said unto him, Where wilt thou that we go and
   prepare that thou mayest eat the passover?   13 And he sendeth forth
   two of his disciples, and saith unto them, Go ye into the city, and
   there shall meet you a man bearing a pitcher of water: follow him.   14
   And wheresoever he shall go in, say ye to the goodman of the house, The
   Master saith, Where is the guest chamber, where I shall eat the
   passover with my disciples?   15 And he will show you a large upper
   room furnished and prepared: there make ready for us.   16 And his
   disciples went forth, and came into the city, and found as he had said
   unto them: and they made ready the passover.   17 And in the evening he
   cometh with the twelve.   18 And as they sat and did eat, Jesus said,
   Verily I say unto you, One of you which eateth with me shall betray me.
     19 And they began to be sorrowful, and to say unto him one by one, Is
   it I? and another said, Is it I?   20 And he answered and said unto
   them, It is one of the twelve, that dippeth with me in the dish.   21
   The Son of man indeed goeth, as it is written of him: but woe to that
   man by whom the Son of man is betrayed! good were it for that man if he
   had never been born.   22 And as they did eat, Jesus took bread, and
   blessed, and brake it, and gave to them, and said, Take, eat: this is
   my body.   23 And he took the cup, and when he had given thanks, he
   gave it to them: and they all drank of it.   24 And he said unto them,
   This is my blood of the new testament, which is shed for many.   25
   Verily I say unto you, I will drink no more of the fruit of the vine,
   until that day that I drink it new in the kingdom of God.   26 And when
   they had sung a hymn, they went out into the mount of Olives.   27 And
   Jesus saith unto them, All ye shall be offended because of me this
   night: for it is written, I will smite the shepherd, and the sheep
   shall be scattered.   28 But after that I am risen, I will go before
   you into Galilee.   29 But Peter said unto him, Although all shall be
   offended, yet will not I.   30 And Jesus saith unto him, Verily I say
   unto thee, That this day, even in this night, before the cock crow
   twice, thou shalt deny me thrice.   31 But he spake the more
   vehemently, If I should die with thee, I will not deny thee in any
   wise. Likewise also said they all.

   In these verses we have,

   I. Christ's eating the passover with his disciples, the night before he
   died, with the joys and comforts of which ordinance he prepared himself
   for his approaching sorrows, the full prospect of which did not
   indispose him for that solemnity. Note, No apprehension of trouble,
   come or coming, should put us by, or put us out of frame for, our
   attendance on holy ordinances, as we have opportunity for it.

   1. Christ ate the passover at the usual time when the other Jews did,
   as Dr. Whitby had fully made out, and not, as Dr. Hammond would have
   it, the night before. It was on the first day of that feast, which
   (taking in all the eight days of the feast) was called, The feast of
   unleavened bread, even that day when they killed the passover, v. 12.

   2. He directed his disciples how to find the place where he intended to
   eat the passover; and hereby gave such another proof of his infallible
   knowledge of things distant and future (which to us seem altogether
   contingent), as he had given when he sent them for the ass on which he
   rode in triumph (ch. xi. 6); "Go into the city (for the passover must
   be eaten in Jerusalem), and there shall meet you a man bearing a
   pitcher of water (a servant sent for water to clean the rooms in his
   master's house); follow him, go in where he goes, enquire for his
   master, the good man of the house (v. 14), and desire him to show you a
   room." No doubt, the inhabitants of Jerusalem had rooms fitted up to be
   let out, for this occasion, to those that came out of the country to
   keep the passover, and one of those Christ made use of; not any
   friend's house, nor any house he had formerly frequented, for then he
   would have said, "Go to such a friend," or, "You know where we used to
   be, go thither and prepare." Probably he went where he was not known,
   that he might be undisturbed with his disciples. Perhaps he notified it
   by a sign, to conceal it from Judas, that he might not know till he
   came to the place; and by such a sign to intimate that he will dwell in
   the clean heart, that is, washed as with pure water. Where he designs
   to come, a pitcher of water must go before him; see Isa. i. 16-18.

   3. He ate the passover in an upper room furnished, estromenon--laid
   with carpets (so Dr. Hammond); it would seem to have been a very
   handsome dining-room. Christ was far from affecting any thing that
   looked stately in eating his common meals; on the contrary, he chose
   that which was homely, sat down on the grass: but, when he was to keep
   a sacred feast, in honour of that he would be at the expense of as good
   a room as he could get. God looks not at outward pomp, but he looks at
   the tokens and expressions of inward reverence for a divine
   institution, which, it is to be feared, those want, who, to save
   charges, deny themselves decencies in the worship of God.

   4. He ate it with the twelve, who were his family, to teach those who
   have the charge of families, not only families of children, but
   families of servants, or families of scholars, or pupils, to keep up
   religion among them, and worship God with them. If Christ came with the
   twelve, then Judas was with them, though he was at this time contriving
   to betray his Master; and it is plain by what follows (v. 20), that he
   was there: he did not absent himself, lest he could have been
   suspected; had his seat been empty at this feast, they would have said,
   as Saul of David, He is not clean, surely he is not clean, 1 Sam. xx.
   26. Hypocrites, though they know it is at their peril, yet crowd into
   special ordinances, to keep up their repute, and palliate their secret
   wickedness. Christ did not exclude him from the feast, though he knew
   his wickedness, for it was not as yet become public and scandalous.
   Christ, designing to put the keys of the kingdom of heaven into the
   hands of men, who can judge only according to outward appearance, would
   hereby both direct and encourage them in their admissions to his table,
   to be satisfied with a justifiable profession, because they cannot
   discern the root of bitterness till it springs up.

   II. Christ's discourse with his disciples, as they were eating the
   passover. It is probable that they had discourse, according to the
   custom of the feast, of the deliverance of Israel out of Egypt, and the
   preservation of the first-born, and were as pleasant as they used to be
   together on this occasion, till Christ told them that which would mix
   trembling with their joys.

   1. They were pleasing themselves with the society of their Master; but
   he tells them that they must now presently lose him; The Son of man is
   betrayed; and they knew, for he had often told them, what followed--If
   he be betrayed, the next news you will hear of him, is, that he is
   crucified and slain; God hath determined it concerning him, and he
   agrees to it; The Son of man goes, as it is written of him, v. 21. It
   was written in the counsels of God, and written in the prophecies of
   the Old Testament, not one jot or tittle of either of which can fall to
   the ground.

   2. They were pleasing themselves with the society one of another, but
   Christ casts a damp upon the joy of that, by telling them, One of you
   that eateth with me shall betray me, v. 18. Christ said this, if it
   might be, to startle the conscience of Judas, and to awaken him to
   repent of his wickedness, and to draw back (for it was not too late)
   from the brink of the pit. But for aught that appears, he who was most
   concerned in the warning, was least concerned at it. All the rest were
   affected with it. (1.) They began to be sorrowful. As the remembrance
   of our former falls into sin, so the fear of the like again, doth often
   much embitter the comfort of our spiritual feasts, and damp our joy.
   Here were the bitter herbs, with which this passover-feast was taken.
   (2.) They began to be suspicious of themselves; they said one by one,
   Is it I? And another said, Is it I? They are to be commended for their
   charity, that they were more jealous of themselves than of one another.
   It is the law of charity, to hope the best (1 Cor. xiii. 5-7), because
   we assuredly know, therefore we may justly suspect, more evil by
   ourselves than by our brethren. They are also to be commended for their
   acquiescence in what Christ said; they trusted more to his words than
   to their own hearts; and therefore do not say, "I am sure it is not I,"
   but, "Lord, is it I? see if there be such a way of wickedness in us,
   such a root of bitterness, and discover it to us, that we may pluck up
   that root, and stop up that way."

   Now, in answer to their enquiry, Christ saith that, [1.] Which would
   make them easy; "It is not you, or you; it is this that now dips with
   me in the dish; the adversary and enemy is this wicked Judas." [2.]
   Which, one would think, should make Judas very uneasy. If he go on in
   his undertaking, it is upon the sword's point, for woe to that many by
   whom the Son of man is betrayed; he is undone, for every undone; his
   sin will soon find him out; and it were better for him that he had
   never been born, and had never had a being than such a miserable one as
   he must have. It is very probable that Judas encouraged himself in it
   with this thought, that his Master had often said he must be betrayed;
   "And if it must be done, surely God will not find fault with him that
   doth it, for who hath resisted his will?" As that objector argues, Rom.
   ix. 19. But Christ tells him that this will be no shelter or excuse to
   him; The Son of man indeed goes; as it is written of him, as a lamb to
   the slaughter; but woe to that man by whom he is betrayed. God's decree
   to permit the sins of men, and bring glory to himself out of them, do
   neither necessitate their sins, nor determine to them, nor will they be
   any excuse of the sin, or mitigation of the punishment. Christ was
   delivered indeed by the determinate counsel and fore-knowledge of God;
   but, notwithstanding that, it is with wicked hands that he is crucified
   and slain, Acts ii. 23.

   III. The institution of the Lord's supper.

   1. It was instituted in the close of a supper, when they were
   sufficiently fed with the paschal lamb, to show that in the Lord's
   supper there is no bodily repast intended; to preface it with such a
   thing, is to revive Moses again. But it is food for the soul only, and
   therefore a very little of that which is for the body, as much as will
   serve for a sign, is enough. It was at the close of the
   passover-supper, which by this was evangelized, and then superseded and
   set aside. Much of the doctrine and duty of the eucharist is
   illustrated to us by the law of the passover (Exod. xii.); for the
   Old-Testament institutions, though they do not bind us, yet instruct
   us, by the help of a gospel-key to them. And these two ordinances lying
   here so near together, it may be good to compare them, and observe how
   much shorter and plainer the institution of the Lord's supper is, than
   that of the passover was. Christ's yoke is easy in comparison with that
   of the ceremonial law, and his ordinances are more spiritual.

   2. It was instituted by the example of Christ himself; not with the
   ceremony and solemnity of a law, as the ordinance of baptism was, after
   Christ's resurrection (Matt. xxviii. 19), with, Be it enacted by the
   authority aforesaid, by a power given to Christ in heaven and on earth
   (v. 18); but by the practice of our Master himself, because intended
   for those who are already his disciples, and taken into covenant with
   him: but it has the obligation of the law, and was intended to remain
   in full force, power, and virtue, till his second coming.

   3. It was instituted with blessing and giving of thanks; the gifts of
   common providence are to be so received (1 Tim. iv. 4, 5), much more
   than the gifts of special grace. He blessed (v. 22), and gave thanks,
   v. 23. At his other meals, he was wont to bless, and give thanks (ch.
   vi. 41; viii. 7) so remarkably, that he was known by it, Luke xxiv. 30,
   31. And he did the same at this meal.

   4. It was instituted to be a memorial of his death; and therefore he
   broke the bread, to show how it pleased the Lord to bruise him; and he
   called the wine, which is the blood of the grape, the blood of the New
   Testament. The death Christ died was a bloody death, and frequent
   mention is made of the blood, the precious blood, as the pride of our
   redemption; for the blood is the life, and made atonement for the soul,
   Lev. xvii. 11-14. The pouring out of the blood was the most sensible
   indication of the pouring out of his soul, Isa. liii. 12. Blood has a
   voice (Gen. iv. 10); and therefore blood is so often mentioned, because
   it was to speak, Heb. xii. 24. It is called the blood of the New
   Testament; for the covenant of grace became a testament, and of force
   by the death of Christ, the testator, Heb. ix. 16. It is said to be
   shed for many, to justify many (Isa. liii. 11), to bring many sons to
   glory, Heb. ii. 10. It was sufficient for many, being of infinite
   value; it has been of use to many; we read of a great multitude which
   no man could number, that had all washed their robes, and made them
   white in the blood of the Lamb (Rev. vii. 9-14); and still it is a
   fountain opened. How comfortable is this to poor repenting sinners,
   that the blood of Christ is shed for many! And if for many, why not for
   me? If for sinners, sinners of the Gentiles, the chief of sinners, then
   why not for me?

   5. It was instituted to be a ratification of the covenant made with us
   in him, and a sign of the conveyance of those benefits to us, which
   were purchased for us by his death; and therefore he broke the bread to
   them (v. 22), and said, Take, eat of it: he gave the cup to them, and
   ordered them to drink of it, v. 23. Apply the doctrine of Christ
   crucified to yourselves, and let it be meat and drink to your souls,
   strengthening, nourishing, and refreshing, to you, and the support and
   comfort of your spiritual life.

   6. It was instituted with an eye to the happiness of heaven, and to be
   an earnest and fore-taste of that, and thereby to put our mouths out of
   taste for all the pleasures and delights of sense (v. 25); I will drink
   no more of the fruit of the vine, as it is a bodily refreshment. I have
   done with it. No one, having tasted spiritual delights, straightway
   desires sensitive ones, for he saith, The spiritual is better (Luke v.
   39); but every one that hath tasted spiritual delights, straightway
   desires eternal ones, for he saith, Those are better still; and
   therefore let me drink no more of the fruit of the vine, it is dead and
   flat to those that have been made to drink of the river of God's
   pleasures; but, Lord, hasten the day, when I shall drink it new and
   fresh in the kingdom of God, where it shall be for ever new, and in
   perfection.

   7. It was closed with a hymn, v. 26. Though Christ was in the midst of
   his enemies, yet he did not, for fear of them, omit this sweet duty of
   singing psalms. Paul and Silas sang, when the prisoners heard them.
   This was an evangelical song, and gospel times are often spoken of in
   the Old Testament, as times of rejoicing, and praise is expressed by
   singing. This was Christ's swan-like song, which he sung just before he
   entered upon his agony; probably, that which is usually sung, Ps.
   cxiii. to cxviii.

   IV. Christ's discourse with his disciples, as they were returning to
   Bethany by moonlight. When the had sung the hymn, presently they went
   out. It was now near bedtime, but our Lord Jesus had his heart so much
   upon his suffering, that he would not come into the tabernacle of his
   house, norgo up into his bed, nor give sleep to his eyes, when that
   work was to be done, Ps. cxxxii. 3, 4. The Israelites were forbidden to
   go out of their houses the night that they ate the passover, for fear
   of the sword of the destroying angel, Exod. xii. 22, 23. But because
   Christ, the great shepherd, was to be smitten, he went out purposely to
   expose himself to the sword, as a champion; they evaded the destroyer,
   but Christ conquered him, and brought destructions to a perpetual end.

   1. Christ here foretels that in his sufferings he should be deserted by
   all his disciples; "You will all be offended because of me, this night.
   I know you will (v. 27), and what I tell you now, is no other than what
   the scripture has told you before; I will smite the shepherd, and then
   the sheep will be scattered." Christ knew this before, and yet welcomed
   them at his table; he sees the falls and miscarriages of his disciples,
   and yet doth not refuse them. Nor should we be discouraged from coming
   to the Lord's supper, by the fear of relapsing into sin afterward; but,
   the greater of our danger is, the more need we have to fortify
   ourselves by the diligent conscientious use of holy ordinances. Christ
   tells them that they would be offended in him, would begin to question
   whether he were the Messiah or no, when they saw him overpowered by his
   enemies. Hitherto, they had continued with him in his temptations;
   though they had sometimes offended him, yet they had not been offended
   in him, nor turned the back upon him; but now the storm would be so
   great, that they would all slip their anchors, and be in danger of
   shipwreck. Some trials are more particular (as Rev. ii. 10, The devil
   shall cast some of you into prison); but others are more general, an
   hour of temptation, which shall come upon all the world, Rev. iii. 10.
   The smiting of the shepherd is often the scattering of the sheep:
   magistrates, ministers, masters of families, if these are, as they
   should be, shepherds to those under their charge, when any thing comes
   amiss to them, the whole flock suffers for it, and is endangered by it.

   But Christ encourages them with a promise that they shall rally again,
   shall return both to their duty and to their comfort (v. 28); "After I
   am risen, I will gather you in from all the places wither you are
   scattered, Ezek. xxxiv. 12. I will go before you into Galilee, will see
   our friends, and enjoy one another there."

   2. He foretels that he should be denied particularly by Peter. When
   they went out to go to the mount of Olives, we may suppose that they
   dropped Judas (he stole away from them), whereupon the rest began to
   think highly of themselves, that they stuck to their Master, when Judas
   quitted him. But Christ tells them, that though they should be kept by
   his grace from Judas's apostasy, yet they would have no reason to boast
   of their constancy. Note, Though God keeps us from being as bad as the
   worst, yet we may well be ashamed to think that we are not better than
   we are.

   (1.) Peter is confident that he should not do so ill as the rest of his
   disciples (v. 29); Though all should be offended, all his brethren here
   present, yet will not I. He supposes himself not only stronger than
   others, but so much stronger, as to be able to receive the shock of a
   temptation, and bear up against it, all alone; to stand, though nobody
   stood by him. It is bred in the bone with us, to think well of
   ourselves, and trust to our own hearts.

   (2.) Christ tells him that he will do worse than any of them. They will
   all desert him, but he will deny him; not once, but thrice; and that
   presently; "This day, even this night before the cock crow twice, thou
   wilt deny that ever thou hadst any knowledge of me, or acquaintance
   with me, as one ashamed and afraid to own me."

   (3.) He stands to his promise; "If I should die with thee, I will not
   deny thee; I will adhere to thee, though it cost me my life:" and, no
   doubt, he thought as he said. Judas said nothing like this, when Christ
   told him he would betray him. He sinned by contrivance, Peter by
   surprise; he devised the wickedness (Mic. ii. 1), Peter was overtaken
   in this fault, Gal. vi. 1. It was ill done of Peter, to contradict his
   Master. If he had said, with fear and trembling, "Lord, give me grace
   to keep me from denying thee, lead me not into this temptation, deliver
   me from this evil," it might have been prevented: but they were all
   thus confident; they who said, Lord, is it I? now said, It shall never
   be me. Being acquitted from their fear of betraying Christ, they were
   now secure. But he that thinks he stands, must learn to take heed lest
   he fall; and he that girdeth on the harness, not boast as though he had
   put it off.

The Agony in the Garden.

   32 And they came to a place which was named Gethsemane: and he saith to
   his disciples, Sit ye here, while I shall pray.   33 And he taketh with
   him Peter and James and John, and began to be sore amazed, and to be
   very heavy;   34 And saith unto them, My soul is exceeding sorrowful
   unto death: tarry ye here, and watch.   35 And he went forward a
   little, and fell on the ground, and prayed that, if it were possible,
   the hour might pass from him.   36 And he said, Abba, Father, all
   things are possible unto thee; take away this cup from me: nevertheless
   not what I will, but what thou wilt.   37 And he cometh, and findeth
   them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not
   thou watch one hour?   38 Watch ye and pray, lest ye enter into
   temptation. The spirit truly is ready, but the flesh is weak.   39 And
   again he went away, and prayed, and spake the same words.   40 And when
   he returned, he found them asleep again, (for their eyes were heavy,)
   neither wist they what to answer him.   41 And he cometh the third
   time, and saith unto them, Sleep on now, and take your rest: it is
   enough, the hour is come; behold, the Son of man is betrayed into the
   hands of sinners.   42 Rise up, let us go; lo, he that betrayeth me is
   at hand.

   Christ is here entering upon his sufferings, and begins with those
   which were the sorest of all his sufferings, those in his soul. Here we
   have him in his agony; this melancholy story we had in Matthew; this
   agony in soul was the wormwood and the gall in the affliction and
   misery; and thereby it appeared that no sorrow was forced upon him, but
   that it was what he freely admitted.

   I. He retired for prayer; Sit ye here (saith he to his disciples),
   while I go a little further, and pray. He had lately prayed with them
   (John xvii.); and now he appoints them to withdraw while he goes to his
   Father upon an errand peculiar to himself. Note, Our praying with our
   families will not excuse our neglect of secret worship. When Jacob
   entered into his agony, he first sent over all that he had, and was
   left alone, and then there wrestled a man with him (Gen. xxxii. 23,
   24), though he had been at prayer before (v. 9), it is likely, with his
   family.

   II. Even into that retirement he took with him Peter, and James, and
   John (v. 33), three competent witnesses of this part of his
   humiliation; and though great spirits care not how few know any thing
   of their agonies, he was not ashamed that they should see. These three
   had boasted most of their ability and willingness to suffer with him;
   Peter here, in this chapter, and James and John (ch. x. 39); and
   therefore Christ takes them to stand by, and see what a struggle he had
   with the bloody baptism and the bitter cup, to convince them that they
   knew not what they said. It is fit that they who are most confident,
   should be first tried, that they may be made sensible of their folly
   and weakness.

   III. There he was in a tremendous agitation (v. 33); He began to be
   sore amazed--ekthambeisthai, a word not used in Matthew, but very
   significant; it bespeaks something like that horror of great darkness,
   which fell upon Abraham (Gen. xv. 12), or, rather, something much
   worse, and more frightful. The terrors of God set themselves in array
   against him, and he allowed himself the actual and intense
   contemplation of them. Never was sorrow like unto his at that time;
   never any had such experience as he had from eternity of divine
   favours, and therefore never any had, or could have, such a sense as he
   had of divine favours. Yet there was not the least disorder or
   irregularity in this commotion of his spirits; his affections rose not
   tumultuously, but under direction, and as they were called up, for he
   had no corrupt nature to mix with them, as we have. If water have a
   sediment at the bottom, though it may be clear while it stands still,
   yet, when shaken, it grows muddy; so it is with our affections: but
   pure water in a clean glass, though ever so much stirred, continues
   clear; and so it was with Christ. Dr. Lightfoot thinks it very probable
   that the devil did now appear to our Saviour in a visible shape, in his
   own shape and proper colour, to terrify and affright him, and to drive
   him from his hope in God (which he aimed at in persecuting Job, a type
   of Christ, to make him curse God, and die), and to deter him from the
   further prosecution of his undertaking; whatever hindered him from
   that, he looked upon as coming from Satan, Matt. xvi. 23. When the
   devil had tempted him in the wilderness, it is said, He departed from
   him for a season (Luke iv. 13), intending another grapple with him, and
   in another way; finding that he could not by his flatteries allure him
   into sin, he would try by his terrors to affright him into it, and so
   make void his design.

   IV. He made a sad complaint of this agitation. He said, My soul is
   exceeding sorrowful. 1. He was made sin for us, and therefore was thus
   sorrowful; he fully knew the malignity of the sins he was to suffer
   for; and having the highest degree of love to God, who was offended by
   them, and of love to man, who was damaged and endangered by them, now
   that those were set in order before him, no marvel that his soul was
   exceeding sorrowful. Now was he made to serve with our sins, and was
   thus wearied with our iniquities. 2. He was made a curse for us; the
   curses of the law were transferred to him as our surety and
   representative, not as originally bound with us, but a bail to the
   action. And when his soul was thus exceeding sorrowful, he did, as it
   were, yield to them, and lie down under the load, until by his death he
   had satisfied for sin, and so for ever abolished the curse. He now
   tasted death (as he is said to do, Heb. ii. 9), which is not an
   extenuating expression, as if he did but taste it; no, he drank up even
   the dregs of the cup; but it is rather aggravating; it did not go down
   by wholesale, but he tasted all the bitterness of it. This was that
   fear which the apostle speaks of (Heb. v. 7), a natural fear of pain
   and death, which it is natural to human nature to startle at.

   Now the consideration of Christ's sufferings in his soul, and his
   sorrows for us, should be of use to us,

   (1.) To embitter our sins. Can we ever entertain a favourable or so
   much as a slight thought of sin, when we see what impression sin
   (though but imputed) made upon the Lord Jesus? Shall that sit light
   upon our souls, which sat so heavy upon his? Was Christ in such an
   agony for our sins, and shall we never be in an agony about them? How
   should we look upon him whom we have pressed, whom we have pierced, and
   mourn, and be in bitterness! It becomes us to be exceeding sorrowful
   for sin, because Christ was so, and never to make a mock at it. If
   Christ thus suffered for sin, let us arm ourselves with the same mind.

   (2.) To sweeten our sorrows; if our souls be at any time exceeding
   sorrowful, through the afflictions of this present time, let us
   remember that our Master was so before us, and the disciple is not
   greater than his Lord. Why should we affect to drive away sorrow, when
   Christ for our sakes courted it, and submitted to it, and thereby not
   only took out the sting of it, and made it tolerable, but put virtue
   into it, and made it profitable (for by the sadness of the countenance
   the heart is made better), nay, and put sweetness into it, and made it
   comfortable. Blessed Paul was sorrowful, and yet always rejoicing. If
   we be exceeding sorrowful, it is but unto death; that will be the
   period of all our sorrows, if Christ be ours; when the eyes are closed,
   all tears are wiped away from them.

   V. He ordered his disciples to keep with him, not because he needed
   their help, but because he would have them to look upon him and receive
   instruction; he said to them, Tarry ye here and watch. He had said to
   the other disciples nothing but, Sit ye here (v. 32); but these three
   he bids to tarry and watch, as expecting more from them than from the
   rest.

   VI. He addressed himself to God by prayer (v. 35); He fell on the
   ground, and prayed. It was but a little before this, that in prayer he
   lifted up his eyes (John xvii. 1); but here, being in an agony, he fell
   upon his face, accommodating himself to his present humiliation, and
   teaching us thus to abase ourselves before God; it becomes us to be
   low, when we come into the presence of the Most High. 1. As Man, he
   deprecated his sufferings, that, if it were possible, the hour might
   pass from him (v. 35); "This short, but sharp affliction, that which I
   am now this hour to enter upon, let man's salvation be, if possible,
   accomplished without it." We have his very words (v. 36), Abba, Father.
   The Syriac word is here retained, which Christ used, and which
   signifies Father, to intimate what an emphasis our Lord Jesus, in his
   sorrows, laid upon it, and would have us to lay. It is with an eye to
   this, that St. Paul retains this word, putting it into the mouths of
   all that have the Spirit of adoption; they are taught to cry, Abba,
   Father, Rom. viii. 15; Gal. iv. 6. Father, all things are possible to
   thee. Note, Even that which we cannot expect to be done for us, we
   ought yet to believe that God is able to do: and when we submit to his
   will, and refer ourselves to his wisdom and mercy, it must be with a
   believing acknowledgment of his power, that all things are possible to
   him. 2. As Mediator, he acquiesced in the will of God concerning them;
   "Nevertheless, not what I will, but what thou wilt. I know the matter
   is settled, and cannot be altered, I must suffer and die, and I bid it
   welcome."

   VII. He roused his disciples, who were dropped asleep while he was at
   prayer, v. 37, 38. He comes to look after them, since they did not look
   after him; and he finds them asleep, so little affected were they with
   his sorrows, his complaints, and prayers. This carelessness of theirs
   was a presage of their further offence in deserting him; and it was an
   aggravation of it, that he had so lately commended them for continuing
   with him in his temptations, though they had not been without their
   faults. Was he so willing to make the best of them, and were they so
   indifferent in approving themselves to him? They had lately promised
   not to be offended in him; what! and yet mind him so little? He
   particularly upbraided Peter with his drowsiness; Simon, sleepest thou?
   Kai sy teknon;--"What thou, my son? Thou that didst so positively
   promise thou wouldest not deny me, dost thou slight me thus? From thee
   I expected better things. Couldest thou not watch one hour?" He did not
   require him to watch all night with him, only for one hour. It
   aggravates our faintness and short continuance in Christ's service,
   that he doth not over-task us, nor weary us with it, Isa. xliii. 23. He
   puts upon us no other burthen than to hold fast till he comes (Rev. ii.
   24, 25); and behold, he comes quickly, Rev. iii. 11.

   As those whom Christ loves he rebukes when they do amiss, so those whom
   he rebukes he counsels and comforts. 1. It was a very wise and faithful
   word of advice which Christ here gave to his disciples; Watch and pray,
   lest ye enter into temptation, v. 38. It was bad to sleep when Christ
   was in his agony, but they were entering into further temptation, and
   if they did not stir up themselves, and fetch in grace and strength
   from God by prayer, they would do worse; and so they did, when they all
   forsook him, and fled. 2. It was a very kind and tender excuse that
   Christ made for them; "The spirit truly is willing; I know it is, it is
   ready, it is forward; you would willingly keep awake, but you cannot."
   This may be taken as a reason for that exhortation, "Watch and pray;
   because, though the spirit is willing, I grant it is (you have
   sincerely resolved never to be offended in me), yet the flesh is weak,
   and if you do not watch and pray, and use the means of perseverance,
   you may be overcome, notwithstanding." The consideration of the
   weakness and infirmity of our flesh should engage and quicken us to
   prayer and watchfulness, when we are entering into temptation.

   VIII. He repeated his address to his Father (v. 39); He went again, and
   prayed, saying, ton auton logon--the same word, or matter, or business;
   he spoke to the same purport, and again the third time. This teaches
   us, that men ought to pray, and not to faint, Luke xviii. 1. Though the
   answers to our prayers do not come quickly, yet we must renew our
   requests, and continue instant in prayer; for the vision is for an
   appointed time, and at the end it shall speak, and not lie, Hab. ii. 3.
   Paul, when he was buffeted by a messenger of Satan, besought the Lord
   thrice, as Christ did here, before he obtained an answer of peace, 2
   Cor. xii. 7, 8. A little before this, when Christ, in the trouble of
   his soul, prayed, Father, glorify thy name, he had an immediate answer
   by a voice from heaven, I have both glorified it, and I will glorify it
   yet again; but now he must come a second and third time, for the visits
   of God's grace, in answer to prayer, come sooner or later, according to
   the pleasure of his will, that we may be kept depending.

   IX. He repeated his visits to his disciples. Thus he gave a specimen of
   his continued care for his church on earth, even when it is half
   asleep, and not duly concerned for itself, while he ever lives making
   intercession with his Father in heaven. See how, as became a Mediator,
   he passes and repasses between both. He came the second time to his
   disciples, and found them asleep again, v. 40. See how the infirmities
   of Christ's disciples return upon them, notwithstanding their
   resolutions, and overpower them, notwithstanding their resistance; and
   what clogs those bodies of ours are to our souls, which should make us
   long for that blessed state in which they shall be no more our
   encumbrance. This second time he spoke to them as before, but they wist
   not what to answer him; they were ashamed of their drowsiness, and had
   nothing to say in excuse for it. Or, They were so overpowered with it,
   that, like men between sleeping and waking, they knew not where they
   were, or what they said. But, the third time, they were bid to sleep if
   they would (v. 41); "Sleep on now, and take your rest. I have now no
   more occasion for your watching, you may sleep, if you will, for me."
   It is enough; we had not that word in Matthew. "You have had warning
   enough to keep awake, and would not take it; and now you shall see what
   little reason you have to be secure." Apekei, I discharge you from any
   further attendance; so some understand it; "Now the hour is come, in
   which I knew you would all forsake me, even take your course;" as he
   said to Judas, What thou doest, do quickly. The Son of man is now
   betrayed into the hands of sinners, the chief priests and elders; those
   worst of sinners, because they made a profession of sanctity. "Come,
   rise up, do not lie dozing there. Let us go and meet the enemy, for lo,
   he that betrayeth me is at hand, and I must not now think of making an
   escape." When we see trouble at the door, we are concerned to stir up
   ourselves to get ready for it.

The Treachery of Judas.

   43 And immediately, while he yet spake, cometh Judas, one of the
   twelve, and with him a great multitude with swords and staves, from the
   chief priests and the scribes and the elders.   44 And he that betrayed
   him had given them a token, saying, Whomsoever I shall kiss, that same
   is he; take him, and lead him away safely.   45 And as soon as he was
   come, he goeth straightway to him, and saith, Master, master; and
   kissed him.   46 And they laid their hands on him, and took him.   47
   And one of them that stood by drew a sword, and smote a servant of the
   high priest, and cut off his ear.   48 And Jesus answered and said unto
   them, Are ye come out, as against a thief, with swords and with staves
   to take me?   49 I was daily with you in the temple teaching, and ye
   took me not: but the scriptures must be fulfilled.   50 And they all
   forsook him, and fled.   51 And there followed him a certain young man,
   having a linen cloth cast about his naked body; and the young men laid
   hold on him:   52 And he left the linen cloth, and fled from them
   naked.

   We have here the seizing of our Lord Jesus by the officers of the chief
   priests. This was what his enemies had long aimed at, they had often
   sent to take him; but he had escaped out of their hands, because his
   hour was not come, nor could they now have taken him, had he not freely
   surrendered himself. He began first to suffer in his soul, but
   afterward suffered in his body, that he might satisfy for sin, which
   begins in the heart, but afterwards makes the members of the body
   instruments of unrighteousness.

   I. Here is a band of rude miscreants employed to take our Lord Jesus
   and make him a prisoner; a great multitude with swords and staves.
   There is no wickedness so black, no villany so horrid, but there may be
   found among the children of men fit tools to be made use of, that will
   not scruple to be employed; so miserably depraved and vitiated is
   mankind. At the head of this rabble is Judas, one of the twelve, one of
   those that had been many years intimately conversant with our Lord
   Jesus, had prophesied in his name, and in his name cast out devils, and
   yet betrayed him. It is no new thing for a very fair and plausible
   profession to end in a shameful and fatal apostasy. How art thou
   fallen, O Lucifer!

   II. Men of no less figure than the chief priests, and the scribes, and
   the elders, sent them, and set them on work, who pretended to expect
   the Messiah, and to be ready to welcome him; and yet, when he is come,
   and has given undeniable proofs that it is he that should come, because
   he doth not make court to them, nor countenance and support their pomp
   and grandeur, because he appears not as a temporal prince, but sets up
   a spiritual kingdom, and preaches repentance, reformation, and a holy
   life, and directs men's thoughts, and affections, and aims, to another
   world, they set themselves against him, and, without giving the
   credentials he produces an impartial examination, resolve to run him
   down.

   III. Judas betrayed him with a kiss; abusing the freedom Christ used to
   allow his disciples of kissing his cheek at their return when they had
   been any time absent. He called him, Master, Master, and kissed him; he
   said, Rabbi, Rabbi, as if he had been now more respectful to him than
   ever. It is enough to put one for ever out of conceit with being called
   of men Rabbi, Rabbi (Matt. xxiii. 7), since it was with this compliment
   that Christ was betrayed. He bid them take him, and lead him away
   safely. Some think that he spoke this ironically, knowing that they
   could not secure him unless he pleased, that this Samson could break
   their bonds asunder as threads of tow, and make is escape, and then he
   should get the money, and Christ the honour, and no harm done; and I
   should think so too, but that Satan was entered into him, so that the
   worst and most malicious intention of this action is not too black to
   be supposed. Nay, he had often heard his Master say, that, being
   betrayed, he should be crucified, and had no reason to think otherwise.

   IV. They arrested him, and made him their prisoner (v. 46); They laid
   their hands on him, rude and violent hands, and took him into custody;
   triumphing, it is likely, that they had done that which has been often
   before attempted in vain.

   V. Peter laid about him in defence of his Master, and wounded one of
   the assailants, being for the present mindful of his promise, to
   venture his life with his Master. He was one of them that stood by, of
   them that were with him (so the word signifies), of those three
   disciples that were with him in the garden; he drew a sword, and aimed,
   it is likely, to cut off the head, but missed his blow, and only cut
   off the ear, of a servant of the high priest, v. 47. It is easier to
   fight for Christ, than to die for him; but Christ's good soldiers
   overcome, not by taking other people's lives, but by laying down their
   own, Rev. xii. 11.

   VI. Christ argues with them that had seized him, and shows them the
   absurdity of their proceedings against him. 1. That they came out
   against him, as against a thief, whereas he was innocent of any crime;
   he taught daily in the temple, and if he had any wicked design, there
   it would some time or other have been discovered; nay, these officers
   of the chief priests, being retainers to the temple, may be supposed to
   have heard his sermons there (I was with you in the temple); and had he
   not taught them excellent doctrine, even his enemies themselves being
   judges? Were not all the words of his mouth in righteousness? Was there
   any thing froward or perverse in them? Prov. viii. 8. By his fruits he
   was known to be a good tree; why then did they come out against him as
   a thief? 2. That they came to take him thus privately, whereas he was
   neither ashamed nor afraid to appear publicly in the temple. He was
   none of those evil-doers that hate the light, neither come to the
   light, John iii. 20. If their masters had any thing to say to him, they
   might meet him any day in the temple, where he was ready to answer all
   challenges, all charges; and there they might do as they pleased with
   him, for the priests had the custody of the temple, and the command of
   the guards about it: but to come upon him thus at midnight, and in the
   place of his retirement, was base and cowardly. This was to do as
   David's enemy, that sat in the lurking places of the villages, to
   murder the innocent, Ps. x. 8. But this was not all. 3. They came with
   swords and staves, as if he had been in arms against the government,
   and must have the posse comitatus raised to reduce him. There was no
   occasion for those weapons; but they made this ado, (1.) To secure
   themselves from the rage of some; they came armed, because they feared
   the people; but thus were they in great fear, where no fear was, Ps.
   liii. 5. (2.) To expose him to the rage of others. By coming with
   swords and staves to take him, they represented him to the people (who
   are apt to take impressions this way) as a dangerous turbulent man, and
   so endeavored to incense them against him, and make them cry out,
   Crucify him, crucify him, having no other way to gain their point.

   VII. He reconciled himself to all this injurious, ignominious
   treatment, by referring himself to the Old-Testament predictions of the
   Messiah. I am hardly used, but I submit, for the scriptures must be
   fulfilled, v. 49. 1. See here what a regard Christ had to the
   scriptures; he would bear any thing rather than that the least jot or
   tittle of the word of God should fall to the ground; and as he had an
   eye to them in his sufferings, so he has in his glory; for what is
   Christ doing in the government of the world, but fulfilling the
   scriptures? 2. See what use we are to make of the Old Testament; we
   must search for Christ, the true treasure hid in that field: as the
   history of the New Testament expounds the prophecies of Old, so the
   prophecies of the Old Testament illustrate the history of the New.

   VIII. All Christ's disciples, hereupon, deserted him (v. 50); They all
   forsook him, and fled. They were very confident that they should adhere
   to him; but even good men know not what they will do, till they are
   tried. If it was such a comfort to him as he had lately intimated, that
   they had hitherto continued with him in his lesser trials (Luke xxii.
   28), we may well imagine what a grief it was to him, that they deserted
   him now in the greatest, when they might have done him some
   service--when he was abused, to protect him, and when accused, to
   witness for him. Let not those that suffer for Christ, think it
   strange, if they be thus deserted, and if all the herd shun the wounded
   deer; they are not better than their Master, nor can expect to be
   better used either by their enemies or by their friends. When St. Paul
   was in peril, none stood by him, but all men forsook him, 2 Tim. iv.
   16.

   IX. The noise disturbed the neighbourhood, and some of the neighbours
   were brought into danger by the riot, v. 51, 52. This passage of story
   we have not in any other of the evangelists. Here is an account of a
   certain young man, who, as it should seem, was no disciple of Christ,
   nor, as some have imagined, a servant of the house wherein Christ had
   eaten the passover, who followed him to see what would become of him
   (as the sons of the prophets, when they understood that Elijah was to
   be taken up, went to view afar off, 2 Kings ii. 7), but some young man
   that lived near the garden, perhaps in the house to which the garden
   belonged. Now observe concerning him,

   1. How he was frightened out of his bed, to be a spectator of Christ's
   sufferings. Such a multitude, so armed, and coming with so much fury,
   and in the dead of night, and in a quiet village, could not but produce
   a great stir; this alarmed our young man, who perhaps thought they was
   some tumult or rising in the city, some uproar among the people, and
   had the curiosity to go, and see what the matter was, and was in such
   haste to inform himself, that he could not stay to dress himself, but
   threw a sheet about him, as if he would appear like a walking ghost, in
   grave clothes, to frighten those who had frightened him, and ran among
   the thickest of them with this question, What is to do here? Being
   told, he had a mind to see the issue, having, no doubt, heard much of
   the fame of this Jesus; and therefore, when all his disciples had
   quitted him, he continued to follow him, desirous to hear what he would
   say, and see what he would do. Some think that his having no other
   garment than this linen cloth upon his naked body, intimates that he
   was one of those Jews who made a great profession of piety that their
   neighbours, in token of which, among other instances of austerity and
   mortification of the body, they used no clothes but one linen garment,
   which, though contrived to be modest enough, was thin and cold. But I
   rather think that this was not his constant wear.

   2. See how he was frightened into his bed again, when he was in danger
   of being made a sharer in Christ's sufferings. His own disciples had
   run away from him; but this young man, having no concern for him,
   thought he might securely attend him, especially being so far from
   being armed, that he was not so much as clothed; but the young men, the
   Roman soldiers, who were called to assist, laid hold of him, for all
   was fish that came to their net. Perhaps they were now vexed at
   themselves, that they had suffered the disciples to run away, and they
   being got out of their reach they resolved to seize the first they
   could lay their hands on; though this young man was perhaps one of the
   strictest sect of the Jewish church, yet the Roman soldiers made no
   conscience of abusing him upon this occasion. Finding himself in
   danger, he left the linen cloth by which they had caught hold of him,
   and fled away naked. This passage is recorded to show what a barbarous
   crew this was, that was sent to seize Christ, and what a narrow escape
   the disciples had of falling into their hands, out of which nothing
   could have kept them but their Master's care of them; If ye seek me,
   let these go their way, John xviii. 8. It also intimates that there is
   no hold of those who are led by curiosity only, and not by faith and
   conscience, to follow Christ.

Christ Brought before the High Priest.

   53 And they led Jesus away to the high priest: and with him were
   assembled all the chief priests and the elders and the scribes.   54
   And Peter followed him afar off, even into the palace of the high
   priest: and he sat with the servants, and warmed himself at the fire.
   55 And the chief priests and all the council sought for witness against
   Jesus to put him to death; and found none.   56 For many bare false
   witness against him, but their witness agreed not together.   57 And
   there arose certain, and bare false witness against him, saying,   58
   We heard him say, I will destroy this temple that is made with hands,
   and within three days I will build another made without hands.   59 But
   neither so did their witness agree together.   60 And the high priest
   stood up in the midst, and asked Jesus, saying, Answerest thou nothing?
   what is it which these witness against thee?   61 But he held his
   peace, and answered nothing. Again the high priest asked him, and said
   unto him, Art thou the Christ, the Son of the Blessed?   62 And Jesus
   said, I am: and ye shall see the Son of man sitting on the right hand
   of power, and coming in the clouds of heaven.   63 Then the high priest
   rent his clothes, and saith, What need we any further witnesses?   64
   Ye have heard the blasphemy: what think ye? And they all condemned him
   to be guilty of death.   65 And some began to spit on him, and to cover
   his face, and to buffet him, and to say unto him, Prophesy: and the
   servants did strike him with the palms of their hands.

   We have here Christ's arraignment, trial, conviction, and condemnation,
   in the ecclesiastical court, before the great sanhedrim, of which the
   high priest was president, or judge of the court; the same Caiaphas
   that had lately adjudged it expedient he should be put to death, guilty
   or not guilty (John xi. 50), and who therefore might justly be excepted
   against as partial.

   I. Christ is hurried away to his house, his palace it is called, such
   state did he live in. And there, though, in the dead of the night, all
   the chief priests, and elders, and scribes, that were in the secret,
   were assembled, ready to receive the prey; so sure were they of it.

   II. Peter followed at a distance, such a degree of cowardice was his
   late courage dwindled into, v. 54. But when he came to the high
   priest's palace, he sneakingly went, and sat with the servants, that he
   might not be suspected to belong to Christ. The high priest's fire side
   was no proper place, nor his servants proper company, for Peter, but it
   was his entrance into a temptation.

   III. Great diligence was used to procure, for love or money, false
   witnesses against Christ. They had seized him as a malefactor, and now
   they had him they had no indictment to prefer against him, no crime to
   lay to his charge, but they sought for witnesses against him; pumped
   some with ensnaring questions, offered bribes to others, if they would
   accuse him, and endeavored to frighten others, if they would not, v.
   55, 56. The chief priests and elders were by the law entrusted with the
   prosecuting and punishing of false witnesses (Deut. xix. 16, 17); yet
   those were now ringleaders in a crime that tends to overthrow of all
   justice. It is time to cry, Help, Lord, when the physicians of a land
   are its troublers, and those that should be the conservators of peace
   and equity, are the corrupters of both.

   IV. He was at length charged with words spoken some years ago, which,
   as they were represented, seemed to threaten the temple, which they had
   made no better than an idol of (v. 57, 58); but the witnesses to this
   matter did not agree (v. 59), for one swore that he said, I am able to
   destroy the temple of God, and to build it in three days (so it is in
   Matthew); the other swore that he said, I will destroy this temple,
   that is made with hands, and within three days, I will build not it,
   but another made without hands; now these two differ much from each
   other; oude ise en he martyria--their testimony was not sufficient, nor
   equal to the charge of a capital crime; so Dr. Hammond: they did not
   accuse him of that upon which a sentence of death might be founded, no
   not by the utmost stretch of their law.

   V. He was urged to be his own accuser (v. 60); The high priest stood up
   in a heat, and said, Answerest thou nothing? This he said under
   pretence of justice and fair dealing, but really with a design to
   ensnare him, that they might accuse him, Luke xi. 53, 54; xx. 20. We
   may well imagine with what an air of haughtiness and disdain this proud
   high priest brought our Lord Jesus to this question; "Come you, the
   prisoner at the bar, you hear what is sworn against you; what have you
   now to say for yourself?" Pleased to think that he seemed silent, who
   had so often silenced those that picked quarrels with him. Still Christ
   answered nothing, that he might set us an example, 1. Of patience under
   calumnies and false accusations; when we are reviled, let us not revile
   again, 1 Pet. ii. 23. And, 2. Of prudence, when a man shall be made an
   offender for a word (Isa. xxix. 21), and our defence made our offence;
   it is an evil time indeed when the prudent shall keep silence (lest
   they make bad worse), and commit their cause to him that judgeth
   righteously. But,

   VI. When he was asked whether he was the Christ, he confessed, and
   denied not, that he was, v. 61, 62. He asked, Art thou the Son of the
   Blessed? that is the Son of God? for, as Dr. Hammond observes, the
   Jews, when they named God, generally added, blessed for ever; and
   thence the Blessed is the title of God, a peculiar title, and applied
   to Christ, Rom. ix. 5. And for the proof of his being the Son of God,
   he binds them over to his second coming; "Ye shall see the Son of man
   sitting on the right hand of power; that Son of man that now appears so
   mean and despicable, whom ye see and trample upon (Isa. liii. 2, 3),
   you shall shortly see and tremble before." Now, one would think that
   such a word as this which our Lord Jesus seems to have spoken with a
   grandeur and majesty not agreeable to his present appearance (for
   through the thickest cloud of his humiliation some rays of glory were
   still darted forth), should have startled the court, and at least, in
   the opinion of some of them, should have amounted to a demurrer, or
   arrest of judgment, and that they should have stayed process till they
   had considered further of it; when Paul at the bar reasoned of the
   judgment to come, the judge trembled, and adjourned the trial, Acts
   xxiv. 25. But these chief priests were so miserably blinded with malice
   and rage, that, like the horse rushing into the battle, they mocked at
   fear, and were not affrighted, neither believed they that it was the
   sound of the trumpet, Job xxxix. 22, 24. And see Job xv. 25, 26.

   VII. The high priest, upon this confession of his, convicted him as a
   blasphemer (v. 63); He rent his clothes--chitonas autou. Some think the
   word signifies his pontifical vestments, which, for the greater state,
   he had put on, though in the night, upon this occasion. As before, in
   his enmity to Christ, he said he knew not what (John xi. 51, 52), so
   now he did he knew not what. If Saul's rending Samuel's mantle was made
   to signify the rending of the kingdom from him (1 Sam. xv. 27, 28),
   much more did Caiaphas's rending his own clothes signify the rending of
   the priesthood from him, as the rending of the veil, at Christ's death,
   signified the throwing of all open. Christ's clothes, even when he was
   crucified, were kept entire, and not rent: for when the Levitical
   priesthood was rent in pieces and done away, This Man, because he
   continues ever, has an unchangeable priesthood.

   VIII. They agreed that he was a blasphemer, and, as such, was guilty of
   a capital crime, v. 64. The question seemed to be put fairly, What
   think ye? But it was really prejudged, for the high priest had said, Ye
   have heard the blasphemy; he gave judgment first, who, as president of
   the court, ought to have voted last. So they all condemned him to be
   guilty of death; what friends he had in the great sanhedrim, did not
   appear, it is probable that they had not notice.

   IX. They set themselves to abuse him, and, as the Philistines with
   Samson, to make sport with him, v. 65. It should seem that some of the
   priests themselves that had condemned him, so far forgot the dignity,
   as well as duty, of their place, and the gravity which became them,
   that they helped their servants in playing the fool with a condemned
   prisoner. This they made their diversion, while they waited for the
   morning, to complete their villany. That night of observations (as the
   passover-night was called) they made a merry night of. If they did not
   think it below them to abuse Christ, shall we think any thing below us,
   by which we may do him honour?

Peter's Fall.

   66 And as Peter was beneath in the palace, there cometh one of the
   maids of the high priest:   67 And when she saw Peter warming himself,
   she looked upon him, and said, And thou also wast with Jesus of
   Nazareth.   68 But he denied, saying, I know not, neither understand I
   what thou sayest. And he went out into the porch; and the cock crew.
   69 And a maid saw him again, and began to say to them that stood by,
   This is one of them.   70 And he denied it again. And a little after,
   they that stood by said again to Peter, Surely thou art one of them:
   for thou art a Galilæan, and thy speech agreeth thereto.   71 But he
   began to curse and to swear, saying, I know not this man of whom ye
   speak.   72 And the second time the cock crew. And Peter called to mind
   the word that Jesus said unto him, Before the cock crow twice, thou
   shalt deny me thrice. And when he thought thereon, he wept.

   We have here the story of Peter's denying Christ.

   1. It began in keeping at a distance from him. Peter had followed afar
   off (v. 54), and now was beneath in the palace, at the lower end of the
   hall. Those that are shy of Christ, are in a fair way to deny him, that
   are shy of attending on holy ordinances, shy of the communion of the
   faithful, and loth to be seen on the side of despised godliness.

   2. It was occasioned by his associating with the high priest's
   servants, and sitting among them. They that think it dangerous to be in
   company with Christ's disciples, because thence they may be drawn in to
   suffer for him, will find it much more dangerous to be in company with
   his enemies, because there they may be drawn in to sin against him.

   3. The temptation was, his being charged as a disciple of Christ; Thou
   also wert with Jesus of Nazareth, v. 67. This is one of them (v. 69),
   for thou art a Galilean, one may know that by thy speaking broad, v.
   70. It doth not appear that he was challenged upon it, or in danger of
   being prosecuted as a criminal for it, but only bantered upon it, and
   in danger of being ridiculed as a fool for it. While the chief priests
   were abusing the Master, the servants were abusing the disciples.
   Sometimes the cause of Christ seems to fall so much on the losing side,
   that every body has a stone to throw at it, and even the abjects gather
   themselves together against it. When Job was on the dunghill, he was
   had in derision of those that were the children of base men, Job xxx.
   8. Yet, all things considered, the temptation could not be called
   formidable; it was only a maid that casually cast her eye upon him,
   and, for aught that appears, without design of giving him any trouble,
   said, Thou art one of them, to which he needed not to have made any
   reply, or might have said, "And if I be, I hope that is no treason."

   4. The sin was very great; he denied Christ before men, at a time when
   he ought to have confessed and owned him, and to have appeared in court
   a witness for him. Christ had often given notice to his disciples of
   his own sufferings; yet, when they came, they were to Peter as great a
   surprise and terror as if he had never heard of them before. He had
   often told them that they must suffer for him, must take up their
   cross, and follow him; and yet Peter is so terribly afraid of
   suffering, upon the very first alarm of it, that he will lie and swear,
   and do any thing, to avoid it. When Christ was admired and flocked
   after, he could readily own him; but now that he is deserted, and
   despised, and run down, he is ashamed of him, and will own no relation
   to him.

   5. His repentance was very speedy. He repeated his denial thrice, and
   the third was worst of all, for then he cursed and swore, to confirm
   his denial; and that the third blow, which, one would think, should
   have stunned him, and knocked him down, startled him, and roused him
   up. Then the cock crew the second time, which put him in mind of his
   Master's words, the warning he had given him, with that particular
   circumstance of the cock crowing twice; by recollecting that, he was
   made sensible of his sin and the aggravations of it; and when he
   thought thereon, he wept. Some observe that this evangelist, who wrote,
   as some have thought, by St. Peter's direction, speaks as fully of
   Peter's sin as any of them, but more briefly of his sorrow, which
   Peter, in modesty, would not have to be magnified, and because he
   thought he could never sorrow enough for great a sin. His repentance
   here is thus expressed, epibalon eklaie, where something must be
   supplied. He added to weep, so some; making it a Hebraism; he wept, and
   the more he thought of it, the more he wept; he continued weeping; he
   flung out, and wept; burst out into tears; threw himself down, and
   wept; he covered his face, and wept, so some; cast his garment about
   his head, that he might not be seen to weep; he cast his eyes upon his
   Master, who turned, and looked upon him; so Dr. Hammond supplies it,
   and it is a probable conjecture. Or, as we understand it, fixing his
   mind upon it, he wept. It is not a transient thought of that which is
   humbling, that will suffice, but we must dwell upon it. Or, what if
   this word should mean his laying a load upon himself, throwing a
   confusion into his own face? he did as the publican that smote his
   breast, in sorrow for sin; and this amounts to his weeping bitterly.
     __________________________________________________________________

M A R K.

  CHAP. XV.

   What we read of the sufferings of Christ, in the foregoing chapter, was
   but the prologue or introduction; here we have the completing of them.
   We left him condemned by the chief priests; but they could only show
   their teeth, they could not bite. Here we have him, I. Arraigned and
   accused before Pilate the Roman governor, ver. 1-5. II. Cried out
   against by the common people, at the instigation of the priests, ver.
   6-14. III. Condemned to be crucified immediately, ver. 15. IV. Bantered
   and abused, as a mock-king, by the Roman soldiers, ver. 16-19. V. Led
   out to the place of execution with all possible ignominy and disgrace,
   ver. 20-24. VI. Nailed to the cross between two thieves, ver. 25-28.
   VII. Reviled and abused by all that passed by, ver. 29-32. VIII.
   Forsaken for a time by his father, ver. 33-36. IX. Dying, and rending
   the veil, ver. 37, 38. X. Attested and witnessed to by the centurion
   and others, ver. 39-41. XI. Buried in the sepulchre of Joseph of
   Arimathea, ver. 42-47.

Christ Brought before Pilate.

   1 And straightway in the morning the chief priests held a consultation
   with the elders and scribes and the whole council, and bound Jesus, and
   carried him away, and delivered him to Pilate.   2 And Pilate asked
   him, Art thou the King of the Jews? And he answering said unto him,
   Thou sayest it.   3 And the chief priests accused him of many things:
   but he answered nothing.   4 And Pilate asked him again, saying,
   Answerest thou nothing? behold how many things they witness against
   thee.   5 But Jesus yet answered nothing; so that Pilate marvelled.   6
   Now at that feast he released unto them one prisoner, whomsoever they
   desired.   7 And there was one named Barabbas, which lay bound with
   them that had made insurrection with him, who had committed murder in
   the insurrection.   8 And the multitude crying aloud began to desire
   him to do as he had ever done unto them.   9 But Pilate answered them,
   saying, Will ye that I release unto you the King of the Jews?   10 For
   he knew that the chief priests had delivered him for envy.   11 But the
   chief priests moved the people, that he should rather release Barabbas
   unto them.   12 And Pilate answered and said again unto them, What will
   ye then that I shall do unto him whom ye call the King of the Jews?
   13 And they cried out again, Crucify him.   14 Then Pilate said unto
   them, Why, what evil hath he done? And they cried out the more
   exceedingly, Crucify him.

   Here we have, I. A consultation held by the great Sanhedrim for the
   effectual prosecution of our Lord Jesus. They met early in the morning
   about it, and went into a grand committee, to find out ways and means
   to get him put to death; they lost no time, but followed their blow in
   good earnest, lest there should be an uproar among the people. The
   unwearied industry of wicked people in doing that which is evil, should
   shame us for our backwardness and slothfulness in that which is good.
   They that war against Christ and thy soul, are up early; How long then
   wilt thou sleep, O sluggard?

   II. The delivering of him up a prisoner to Pilate; they bound him. He
   was to be the great sacrifice, and sacrifices must be bound with cords,
   Ps. cxviii. 27. Christ was bound, to make bonds easy to us, and enable
   us, as Paul and Silas, to sing in bonds. It is good for us often to
   remember the bonds of the Lord Jesus, as bound with him who was bound
   for us. They led him through the streets of Jerusalem, to expose him to
   contempt, who, while he taught in the temple, but a day or two before,
   was had in veneration; and we may well imagine how miserably he looked
   after such a night's usage as he had had; so buffeted, spit upon, and
   abused. Their delivering him to the Roman power was a type of ruin of
   their church, which hereby they merited, and brought upon themselves;
   it signified that the promise, the covenant, and the oracles, of God,
   and the visible state church, which were the glory of Israel, and had
   been so long in their possession, should now be delivered up to the
   Gentiles. By delivering up the king they do, in effect, deliver up the
   kingdom of God, which is therefore, as it were, by their own consent,
   taken from them, and given to another nation. If they had delivered up
   Christ, to gratify the desires of the Romans, or to satisfy and
   jealousies of theirs concerning him, it had been another matter; but
   they voluntarily betrayed him that was Israel's crown, to them that
   were Israel's yoke.

   III. The examining of him by Pilate upon interrogatories (v. 2); "Art
   thou the king of the Jews? Dost thou pretend to be so, to be that
   Messiah whom the Jews expect as a temporal prince?"--"Yea," saith
   Christ, "it is as thou sayest, I am that Messiah, but not such a one as
   they expect." He is the king that rules and protects his Israel
   according to the spirit, who are Jews inwardly by the circumcision of
   the spirit, and the king that will restrain and punish the carnal Jews,
   who continue in unbelief.

   IV. The articles of impeachment exhibited against him, and his silence
   under the charge and accusation. The chief priests forgot the dignity
   of their place, when they turned informers, and did in person accuse
   Christ of many things (v. 3), and witness against him, v. 4. Many of
   the Old-Testament prophets charge the priests of their times with great
   wickedness, in which well did they prophesy of these priests; see Ezek.
   xxii. 26; Hos. v. 1; vi. 9; Mic. iii. 11; Zeph. iii. 4; Mal. i. 6; ii.
   8. The destruction of Jerusalem by the Chaldeans is said to be for the
   iniquity of the priests that shed the blood of the just, Lam. iv. 13.
   Note, Wicked priests are generally the worst of men. The better any
   thing is, the worse it is when it is corrupted. Lay persecutors have
   been generally found more compassionate than ecclesiastics. These
   priests were very eager and noisy in their accusation; but Christ
   answered nothing, v. 3. When Pilate urged him to clear himself, and was
   desirous he should (v. 4), yet still he stood mute (v. 5), he answered
   nothing, which Pilate thought very strange. He gave Pilate a direct
   answer (v. 2), but would not answer the prosecutors and witnesses,
   because the things they alleged, were notoriously false, and he knew
   Pilate himself was convinced they were so. Note, As Christ spoke to
   admiration, so he kept silence to admiration.

   V. The proposal Pilate made to the people, to have Jesus released to
   them, since it was the custom of the feast to grace the solemnity with
   the release of one prisoner. The people expected and demanded that he
   should do as he had ever done to them (v. 8); it was not an ill usage,
   but they would have it kept up. Now Pilate perceived that the chief
   priests delivered up Jesus for envy, because he had got such a
   reputation among the people as eclipsed theirs, v. 10. It was easy to
   see, comparing the eagerness of the prosecutors with the slenderness of
   the proofs, that it was not his guilt, but his goodness, not any thing
   mischievous or scandalous, but something meritorious and glorious, that
   they were provoked at. And therefore, hearing how much he was the
   darling of the crowd, he thought that he might safely appeal from the
   priests to the people, and that they would be proud of rescuing him out
   of the priests' hands; and he proposed an expedient for their doing it
   without danger of an uproar; let them demand him to be released, and
   Pilate will be ready to do it, and stop the mouths of the priests with
   this--that the people insisted upon his release. There was indeed
   another prisoner, one Barabbas, that had an interest, and would have
   some votes; but he questioned not but Jesus would out-poll him.

   VI. The unanimous outrageous clamours of the people have Christ put to
   death, and particularly to have him crucified. It was a great surprise
   to Pilate, when he found the people so much under the influence of the
   priests, that they all agreed to desire that Barabbas might be
   released, v. 11. Pilate opposed it all he could; "What will ye that I
   shall do to him whom ye call the King of the Jews? Would not ye then
   have him released too?" v. 12. No, say they, Crucify him. The priests
   having put that in their mouths, the insist upon it; when Pilate
   objected, Why, what evil has he done? (a very material question in such
   a case), they did not pretend to answer it, but cried out more
   exceedingly, as they were more and more instigated and irritated by the
   priests, Crucify him, crucify him. Now the priests, who were very busy
   dispersing themselves and their creatures among the mob, to keep up the
   cry, promised themselves that it would influence Pilate two ways to
   condemn him. 1. It might incline him to believe Christ guilty, when
   there was so general an out-cry against him. "Surely," might Pilate
   think, "he must needs be a bad man, whom all the world is weary of." He
   would now conclude that he had been misinformed, when he was told what
   an interest he had in the people, and that the matter was not so. But
   the priest had hurried on the prosecution with so much expedition, that
   we may suppose that they who were Christ's friends, and would have
   opposed this cry, were at the other end of the town, and knew nothing
   of the matter. Note, It has been the common artifice of Satan, to put
   Christ and his religion into an ill name, and so to run them down. When
   once this sect, as they called it, comes to be every where spoken
   against, though without cause, then that is looked upon as cause enough
   to condemn it. But let us judge of persons and things by their merits,
   and the standard of God's word, and not prejudge by common fame and the
   cry of the country. 2. It might induce him to condemn Christ, to please
   the people, and indeed for fear of displeasing them. Though he was not
   so weak as to be governed by their opinion, to believe him guilty, yet
   he was so wicked as to be swayed by their outrage, to condemn him,
   though he believed him innocent; induced thereunto by reasons of state,
   and the wisdom of the world. Our Lord Jesus dying as a sacrifice for
   the sins of many, he fell a sacrifice to the rage of many.

Christ Insulted and Condemned.

   15 And so Pilate, willing to content the people, released Barabbas unto
   them, and delivered Jesus, when he had scourged him, to be crucified.
   16 And the soldiers led him away into the hall, called Prætorium; and
   they call together the whole band.   17 And they clothed him with
   purple, and platted a crown of thorns, and put it about his head,   18
   And began to salute him, Hail, King of the Jews!   19 And they smote
   him on the head with a reed, and did spit upon him, and bowing their
   knees worshipped him.   20 And when they had mocked him, they took off
   the purple from him, and put his own clothes on him, and led him out to
   crucify him.   21 And they compel one Simon a Cyrenian, who passed by,
   coming out of the country, the father of Alexander and Rufus, to bear
   his cross.

   Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be
   crucified, v. 15. Willing to content the people, to do enough for them
   (so the word is), and make them easy, that he might keep them quiet, he
   released Barabbas unto them, who was the scandal and plague of their
   nation, and delivered Jesus to be crucified, who was the glory and
   blessing of their nation. Though he had scourged him before, hoping
   that would content them, and then not designing to crucify him, yet he
   went on to that; for no wonder that he who could persuade himself to
   chastise one that was innocent (Luke xxiii. 16), could by degrees
   persuade himself to crucify him.

   Christ was crucified, for that was, 1. A bloody death, and without
   blood no remission, Heb. ix. 22. The blood is the life (Gen. ix. 4); it
   is the vehicle of the animal spirits, which connect the soul and body,
   so that the exhausting of the blood is the exhausting of the life.
   Christ was to lay down his life for us, and therefore shed his blood.
   Blood made atonement for the soul (Lev. xvii. 11), and therefore in
   every sacrifice of propitiation special order was given for the pouring
   out of the blood, and the sprinkling of that before the Lord. Now, that
   Christ might answer all these types, he shed his blood. 2. It was a
   painful death; the pains were exquisite and acute, for death made its
   assaults upon the vitals by the exterior parts, which are quickest of
   sense. Christ died, so as that he might feel himself die, because he
   was to be both the priest and the sacrifice; so that he might be active
   in dying; because he was to make his soul an offering for sin. Tully
   calls crucifixion, Teterrimum supplicium--A most tremendous punishment:
   Christ would meet death in its greatest terror, and so conquer it. 3.
   It was a shameful death, the death of slaves, and the vilest
   malefactors; so it was accounted among the Romans. The cross and the
   shame are put together. God having been injured in his honour by the
   sin of man, it is in his honour that Christ makes him satisfaction, not
   only by denying himself in, and divesting himself of, the honours due
   to his divine nature, for a time, but by submitting the greatest
   reproach and ignominy the human nature was capable of being loaded
   with. Yet this was not the worst. 4. It was a cursed death; thus it was
   branded by the Jewish law (Deut. xxi. 23); He that is hanged, is
   accursed of God, is under a particular mark of God's displeasure. It
   was the death that Saul's sons were put to, when the guilt of their
   father' bloody house was to be expiated, 2 Sam. xxi. 6. Haman and his
   sons were hanged, Esth. vii. 10; ix. 13. We do not read any of the
   prophets of the Old Testament that were hanged; but now that Christ has
   submitted to be hanged upon a tree, the reproach and curse of that kind
   of death are quite rolled away, so that it ought to be any hindrance to
   the comfort of those who die either innocently or penitently, nor any
   diminution from, but rather an addition to, the glory of those who die
   martyrs for Christ, to be as he was, hanged upon a tree.

   II. Pilate, to gratify the gay humour of the Roman soldiers, delivered
   him to them, to be abused and spitefully treated, while they were
   preparing for the execution. They called together the whole regiment
   that was then in waiting, and they went into an inner hall, where they
   ignominiously abused our Lord Jesus, as a king, just as in the high
   priest's hall his servants had ignominiously abused him as a Prophet
   and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed
   him with purple. This abuse done to Christ in his apparel should be an
   intimation to Christians, not to make the putting on of apparel their
   adorning, 1 Pet. iii. 4. Shall a purple or scarlet robe be matter of
   pride to a Christian, which was matter of reproach and shame to Christ.
   2. Do kings wear crowns? They platted a crown of thorns, and put it on
   his head. A crown of straw, or rushes, would have been banter enough;
   but this was pain also. He wore the crown of thorns which we had
   deserved, that we might wear the crown of glory which he merited. Let
   us be taught by these thorns, as Gideon taught the men of Succoth, to
   hate sin, and be uneasy under it, and to be in love with Jesus Christ,
   who is here a lily among thorns. If we be at any time afflicted with a
   thorn in the flesh, let it be our comfort, that our high priest is
   touched with the feelings of our infirmities, having himself known what
   thorns in the flesh meant. 3. Are kings attended with the acclamations
   of their subjects, O king, live for ever? That also is mimicked; they
   saluted him with "Hail, King of the Jews; such a prince, and such a
   people, even good enough for one another." 4. Kings have sceptres put
   into their hand, marks of dominion, as the crown is of dignity; to
   imitate this, they put a reed in his right hand. Those that despise the
   authority of Jesus Christ, as not to be observed and obeyed, who regard
   not either the precepts of his word, or the threatenings of his wrath,
   do, in effect, put a reed in his hand; nay, and, as these here, smite
   him on the head with it, such is the indignity they do him. 5.
   Subjects, when they swear allegiance, were wont to kiss their
   sovereign; and this they offered to do, but, instead of that, spit upon
   him. 6. Kings used to be addressed upon the knee; and this also they
   brought into the jest, they bowed the knee, and worshipped him; this
   they did in scorn, to make themselves and one another laugh. We were by
   sin become liable to everlasting shame and contempt, to deliver us from
   which, our Lord Jesus submitted to this shame and contempt for us. He
   was thus mocked, not in his own clothes, but in another's, to signify
   that he suffered not for his own sin; the crime was ours, the shame
   his. Those who pretend subjection to Christ, but at the same time give
   themselves up to the service of the world and the flesh, do, in effect,
   the same that they did, who bowed the knee to him in mockery, and
   abused him with, Hail, king of the Jews, when they said, We have no
   king but Cæsar. Those that bow the knee to Christ, but do not bow the
   soul, that draw nigh to him with their mouths, and honour him with
   their lips, but their hearts are far from him, put the same affront
   upon him that these here did.

   III. The soldiers, at the hour appointed, led him away from Pilate's
   judgment-hall to the place of execution (v. 20), as a sheep to the
   slaughter; he was led forth with the workers of iniquity, though he did
   no sin. But lest his death, under the load of his cross, which he was
   to carry, should prevent the further cruelties they intended, they
   compelled one Simon of Cyrene to carry his cross for him. He passed by,
   coming out of the country or out of the fields, not thinking of any
   such matter. Note, We must not think it strange, if crosses come upon
   us suddenly, and we be surprised by them. The cross was a very
   troublesome unwieldy load: but he that carried it a few minutes, had
   the honour to have his name upon the record in the book of God, though
   otherwise an obscure person; so that, wherever this gospel is preached;
   so that, wherever this gospel is preached, there shall this be told for
   a memorial to him: in like manner, though no affliction, no cross, for
   the present, be joyous, but grievous, yet afterward it yields a crown
   of glory to them that are exercised thereby.

The Crucifixion.

   22 And they bring him unto the place Golgotha, which is, being
   interpreted, The place of a skull.   23 And they gave him to drink wine
   mingled with myrrh: but he received it not.   24 And when they had
   crucified him, they parted his garments, casting lots upon them, what
   every man should take.   25 And it was the third hour, and they
   crucified him.   26 And the superscription of his accusation was
   written over, THE KING OF THE JEWS.   27 And with him they crucify two
   thieves; the one on his right hand, and the other on his left.   28 And
   the scripture was fulfilled, which saith, And he was numbered with the
   transgressors.   29 And they that passed by railed on him, wagging
   their heads, and saying, Ah, thou that destroyest the temple, and
   buildest it in three days,   30 Save thyself, and come down from the
   cross.   31 Likewise also the chief priests mocking said among
   themselves with the scribes, He saved others; himself he cannot save.
   32 Let Christ the King of Israel descend now from the cross, that we
   may see and believe. And they that were crucified with him reviled him.

   We have here the crucifixion of our Lord Jesus.

   I. The place where he was crucified; it was called Golgotha--the place
   of a scull: some think, because of the heads of malefactors that were
   there cut off: it was the common place of execution, as Tyburn, for he
   was in all respects numbered with the transgressors. I know not how to
   give any credit to it, but divers of the ancients mention it as a
   current tradition, that in this place our first father Adam was buried,
   and they think it highly congruous that there Christ should be
   crucified; for as in Adam all die, so in Christ shall all be made
   alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names),
   take notice of it; nay, Cyprian adds, Creditur à piis--Many good people
   believe that the blood of Christ crucified did trickle down upon the
   scull of Adam, who was buried in the same place. Something more
   credible is the tradition, that this mount Calvary was that mountain in
   the land of Moriah (and in the land of Moriah it certainly was, for so
   the country about Jerusalem was called), on which Isaac was to be
   offered; and the ram was offered instead of him; and then Abraham had
   an eye to this day of Christ, when he called the place
   Jehovah-jireh--The Lord will provide, expecting that so it would be
   seen in the mount of the Lord.

   II. The time when he was crucified; it was the third hour, v. 25. He
   was brought before Pilate about the sixth hour (John xix. 14),
   according to the Roman way of reckoning, which John uses, with which
   ours at this day agrees, that is at six o'clock in the morning; and
   then, at the third hour, according to the Jews' way of reckoning, that
   is, about nine of the clock in the morning, or soon after, they nailed
   him to the cross. Dr. Lightfoot thinks the third hour is here
   mentioned, to intimate an aggravation of the wickedness of the priests,
   they were here prosecuting Christ to the death, though it was after the
   third hour, when they ought to have been attending the service of the
   temple, and offering the peace-offerings; it being the first day of the
   feast of unleavened bread, when there was to be a holy convocation. At
   that very time, when they should have been, according to the duty of
   their place, presiding in the public devotions, were they here venting
   their malice against the Lord Jesus; yet these were the men that seemed
   so zealous for the temple, and condemned Christ for speaking against
   it. Note, There are many who pretend to be for the church, who yet care
   not how seldom they go to church.

   III. The indignities that were done him, when he was nailed to the
   cross; as if that had not been ignominious enough, they added several
   things to the ignominy of it.

   1. It being the custom to give wine to persons that were to be put to
   death, they mingled his with myrrh, which was bitter, and made it
   nauseous; he tasted it, but would not drink it; was willing to admit
   the bitterness of it, but not the benefit of it.

   2. The garments of those that were crucified, being, as with us, the
   executioners' fee, the soldiers cast lots upon his garments (v. 24),
   threw dice (as our soldiers do upon a drum-head), for them: so making
   themselves merry with his misery, and sitting at their sport while he
   was hanging in pain.

   3. They set up a superscription over his head, by which they intended
   to reproach him, but really did him both justice and honour, The king
   of the Jews, v. 26. Here was no crime alleged, but his sovereignty
   owned. Perhaps Pilate meant to cast disgrace upon Christ as a baffled
   king, or upon the Jews, who by their importunity had forced him,
   against his conscience, to condemn Christ, as a people that deserved no
   better a king than he seemed to be: however, God intended it to be the
   proclaiming even of Christ upon the cross, the king of Israel; though
   Pilate know not what he wrote, any more than Caiaphas what he said,
   John xi. 51. Christ crucified is king of his church, his spiritual
   Israel; and even then when he hung on the cross, he was like a king,
   conquering his and his people's enemies, and triumphing over them, Col.
   ii. 15. Now he was writing his laws in his own blood, and preparing his
   favours for his subjects. Whenever we look unto Christ crucified, we
   must remember the inscription over his head, that he is a king, and we
   must give up ourselves to be his subjects, as Israelites indeed.

   4. They crucified two thieves with him, one on his right hand, the
   other on his left, and him in the midst as the worst of the three (v.
   27); so great a degree of dishonour did they hereby intend him. And, no
   doubt, it gave him disturbance too. Some that have been imprisoned in
   the common gaols, for the testimony of Jesus, have complained of the
   company of cursing, swearing prisoners, more than any other of the
   grievances of their prison. Now, in the midst of such our Lord Jesus
   was crucified; while he lived he had, and there was occasion,
   associated with sinners, to do them good; and now when he died, he was
   for the same purpose joined with them, for he came into the world, and
   went out of it, to save sinners, even the chief. But this evangelist
   takes particular notice of the fulfilling of the scriptures in it, v.
   28. In that famous prediction of Christ's sufferings (Isa. liii. 12),
   it was foretold that he should be numbered with the transgressors,
   because he was made sin for us.

   5. The spectators, that is, the generality of them, instead of
   condoling with him in his misery, added to it by insulting over him.
   Surely never was such an instance of barbarous inhumanity toward the
   vilest malefactor: but thus the devil showed the utmost rage against
   him, and thus he submitted to the greatest dishonours that could be
   done him.

   (1.) Even they that passed by, that were no way concerned, railed on
   him, v. 29. If their hearts were so hardened, that their compassions
   were not moved with such a spectacle, yet they should have thought it
   enough to have their curiosity gratified; but that will not serve: as
   if they were not only divested of all humanity, but were devils in
   human shape, they taunted him, and expressed themselves with the utmost
   detestation of him, and indignation at him, and shot thick at him their
   arrows, even bitter words. The chief priests, no doubt, put these
   sarcasms into their mouths, Thou that destroyest the temple, and
   buildest it in three days, now, if thou canst, save thyself, and come
   down from the cross. They triumph as if now that they had got him to
   the cross, there were no danger of his destroying the temple; whereas
   the temple of which he spoke, he was now destroying, and did within
   three days build it up; and the temple of which they spoke, he did by
   men, that were his sword and his hand, destroy not many years after.
   When secure sinners think the danger is over, it is then most ready to
   seize them: the day of the Lord comes as a thief upon those that deny
   his coming, and say, Where is the promise of it? much more upon those
   that defy his coming, and say, Let him make speed, and hasten his work.

   (2.) Even the chief priests, who, being taken from among men and
   ordained for men, should have compassion even on those that are out of
   the way, should be tender of those that are suffering and dying (Heb.
   v. 1, 2), yet they poured vinegar instead of oil into his wounds, they
   talked to the grief of him whom God had smitten (Ps. lxix. 26), they
   mocked him, they said, He saved others, healed and helped them, but now
   it appears that it was not by his own power, for himself he cannot
   save. They challenged him to come down from the cross, if he could, v.
   32. Let them but see that, and they would believe; whereas they would
   not believe, when he gave them a more convincing sign than that, when
   he came up from the grave. These chief priests, one would think, might
   now have found themselves other work to do: if they would not go to do
   their duty in the temple, yet they might have been employed in an
   office not foreign to their profession; though they would not offer any
   counsel or comfort to the Lord Jesus, yet they might have given some
   help to the thieves in their dying moments (the monks and priests in
   Popish countries are very officious about criminals broken upon the
   wheel, a death much like that of the cross); but they do not think that
   their business.

   (3.) Even they that were crucified with him, reviled him (v. 32); one
   of them did, so wretchedly was his heart hardened even in the depth of
   misery, and at the door of eternity.

The Crucifixion.

   33 And when the sixth hour was come, there was darkness over the whole
   land until the ninth hour.   34 And at the ninth hour Jesus cried with
   a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being
   interpreted, My God, my God, why hast thou forsaken me?   35 And some
   of them that stood by, when they heard it, said, Behold, he calleth
   Elias.   36 And one ran and filled a sponge full of vinegar, and put it
   on a reed, and gave him to drink, saying, Let alone; let us see whether
   Elias will come to take him down.   37 And Jesus cried with a loud
   voice, and gave up the ghost.   38 And the veil of the temple was rent
   in twain from the top to the bottom.   39 And when the centurion, which
   stood over against him, saw that he so cried out, and gave up the
   ghost, he said, Truly this man was the Son of God.   40 There were also
   women looking on afar off: among whom was Mary Magdalene, and Mary the
   mother of James the less and of Joses, and Salome;   41 (Who also, when
   he was in Galilee, followed him, and ministered unto him;) and many
   other women which came up with him unto Jerusalem.

   Here we have an account of Christ's dying, how his enemies abused him,
   and God honoured him at his death.

   I. There was a thick darkness over the whole land (some think over the
   whole earth), for three hours, from noon till three of the clock. Now
   the scripture was fulfilled (Amos viii. 9), I will cause the sun to go
   down at noon, and I will darken the earth in the clear day; and Jer.
   xv. 9, Her sun is gone down while it is yet day. The Jews have often
   demanded of Christ a sign from heaven; and now they had one, but such a
   one as signified the blinding of their eyes. It was a sign of the
   darkness that was come, and coming, upon the Jewish church and nation.
   They were doing their utmost to extinguish the Sun of righteousness,
   which was now setting, and the rising again of which they would never
   own; and what then might be expected among them but a worse than
   Egyptian darkness? This intimated to them, that the things which
   belonged to their peace, were now hid from their eyes, and that the day
   of the Lord was at hand, which should be to them a day of darkness and
   gloominess, Joel ii. 1, 2. It was the power of darkness that they were
   now under, the works of darkness that they were now doing; and such as
   this should their doom justly be, who loved darkness rather than light.

   II. Toward the close of this darkness, our Lord Jesus, in the agony of
   his soul, cried out, My God, my God, why hast thou forsaken me? v. 34.
   The darkness signified the present cloud which the human soul of Christ
   was under, when he was making it an offering for sin. Mr. Fox, in his
   Acts and Monuments (vol. 3, p. 160), tells of one Dr. Hunter, a martyr
   in queen Mary's time, who, being fastened to the stake, to be burnt,
   put up this short prayer, Son of God, shine upon me; and immediately
   the sun in the firmament shone out of the dark cloud, so full in his
   face, that he was forced to look another way, which was very
   comfortable to him. But our Lord Jesus, on the contrary, was denied the
   light of the sun, when he was in his sufferings, to signifying the
   withdrawing of the light of God's countenance. And this he complained
   of more than any thing; he did not complain of his disciples' forsaking
   him, but of his Father's, 1. Because this wounded his spirit; and that
   is a thing hard to bear (Prov. xviii. 14); brought the waters into his
   soul, Ps. lxix. 1-3. 2. Because in this especially he was made sin for
   us; our iniquities had deserved indignation and wrath upon the soul
   (Rom. ii. 8), and therefore, Christ, being made a sacrifice, underwent
   as much of it as he was capable of; and it could not but bear hard
   indeed upon him who had lain in the bosom of the Father from eternity,
   and was always his light. These symptoms of divine wrath, which Christ
   was under in his sufferings, were like that fire from heaven which had
   been sent sometimes, in extraordinary cases, to consume the sacrifices
   (as Lev. ix. 24; 2 Chron. vii. 1; 1 Kings xviii. 38); and it was always
   a token of God's acceptance. The fire that should have fallen upon the
   sinner, if God had not been pacified, fell upon the sacrifice, as a
   token that he was so; therefore it now fell upon Christ, and extorted
   him from this loud and bitter cry. When Paul was to be offered as a
   sacrifice for the service of saints, he could joy and rejoice (Phil.
   ii. 17); but it is another thing to be offered as a sacrifice for the
   sin of sinners. Now, at the sixth hour, and so to the ninth, the sun
   was darkened by an extraordinary eclipse; and if it be true, as some
   astronomers compute, that in the evening of this day on which Christ
   died there was an eclipse of the moon, that was natural and expected,
   in which seven digits of the moon were darkened, and it continued from
   five o'clock till seven, it is remarkable, and yet further significant
   of the darkness of the time that then was. When the sun shall be
   darkened, the moon also shall not give her light.

   III. Christ's prayer was bantered by them that stood by (v. 35, 36);
   because he cried, Eli, Eli, or (as Mark has it, according to the Syriac
   dialect) Eloi, Eloi, they said, He calls for Elias, though they knew
   very well what he said, and what it signified, My God, My God. Thus did
   they represent him as praying to saints, either because he had
   abandoned God, or God had abandoned him; and hereby they would make him
   more and more odious to the people. One of them filled a sponge with
   vinegar, and reached it up to him upon a reed; "Let him cool his mouth
   with that, it is a drink good enough for him," v. 36. This was intended
   for a further affront and abuse to him; and whoever it was that checked
   him who did it, did but add to the reproach; "Let him alone; he has
   called for Elias: let us see whether Elias will come take him down; and
   if not, we may conclude that he also hath abandoned him."

   IV. Christ did again cry with a loud voice, and so gave up the ghost,
   v. 37. He was now commending his soul into his Father's hand; and
   though God is not moved with any bodily exercise, yet this loud voice
   signified the great strength and ardency of affection wherewith he did
   it; to teach us, in every thing wherein we have to do with God, to put
   forth our utmost vigour, and to perform all the duties of religion,
   particularly that of self-resignation, with our whole heart and whole
   soul; and then, though speech fails, that we cannot cry with a loud
   voice, as Christ did, yet if God be the strength of the heart, that
   will not fail. Christ was really and truly dead, for he gave up the
   ghost; his human soul departed to the world of spirits, and left his
   body a breathless clod of clay.

   V. Just at that instant that Christ died upon mount Calvary, the veil
   of the temple was rent in twain from the top to the bottom, v. 38. This
   bespoke a great deal, 1. Of the terror of the unbelieving Jews; for it
   was a presage of the utter destruction of their church and nation,
   which followed not long after; it was like the cutting asunder of the
   staff of beauty (for this veil was exceedingly splendid and glorious,
   Exod. xxvi. 31), and that was done at the same time when they gave for
   his price thirty pieces of silver (Zech. xi. 10, 12), to break the
   covenant which he had made with that people. Now it was time to cry,
   Ichabod, The glory is departed from Israel. Some think that the story
   which Josephus relates, of the temple door opening of its own accord,
   with that voice, Let us depart hence, some years before the destruction
   of Jerusalem, is the same with this; but that is not probable: however,
   this had the same signification, according to that (Hos. v. 14), I will
   tear, and go away. 2. It bespeaks a great deal of comfort to all
   believing Christians, for it signifies the consecrating and laying open
   to us of a new and living way into the holiest by the blood of Jesus.

   VI. The centurion who commanded the detachment which had the oversight
   of the execution was convinced, and confessed that this Jesus was the
   Son of God, v. 39. One thing that satisfied him, was, that he so cried
   out, and gave up the ghost: that one who was ready to give up the
   ghost, should be able to cry out so, was very surprising. Of all the
   sad spectacles of this kind he never observed the like; and that one
   who had strength to cry so loud, should yet immediately give up the
   ghost, this also made him wonder; and he said, to the honour of Christ,
   and the shame of those that abused him, Truly this man was the Son of
   God. But what reason had he to say so? I answer, 1. He had reason to
   say that he suffered unjustly, and had a great deal of wrong done him.
   Note, He suffered for saying that he was the Son of God; and it was
   true, he did say so, so that if he suffered unjustly, as it was plain
   by all the circumstances of his suffering that he did, then what he
   said was true, and he was indeed the Son of God. 2. He had reason to
   say that he was a favourite of heaven, and one for whom the almighty
   power was particularly engaged, seeing how Heaven did him honour at his
   death, and frowned upon his persecutors. "Surely," thinks he, "this
   must be some divine person, highly beloved of God." This he expresses
   by such words as denote his eternal generation as God, and his special
   designation to the office of Mediator, though he meant not so. Our Lord
   Jesus, even in the depth of his sufferings and humiliation, was the Son
   of God, and was declared to be so with power.

   VII. There were some of his friends, the good women especially, that
   attended him (v. 40, 41); There were women looking on afar off: the men
   durst not be seen at all, the mob was so very outrageous; Currenti cede
   furori--Give way to the raging torrent, they thought, was good counsel
   now. The women durst not come near, but stood at a distance,
   overwhelmed with grief. Some of these women are here named. Mary
   Magdalene was one; she had been his patient, and owed all her comfort
   to his power and goodness, which rescued her out of the possession of
   seven devils, in gratitude for which she thought she could never do
   enough for him. Mary also was there, the mother of James the little,
   Jacobus parvus, so the word is; probably, he was so called because he
   was, like Zaccheus, little of stature. This Mary was the wife of
   Cleophas or Alpheus, sister to the virgin Mary. These women had
   followed Christ from Galilee, though they were not required to attend
   the feast, as the males were; but it is probably that they came, in
   expectation that his temporal kingdom would now shortly be set up, and
   big with hopes of preferment for themselves, and their relations under
   him. It is plain that the mother of Zebedee's children was so (Matt.
   xx. 21); and now to see him upon a cross, whom they thought to have
   seen upon a throne, could not but be a great disappointment to them.
   Note, Those that follow Christ, in expectation of great things in this
   world by him, and by the profession of his religion, may probably live
   to see themselves sadly disappointed.

The Burial of Christ; The Women at the Sepulchre.

   42 And now when the even was come, because it was the preparation, that
   is, the day before the sabbath,   43 Joseph of Arimathæa, an honourable
   counsellor, which also waited for the kingdom of God, came, and went in
   boldly unto Pilate, and craved the body of Jesus.   44 And Pilate
   marvelled if he were already dead: and calling unto him the centurion,
   he asked him whether he had been any while dead.   45 And when he knew
   it of the centurion, he gave the body to Joseph.   46 And he bought
   fine linen, and took him down, and wrapped him in the linen, and laid
   him in a sepulchre which was hewn out of a rock, and rolled a stone
   unto the door of the sepulchre.   47 And Mary Magdalene and Mary the
   mother of Joses beheld where he was laid.

   We are here attending the funeral of our Lord Jesus, a solemn, mournful
   funeral. O that we may by grace be planted in the likeness of it!
   Observe,

   I. How the body of Christ was begged. It was, as the dead bodies of
   malefactors are, at the disposal of the government. Those that hurried
   him to the cross, designed that he should make his grave with the
   wicked; but God designed he should make it with the rich (Isa. liii.
   9), and so he did. We are here told,

   1. When the body of Christ was begged, in order to its being buried,
   and why such haste was made with the funeral; The even was come, and it
   was the preparation, that is, the day before the sabbath, v. 42. The
   Jews were more strict in the observation of the sabbath than of any
   other feast; and therefore, though this day was itself a feast-day, yet
   they observed it more religiously as the eve of the sabbath; when they
   prepared their houses and tables for the splendid and joyful
   solemnizing of the sabbath day. Note, The day before the sabbath should
   be a day of preparation for the sabbath, not of our houses and tables,
   but of our hearts, which, as much as possible, should be freed from the
   cares and business of the world, and fixed, and put in frame for the
   service and enjoyment of God. Such work is to be done, and such
   advantages are to be gained on the sabbath day, that it is requisite we
   should get ready for it a day before; nay, the whole week should be
   divided between the improvement of the foregoing sabbath and the
   preparation for the following sabbath.

   2. Who was it that begged the body, and took care for the decent
   interment of it; it was Joseph of Arimathea, who is here called an
   honourable counsellor (v. 43), a person of character and distinction,
   and in an office of public trust; some think in the state, and that he
   was one of Pilate's privy council; his post rather seems to have been
   in the church, he was one of the great Sanhedrim of the Jews, or one of
   the high priest's council. He was euschemon bouleutes--a counsellor
   that conducted himself in his place as did become him. Those are truly
   honourable, and those only, in place of power and trust, who make
   conscience of their duty, and whose deportment is agreeable to their
   preferment. But here is a more shining character put upon him; he was
   one that waited for the kingdom of God, the kingdom of grace on earth,
   and of glory in heaven, the kingdom of the Messiah. Note, Those who
   wait for the kingdom of God, and hope for an interest in the privileges
   of it, must show it by their forwardness to own Christ's cause and
   interest, even then when it seems to be crushed and run down. Observe,
   Even among the honourable counsellors there were some, there was one at
   least, that waited for the kingdom of God, whose faith will condemn the
   unbelief of all the rest. This man God raised up for this necessary
   service, when none of Christ's disciples could, or durst, undertake it,
   having neither purse, nor interest, nor courage, for it. Joseph went in
   boldly to Pilate; though he knew how much it would affront the chief
   priests, who had loaded him with so much reproach, to see any honour
   done him, yet he put on courage; perhaps at first he was a little
   afraid, but tolmesas--taking heart on it, he determined to show this
   respect to the remains of the Lord Jesus, let the worst come to the
   worst.

   3. What a surprise it was to Pilate, to hear that he was dead (Pilate,
   perhaps, expecting that he would have saved himself, and come down from
   the cross), especially that he was already dead, that one who seemed to
   have more than ordinary vigour, should so soon yield to death. Every
   circumstance of Christ's dying was marvellous; for from first to last
   his name was called Wonderful. Pilate doubted (so some understand it)
   whether he was yet dead or no, fearing lest he should be imposed upon,
   and the body should be taken down alive, and recovered, whereas the
   sentence was, as with us, to hang till the body be dead. He therefore
   called the centurion, his own officer, and asked him whether he had
   been any while dead (v. 44), whether it was so long since they
   perceived any sign of life in him, any breath or motion, that they
   might conclude he was dead past recall. The centurion could assure him
   of this, for he had particularly observed how he gave up the ghost, v.
   39. There was a special providence in it, that Pilate should be so
   strict in examining this, that there might be no pretence to say that
   he was buried alive, and so to take away the truth of his resurrection;
   and so fully was this determined, that the objection was never started.
   Thus the truth of Christ gains confirmation, sometimes, even from its
   enemies.

   II. How the body of Christ was buried. Pilate gave Joseph leave to take
   down the body, and do what he pleased with it. It was a wonder the
   chief priests were not too quick for him, and had not first begged the
   body of Pilate, to expose it and drag it about the streets, but that
   remainder of their wrath did God restrain, and gave that invaluable
   prize to Joseph, who knew how to value it; and the hearts of the
   priests were so influenced, that they did not oppose it. Sit divus,
   modo non sit vivus--We care not for his being adored, provided he be
   not revived.

   1. Joseph bought fine linen to wrap the body in, though in such a case
   old linen that had been worn might have been thought sufficient. In
   paying respects to Christ it becomes us to be generous, and to serve
   him with the best that can be got, not with that which can be got at
   the best hand.

   2. He took down the body, mangled and macerated as it was, and wrapt it
   in the linen as a treasure of great worth. Our Lord Jesus hath
   commanded himself to be delivered to us sacramentally in the ordinance
   of the Lord's supper, which we should receive in such a manner as may
   best express our love to him who loved us and died for us.

   3. He laid it in a sepulchre of his own, in a private place. We
   sometimes find it spoken of in the story of the kings of Judah, as a
   slur upon the memory of the wicked kings, that they were not buried in
   the sepulchres of the kings; our Lord Jesus, though he did no evil but
   much good, and to him was given the throne of his father David, yet was
   buried in the graves of the common people, for it was not in this
   world, but in the other, that his rest was glorious. The sepulchre
   belonged to Joseph. Abraham when he had no other possession in the land
   of Canaan, yet had a burying-place, but Christ had not so much as that.
   This sepulchre was hewn out of a rock, for Christ died to make the
   grave a refuge and shelter to the saints, and being hewn out of a rock,
   it is a strong refuge. O that thou wouldest hide me in the grave!
   Christ himself is a hiding place to his people, that is, as the shadow
   of a great rock.

   4. He rolled a stone to the door of the sepulchre, for so the manner of
   the Jews was to bury. When Daniel was put into the lion's den, a stone
   was laid to the mouth of it to keep him in, as here to the door of
   Christ's sepulchre, but neither of them could keep off the angels'
   visits to the prisoners.

   5. Some of the good women attended the funeral, and beheld where he was
   laid, that they might come after the sabbath to anoint the dead body,
   because they had not time to do it now. When Moses, the mediator and
   lawgiver of the Jewish church, was buried, care was taken that no man
   should know of his sepulchre (Deut. xxxiv. 6), because the respect of
   the people towards his person were to die with him; but when our great
   Mediator and Lawgiver was buried, special notice was taken of his
   sepulchre, because he was to rise again: and the care taken of his
   body, bespeaks the care which he himself will take concerning his body
   the church. Even when it seems to be a dead body, and as a valley full
   of dry bones, it shall be preserved in order to a resurrection; as
   shall also the dead bodies of the saints, with whose dust there is a
   covenant in force which shall not be forgotten. Our mediations on
   Christ's burial should lead us to think of our own, and should help to
   make the grave familiar to us, and so to render that bed easy which we
   must shortly make in the darkness. Frequent thoughts of it would not
   only take off the dread and terror of it, but quicken us, since the
   graves are always ready for us, to get ready for the graves, Job xvii.
   1.
     __________________________________________________________________

M A R K.

  CHAP. XVI.

   In this chapter, we have a short account of the resurrection and
   ascension of the Lord Jesus: and the joys and triumphs which it
   furnished all believers with, will be very acceptable to those who
   sympathised and suffered with Christ in the foregoing chapters. Here
   is, I. Christ's resurrection notified by an angel to the women that
   came to the sepulchre to anoint him, ver. 1-8. II. His appearance to
   Mary Magdalene, and the account she gave of it to the disciples, ver.
   9-11. III. His appearance to the two disciples, going to Emmaus, and
   the report they made of it to their brethren, ver. 12, 13. IV. His
   appearance to the eleven with the commission he gave them to set up his
   kingdom in the world, and full instructions and credentials in order
   thereunto,, ver. 14-18. V. His ascension into heaven, the apostles'
   close application to their work, and God's owning of them in it, ver.
   19, 20.

The Women at the Sepulchre; The Apostles Reproved.

   1 And when the sabbath was past, Mary Magdalene, and Mary the mother of
   James, and Salome, had bought sweet spices, that they might come and
   anoint him.   2 And very early in the morning the first day of the
   week, they came unto the sepulchre at the rising of the sun.   3 And
   they said among themselves, Who shall roll us away the stone from the
   door of the sepulchre?   4 And when they looked, they saw that the
   stone was rolled away: for it was very great.   5 And entering into the
   sepulchre, they saw a young man sitting on the right side, clothed in a
   long white garment; and they were affrighted.   6 And he saith unto
   them, Be not affrighted: Ye seek Jesus of Nazareth, which was
   crucified: he is risen; he is not here: behold the place where they
   laid him.   7 But go your way, tell his disciples and Peter that he
   goeth before you into Galilee: there shall ye see him, as he said unto
   you.   8 And they went out quickly, and fled from the sepulchre; for
   they trembled and were amazed: neither said they any thing to any man;
   for they were afraid.

   Never was there such a sabbath since the sabbath was first instituted
   as this was, which the first words of this chapter tell us was now
   past; during all this sabbath our Lord Jesus lay in the grave. It was
   to him a sabbath of rest, but a silent sabbath, it was to his disciples
   a melancholy sabbath, spent in tears and fears. Never were the sabbath
   services in the temple such an abomination to God, though they had been
   often so, as they were now, when the chief priests, who presided in
   them, had their hands full of blood, the blood of Christ. Well, this
   sabbath is over, and the first day of the week is the first day of a
   new world. We have here,

   I. The affectionate visit which the good women that had attended
   Christ, now made it to his sepulchre--not a superstitious one, but a
   pious one. They set out from their lodgings very early in the morning,
   at break of day, or sooner; but either they had a long walk, or they
   met with some hindrance, so that it was sun-rising by the time they got
   to the sepulchre. The had bought sweet spices too, and came not only to
   bedew the dead body with their tears (for nothing could more renew
   their grief than this), but to perfume it with their spices, v. 1.
   Nicodemus had bought a very large quantity of dry spices, myrrh and
   aloes, which served to dry the wounds, and dry up the blood, John xix.
   39. But these good women did not think that enough; they bought spices,
   perhaps of another kind, some perfumed oils, to anoint him. Note, The
   respect which others have showed to Christ's name, should not hinder us
   from showing our respect to it.

   II. The care they were in about the rolling away of the stone, and the
   superseding of that care (v. 3, 4); They said among themselves, as they
   were coming along, and now drew near the sepulchre, Who shall roll us
   away the stone from the door of the sepulchre? For it was very great,
   more than they with their united strength could move. They should have
   thought of this before they came out, and then discretion would have
   bid them not go, unless they had those to go with them, who could do
   it. And there was another difficulty much greater than this, to be got
   over, which they knew nothing of, to wit, a guard of soldiers set to
   keep the sepulchre; who, had they come before they were frightened
   away, would have frightened them away. But their gracious love to
   Christ carried them to the sepulchre; and see how by the time they came
   thither, both these difficulties were removed, both the stone which
   they knew of, and the guard which they knew not of. They saw that the
   stone was rolled away, which was the first thing that amazed them.
   Note, They who are carried by a holy zeal, to seek Christ diligently,
   will find the difficulties that lie in their way strangely to vanish,
   and themselves helped over them beyond their expectation.

   III. The assurance that was given them by an angel, that the Lord Jesus
   was risen from the dead, and had taken leave of his sepulchre, and had
   left him there to tell those so who came thither to enquire after him.

   1. They entered into the sepulchre, at least, a little way in, and saw
   that the body of Jesus was not there where they had left it the other
   night. He, who by his death undertook to pay our debt, in his
   resurrection took out our acquittance, for it was a fair and legal
   discharge, by which it appealed that his satisfaction was accepted for
   all the purposes for which it was intended, and the matter in dispute
   was determined by an incontestable evidence that he was the Son of God.

   2. They saw a young man sitting on the right side of the sepulchre. The
   angel appeared in the likeness of a man, of a young man; for angels,
   though created in the beginning, grow not old, but are always the same
   perfection of beauty and strength; and so shall glorified saints be,
   when they are as the angels. This angel was sitting on the right hand
   as they went into the sepulchre, clothed with a long white garment, a
   garment down to the feet, such as great men were arrayed with. The
   sight of him might justly have encouraged them, but they were
   affrighted. Thus many times that which should be matter of comfort to
   us, through our own mistakes and misapprehensions proves a terror to
   us.

   3. He silences their fears by assuring them that here was cause enough
   for triumph, but none for trembling (v. 6); He saith to them, Be not
   affrighted. Note, As angels rejoice in the conversation of sinners, so
   they do also in the consolation of sinners. Be not affrighted, for,
   (1.) "Ye are faithful lovers of Jesus Christ, and therefore, instead of
   being confounded, out to be comforted. Ye seek Jesus of Nazareth, which
   was crucified." Note, The enquiries of believing souls after Christ,
   have a particular regard to him as crucified (1 Cor. ii. 2), that they
   may know him, and the fellowship of his sufferings. His being lifted up
   from the earth, is that which draws all men unto him. Christ's cross is
   the ensign to which the Gentiles seek. Observe, He speaks of Jesus as
   one that was crucified; "The thing is past, that scene is over, ye must
   not dwell so much upon the sad circumstances of his crucifixion as to
   be unapt to believe the joyful news of his resurrection. He was
   crucified in weakness, yet that doth not hinder but that he may be
   raised in power, and therefore ye that seek him, be not afraid of
   missing of him." He was crucified, but he is glorified; and the shame
   of his sufferings is so far from lessening the glory of his exaltation,
   that that glory perfectly wipes away all the reproach of his
   sufferings. And therefore after his entrance upon his glory, he never
   drew any veil over his sufferings, nor was shy of having his cross
   spoken of. The angel here that proclaims his resurrection, calls him
   Jesus that was crucified. He himself owns (Rev. i. 18), I am he that
   liveth, and was dead; and he appears in the midst of the praises of the
   heavenly host as a Lamb that had been slain, Rev. v. 6. (2.) "It will
   therefore be good news to you, to hear that, instead of anointing him
   dead, you may rejoice in him living. He is risen, he is not here, not
   dead, but alive again. We cannot as yet show you him, but hereafter you
   will see him, and you may here see the place where they laid him. You
   see he is gone hence, not stolen either by his enemies or by his
   friends, but risen."

   4. He orders them to give speedy notice of this to his disciples. Thus
   they were made the apostles of the apostles, which was a recompence of
   their affection and fidelity to him, in attending him on the cross, to
   the grave, and in the grave. They first came, and were first served; no
   other of the disciples durst come near his sepulchre, or enquire after
   him; so little danger was there of their coming by night to steal him
   away, that none came near him but a few women, who were not able so
   much as to roll away the stone.

   (1.) They must tell the disciples, that he is risen. It is a dismal
   time with them, their dear Master is dead, and all their hopes and joys
   are buried in his grave; they look upon their cause as sunk, and
   themselves ready to fall an easy prey into the hands of their enemies,
   so that there remains no more spirit in them, they are perfectly at
   their wits' end, and every one is contriving how to shift for himself.
   "O, go quickly to them," said the angel, "tell them that their Master
   is risen; this will put some life and spirit into them, and keep them
   from sinking into despair." Note, [1.] Christ is not ashamed to own his
   poor disciples, no, not now that he is in his exalted state; his
   preferment doth not make him shy of them, for he took early care to
   have it notified to them. [2.] Christ is not extreme to mark what they
   do amiss, whose hearts are upright with him. The disciples had very
   unkindly deserted him, and yet he testified this concern for them. [3.]
   Seasonable comforts shall be sent to those that are lamenting after the
   Lord Jesus, and he will find a time to manifest himself to them.

   (2.) They must be sure to tell Peter. This is particularly taken notice
   of by this evangelist, who is supposed to have written by Peter's
   direction. If it were told the disciples, it would be told Peter, for,
   as a token of his repentance for disowning his Master, he still
   associated with his disciples; yet he is particularly named: Tell
   Peter, for, [1.] It will be good news to him, more welcome to him than
   to any of them; for he is in sorrow for sin, and no tidings can be more
   welcome to true penitents than to hear of the resurrection of Christ,
   because he rose again for their justification. [2.] He will be afraid,
   lest the joy of this good news do not belong to him. Had the angel said
   only, Go, tell his disciples, poor Peter would have been ready to sigh,
   and say, "But I doubt I cannot look upon myself as one of them, for I
   disowned him, and deserve to be disowned by him;" to obviate that, "Go
   to Peter by name, and tell him, he shall be as welcome as any of the
   rest to see him in Galilee." Note, A sight of Christ will be very
   welcome to a true penitent, and a true penitent shall be very welcome
   to a sight of Christ, for there is joy in heaven concerning him.

   (3.) They must appoint them all, and Peter by name, to give him the
   meeting in Galilee, as he said unto you, Matt. xxvi. 32. In their
   journey down into Galilee they would have time to recollect themselves,
   and call to mind what he had often said to them there, that he should
   suffer and die, and the third day be raised again; whereas while they
   were at Jerusalem, among strangers and enemies, they could not recover
   themselves from the fright they had been in, nor compose themselves to
   the due entertainment of better tidings. Note, [1.] All the meetings
   between Christ and his disciples are of his own appointing. [2.] Christ
   never forgets his appointment, but will be sure to meet his people with
   the promised blessing in every place where he records his name. [3.] In
   all meetings between Christ and his disciples, he is the most forward.
   He goes before you.

   IV. The account which the women did bring of this to the disciples (v.
   8); They went out quickly, and ran from the sepulchre, to make all the
   haste they could to the disciples, trembling and amazed. See how much
   we are enemies to ourselves and our own comfort, in not considering and
   mixing faith with that Christ hath said to us. Christ had often told
   them, that the third day he would rise again; had they given that its
   due notice and credit, they would have come to the sepulchre, expecting
   to have found him risen, and would have received the news of it with a
   joyful assurance, and not with all this terror and amazement. But,
   being ordered to tell the disciples, because they were to tell it to
   all the world, they would not tell it to any one else, they showed not
   any thing of it to any man that they met by the way, for they were
   afraid, afraid it was too good news to be true. Note, Our disquieting
   fears often hinder us from doing that service to Christ and to the
   souls of men, which if faith and the joy of faith were strong, we might
   do.

Christ's Appearances to Mary Magdalene and the Two Disciples.

   9 Now when Jesus was risen early the first day of the week, he appeared
   first to Mary Magdalene, out of whom he had cast seven devils.   10 And
   she went and told them that had been with him, as they mourned and
   wept.   11 And they, when they had heard that he was alive, and had
   been seen of her, believed not.   12 After that he appeared in another
   form unto two of them, as they walked, and went into the country.   13
   And they went and told it unto the residue: neither believed they them.

   We have here a very short account of two of Christ's appearances, and
   the little credit which the report of them gained with the disciples.

   I. He appeared to Mary Magdalene, to her first in the garden, which we
   have a particular narrative of, John xx. 14. It was she out of whom he
   had cast seven devils; much was forgiven her, and much was given her,
   and done for her, and she loved much; and this honour Christ did her,
   that she was the first that saw him after his resurrection. The closer
   we cleave to Christ, the sooner we may expect to see him, and the more
   to see of him.

   Now, 1. She brings notice of what she had seen, to the disciples; not
   only to the eleven, but to the rest that followed him, as they mourned
   and wept, v. 10. Now was the time of which Christ had told them, that
   they should mourn and lament, John xvi. 20. And it was an evidence of
   their great love to Christ, and the deep sense they had of their loss
   of him. But when their weeping had endured a night or two, comfort
   returned, as Christ has promised; I will see you again, and your heart
   shall rejoice. Better news cannot be brought to disciples in tears,
   than to tell them of Christ's resurrection. And we should study to be
   comforters to disciples that are mourners, by communicating to them our
   experiences, and what we have seen of Christ.

   2. They could not give credit to the report she brought them. They
   heard that he was alive, and had been seen of her. The story was
   plausible enough, and yet they believed not. They would not say that
   she made the story herself, or designed to deceive them; but they fear
   that she is imposed upon, and that it was but a fancy that she saw him.
   Had they believed the frequent predictions of it from his own mouth,
   they would not have been now so incredulous of the report of it.

   II. He appeared to two of the disciples, as they went into the country,
   v. 12. This refers, no doubt, to that which is largely related (Luke
   xxiv. 13, &c.), of which passed between Christ and the two disciples
   going to Emmaus. He is here said to have appeared to them in another
   form, in another dress than what he usually wore, in the form of a
   traveller, as, in the garden, in such a dress, that Mary Magdalene took
   him for the gardener; but that he had really his own countenance,
   appears by this, that their eyes were holden, that they should not know
   him; and when that restrain on their eyes was taken off, immediately
   they knew him, Luke xxiv. 16-31. Now,

   1. These two witnesses gave in their testimony to this proof of
   Christ's resurrection; They went and told it to the residue, v. 13.
   Being satisfied themselves, they were desirous to give their brethren
   the satisfaction they had, that they might be comforted as they were.

   2. This did not gain credit with all; Neither believed they them. They
   suspected that their eyes also deceived them. Now there was a wise
   providence in it, the proofs of Christ's resurrection were given in
   thus gradually, and admitted thus cautiously, that so the assurance
   with which the apostles preached this doctrine afterward, when they
   ventured their all upon it, might be the more satisfying. We have the
   more reason to believe those who did themselves believe so slowly: had
   they swallowed it presently, they might have been thought credulous,
   and their testimony the less to be regarded; but their disbelieving at
   first, shows that they did not believe it afterward but upon a full
   conviction.

Christ's Appearance to the Eleven.

   14 Afterward he appeared unto the eleven as they sat at meat, and
   upbraided them with their unbelief and hardness of heart, because they
   believed not them which had seen him after he was risen.   15 And he
   said unto them, Go ye into all the world, and preach the gospel to
   every creature.   16 He that believeth and is baptized shall be saved;
   but he that believeth not shall be damned.   17 And these signs shall
   follow them that believe; In my name shall they cast out devils; they
   shall speak with new tongues;   18 They shall take up serpents; and if
   they drink any deadly thing, it shall not hurt them; they shall lay
   hands on the sick, and they shall recover.

   Here is, I. The conviction which Christ gave his apostles of the truth
   of his resurrection (v. 14); He appeared to them himself, when they
   were all together, as they sat at meat, which gave him an opportunity
   to eat and drink with them, for their full satisfaction; see Acts x.
   41. And still, when he appeared to them, he upbraided them with their
   unbelief and hardness of heart, for even at the general meeting in
   Galilee, some doubted, as we find Matt. xxviii. 17. Note, The evidences
   of the truth of the gospel are so full, that those who receive it not,
   may justly be upbraided with their unbelief; and it is owing not to any
   weakness or deficiency in the proofs, but to the hardness of their
   heart, its senselessness and stupidity. Though they had not till now
   seen him themselves, they are justly blamed because they believed not
   them who had seen him after he was risen; and perhaps it was owing in
   part to the pride of their hearts, that they did not; for they thought,
   "If indeed he be risen, to whom should he delight to do the honour of
   showing himself but to us?" And if he pass them by, and show himself to
   others first, they cannot believe it is he. Thus many disbelieve the
   doctrine of Christ, because they think it below them to give credit to
   such as he had chosen to be the witnesses and publishers of it.
   Observe, It will not suffice for an excuse of our infidelity in the
   great day, to say, "We did not see him after he was risen," for we
   ought to have believed the testimony of those who did see him.

   II. The commission which he gave them to set up his kingdom among men
   by the preaching of his gospel, the glad tidings of reconciliation to
   God through a Mediator. Now observe,

   1. To whom they were to preach the gospel. Hitherto they had been sent
   only to the lost sheep of the house of Israel, and were forbidden to go
   into the way of the Gentiles, or into any city of the Samaritans; but
   now their commission is enlarged, and they are authorized to go into
   all the world, into all parts of the world, the habitable world, and to
   preach the gospel of Christ to every creature, to the Gentiles as well
   as to the Jews; to every human creature that is capable of receiving
   it. "Inform them concerning Christ, the history of his life, and death,
   and resurrection; instruct them in the meaning and intention of these,
   and of the advantages which the children of men have, or may have,
   hereby; and invite them, without exception, to come and share in them.
   This is gospel. Let this be preached in all places, to all persons."
   These eleven men could not themselves preach it to all the world, much
   less to every creature in it; but they and the other disciples, seventy
   in number, with those who should afterward to be added to them, must
   disperse themselves several ways, and, wherever they went, carry the
   gospel along with them. They must send others to those places whither
   they could not go themselves, and, in short, make it the business of
   their lives to send those glad tidings up and down the world with all
   possible fidelity and care, not as an amusement or entertainment, but
   as a solemn message from God to men, and an appointed means of making
   men happy. "Tell as many as you can, and bid them tell others; it is a
   message of universal concern, and therefore, ought to have a universal
   welcome, because it gives a universal welcome."

   2. What is the summary of the gospel they are to preach (v. 16); "Set
   before the world life and death, good and evil. Tell the children of
   men that they are all in a state of misery and danger, condemned by
   their prince, and conquered and enslaved by their enemies." This is
   supposed in their being saved, which they would not need to be if they
   were not lost. "Now go and tell them," (1.) "That if they believe the
   gospel, and give up themselves to be Christ's disciples; if they
   renounce the devil, the world, and the flesh, and be devoted to Christ
   as their prophet, priest, and king, and to God in Christ a their God in
   covenant, and evidence by their constant adherence to this covenant
   their sincerity herein, they shall be saved from the guilt and power of
   sin, it shall not rule them, it shall not ruin them. He that is a true
   Christian, shall be saved through Christ." Baptism was appointed to be
   the inaugurating rite, by which those that embraced Christ owned him;
   but it is here put rather for the thing signified than for the sign,
   for Simon Magus believed and was baptized, yet was not saved, Acts
   viii. 13. Believing with the heart, and confessing with the mouth the
   Lord Jesus (Rom. x. 9), seems to be much the same with this here. Or
   thus, We must assent to gospel-truths, and consent to gospel-terms.
   (2.) "If they believe not, if they receive not the record God gives
   concerning his Son, they cannot expect any other way of salvation, but
   must inevitably perish; they shall be damned, by the sentence of a
   despised gospel, added to that of a broken law." And even this is
   gospel, it is good news, that nothing else but unbelief shall damn men,
   which is a sin against the remedy. Dr. Whitby here observes, that they
   who hence infer "that the infant seed of believers are not capable of
   baptism, because they cannot believe, must hence also infer that they
   cannot be saved; faith being here more expressly required to salvation
   than to baptism. And that in the latter clause baptism is omitted,
   because it is not simply the want of baptism, but the contemptuous
   neglect of it, which makes men guilty of damnation, otherwise infants
   might be damned for the mistakes or profaneness of their parents."

   3. What power they should be endowed with, for the confirmation of the
   doctrine they were to preach (v. 17); These signs shall follow them
   that believe. Not that all who believe, shall be able to produce these
   signs, but some, even as many as were employed in propagating the
   faith, and bringing others to it; for signs are intended for them that
   believe not; see 1 Cor. xiv. 22. It added much to the glory and
   evidence of the gospel, that the preachers not only wrought miracles
   themselves, but conferred upon others a power to work miracles, which
   power followed some of them that believed, wherever they went to
   preach. They shall do wonders in Christ's name, the same name into
   which they were baptized, in the virtue of power derived from him, and
   fetched in by prayer. Some particular signs are mentioned; (1.) They
   shall cast out devils; this power was more common among Christians than
   any other, and lasted longer, as appears by the testimonies of Justin
   Martyr, Origen, Irenæus, Tertullian Minutius Felix, and others, cited
   by Grotius on this place. (2.) They shall speak with new tongues, which
   they had never learned, or been acquainted with; and this was both a
   miracle (a miracle upon the mind), for the confirming of the truth of
   the gospel, and a means of spreading the gospel among those nations
   that had not heard it. It saved the preachers a vast labour in learning
   the languages; and, no doubt, they who by miracle were made masters of
   languages, were complete masters of them and of all their native
   elegancies, which were proper both to instruct and affect, which would
   very much recommend them and their preaching. (3.) They shall take up
   serpents. This was fulfilled in Paul, who was not hurt by the viper
   that fastened on his hand, which was acknowledged a great miracle by
   the barbarous people, Acts xxviii. 5, 6. They shall be kept unhurt by
   that generation of vipers among whom they live, and by the malice of
   the old serpent. (4.) If they be compelled by their persecutors to
   drink any deadly poisonous thing, it shall not hurt them: of which very
   thing some instances are found in ecclesiastical history. (5.) They
   shall not only be preserved from hurt themselves, but they shall be
   enabled to do good to others; They shall lay hands on the sick, and
   they shall recover, as multitudes had done by their master's healing
   touch. Many of the elders of the church had this power, as appears by
   Jam. v. 14, where, as an instituted sign of this miraculous healing,
   they are said to anoint the sick with oil in the name of the Lord. With
   what assurance of success might they go about executing their
   commission, when they had such credentials as these to produce!

The Ascension.

   19 So then after the Lord had spoken unto them, he was received up into
   heaven, and sat on the right hand of God.   20 And they went forth, and
   preached every where, the Lord working with them, and confirming the
   word with signs following. Amen.

   Here is, 1. Christ welcomed into the upper world (v. 19): After the
   Lord had spoken what he had to say to his disciples, he went up into
   heaven, in a cloud; which we have a particular account of (Acts i. 9),
   and he had not only an admission, but an abundant entrance, into his
   kingdom there; he was received up, received in state, with loud
   acclamations of the heavenly hosts; and he sat on the right hand of
   God: sitting in a posture of rest, for now he had finished his work,
   and a posture of rule, for now he took possession of his kingdom; he
   sat at the right hand of God, which denotes the sovereign dignity he is
   advanced to, and the universal agency he is entrusted with. Whatever
   God does concerning us, gives to us, or accepts from us, it is by his
   Son. Now he is glorified with the glory he had before the world.

   2. Christ welcomed in this lower world; his being believed on in the
   world, and received up into glory, are put together, 1 Tim. iii. 16.
   (1.) We have here the apostles working diligently for him; they went
   forth, and preached every where far and near. Though the doctrine they
   preached, was spiritual and heavenly, and directly contrary to the
   spirit and genius of the world, though it met with abundance of
   opposition, and was utterly destitute of all secular supports and
   advantages, yet the preachers of it were neither afraid nor ashamed;
   they were so industrious in spreading the gospel, that within a few
   years the sound of it went forth into the ends of the earth, Rom. x.
   18. (2.) We have here God working effectually with them, to make their
   labours successful, by confirming the word with signs following, partly
   by the miracles that were wrought upon the bodies of the people, which
   were divine seals to the Christian doctrine, and partly by the
   influence it had upon the minds of the people, through the operation of
   the Spirit of God, see Heb. ii. 4. These were properly signs following
   the word--the reformation of the world, the destruction of idolatry,
   the conversion of sinners, the comfort of saints; and these signs still
   follow it, and that they may do so more and more, for the honour of
   Christ and the good of mankind, the evangelist prays, and teaches us to
   say Amen. Father in heaven, thus let thy name be hallowed, and let thy
   kingdom come.
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Luke
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE GOSPEL ACCORDING TO

S T.   L U K E.
     __________________________________________________________________

   We are now entering into the labours of another evangelist; his name
   Luke, which some take to be a contraction of Lucilius; born at Antioch,
   so St. Jerome. Some think that he was the only one of all the penmen of
   the scripture that was not of the seed of Israel. He was a Jewish
   proselyte, and, as some conjecture, converted to Christianity by the
   ministry of St. Paul at Antioch; and after his coming into Macedonia
   (Acts xvi. 10) he was his constant companion. He had employed himself
   in the study and practice of physic; hence, Paul calls him Luke the
   beloved Physician, Col. iv. 14. Some of the pretended ancients tell you
   that he was a painter, and drew a picture of the virgin Mary. But Dr.
   Whitby thinks that there is nothing certain to the contrary, and that
   therefore it is probable that he was one of the seventy disciples, and
   a follower of Christ when he was here upon earth; and, if so, he was a
   native Israelite. I see not what can be objected against this, except
   some uncertain traditions of the ancients, which we can build nothing
   upon, and against which may be opposed the testimonies of Origen and
   Epiphanius, who both say that he was one of the seventy disciples. He
   is supposed to have written this gospel when he was associated with St.
   Paul in his travels, and by direction from him: and some think that
   this is the brother whom Paul speaks of (2 Cor. viii. 18), whose praise
   is in the gospel throughout all the churches of Christ; as if the
   meaning of it were, that he was celebrated in all the churches for
   writing this gospel; and that St. Paul means this when he speaks
   sometimes of his gospel, as Rom. ii. 16. But there is no ground at all
   for this. Dr. Cave observes that his way and manner of writing are
   accurate and exact, his style polite and elegant, sublime and lofty,
   yet perspicuous; and that he expresses himself in a vein of purer Greek
   than is to be found in the other writers of the holy story. Thus he
   relates divers things more copiously than the other evangelists; and
   thus he especially treats of those things which relate to the priestly
   office of Christ. It is uncertain when, or about what time, this gospel
   was written. Some think that it was written in Achaia, during his
   travels with Paul, seventeen years (twenty-two years, say others) after
   Christ's ascension; others, that it was written at Rome, a little
   before he wrote his history of the Acts of the Apostles (which is a
   continuation of this), when he was there with Paul, while he was a
   prisoner, and preaching in his own hired house, with which the history
   of the Acts concludes; and then Paul saith that only Luke was with him,
   2 Tim. iv. 11. When he was under that voluntary confinement with Paul,
   he had leisure to compile these two histories (and many excellent
   writings the church has been indebted to a prison for): if so, it was
   written about twenty-seven years after Christ's ascension, and about
   the fourth year of Nero. Jerome says, He died when he was eighty-four
   years of age, and was never married. Some write that he suffered
   martyrdom; but, if he did, where and when is uncertain. Nor indeed is
   there much more credit to be given to the Christian traditions
   concerning the writers of the New Testament than to the Jewish
   traditions concerning those of the Old Testament.
     __________________________________________________________________

L U K E.

  CHAP. I.

   The narrative which this evangelist gives us (or rather God by him) of
   the life of Christ begins earlier than either Matthew or Mark. We have
   reason to thank God for them all, as we have for all the gifts and
   graces of Christ's ministers, which in one make up what is wanting in
   the other, while all put together make a harmony. In this chapter we
   have, I. Luke's preface to his gospel, or his epistle dedicatory to his
   friend Theophilus, ver. 1-4. II. The prophecy and history of the
   conception of John Baptist, who was Christ's forerunner, ver. 5-25. The
   annunciation of the virgin Mary, or the notice given to her that she
   should be the mother of the Messiah, ver. 26-38. IV. The interview
   between Mary the mother of Jesus and Elisabeth the mother of John, when
   they were both with child of those pregnant births, and the prophecies
   they both uttered upon that occasion, ver. 39-56. V. The birth and
   circumcision of John Baptist, six months before the birth of Christ,
   ver. 57-66. VI. Zacharias's song of praise, in thankfulness for the
   birth of John, and in prospect of the birth of Jesus, ver. 67-79. VII.
   A short account of John Baptist's infancy, ver. 80. And these do more
   than give us an entertaining narrative; they will lead us into the
   understanding of the mystery of godliness, God manifest in the flesh.

The Evangelist's Preface.

   1 Forasmuch as many have taken in hand to set forth in order a
   declaration of those things which are most surely believed among us,
   2 Even as they delivered them unto us, which from the beginning were
   eyewitnesses, and ministers of the word;   3 It seemed good to me also,
   having had perfect understanding of all things from the very first, to
   write unto thee in order, most excellent Theophilus,   4 That thou
   mightest know the certainty of those things, wherein thou hast been
   instructed.

   Complimental prefaces and dedications, the language of flattery and the
   food and fuel of pride, are justly condemned by the wise and good; but
   it doth not therefore follow, that such as are useful and instructive
   are to be run down; such is this, in which St. Luke dedicates his
   gospel to his friend Theophilus, not as to his patron, though he was a
   man of honour, to protect it, but as to his pupil, to learn it, and
   hold it fast. It is not certain who this Theophilus was; the name
   signifies a friend of God; some think that it does not mean any
   particular person, but every one that is a lover of God; Dr. Hammond
   quotes some of the ancients understanding it so: and then it teaches
   us, that those who are truly lovers of God, will heartily welcome the
   gospel of Christ, the design and tendency of which are, to bring us to
   God. But it is rather to be understood of some particular person,
   probably a magistrate; because Luke gives him here the same title of
   respect which St. Paul gave to Festus the governor, kratiste (Acts
   xxvi. 25), which we there translate most noble Festus, and here most
   excellent Theophilus. Note, Religion does not destroy civility and good
   manners, but teaches us, according to the usages of our country, to
   give honour to them to whom honour is due.

   Now observe here, I. Why St. Luke wrote this gospel. It is certain that
   he was moved by the Holy Ghost, not only to the writing, but in the
   writing of it; but in both he was moved as a reasonable creature, and
   not as a mere machine; and he was made to consider,

   1. That the things he wrote of were things that were most surely
   believed among all Christians, and therefore things which they ought to
   be instructed in, that they may know what they believe, and things
   which ought to be transmitted to posterity (who are as much concerned
   in them as we are); and, in order to that, to be committed to writing,
   which is the surest way of conveyance to the ages to come. He will not
   write about things of doubtful disputation, things about which
   Christians may safely differ from one another and hesitate within
   themselves; but the things which are, and ought to be, most surely
   believed, pragmata peplerophoremena--the things which were performed
   (so some), which Christ and his apostles did, and did with such
   circumstances as gave a full assurance that they were really done, so
   that they have gained an established lasting credit. Note, Though it is
   not the foundation of our faith, yet it is a support to it, that the
   articles of our creed are things that have been long most surely
   believed. The doctrine of Christ is what thousands of the wisest and
   best of men have ventured their souls upon with the greatest assurance
   and satisfaction.

   2. That it was requisite there should be a declaration made in order of
   those things; that the history of the life of Christ should be
   methodized, and committed to writing, for the greater certainty of the
   conveyance. When things are put in order, we know the better where to
   find them for our own use, and how to keep them for the benefit of
   others.

   3. That there were many who had undertaken to publish narratives of the
   life of Christ, many well-meaning people, who designed well, and did
   well, and what they published had done good, though not done by divine
   inspiration, nor so well done as might be, nor intended for perpetuity.
   Note, (1.) The labours of others in the gospel of Christ, if faithful
   and honest, we ought to commend and encourage, and not to despise,
   though chargeable with many deficiencies. (2.) Others' services to
   Christ must not be reckoned to supersede ours, but rather to quicken
   them.

   4. That the truth of the things he had to write was confirmed by the
   concurring testimony of those who were competent and unexceptionable
   witnesses of them; what had been published in writing already, and what
   he was now about to publish, agreed with that which had been delivered
   by word of mouth, over and over, by those who from the beginning were
   eye-witnesses and ministers of the word, v. 2. Note, (1.) The apostles
   were ministers of the word of Christ, who is the Word (so some
   understand it), or of the doctrine of Christ; they, having received it
   themselves, ministered it to others, 1 John i. 1. They had not a gospel
   to make as masters, but a gospel to preach as ministers. (2.) The
   ministers of the word were eye-witnesses of the things which they
   preached, and, which is also included, ear-witnesses. They did
   themselves hear the doctrine of Christ, and see his miracles, and had
   them not by report, at second hand; and therefore they could not but
   speak, with the greatest assurance, the things which they had seen and
   heard, Acts iv. 20. (3.) They were so from the beginning of Christ's
   ministry, v. 2. He had his disciples with him when he wrought his first
   miracle, John ii. 11. They companied with him all the time he went in
   and out among them (Acts i. 21), so that they not only heard and saw
   all that which was sufficient to confirm their faith, but, if there had
   been any thing to shock it, they had opportunity to discover it. (4.)
   The written gospel, which we have to this day, exactly agrees with the
   gospel which was preached in the first days of the church. (5.) That he
   himself had a perfect understanding of the things he wrote of, from the
   first, v. 3. Some think that here is a tacit reflection upon those who
   had written before him, that they had not a perfect understanding of
   what they wrote, and therefore, Here am I, send me (--facit indignatio
   versum--my wrath impels my pen); or rather, without reflecting on them,
   he asserts his own ability for this undertaking: "It seemed good to me,
   having attained to the exact knowledge of all things, anothen--from
   above;" so I think it should be rendered; for if he meant the same with
   from the beginning (v. 2), as our translation intimates, he would have
   used the same word. [1.] He had diligently searched into these things,
   had followed after them (so the word is), as the Old-Testament prophets
   are said to have enquired and searched diligently, 1 Pet. i. 10. He had
   not taken things so easily and superficially as others who had written
   before him, but made it his business to inform himself concerning
   particulars. [2.] He had received his intelligence, not only by
   tradition, as others had done, but by revelation, confirming that
   tradition, and securing him from any error or mistake in the recording
   of it. He sought it from above (so the word intimates), and from thence
   he had it; thus, like Elihu, he fetched his knowledge from afar. He
   wrote his history as Moses wrote his, of things reported by tradition,
   but ratified by inspiration. [3.] He could therefore say that he had a
   perfect understanding of these things. He knew them,
   akribos--accurately, exactly. "Now, having received this from above, it
   seemed good to me to communicate it;" for such a talent as this ought
   not to be buried.

   II. Observe why he sent it to Theophilus: "I wrote unto thee these
   things in order, not that thou mayest give reputation to the work, but
   that thou mayest be edified by it (v. 4); that thou mayest know the
   certainty of those things wherein thou has been instructed." 1. It is
   implied, that he had been instructed in these things either before his
   baptism, or since, or both, according to the rule, Matt. xxviii. 19,
   20. Probably, Luke had baptized him, and knew how well instructed he
   was; peri hon katechethes--concerning which thou hast been catechized;
   so the word is; the most knowing Christians began with being
   catechized. Theophilus was a person of quality, perhaps of noble birth;
   and so much the more pains should be taken with such when they are
   young, to teach them the principles of the oracles of God, that they
   may be fortified against temptations, and furnished for the
   opportunities, of a high condition in the world. 2. It was intended
   that he should know the certainty of those things, should understand
   them more clearly and believe more firmly. There is a certainty in the
   gospel of Christ, there is that therein which we may build upon; and
   those who have been well instructed in the things of God when they were
   young should afterwards give diligence to know the certainty of those
   things, to know not only what we believe, but why we believe it, that
   we may be able to give a reason of the hope that is in us.

The Appearance of an Angel to Zacharias; The Birth of John Foretold; The
Unbelief of Zacharias.

   5 There was in the days of Herod, the king of Judæa, a certain priest
   named Zacharias, of the course of Abia: and his wife was of the
   daughters of Aaron, and her name was Elisabeth.   6 And they were both
   righteous before God, walking in all the commandments and ordinances of
   the Lord blameless.   7 And they had no child, because that Elisabeth
   was barren, and they both were now well stricken in years.   8 And it
   came to pass, that while he executed the priest's office before God in
   the order of his course,   9 According to the custom of the priest's
   office, his lot was to burn incense when he went into the temple of the
   Lord.   10 And the whole multitude of the people were praying without
   at the time of incense.   11 And there appeared unto him an angel of
   the Lord standing on the right side of the altar of incense.   12 And
   when Zacharias saw him, he was troubled, and fear fell upon him.   13
   But the angel said unto him, Fear not, Zacharias: for thy prayer is
   heard; and thy wife Elisabeth shall bear thee a son, and thou shalt
   call his name John.   14 And thou shalt have joy and gladness; and many
   shall rejoice at his birth.   15 For he shall be great in the sight of
   the Lord, and shall drink neither wine nor strong drink; and he shall
   be filled with the Holy Ghost, even from his mother's womb.   16 And
   many of the children of Israel shall he turn to the Lord their God.
   17 And he shall go before him in the spirit and power of Elias, to turn
   the hearts of the fathers to the children, and the disobedient to the
   wisdom of the just; to make ready a people prepared for the Lord.   18
   And Zacharias said unto the angel, Whereby shall I know this? for I am
   an old man, and my wife well stricken in years.   19 And the angel
   answering said unto him, I am Gabriel, that stand in the presence of
   God; and am sent to speak unto thee, and to show thee these glad
   tidings.   20 And, behold, thou shalt be dumb, and not able to speak,
   until the day that these things shall be performed, because thou
   believest not my words, which shall be fulfilled in their season.   21
   And the people waited for Zacharias, and marvelled that he tarried so
   long in the temple.   22 And when he came out, he could not speak unto
   them: and they perceived that he had seen a vision in the temple: for
   he beckoned unto them, and remained speechless.   23 And it came to
   pass, that, as soon as the days of his ministration were accomplished,
   he departed to his own house.   24 And after those days his wife
   Elisabeth conceived, and hid herself five months, saying,   25 Thus
   hath the Lord dealt with me in the days wherein he looked on me, to
   take away my reproach among men.

   The two preceding evangelists had agreed to begin the gospel with the
   baptism of John and his ministry, which commenced about six months
   before our Saviour's public ministry (and now, things being near a
   crisis, six months was a deal of time, which before was but a little),
   and therefore this evangelist, designing to give a more particular
   account than had been given of our Saviour's conception and birth,
   determines to do so of John Baptist, who in both was his harbinger and
   forerunner, the morning-star to the Sun of righteousness. The
   evangelist determines thus, not only because it is commonly reckoned a
   satisfaction and entertainment to know something of the original
   extraction and early days of those who afterwards prove great men, but
   because in the beginning of these there were many things miraculous,
   and presages of what they afterwards proved. In these verses our
   inspired historian begins as early as the conception of John Baptist.
   Now observe here,

   I. The account given of his parents (v. 5): They lived in the days of
   Herod the king, who was a foreigner, and a deputy for the Romans, who
   had lately made Judea a province of the empire. This is taken notice of
   to show that the sceptre was quite departed from Judah, and therefore
   that now was the time for Shiloh to come, according to Jacob's
   prophecy, Gen. xlix. 10. The family of David was now sunk, when it was
   to rise, and flourish again, in the Messiah. Note, None ought to
   despair of the reviving and flourishing of religion, even when civil
   liberties are lost. Israel enslaved, yet then comes the glory of
   Israel.

   Now the father of John Baptist was a priest, a son of Aaron; his name
   Zacharias. No families in the world were ever so honoured of God as
   those of Aaron and David; with one was made the covenant of priesthood,
   with the other that of royalty; they had both forfeited their honour,
   yet the gospel again puts honour upon both in their latter days, on
   that of Aaron in John Baptist, on that of David in Christ, and then
   they were both extinguished and lost. Christ was of David's house, his
   forerunner of Aaron's; for his priestly agency and influence opened the
   way to his kingly authority and dignity. This Zacharias was of the
   course of Abia. When in David's time the family of Aaron was
   multiplied, he divided them into twenty-four courses, for the more
   regular performances of their office, that it might never be either
   neglected for want of hands or engrossed by a few. The eighth of those
   was that of Abia (1 Chron. xxiv. 10), who was descended from Eleazar,
   Aaron's eldest son; but Dr. Lightfoot suggests that many of the
   families of the priests were lost in the captivity, so that after their
   return they took in those of other families, retaining the names of the
   heads of the respective courses. The wife of this Zacharias was of the
   daughters of Aaron too, and her name was Elisabeth, the very same name
   with Elisheba the wife of Aaron, Exod. vi. 23. The priests (Josephus
   saith) was very careful to marry within their own family, that they
   might maintain the dignity of the priesthood and keep it without
   mixture.

   Now that which is observed concerning Zacharias and Elisabeth is,

   1. That they were a very religious couple (v. 6): They were both
   righteous before God; they were so in his sight whose judgment, we are
   sure, is according to truth; they were sincerely and really so. They
   are righteous indeed that are so before God, as Noah in his generation,
   Gen. vii. 1. They approved themselves to him, and he was graciously
   pleased to accept them. It is a happy thing when those who are joined
   to each other in marriage are both joined to the Lord; and it is
   especially requisite that the priests, the Lord's ministers, should
   with their yoke-fellows be righteous before God, that they may be
   examples to the flock, and rejoice their hearts. They walked in all the
   commandments and ordinances of the Lord, blameless. (1.) Their being
   righteous before God was evidenced by the course and tenour of their
   conversations; they showed it, not by their talk, but by their works;
   by the way they walked in and the rule they walked by. (2.) They were
   of a piece with themselves; for their devotions and their conversations
   agreed. They walked not only in the ordinances of the Lord, which
   related to divine worship, but in the commandments of the Lord, which
   have reference to all the instances of a good conversation, and must be
   regarded. (3.) They were universal in their obedience; not that they
   never did in any thing come short of their duty, but it was their
   constant care and endeavor to come up to it. (4.) Herein, though they
   were not sinless, yet they were blameless; nobody could charge them
   with any open scandalous sin; they lived honestly and inoffensively, as
   ministers and their families are in a special manner concerned to do,
   that the ministry be not blamed in their blame.

   2. That they had been long childless, v. 7. Children are a heritage of
   the Lord. But there are many of his heirs in a married state, that yet
   are denied this heritage; they are valuable desirable blessings; yet
   many there are, who are righteous before God, and, if they had
   children, would bring them up in his fear, who yet are not thus
   blessed, while the men of this world are full of children (Ps. xvii.
   14), and send forth their little ones like a flock, Job xxi. 11.
   Elisabeth was barren, and they began to despair of ever having
   children, for they were both now well stricken in years, when the women
   that have been most fruitful leave off bearing. Many eminent persons
   were born of mothers that had been long childless, as Isaac, Jacob,
   Joseph, Samson, Samuel, and so here John Baptist, to make their birth
   the more remarkable and the blessing of it the more valuable to their
   parents, and to show that when God keeps his people long waiting for
   mercy he sometimes is pleased to recompense them for their patience by
   doubling the worth of it when it comes.

   II. The appearing of an angel to his father Zacharias, as he was
   ministering in the temple, v. 8-11. Zechariah the prophet was the last
   of the Old Testament that was conversant with angels, and Zacharias the
   priest the first in the New Testament. Observe,

   1. How Zacharias was employed in the service of God (v. 8): He executed
   the priest's office, before God, in the order of his course; it was his
   week of waiting, and he was upon duty. Though his family was not built
   up, or made to grow, yet he made conscience of doing the work of his
   own place and day. Though we have not desired mercies, yet we must keep
   close to enjoined services; and, in our diligent and constant
   attendance on them, we may hope that mercy and comfort will come at
   last. Now it fell to Zacharias's lot to burn incense morning and
   evening for that week of his waiting, as other services fell to other
   priests by lot likewise. The services were directed by lot, that some
   might not decline them and others engross them, and that, the disposal
   of the lot being from the Lord, they might have the satisfaction of a
   divine call to the work. This was not the high priest burning incense
   on the day of atonement, as some have fondly imagined, who have thought
   by that to find out the time of our Saviour's birth; but it is plain
   that it was the burning of the daily incense at the altar of incense
   (v. 11), which was in the temple (v. 9), not in the most holy place,
   into which the high priest entered. The Jews say that one and the same
   priest burned not incense twice in all his days (there were such a
   multitude of them), at least never more than one week. It is very
   probable that this was upon the sabbath day, because there was a
   multitude of people attending (v. 10), which ordinarily was not on a
   week day; and thus God usually puts honour upon his own day. And then
   if Dr. Lightfoot reckon, with the help of the Jewish calendars, that
   this course of Abia fell on the seventeenth day of the third month, the
   month Sivan, answering to part of May and part of June, it is worth
   observing that the portions of the law and the prophets which were read
   this day in synagogues were very agreeable to that which was doing in
   the temple; namely, the law of the Nazarites (Num. vi.), and the
   conception of Samson, Judg. xiii.

   While Zacharias was burning incense in the temple, the whole multitude
   of the people were praying without, v. 10. Dr. Lightfoot says that
   there were constantly in the temple, at the hour of prayer, the priests
   of the course that then served, and, if it were the sabbath day, those
   of that course also that had been in waiting the week before, and the
   Levites that served under the priests, and the men of the station, as
   the Rabbin call them, who were the representatives of the people, in
   putting their hands upon the head of the sacrifices, and many besides,
   who, moved by devotion, left their employments, for that time, to be
   present at the service of God; and those would make up a great
   multitude, especially on sabbaths and feast-days: now these all
   addressed themselves to their devotions (in mental prayer, for their
   voice was not heard), when by the tinkling of a bell they had notice
   that the priest was gone in to burn incense. Now observe here, (1.)
   That the true Israel of God always were a praying people; and prayer is
   the great and principal piece of service by which we give honour to
   God, fetch in favours from him, and keep up our communion with him.
   (2.) That then, when ritual and ceremonial appointments were in full
   force, as this of burning incense, yet moral and spiritual duties were
   required to go along with them, and were principally looked at. David
   knew that when he was at a distance from the altar his prayer might be
   heard without incense, for it might be directed before God as incense,
   Ps. cxli. 2. But, when he was compassing the altar, the incense could
   not be accepted without prayer, any more than the shell without the
   kernel. (3.) That is not enough for us to be where God is worshipped,
   if our hearts do not join in the worship, and go along with the
   minister, in all the parts of it. If he burn the incense ever so well,
   in the most pertinent, judicious, lively prayer, if we be not at the
   same time praying in concurrence with him, what will it avail us? (4.)
   All the prayers we offer up to God here in his courts are acceptable
   and successful only in virtue of the incense of Christ's intercession
   in the temple of God above. To this usage in the temple-service there
   seems to be an allusion (Rev. viii. 1, 3, 4), where we find that there
   was silence in heaven, as there was in the temple, for half an hour,
   while the people were silently lifting up their hearts to God in
   prayer; and that there was an angel, the angel of the covenant, who
   offered up much incense with the prayers of all saints before the
   throne. We cannot expect an interest in Christ's intercession if we do
   not pray, and pray with our spirits, and continue instant in prayer.
   Nor can we expect that the best of our prayers should gain acceptance,
   and bring in an answer of peace, but through the mediation of Christ,
   who ever lives, making intercession.

   2. How, when he was thus employed, he was honoured with a messenger, a
   special messenger sent from heaven to him (v. 11): There appeared unto
   him an angel of the Lord. Some observe, that we never read of an angel
   appearing in the temple, with a message from God, but only this one to
   Zacharias, because there God had other ways of making known his mind,
   as the Urim and Thummim, and by a still small voice from between the
   cherubim; but the ark and the oracle were wanting in the second temple,
   and therefore, when an express was to be sent to a priest in the
   temple, an angel was to be employed in it, and thereby the gospel was
   to be introduced, for that, as the law, was given at first very much by
   the ministry of angels, the appearance of which we often read of in the
   Gospels and the Acts, though the design both of the law and of the
   gospel, when brought to perfection, was to settle another way of
   correspondence, more spiritual, between God and man. This angel stood
   on the right side of the altar of incense, the north side of it, saith
   Dr. Lightfoot, on Zacharias's right hand; compare this with Zech. iii.
   1, where Satan stands at the right hand of Joshua the priest, to resist
   him; but Zacharias had a good angel standing at his right hand, to
   encourage him. Some think that this angel appeared coming out of the
   most holy place, which led him to stand at the right side of the altar.

   3. What impression this made upon Zacharias (v. 12): When Zacharias saw
   him, it was a surprise upon him, even to a degree of terror, for he was
   troubled, and fear fell upon him, v. 12. Though he was righteous before
   God, and blameless in his conversation, yet he could not be without
   some apprehensions at the sight of one whose visage and surrounding
   lustre bespoke him more than human. Ever since man sinned, his mind has
   been unable to bear the glory of such revelations and his conscience
   afraid of evil tidings brought by them; even Daniel himself could not
   bear it, Dan. x. 8. And for this reason God chooses to speak to us by
   men like ourselves, whose terror shall not make us afraid.

   III. The message which the angel had to deliver to him, v. 13. He began
   his message, as angels generally did, with, Fear not. Perhaps it had
   never been Zacharias's lot to burn incense before; and, being a very
   serious conscientious man, we may suppose him full of care to do it
   well, and perhaps when he saw the angel he was afraid lest he came to
   rebuke him for some mistake or miscarriage; "No," saith the angel,
   "fear not; I have no ill tidings to bring thee from heaven. Fear not,
   but compose thyself, that thou mayest with a sedate and even spirit
   receive the message I have to deliver thee." Let us see what that is.

   1. The prayers he has often made shall now receive an answer of peace:
   Fear not, Zacharias, for thy prayer is heard. (1.) If he means his
   particular prayer for a son to build up his family, it must be the
   prayers he had formerly made for that mercy, when he was likely to have
   children; but we may suppose, now that he and his wife were both well
   stricken in years, as they had done expecting it, so they had done
   praying for it: like Moses, it sufficeth them, and they speak no more
   to God of that matter, Deut. iii. 26. But God will now, in giving this
   mercy, look a great way back to the prayers that he had made long since
   for and with his wife, as Isaac for and with his, Gen. xxv. 21. Note,
   Prayers of faith are filed in heaven, and are not forgotten, though the
   thing prayed for is not presently given in. Prayers made when we were
   young and coming into the world may be answered when we are old and
   going out of the world. But, (2.) If he means the prayers he was now
   making, and offering up with his incense, we may suppose that those
   were according to the duty of his place, for the Israel of God and
   their welfare, and the performance of the promises made to them
   concerning the Messiah and the coming of his kingdom: "This prayer of
   thine is now heard: for thy wife shall shortly conceive him that is to
   be the Messiah's forerunner." Some of the Jewish writers themselves say
   that the priest, when he burnt incense, prayed for the salvation of the
   whole world; and now that prayer shall be heard. Or, (3.) In general,
   "The prayers thou now makest, and all thy prayers, are accepted of God,
   and come up for a memorial before him" (as the angel said to Cornelius,
   when he visited him at prayer, Acts x. 30, 31); "and this shall be the
   sign that thou are accepted of God, Elisabeth shall bear thee a son."
   Note, it is very comfortable to praying people to know that their
   prayers are heard; and those mercies are doubly sweet that are given in
   answer to prayer.

   2. He shall have a son in his old age, by Elisabeth his wife, who had
   been long barren, that by his birth, which was next to miraculous,
   people might be prepared to receive and believe a virgin's bringing
   forth of a son, which was perfectly miraculous. He is directed what
   name to give his son: Call him John, in Hebrew Johanan, a name we often
   meet in the Old Testament: it signifies gracious. The priests must
   beseech God that he will be gracious (Mal. i. 9), and must so bless the
   people, Num. vi. 25. Zacharias was now praying thus, and the angel
   tells him that his prayer is heard, and he shall have a son, whom, in
   token of an answer to his prayer, he shall call Gracious, or, The Lord
   will be gracious, Isa. xxx. 18, 19.

   3. This son shall be the joy of his family and of all his relations, v.
   14. He shall be another Isaac, thy laughter; and some think that is
   partly intended in his name, John. He shall be a welcome child. Thou
   for thy part shall have joy and gladness. Note, Mercies that have been
   long waited for, when they come at last, are the more acceptable. "He
   shall be such a son as thou shalt have reason to rejoice in; many
   parents, if they could foresee what their children will prove, instead
   of rejoicing at their birth, would wish they had never been; but I will
   tell thee what thy son will be, and then thou wilt not need to rejoice
   with trembling at his birth, as the best must do, but mayest rejoice
   with triumph at it." Nay, and many shall rejoice at his birth; all the
   relations of the family will rejoice in it, and all its well-wishers,
   because it is for the honour and comfort of the family, v. 58. All good
   people will rejoice that such a religious couple as Zacharias and
   Elisabeth have a son, because they will give him a good education, such
   as, it may be hoped, will make him a public blessing to his generation.
   Yea, and perhaps many shall rejoice by an unaccountable instinct, as a
   presage of the joyous days the gospel will introduce.

   4. This son shall be a distinguished favourite of Heaven, and a
   distinguished blessing to the earth. The honour of having a son is
   nothing to the honour of having such a son.

   (1.) He shall be great in the sight of the Lord; those are great indeed
   that are so in God's sight, not those that are so in the eye of a vain
   and carnal world. God will set him before his face continually, will
   employ him in his work and send him on his errands; and that shall make
   him truly great and honourable. He shall be a prophet, yea more than a
   prophet, and upon that account as great as any that every were born of
   women, Matt. xi. 11. He shall live very much retired from the world,
   out of men's sight, and, when he makes a public appearance, it will be
   very mean; but he shall be much, he shall be great, in the sight of the
   Lord.

   (2.) He shall be a Nazarite, set apart to God from every thing that is
   polluting; in token of this, according to the law of Nazariteship, he
   shall drink neither wine nor strong drink,--or, rather, neither old
   wine nor new; for most think that the word here translated strong drink
   signifies some sort of wine, perhaps those that we call made wines, or
   any thing that is intoxicating. He shall be, as Samson was by the
   divine precept (Judg. xiii. 7), and Samuel by his mother's vow (1 Sam.
   i. 11), a Nazarite for life. It is spoken of as a great instance of
   God's favour to his people that he raised up of their sons for
   prophets, and their young men for Nazarites (Amos ii. 11), as if those
   that were designed for prophets were trained up under the discipline of
   the Nazarites; Samuel and John Baptist were; which intimates that those
   that would be eminent servants of God, and employed in eminent
   services, must learn to live a life of self-denial and mortification,
   must be dead to the pleasures of sense, and keep their minds from every
   thing that is darkening and disturbing to them.

   (3.) He shall be abundantly fitted and qualified for those great and
   eminent services to which in due time he shall be called: He shall be
   filled with the Holy Ghost, even from his mother's womb, and as soon as
   it is possible he shall appear to have been so. Observe, [1.] Those
   that would be filled with the Holy Ghost must be sober and temperate,
   and very moderate in the use of wine and strong drink; for that is it
   that fits him for this. Be not drunk with wine, but be filled with the
   Spirit, with which that is not consistent, Eph. v. 18. [2.] It is
   possible that infants may be wrought upon by the Holy Ghost, even from
   their mother's womb; for John Baptist even then was filled with the
   Holy Ghost, who took possession of his heart betimes; and an early
   specimen was given of it, when he leaped in his mother's womb for joy,
   at the approach of the Saviour; and afterwards it appeared very early
   that he was sanctified. God had promised to pour out his Spirit upon
   the seed of believers (Isa. xliv. 3), and their first springing up in a
   dedication of themselves betimes to God is the fruit of it, v. 4, 5.
   Who then can forbid water, that they should not be baptized who for
   aught we know (and we can say no more of the adult, witness Simon
   Magus) have received the Holy Ghost as well as we, and have the seeds
   of grace sown in their hearts? Acts x. 47.

   (4.) He shall be instrumental for the conversion of many souls to God,
   and the preparing of them to receive and entertain the gospel of
   Christ, v. 16, 17.

   [1.] He shall be sent to the children of Israel, to the nation of the
   Jews, to whom the Messiah also was first sent, and not to the Gentiles;
   to the whole nation, and not the family of the priests only, with
   which, though he was himself of that family, we do not find he had any
   particular intimacy or influence.

   [2.] He shall go before the Lord their God, that is, before the
   Messiah, whom they must expect to be, not their king, in the sense
   wherein they commonly take it, a temporal prince to their nation, but
   their Lord and their God, to rule and defend, and serve them in a
   spiritual way by his influence on their hearts. Thomas knew this, when
   he said to Christ, My Lord and my God, better than Nathanael did, when
   he said, Rabbi, thou are the king of Israel. John shall go before him,
   a little before him, to give notice of his approach, and to prepare
   people to receive him.

   [3.] He shall go in the spirit and power of Elias. That is, First, He
   shall be such a man as Elias was, and do such work as Elias
   did,--shall, like him, preach the necessity of repentance and
   reformation to a very corrupt and degenerate age,--shall, like him, be
   bold and zealous in reproving sin and witnessing against it even in the
   greatest, and be hated and persecuted for it by a Herod and his
   Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried
   on in his work, as Elijah was, by a divine spirit and power, which
   shall crown his ministry with wonderful success. As Elias went before
   the writing prophets of the Old Testament, and did as it were usher in
   that signal period of the Old-Testament dispensation by a little
   writing of his own (2 Chron. xxi. 12), so John Baptist went before
   Christ and his apostles, and introduced the gospel dispensation by
   preaching the substance of the gospel doctrine and duty, Repent, with
   an eye to the kingdom of heaven. Secondly, He shall be that very person
   who was prophesied of by Malachi under the name of Elijah (Mal. iv. 5),
   who should be sent before the coming of the day of the Lord. Behold, I
   send you a prophet, even Elias, not Elias the Tishbite (as the LXX. has
   corruptly read it, to favour the Jews' traditions), but a prophet in
   the spirit and power of Elias, as the angel here expounds it.

   [4.] He shall turn many of the children of Israel to the Lord their
   God, shall incline their hearts to receive the Messiah, and bid him
   welcome, by awakening them to a sense of sin and a desire of
   righteousness. Whatever has a tendency to turn us from iniquity, as
   John's preaching and baptism had, will turn us to Christ as our Lord
   and our God; for those who through grace are wrought upon to shake off
   the yoke of sin, that is, the dominion of the world and the flesh, will
   soon be persuaded to take upon them the yoke of the Lord Jesus.

   [5.] Hereby he shall turn the hearts of the fathers to the children,
   that is, of the Jews to the Gentiles; shall help to conquer the rooted
   prejudices which the Jews have against the Gentiles, which was done by
   the gospel, as far as it prevailed, and was begun to be done by John
   Baptist, who came for a witness, that all through him might believe,
   who baptized and taught Roman soldiers as well as Jewish Pharisees, and
   who cured the pride and confidence of those Jews who gloried in their
   having Abraham to their father, and told them that God would out of
   stones raise up children unto Abraham (Matt. iii. 9), which would tend
   to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the
   constant usage of the prophets to speak of the church of the Gentiles
   as children to the Jewish church, Isa. liv. 5, 6, 13; lx. 4, 9; lxii.
   5; lxvi. 12. When the Jews that embraced the faith of Christ were
   brought to join in communion with the Gentiles that did so too, then
   the heart of the fathers was turned to the children. And he shall turn
   the disobedient to the wisdom of the just, that is, he shall introduce
   the gospel, by which the Gentiles, who are now disobedient, shall be
   turned, no so much to their fathers the Jews, but to the faith of
   Christ, here called the wisdom of the just, in communion with the
   believing Jews; or thus, He shall turn the hearts of the fathers with
   the children, that is, the hearts of old and young, shall be
   instrumental to bring some of every age to be religious, to work a
   great reformation in the Jewish nation, to bring them off from a ritual
   traditional religion which that had rested in, and to bring them up to
   substantial serious godliness: and the effect of this will be, that
   enmities will be slain and discord made to cease; and they are at
   variance, being united in his baptism, will be better reconciled one to
   another. This agrees with the account Josephus gives of John Baptist,
   Antiq. 18. 117-118. "That he was a good man, and taught the Jews the
   exercise of virtue, in piety towards God, and righteous towards one
   another, and that they should convene and knit together in baptism."
   And he saith, "The people flocked after him, and were exceedingly
   delighted in his doctrine." Thus he turned the hearts of fathers and
   children to God and to one another, by turning the disobedient to the
   wisdom of the just. Observe, First, True religion is the wisdom of just
   men, in distinction from the wisdom of the world. It is both our wisdom
   and our duty to be religious; there is both equity and prudence in it.
   Secondly, It is not possible but that those who have been unbelieving
   and disobedient may be turned to the wisdom of the just; divine grace
   can conquer the greatest ignorance and prejudice. Thirdly, The great
   design of the gospel is to bring people home to God, and to bring them
   nearer to one another; and on this errand John Baptist is sent. In the
   mention that is twice made of his turning people, there seems to be an
   allusion to the name of the Tishbite, which is given to Elijah, which,
   some think, does not denote the country or city he was of, but has an
   appellative signification, and therefore the render it Elijah the
   converter, one that was much employed, and very successful, in
   conversion-work. The Elias of the New Testament is therefore said to
   turn or convert many to the Lord their God.

   [6.] Hereby he shall make ready a people prepared for the Lord, shall
   dispose the minds of people to receive the doctrine of Christ, that
   thereby they may be prepared for the comforts of his coming. Note,
   First, All that are to be devoted to the Lord, and made happy in him,
   must first be prepared and made ready for him. We must be prepared by
   grace in this world for the glory in the other, by the terrors of the
   law for the comforts of the gospel, by the spirit of bondage for the
   Spirit of adoption. Secondly, Nothing has a more direct tendency to
   prepare people for Christ than the doctrine of repentance received and
   submitted to. When sin is thereby made grievous, Christ will become
   very precious.

   IV. Zacharias's unbelief of the angel's prediction, and the rebuke he
   was laid under for that unbelief. He heard all that the angel had to
   say, and should have bowed his head, and worshipped the Lord, saying,
   Be it unto thy servant according to the word which thou hast spoken;
   but it was not so. We are here told,

   1. What his unbelief spoke, v. 18. He said to the angel, Whereby shall
   I know this? This was not a humble petition for the confirming of his
   faith, but a peevish objection against what was said to him as
   altogether incredible; as if he should say, "I can never be made to
   believe this." He could not but perceive that it was an angel that
   spoke to him; the message delivered, having reference to the
   Old-Testament prophecies, carried much of its own evidence along with
   it. There are many instances in the Old Testament of those that had
   children when they were old, yet he cannot believe that he shall have
   this child of promise: "For I am an old man, and my wife hath not only
   been all her days barren, but is now well stricken in years, and not
   likely ever to have children." Therefore he must have a sign given him,
   or he will not believe. Though the appearance of an angel, which had
   long been disused in the church, was sign enough,--though he had this
   notice given him in the temple, the place of God's oracles, where he
   had reason to think no evil angel would be permitted to come,--though
   it was given him when he was praying, and burning incense,--and though
   a firm belief of that great principle of religion that God has an
   almighty power, and with him nothing is impossible, which we ought not
   only to know, but to teach others, was enough to silence all
   objections,--yet, considering his own body and his wife's too much,
   unlike a son of Abraham, he staggered at the promise, Rom. iv. 19, 20.

   2. How his unbelief was silenced, and he silenced for it.

   (1.) The angel stops his mouth, by asserting his authority. Doth he
   ask, Whereby shall I know this? Let him know it by this, I am Gabriel,
   v. 19. He puts his name to his prophecy, doth as it were sign it with
   his own hand, teste meipso--take my word for it. Angels have sometimes
   refused to tell their names, as to Manoah and his wife; but his angel
   readily saith, I am Gabriel, which signifies the power of God, or the
   mighty one of God, intimating that the God who bade him say this was
   able to make it good. He also makes himself known by this name to put
   him in mind of the notices of the Messiah's coming sent to Daniel by
   the man Gabriel, Dan. viii. 16; ix. 21. "I am the same that was sent
   then, and am sent now in pursuance of the same intention." He is
   Gabriel, who stands in the presence of God, an immediate attendant upon
   the throne of God. The prime ministers of state in the Persian court
   are described by this, that they saw the king's face, Esth. i. 14.
   "Though I am now talking with thee here, yet I stand in the presence of
   God. I know his eye is upon me, and I dare not say any more than I have
   warrant to say. But I declare I am sent to speak to thee, sent on
   purpose to show thee these glad tidings, which, being so well worthy of
   all acceptation, thou oughtest to have received cheerfully."

   (2.) The angel stops his mouth indeed, by exerting his power: "That
   thou mayest object no more, behold thou shalt be dumb, v. 20. If thou
   wilt have a sign for the support of thy faith, it shall be such a one
   as shall be also the punishment of thine unbelief; thou shalt not be
   able to speak till the day that these things shall be performed," v.
   20. Thou shalt be both dumb and deaf; the same word signifies both, and
   it is plain that he lost his hearing as well as his speech, for his
   friends made signs to him (v. 62), as well as he to them, v. 22. Now,
   in striking him dumb, [1.] God dealt justly with him, because he had
   objected against God's word. Hence we may take occasion to admire the
   patience of God and his forbearance toward us, that we, who have often
   spoken to his dishonour, have not been struck dumb, as Zacharias was,
   and as we had been if God had dealt with us according to our sins. [2.]
   God dealt kindly with him, and very tenderly and graciously. For,
   First, Thus he prevented his speaking any more such distrustful
   unbelieving words. If he has thought evil, and will not himself lay his
   hands upon his mouth, nor keep it as with a bridle, God will. It is
   better not to speak at all than to speak wickedly. Secondly, Thus he
   confirmed his faith; and, by his being disabled to speak, he is enabled
   to think the better. If by the rebukes we are under for our sin we be
   brought to give more credit to the word of God, we have no reason to
   complain of them. Thirdly, Thus he was kept from divulging the vision,
   and boasting of it, which otherwise he would have been apt to do,
   whereas it was designed for the present to be lodged as a secret with
   him. Fourthly, It was a great mercy that God's words should be
   fulfilled in their season, notwithstanding his sinful distrust. The
   unbelief of man shall not make the promises of God of no effect, they
   shall be fulfilled in their season, and he shall not be for ever dumb,
   but only till the day that these things shall be performed, and then
   thy lips shall be opened, that thy mouth may show forth God's praise.
   Thus, though God chastens the iniquity of his people with the rod, yet
   his loving kindness he will not take away.

   V. The return of Zacharias to the people, and at length to his family,
   and the conception of this child of promise, the son of his old age.

   1. The people staid, expecting Zacharias to come out of the temple,
   because he was to pronounce the blessing upon them in the name of the
   Lord; and, though he staid beyond the usual time, yet they did not, as
   is too common in Christian congregations, hurry away without the
   blessing, but waited for him, marvelling that he tarried so long in the
   temple, and afraid let something was amiss, v. 21.

   2. When he came out, he was speechless, v. 22. He was now to have
   dismissed the congregation with a blessing, but was dumb and not able
   to do it, that the people may be minded to expect the Messiah, who can
   command the blessing, who blesseth indeed, and in whom all the nations
   of the earth are blessed. Aaron's priesthood is now shortly to be
   silenced and set aside, to make way for the bringing in of a better
   hope.

   3. He made a shift to give them to understand that he had seen a
   vision, by some awful signs he made, for he beckoned to them, and
   remained speechless, v. 22. This represents to us the weakness and
   deficiency of the Levitical priesthood, in comparison with Christ's
   priesthood and the dispensation of the gospel. The Old Testament speaks
   by signs, gives us some intimations of divine and heavenly things, but
   imperfect and uncertain; it beckons to us, but remains speechless. It
   is the gospel that speaks to us articulately, and gives us a clear view
   of that which the Old Testament was seen through a glass darkly.

   4. He staid out the days of his ministration; for, his lot being to
   burn incense, he could do that, though he was dumb and deaf. When we
   cannot perform the service of God so well as we would, yet, if we
   perform it as well as we can, God will accept of us in it.

The Birth of Christ Foretold.

   26 And in the sixth month the angel Gabriel was sent from God unto a
   city of Galilee, named Nazareth,   27 To a virgin espoused to a man
   whose name was Joseph, of the house of David; and the virgin's name was
   Mary.   28 And the angel came in unto her, and said, Hail, thou that
   art highly favoured, the Lord is with thee: blessed art thou among
   women.   29 And when she saw him, she was troubled at his saying, and
   cast in her mind what manner of salutation this should be.   30 And the
   angel said unto her, Fear not, Mary: for thou hast found favour with
   God.   31 And, behold, thou shalt conceive in thy womb, and bring forth
   a son, and shalt call his name JESUS.   32 He shall be great, and shall
   be called the Son of the Highest: and the Lord God shall give unto him
   the throne of his father David:   33 And he shall reign over the house
   of Jacob for ever; and of his kingdom there shall be no end.   34 Then
   said Mary unto the angel, How shall this be, seeing I know not a man?
   35 And the angel answered and said unto her, The Holy Ghost shall come
   upon thee, and the power of the Highest shall overshadow thee:
   therefore also that holy thing which shall be born of thee shall be
   called the Son of God.   36 And, behold, thy cousin Elisabeth, she hath
   also conceived a son in her old age: and this is the sixth month with
   her, who was called barren.   37 For with God nothing shall be
   impossible.   38 And Mary said, Behold the handmaid of the Lord; be it
   unto me according to thy word. And the angel departed from her.

   We have here notice given us of all that it was fit we should know
   concerning the incarnation and conception of our blessed Saviour, six
   months after the conception of John. The same angel, Gabriel, that was
   employed in making known to Zacharias God's purpose concerning his son,
   is employed in this also; for in this, the same glorious work of
   redemption, which was begun in that, is carried on. As bad angels are
   none of the redeemed, so good angels are none of the redeemers; yet
   they are employed by the Redeemer as his messengers, and they go
   cheerfully on his errands, because they are his Father's humble
   servants, and his children's hearty friends and well-wishers.

   I. We have here an account given of the mother of our Lord, of whom he
   was to be born, whom, though we are not to pray to, yet we ought to
   praise God for.

   1. Her name was Mary, the same name with Miriam, the sister of Moses
   and Aaron; the name signifies exalted, and a great elevation it was to
   her indeed to be thus favoured above all the daughters of the house of
   David.

   2. She was a daughter of the royal family, lineally descended from
   David, and she herself and all her friends knew it, for she went under
   the title and character of the house of David, though she was poor and
   low in the world; and she was enabled by God's providence, and the care
   of the Jews, to preserve their genealogies, to make it out, and as long
   as the promise of the Messiah was to be fulfilled it was worth keeping;
   but for those now, who are brought low in the world, to have descended
   from persons of honour, is not worth mentioning.

   3. She was a virgin, a pure unspotted one, but espoused to one of the
   same royal stock, like her, however, of low estate; so that upon both
   accounts there was (as it was fit there should be) an equality between
   them; his name was Joseph; he also was of the house of David, Matt. i.
   20. Christ's mother was a virgin, because he was not to be born by
   ordinary generation, but miraculously; it was necessary that he should
   be so, that, though he must partake of the nature of man, yet not of
   the corruption of that nature: but he was born of a virgin espoused,
   made up to be married, and contracted, to put honour upon the married
   state, that that might not be brought into contempt (which was an
   ordinance in innocency) by the Redeemer's being born of a virgin.

   4. She lived in Nazareth, a city of Galilee, a remote corner of the
   country, and in no reputation for religion or learning, but which
   bordered upon the heathen, and therefore was called Galilee of the
   Gentiles. Christ's having his relations resident there intimates favour
   in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah
   was by birth a Galilean, and Elijah and Elisha very much conversant in
   Galilee, who were all famous prophets of the Gentiles. The angel was
   sent to her from Nazareth. Note, No distance or disadvantage of place
   shall be a prejudice to those for whom God has favours in store. The
   angel Gabriel carries his message as cheerfully to Mary and Nazareth in
   Galilee as to Zacharias in the temple at Jerusalem.

   II. The address of the angel to her, v. 28. We are not told what she
   was doing, or how employed, when the angel came unto her; but he
   surprised her with this salutation, Hail, thou art highly favoured.
   This was intended to raise in her, 1. A value for herself; and, though
   it is very rare that any need to have any sparks struck into their
   breast with such design, yet in some, who like Mary pore only on their
   low estate, there is occasion for it. 2. An expectation of great news,
   not from abroad, but from above. Heaven designs, no doubt, uncommon
   favours for one whom an angel makes court to with such respect, Hail
   thou, chaire--rejoice thou; it was the usual form of salutation; it
   expresses an esteem of her, and good-will to her and her prosperity.

   (1.) She is dignified: "Thou art highly favoured. God, in his choice of
   thee to be the mother of the Messiah, has put an honour upon thee
   peculiar to thyself, above that of Eve, who was the mother of all
   living." The vulgar Latin translates this gratiá plena--full of grace,
   and thence gathers that she had more of the inherent graces of the
   Spirit than ever any had; whereas it is certain that this bespeaks no
   other than the singular favour done her in preferring her to conceive
   and bear our blessed Lord, an honour which, since he was to be the seed
   of the woman, some woman must have, not for personal merit, but purely
   for the sake of free grace, and she is pitched upon. Even so, Father,
   because it seemed good unto thee.

   (2.) She has the presence of God with her: "The Lord is with thee,
   though poor and mean, and perhaps now forecasting how to get a
   livelihood and maintain a family in the married state." The angel with
   this word raised the faith of Gideon (Judg. vi. 12): The Lord is with
   thee. Nothing is to be despaired of, not the performance of any
   service, not the obtaining of any favour, though ever so great, if we
   have God with us. This word might put her in mind of the Immanuel, God
   with us, which a virgin shall conceive and bear (Isa. vii. 14), and why
   not she?

   (3.) She has the blessing of God upon her: "Blessed art thou among
   women; not only thou shalt be accounted so by men, but thou shalt be
   so. Thou that art so highly favoured in this instance mayest expect in
   other things to be blessed." She explains this herself (v. 48), All
   generations shall call me blessed. Compare it with that which Deborah
   saith of Jael, another that was the glory of her sex (Judg. v. 24),
   Blessed shall she be above women in the tent.

   III. The consternation she was in, upon this address (v. 29). When she
   saw him, and the glories with which he was surrounded, she was troubled
   at the sight of him, and much more at his saying. Had she been a proud
   ambitious young woman, that aimed high, and flattered herself with the
   expectation of great things in the world, she would have been pleased
   at his saying, would have been puffed up with it, and (as we have
   reason to think she was a young woman of very good sense) would have
   had an answer ready, signifying so much: but, instead of that, she is
   confounded at it, as not conscious to herself of any thing that either
   merited or promised such great things; and she cast in her mind what
   manner of salutation this should be. Was it from heaven or of men? Was
   it to amuse her? was it to ensnare her? was it to banter her? or was
   there something substantial and weighty in it? But, of all the thoughts
   she had as to what manner of salutation it should be, I believe she had
   not the least idea of its being ever intended or used for a prayer, as
   it is, and has been, for many ages, by the corrupt, degenerate, and
   anti-christian ages of the church, and to be ten times repeated for the
   Lord's prayer once; so it is in the church of Rome. But her
   thoughtfulness upon this occasion gives a very useful intimation to
   young people of her sex, when addresses are made to them, to consider
   and cast in their minds what manner of salutations they are, whence
   they come, and what their tendency is, that they may receive them
   accordingly, and may always stand on their guard.

   IV. The message itself which the angel had to deliver to her. Some time
   the angel gives her to pause; but, observing that this did but increase
   her perplexity, he went on with his errand, v. 30. To what he had said
   she made no reply; he therefore confirms it: "Fear not, Mary, I have no
   other design than to assure thee that thou hast found favour with God
   more than thou thinkest of, as there are many who think they are more
   favoured with God than they really are." Note, Those that have found
   favour with God should not give way to disquieting distrustful fears.
   Doth God favour thee? Fear not, though the world frown upon thee. Is he
   for thee? No matter who is against thee.

   1. Though she is a virgin, she shall have the honour of being a mother:
   "Thou shalt conceive in thy womb, and bring forth a son, and thou shalt
   have the naming of him; thou shalt call his name Jesus," v. 31. It was
   the sentence upon Eve, that, though she should have the honour to be
   the mother of all living, yet this mortification shall be an allay to
   that honour, that her desire shall be to her husband, and he shall rule
   over her, Gen. iii. 16. But Mary has the honour without the allay.

   2. Though she lives in poverty and obscurity, yet she shall have the
   honour to be the mother of the Messiah; her son shall be named Jesus--a
   Saviour, such a one as the world needs, rather than such one as the
   Jews expect.

   (1.) He will be very nearly allied to the upper world. He shall be
   great, truly great, incontestably great; for he shall be called the Son
   of the Highest, the Son of God who is the Highest; of the same nature,
   as the son is of the same nature with the father; and very dear to him,
   as the son is to the father. He shall be called, and not miscalled, the
   Son of the Highest; for he is himself God over all, blessed for
   evermore, Rom. ix. 5. Note, Those who are the children of God, though
   but by adoption and regeneration, are truly great, and therefore are
   concerned to be very good, 1 John iii. 1, 2.

   (2.) He will be very highly preferred in the lower world; for, though
   born under the most disadvantageous circumstances possible, and
   appearing in the form of a servant, yet the Lord God shall give unto
   him the throne of his father David, v. 32. He puts her in mind that she
   was of the house of David; and that therefore, since neither the
   Salique law, nor the right of primogeniture, took place in the entail
   of his throne, it was not impossible but that she might bring forth an
   heir to it, and therefore might the more easily believe it when she was
   told by an angel from heaven that she should do so, that after the
   sceptre had been long departed from that ancient and honourable family
   it should now at length return to it again, to remain in it, not by
   succession, but in the same hand to eternity. His people will not give
   him that throne, will not acknowledge his right to rule them; but the
   Lord God shall give him a right to rule them, and set him as his king
   upon the holy hill of Zion. He assures her, [1.] That his kingdom shall
   be spiritual: he shall reign over the house of Jacob, not Israel
   according to the flesh, for they neither came into his interests nor
   did they continue long a people; it must therefore be a spiritual
   kingdom, the house of Israel according to the promise, that he must
   rule over. [2.] That it shall be eternal: he shall reign for ever, and
   of his kingdom there shall be no end, as there had been long since of
   the temporal reign of David's house, and would shortly be of the state
   of Israel. Other crowns endure not to every generation, but Christ's
   doth, Prov. xxvii. 24. The gospel is the last dispensation, we are to
   look for no other.

   V. The further information given her, upon her enquiry concerning the
   birth of this prince.

   1. It is a just enquiry which she makes: "How shall this be? v. 34. How
   can I now presently conceive a child" (for so the angel meant) "when I
   know not a man; must it therefore be otherwise than by ordinary
   generation? If so, let me now how?" She knew that the Messiah must be
   born of a virgin; and, if she must be his mother, she desires to know
   how. This was not the language of her distrust, or any doubt of what
   the angel said, but of a desire to be further instructed.

   2. It is a satisfactory answer that is given to it, v. 35. (1.) She
   shall conceive by the power of the Holy Ghost, whose proper work and
   office is to sanctify, and therefore to sanctify the virgin for this
   purpose. The Holy Ghost is called the power of the Highest. Doth she
   ask how this shall be? This is enough to help her over all the
   difficulty there appears in it; a divine power will undertake it, not
   the power of an angel employed in it, as in other works of wonder, but
   the power of the Holy Ghost himself.

   (2.) She must ask no questions concerning the way and manner how it
   shall be wrought; for the Holy Ghost, as the power of the Highest,
   shall overshadow her, as the cloud covered the tabernacle when the
   glory of God took possession of it, to conceal it from those that would
   too curiously observe the motions of it, and pry into the mystery of
   it. The formation of every babe in the womb, and the entrance of the
   spirit of life into it, is a mystery in nature; none knows the way of
   the spirit, nor how the bones are formed in the womb of her that is
   with child, Eccl. xi. 5. We were made in secret, Ps. cxxxix. 15, 16.
   Much more was the formation of the child Jesus a mystery; without
   controversy, great was the mystery of godliness, God manifest in the
   flesh, 1 Tim. iii. 16. It is a new thing created in the earth (Jer.
   xxxi. 22), concerning which we must not covet to be wise above what is
   written.

   (3.) The child she shall conceive is a holy thing, and therefore must
   not be conceived by ordinary generation, because he must not share in
   the common corruption and pollution of the human nature. He is spoken
   of emphatically, That Holy Thing, such as never was; and he shall be
   called the Son of God, as the Son of the Father by eternal generation,
   as an indication of which he shall now be formed by the Holy Ghost in
   the present conception. His human nature must be so produced, as it was
   fit that should be which was to be taken into union with the divine
   nature.

   3. It was a further encouragement to her faith to be told that her
   cousin Elisabeth, though stricken in years, was with child, v. 36. Here
   is an age of wonders beginning, and therefore be not surprised: here is
   one among thy own relations truly great, though not altogether so great
   as this; it is usual with God to advance in working wonders. Greater
   works than these shall ye do. Though Elisabeth was, on the father's
   side, of the daughters of Aaron (v. 5), yet on the mother's side she
   might be of the house of David, for those two families often
   intermarried, as an earnest of the uniting of the royalty and the
   priesthood of the Messiah. This is the sixth month with her that was
   called barren. This intimates, as Dr. Lightfoot thinks, that all the
   instances in the Old Testament of those having children that had been
   long barren, which was above nature, were designed to prepare the world
   for the belief of a virgin's bearing a son, which was against nature.
   And therefore, even in the birth of Isaac, Abraham saw Christ's day,
   foresaw such a miracle in the birth of Christ. The angel assures Mary
   of this, to encourage her faith, and concludes with that great truth,
   of undoubted certainty and universal use, For with God nothing shall be
   impossible (v. 37), and, if nothing, then not this. Abraham therefore
   staggered not at the belief of the divine promise, because he was
   strong in his belief of the divine power, Rom. iv. 20, 21. No word of
   God must be incredible to us, as long as no work of God is impossible
   to him.

   VI. Her acquiescence in the will of God concerning her, v. 38. She owns
   herself, 1. A believing subject to the divine authority: "Behold, the
   handmaid of the Lord. Lord, I am at thy service, at thy disposal, to do
   what thou commandest me." She objects not the danger of spoiling her
   marriage, and blemishing her reputation, but leaves the issue with God,
   and submits entirely to his will. 2. A believing expectant of the
   divine favour. She is not only content that it should be so, but humbly
   desires that it may be so: Be it unto me according to thy word. Such a
   favour as this it was not for her to slight, or be indifferent to; and
   for what God has promised he will be sought unto; by prayer we must put
   our amen, or so be it, to the promise. Remember, and perform thy word
   unto thy servant, upon which thou has caused me to hope. We must, as
   Mary here, guide our desires by the word of God, and ground our hopes
   upon it. Be it unto me according to thy word; just so, and no
   otherwise.

   Hereupon, the angel departed from her; having completed the errand he
   was sent upon, he returned, to give an account of it, and receive new
   instructions. Converse with angels was always a transient thing, and
   soon over; it will be constant and permanent in the future state. It is
   generally supposed that just at this instant the virgin conceived, by
   the overshadowing power of the Holy Ghost: but, the scripture being
   decently silent concerning it, it doth not become us to be inquisitive,
   much less positive.

The Interview of Mary and Elisabeth; The Song of Mary.

   39 And Mary arose in those days, and went into the hill country with
   haste, into a city of Juda;   40 And entered into the house of
   Zacharias, and saluted Elisabeth.   41 And it came to pass, that, when
   Elisabeth heard the salutation of Mary, the babe leaped in her womb;
   and Elisabeth was filled with the Holy Ghost:   42 And she spake out
   with a loud voice, and said, Blessed art thou among women, and blessed
   is the fruit of thy womb.   43 And whence is this to me, that the
   mother of my Lord should come to me?   44 For, lo, as soon as the voice
   of thy salutation sounded in mine ears, the babe leaped in my womb for
   joy.   45 And blessed is she that believed: for there shall be a
   performance of those things which were told her from the Lord.   46 And
   Mary said, My soul doth magnify the Lord,   47 And my spirit hath
   rejoiced in God my Saviour.   48 For he hath regarded the low estate of
   his handmaiden: for, behold, from henceforth all generations shall call
   me blessed.   49 For he that is mighty hath done to me great things;
   and holy is his name.   50 And his mercy is on them that fear him from
   generation to generation.   51 He hath showed strength with his arm; he
   hath scattered the proud in the imagination of their hearts.   52 He
   hath put down the mighty from their seats, and exalted them of low
   degree.   53 He hath filled the hungry with good things; and the rich
   he hath sent empty away.   54 He hath holpen his servant Israel, in
   remembrance of his mercy;   55 As he spake to our fathers, to Abraham,
   and to his seed for ever.   56 And Mary abode with her about three
   months, and returned to her own house.

   We have here an interview between the two happy mothers, Elisabeth and
   Mary: the angel, by intimating to Mary the favour bestowed on her
   cousin Elisabeth (v. 36), gave occasion for it; and sometimes it may
   prove a better piece of service that we think to bring good people
   together, to compare notes. Here is,

   I. The visit which Mary made to Elisabeth. Mary was the younger, and
   younger with child; and therefore, if they must come together, it was
   fittest that Mary should take the journey, not insisting on the
   preference which the greater dignity of her conception gave her, v. 39.
   She arose, and left her affairs, to attend this greater matter: in
   those days, at that time (as it is commonly explained, Jer. xxxiii. 15;
   l. 4), in a day or two after the angel had visited her, taking some
   time first, as it is supposed, for her devotion, or rather hastening
   away to her cousin's, where she would have more leisure, and better
   help, in the family of a priest. She went, meta spoudes--with care,
   diligence, and expedition; not as young people commonly go abroad and
   visit their friends, to divert herself, but to inform herself: she went
   to a city of Judah in the hill-country; it is not named, but by
   comparing the description of it here with Josh. xxi. 10, 11, it appears
   to be Hebron, for that is there said to be in the hill-country of
   Judah, and to belong to the priests, the sons of Aaron; thither Mary
   hastened, though it was a long journey, some scores of miles.

   1. Dr. Lightfoot offers a conjecture that she was to conceive our
   Saviour there at Hebron, and perhaps had so much intimated to her by
   the angel, or some other way; and therefore she made such haste
   thither. He thinks it probable that Shiloh, of the tribe of Judah, and
   the seed of David, should be conceived in a city of Judah and of David,
   as he was to be born in Bethlehem, another city which belonged to them
   both. In Hebron the promise was given to Isaac, circumcision was
   instituted. Here (saith he) Abraham had his first land, and David his
   first crown: here lay interred the three couples, Abraham and Sarah,
   Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and
   Eve. He therefore thinks that it suits singularly with the harmony and
   consent which God uses in his works that the promise should begin to
   take place by the conception of the Messias, even among those
   patriarchs to whom it was given. I see no improbability in the
   conjecture, but add this for the support of it, that Elisabeth said (v.
   45), There shall be a performance; as if it were not performed yet, but
   was to be performed there.

   2. It is generally supposed that she went thither for the confirming of
   her faith by the sign which the angel had given her, her cousin's being
   with child, and to rejoice with her sister-favourite. And, besides, she
   went thither, perhaps, that she might be more retired from company, or
   else might have more agreeable company than she could have in Nazareth.
   We may suppose that she did not acquaint any of her neighbours at
   Nazareth with the message she had received from heaven, yet longed to
   talk over a thing she had a thousand time thought over, and knew no
   person in the world with whom she could freely converse concerning it
   but her cousin Elisabeth, and therefore she hastened to her. Note, it
   is very beneficial and comfortable for those that have a good work of
   grace begun in their souls, and Christ in the forming there, to consult
   those who are in the same case, that they may communicate experiences
   one to another; and they will find that, as in water face answers to
   face, so doth the heart of man to man, of Christian to Christian.

   II. The meeting between Mary and Elisabeth. Mary entered into the house
   of Zacharias; but he, being dumb and deaf, kept his chamber, it is
   probable, and saw no company; and therefore she saluted Elisabeth (v.
   40), told her she was come to make her a visit, to know her state, and
   rejoice with her in her joy.

   Now, at their first coming together, for the confirmation of the faith
   of both of them, there was something very extraordinary. Mary knew that
   Elisabeth was with child, but it does not appear that Elisabeth had
   been told any thing of her cousin Mary's being designed for the mother
   of the Messiah; and therefore what knowledge she appears to have had of
   it must have come by a revelation, which would be a great encouragement
   to Mary.

   1. The babe leaped in her womb, v. 41. It is very probable that she had
   been several weeks quick (for she was six months gone), and that she
   had often felt the child stir; but this was a more than ordinary motion
   of the child, which alarmed her to expect something very extraordinary,
   eskirtese. It is the same word that is used by the LXX. (Gen. xxv. 22)
   for the struggling of Jacob and Esau in Rebecca's womb, and the
   mountains skipping, Ps. cxiv. 4. The babe leaped as it were to give a
   signal to his mother that he was now at had whose forerunner he was to
   be, about six months in ministry, as he was in being; or, it was the
   effect of some strong impression made upon the mother. Now began to be
   fulfilled what the angel said to his father (v. 15), that he should be
   filled with the Holy Ghost, even from his mother's womb; and perhaps he
   himself had some reference to this, when he said (John iii. 29), The
   friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's
   voice, heard, though not by him, yet by his mother.

   2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of
   prophecy, by which, as well as by the particular suggestions of the
   Holy Ghost she was filled with, she was given to understand that the
   Messiah was at hand, in whom prophecy should revive, and by whom the
   Holy Ghost should be more plentifully poured out than ever, according
   to the expectations of those who waited for the consolation of Israel.
   The uncommon motion of the babe in her womb was a token of
   extraordinary emotion of her spirit under a divine impulse. Note, Those
   whom Christ graciously visits may know it by their being filled with
   the Holy Ghost; for, if any man have not the Spirit of Christ, he is
   none of his.

   III. The welcome which Elisabeth, by the Spirit of prophecy, gave to
   Mary, the mother of our Lord; not as to a common friend making a common
   visit, but as to one of whom the Messiah was to be born.

   1. She congratulates her on her honour, and, though perhaps she knew
   not of it till just now, she acknowledges it with the greatest
   assurance and satisfaction. She spoke with a loud voice, which does not
   at all intimate (as some think) that there was a floor or a wall
   between them, but that she was in a transport or exultation of joy, and
   said what she cared not who knew. She said, Blessed art thou among
   women, the same word that the angels had said (v. 28); for thus this
   will of God, concerning honouring the Son, should be done on earth as
   it is done in heaven. But Elisabeth adds a reason, Therefore blessed
   art thou because blessed is the fruit of thy womb; thence it was that
   she derived this excelling dignity. Elisabeth was the wife of a priest,
   and in years, yet she grudges not that her kinswoman, who was many
   years younger than she, and every way her inferior, should have the
   honour of conceiving in her virginity, and being the mother of the
   Messiah, whereas the honour put upon her was much less; she rejoices in
   it, and is well pleased, as her son was afterwards, that she who cometh
   after her is preferred before her, John i. 27. Note, While we cannot
   but own that we are more favoured of God than we deserve, let us by no
   means envy that others are more highly favoured than we are.

   2. She acknowledges her condescension, in making her this visit (v.
   43): Whence is this to me, that the mother of my Lord should come to
   me? Observe, (1.) She calls the virgin Mary the mother of her Lord (as
   David in spirit, called the Messiah Lord, his Lord), for she knew he
   was to be Lord of all. (2.) She not only bids her welcome to her house,
   though perhaps she came in mean circumstances, but reckons this visit a
   great favour, which she thought herself unworthy of. Whence is this to
   me? It is in reality, and not in compliment, that she saith, "This was
   a greater favour than I could have expected." Note, Those that are
   filled with the Holy Ghost have low thoughts of their own merits, and
   high thoughts of God's favours. Her son the Baptist spoke to the same
   purport with this, when he said, Comest thou to me? Matt. iii. 14.

   3. She acquaints her with the concurrence of the babe in her womb, in
   this welcome to her (v. 44): "Thou certainly bringest some
   extraordinary tidings, some extraordinary blessing, with thee; for as
   soon as the voice of thy salutation sounded in my ears, not only my
   heart leaped for joy, though I knew not immediately why or wherefore,
   but the babe in my womb, who was not capable of knowing, did so too."
   He leaped as it were for joy that the Messiah, whose harbinger he was
   to be, would himself come soon after him. This would serve very much to
   strengthen the faith of the virgin, that there were such assurances as
   these given to others; and it would be in part the accomplishment of
   what had been so often foretold, that there should be universal joy
   before the Lord, when he cometh, Ps. xcviii. 8, 9.

   4. She commends her faith, and encourages it (v. 45): Blessed is she
   that believed. Believing souls are blessed souls, and will be found so
   at last; this blessedness cometh through faith, even the blessedness of
   being related to Christ, and having him formed in the soul. They are
   blessed who believe the word of God, for that Word will not fail them;
   there shall, without doubt, be a performance of those things which are
   told her from the Lord. Note, The inviolable certainty of the promise
   is the undoubted felicity of those that build upon it and expect their
   all from it. The faithfulness of God is the blessedness of the faith of
   the saints. Those that have experienced the performance of God's
   promises themselves should encourage others to hope that he will be as
   good as his word to them also: I will tell you what God has done for my
   soul.

   IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was
   an echo to the virgin Mary's salutation, and this song is yet a
   stronger echo to that prophecy, and shows her to be no less filled with
   the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to
   come in, very much fatigued with her journey; yet she forgets that, and
   is inspired with new life, and vigour, and joy, upon the confirmation
   she here meets with of her faith; and since, by the sudden inspiration
   and transport, she finds that this was designed to be her errand
   hither, weary as she is, like Abraham's servant, she would neither eat
   nor drink till she had told her errand.

   1. Here are the expressions of joy and praise, and God alone the object
   of the praise and centre of the joy. Some compare this song with that
   which her name-sake Miriam, the sister of Moses, sung, upon the
   triumphant departure of Israel out of Egypt, and their triumphant
   passage through the Red Sea; others think it better compared with the
   song of Hannah, upon the birth of Samuel, which, like this, passes from
   a family mercy to a public and general one. This begins, like that, My
   heart rejoiceth in the Lord, 1 Sam. ii. 1. Observe how Mary here speaks
   of God.

   (1.) With great reverence of him, as the Lord: "My soul doth magnify
   the Lord; I never saw him so great as now I find him so good." Note,
   Those, and those only, are advanced in mercy, who are thereby brought
   to think the more highly and honourably of God; whereas there are those
   whose prosperity and preferment make them say, What is the Almighty,
   that we should serve him? The more honour God has any way put upon us,
   the more honour we must study to give to him; and then only are we
   accepted in magnifying the Lord, when our souls magnify him, and all
   that is within us. Praising work must be soul work.

   (2.) With great complacency in him as her Saviour: My spirit rejoiceth
   in God my Saviour. This seems to have reference to the Messiah, whom
   she was to be the mother of. She calls him God her Saviour; for the
   angel had told her that he should be the Son of the Highest, and that
   his name should be Jesus, a Saviour; this she fastened upon, with
   application to herself: He is God my Saviour. Even the mother of our
   Lord had need of an interest in him as her Saviour, and would have been
   undone without it: and she glories more in that happiness which she had
   in common with all believers than in being his mother, which was an
   honour peculiar to herself, and this agrees with the preference Christ
   have to obedient believers above his mother and brethren; see Matt.
   xii. 50; Luke xi. 27, 28. Note, Those that have Christ for their God
   and Saviour have a great deal of reason to rejoice, to rejoice in
   spirit, that is rejoicing as Christ did (Luke x. 21), with spiritual
   joy.

   2. Here are just causes assigned for this joy and praise.

   (1.) Upon her own account, v. 48, 49. [1.] Her spirit rejoiced in the
   Lord, because of the kind things he had done for her: his condescension
   and compassion to her. He has regarded the low estate of his
   handmaiden; that is, he has looked upon her with pity, for so the word
   is commonly used. "He has chosen me to this honour, notwithstanding my
   great meanness, poverty, and obscurity." Nay, the expression seems to
   intimate, not only (to allude to that of Gideon, Judg. vi. 15) that her
   family was poor in Judah, but that she was the least in her father's
   house, as if she were under some particular contempt and disgraced
   among her relations, was unjustly neglected, and the outcast of the
   family, and God put this honour upon her, to balance abundantly the
   contempt. I the rather suggest this, for we find something toward such
   honour as this put upon others, on the like consideration. Because God
   saw that Leah was hated, he opened her womb, Gen. xxix. 31. Because
   Hannah was provoked, and made to fret, and insulted over, by Peninnah,
   therefore God gave her a son, 1 Sam. i. 19. Whom men wrongfully depress
   and despise God doth sometimes, in compassion to them, especially if
   they have borne it patiently, prefer and advance; see Judg. xi. 7. So
   in Mary's case. And, if God regards her low estate, he not only thereby
   gives a specimen of his favour to the whole race of mankind, whom he
   remembers in their low estate, as the psalmist speaks (Ps. cxxxvi. 23),
   but secures a lasting honour to her (for such the honour is that God
   bestows, honour that fades not away): "From henceforth all generations
   shall call me blessed, shall think me a happy woman and highly
   advanced." All that embrace Christ and his gospel will say, Blessed was
   the womb that bore him and the paps which he sucked, Luke xi. 27.
   Elizabeth had once and again called her blessed: "But that is not all,"
   saith she, "all generations of Gentiles as well as Jews shall call me
   so." [2.] Her soul magnifies the Lord, because of the wonderful things
   he had done for her (v. 49): He that is mighty has done to me great
   things. A great thing indeed, that a virgin should conceive. A great
   thing indeed, that Messiah, who had been so long promised to the
   church, and so long expected by the church, should now at length be
   born. It is the power of the Highest that appears in this. She adds,
   and holy is his name; for so Hannah saith her song, There is none holy
   as the Lord, which she explains in the next words, for there is none
   beside thee, 1 Sam. ii. 2. God is a Being by himself, and he manifests
   himself to be so, especially in the work of our redemption. He that is
   mighty, even he whose name is holy, has done to me great things.
   Glorious things may be expected from him that is both mighty and holy;
   who can do every thing, and will do every thing well and for the best.

   (2.) Upon the account of others. The virgin Mary, as the mother of the
   Messiah, is become a kind of public person, wears a public character,
   and is therefore immediately endued with another spirit, a more public
   spirit than before she had, and therefore looks abroad, looks about
   her, looks before her, and takes notice of God's various dealings with
   the children of men (v. 50, &c.), as Hannah (1 Sam. ii. 3, &c.). In
   this she has especially an eye to the coming of the Redeemer and God's
   manifesting himself therein.

   [1.] It is a certain truth that God has mercy in store, mercy in
   reserve, for all that have a reverence for his majesty, and a due
   regard to his sovereignty and authority. But never did this appear so
   as in sending his Son into the world to save us (v. 50): His mercy is
   on them that fear him; it has always been so; he has ever looked upon
   them with an eye of peculiar favour who have looked up to him with and
   eye of filial fear. But he hath manifested this mercy, so as never
   before, in sending his Son to bring in an everlasting righteousness,
   and work out an everlasting salvation, for them that fear him, and this
   from generation to generation; for there are gospel privileges
   transmitted by entail, and intended for perpetuity. Those that fear
   God, as their Creator and Judge, are encouraged to hope for mercy in
   him, through their Mediator and Advocate; and in him mercy is settled
   upon all that fear God, pardoning mercy, healing mercy, accepting
   mercy, crowning mercy, from generation to generation, while the world
   stands. In Christ he keepeth mercy for thousands.

   [2.] It has been a common observation that God in his providence puts
   contempt upon the haughty and honour upon the humble; and this he has
   done remarkably in the whole economy of the work of man's redemption.
   As God had, with his mercy to her, shown himself mighty also (v. 48,
   49), so he had, with his mercy on them that fear him, shown strength
   likewise with his arm. First, In the course of his providence, it is
   his usual method to cross the expectations of men, and proceed quite
   otherwise than they promise themselves. Proud men expect to carry all
   before them, to have their way and their will; but he scatters them in
   the imagination of their hearts, breaks their measures, blasts their
   projects, nay, and brings them low, and brings them down, by those very
   counsels with which they thought to advance and establish themselves.
   The mighty think to secure themselves by might in their seats, but he
   puts them down, and overturns their seats; while, on the other hand,
   those of low degree, who despaired of ever advancing themselves, and
   thought of no other than of being ever low, are wonderfully exalted.
   This observation concerning honour holds likewise concerning riches;
   many who were so poor that they had not bread for themselves and their
   families, by some surprising turn of Providence in favour of them, come
   to be filled with good things; while, on the other hand, those who were
   rich, and thought no other than that to-morrow should be as this day,
   that their mountain stood strong and should never be moved, are
   strangely impoverished, and sent away empty. Now this is the same
   observation that Hannah had made, and enlarged upon, in her song, with
   application to the case of herself and her adversary (1 Sam. ii. 4-7),
   which very much illustrates this here. And compare also Ps. cvii.
   33-41; cxiii. 7-9; and Eccl. ix. 11. God takes a pleasure in
   disappointing their expectations who promise themselves great things in
   the world, and in out-doing the expectations of those who promise
   themselves but a little; as a righteous God, it is his glory to abase
   those who exalt themselves, and strike terror on the secure; and, as a
   good God, it is his glory to exalt those who humble themselves, and to
   speak comfort to those who fear before him. Secondly, This doth
   especially appear in the methods of gospel grace.

   1. In the spiritual honours it dispenses. When the proud Pharisees were
   rejected, and Publicans and sinners went into the kingdom of heaven
   before them,--when the Jews, who followed after the law of
   righteousness, did not attain it, and the Gentiles, who never thought
   of it, attained to righteousness (Rom. ix. 30, 31),--when God chose not
   the wise men after the flesh, not the mighty, or the noble, to preach
   the gospel, and plant Christianity in the world, but the foolish and
   weak things of the world, and things that were despised (1 Cor. i. 26,
   27)--then he scattered the proud, and put down the mighty, but exalted
   them of low degree. When the tyranny of the chief priests and elders
   were brought down, who had long lorded it over God's heritage, and
   hoped always to do so, and Christ's disciples, a company of poor
   despised fishermen, by the power they were clothed with, were made to
   sit on thrones, judging the twelve tribes of Israel,--when the power of
   the four monarchies was broken, and the kingdom of the Messiah, that
   stone cut out of the mountain without hands, is made to fill the
   earth,--then are the proud scattered, and those of low degree exalted.

   2. In the spiritual riches it dispenses, v. 53. (1.) Those who see
   their need of Christ, and are importunately desirous of righteousness
   and life in him, he fills with good things, with the best things; he
   gives liberally to them, and they are abundantly satisfied with the
   blessings he gives. Those who are weary and heavy-laden shall find rest
   with Christ, and those who thirst are called to come to him and drink;
   for they only know how to value his gifts. To the hungry soul every
   bitter thing is sweet, manna is angels' food; and to the thirsty fair
   water is honey out of the rock. (2.) Those who are rich, who are not
   hungry, who, like Laodicea, think they have need of nothing, are full
   of themselves and their own righteousness, and think they have a
   sufficiency in themselves, those he sends away from his door, they are
   not welcome to him, he sends them empty away, they come full of self,
   and are sent away empty of Christ. He sends them to the gods whom they
   served, to their own righteousness and strength which they trusted to.

   [3.] It was always expected that the Messiah should be, in a special
   manner, the strength and glory of his people Israel, and so he is in a
   peculiar manner (v. 54): He hath helped his servant Israel, antelabeto.
   He hath taken them by the hand, and helped them up that were fallen and
   could not help themselves. Those that were sunk under the burdens of a
   broken covenant of innocency are helped up by the blessings of a
   renewed covenant of grace. The sending of the Messiah, on whom help was
   laid for poor sinners, was the greatest kindness that could be done,
   the greatest help that could be provided for his people Israel, and
   that which magnifies it is,

   First, That it is in remembrance of his mercy, the mercifulness of his
   nature, the mercy he has in store for his servant Israel. While this
   blessing was deferred, his people, who waited for it, were often ready
   to ask, Has God forgotten to be gracious? But now he made it appear
   that he had not forgotten, but remembered, his mercy. He remembered his
   former mercy, and repeated that to them in spiritual blessings which he
   had done formerly to them in temporal favours. He remembered the days
   of old. Where is he that brought them up out of the sea, out of Egypt?
   Isa. lxiii. 11. He will do the like again, which that was a type of.

   Secondly, That it is in performance of his promise. It is a mercy not
   only designed, but declared (v. 55); it was what he spoke to our
   fathers, that the Seed of the woman should break the head of the
   serpent; that God should dwell in the tents of Shem; and particularly
   to Abraham, that in his seed all the families of the earth shall be
   blessed, with the best of blessings, with the blessings that are for
   ever, and to the seed that shall be for ever; that is, his spiritual
   seed, for his carnal seed were cut off a little after this. Note, What
   God has spoken he will perform; what he hath spoken to the fathers will
   be performed to their seed; to their seed's seed, in blessings that
   shall last for ever.

   Lastly, Mary's return to Nazareth (v. 56), after she had continued with
   Elisabeth about three months, so long as to be fully satisfied
   concerning herself that she was with child, and to be confirmed therein
   by her cousin Elisabeth. Some think, though her return is here
   mentioned before Elisabeth's being delivered, because the evangelist
   would finish this passage concerning Mary before he proceeded with the
   story of Elisabeth, yet that Mary staid till her cousin was (as we say)
   down and up again; that she might attend on her, and be with her in her
   lying-in, and have her own faith confirmed by the full accomplishment
   of the promise of God concerning Elisabeth. But most bind themselves to
   the order of the story as it lies, and think she returned again when
   Elisabeth was near her time; because she still affected retirement, and
   therefore would not be there when the birth of this child of promise
   would draw a great deal of company to the house. Those in whose hearts
   Christ is formed take more delight than they used to do in sitting
   alone and keeping silence.

The Birth of John the Baptist.

   57 Now Elisabeth's full time came that she should be delivered; and she
   brought forth a son.   58 And her neighbours and her cousins heard how
   the Lord had showed great mercy upon her; and they rejoiced with her.
   59 And it came to pass, that on the eighth day they came to circumcise
   the child; and they called him Zacharias, after the name of his father.
     60 And his mother answered and said, Not so; but he shall be called
   John.   61 And they said unto her, There is none of thy kindred that is
   called by this name.   62 And they made signs to his father, how he
   would have him called.   63 And he asked for a writing table, and
   wrote, saying, His name is John. And they marvelled all.   64 And his
   mouth was opened immediately, and his tongue loosed, and he spake, and
   praised God.   65 And fear came on all that dwelt round about them: and
   all these sayings were noised abroad throughout all the hill country of
   Judæa.   66 And all they that heard them laid them up in their hearts,
   saying, What manner of child shall this be! And the hand of the Lord
   was with him.

   In these verses, we have,

   I. The birth of John Baptist, v. 57. Though he was conceived in the
   womb by miracle, he continued in the womb according to the ordinary
   course of nature (so did our Saviour): Elisabeth's full time came, that
   she should be delivered, and then she brought forth a son. Promised
   mercies are to be expected when the full time for them is come, and not
   before.

   II. The great joy that was among all the relations of the family, upon
   this extraordinary occasion (v. 58): Her neighbours and her cousins
   heard of it; for it would be in every body's mouth, as next to
   miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests
   of the family of Aaron, and that those were the cousins here spoken of;
   but the fields and villages about, by the children of Judah, and that
   those were the neighbours. Now these here discovered, 1. A pious regard
   to God. They acknowledged that the Lord had magnified his mercy to her,
   so the word is. It was a mercy to have her reproach taken away, a mercy
   to have her family built up, and the more being a family of priests,
   devoted to God, and employed for him. Many things concurred to make the
   mercy great--that she had been long barren, was now old, but especially
   that the child should be great in the sight of the Lord. 2. A friendly
   regard to Elisabeth. When she rejoiced, they rejoiced with her. We
   ought to take pleasure in the prosperity of our neighbours and friends,
   and to be thankful to God for their comforts as for our own.

   III. The dispute that was among them concerning the naming him (v. 59):
   On the eighth day, as God has appointed, they came together, to
   circumcise the child; it was here, in Hebron, that circumcision was
   first instituted; and Isaac, who, like John Baptist, was born by
   promise, was one of the first that was submitted to it, at least the
   chief eyed in the institution of it. They that rejoiced in the birth of
   the child came together to the circumcising of him. Note, The greatest
   comfort we can take in our children is in giving them up to God, and
   recognizing their covenant-relation to him. The baptism of our children
   should be more our joy than their birth.

   Now it was the custom, when they circumcised their children, to name
   them, because, when Abram was circumcised God gave him a new name, and
   called him Abraham; and it is not unfit that they should be left
   nameless till they are by name given up to God. Now,

   1. Some proposed that he should be called by his father's name,
   Zacharias. We have not any instance in scripture that the child should
   bear the father's name; but perhaps it was of late come into use among
   the Jews, at it is with us, and they intended hereby to do honour to
   the father, who was not likely to have another child.

   2. The mother opposed it, and would have called him John; having
   learned, either by inspiration of the Holy Ghost (as is most probable),
   or by information in writing from her husband, that God appointed this
   to be his name (v. 60); He shall be called Johanan--Gracious, because
   he shall introduce the gospel of Christ, wherein God's grace shines
   more brightly than ever.

   3. The relations objected against that (v. 61): "There is none of thy
   kindred, none of the relations of thy family, that is called by that
   name; and therefore, if he may not have his father's name, yet let him
   have the name of some of his kindred, who will take it as a piece of
   respect to have such a child of wonders as this named from them." Note,
   As those that have friends must show themselves friendly, so those that
   have relations must be obliging to them in all the usual regards that
   are paid to kindred.

   4. They appealed to the father, and would try if they could possibly
   get to know his mind; for it was his office to name the child, v. 62.
   They made signs to him, by which it appears that he was deaf as well as
   dumb; nay, it should seem, mindless of any thing, else one would think
   they should at first have desired him to write down his child's name,
   if he had ever communicated any thing by writing since he was struck.
   However, they would carry the matter as far as they could, and
   therefore gave him to understand what the dispute was which he only
   could determine; whereupon he made signs to them to give him a
   table-book, such as they then used, and with the pencil he wrote these
   words, His name is John, v. 63. Note, "It shall be so," or, "I would
   have it so," but "It is so." The matter is determined already; the
   angel had given him that name. Observe, When Zacharias could not speak,
   he wrote. When ministers have their mouths stopped, that they cannot
   preach, yet they may be doing good as long as they have not their hands
   tied, that they cannot write. Many of the martyrs in prison wrote
   letters to their friends, which were of great use; blessed Paul himself
   did so. Zacharias's pitching upon the same name that Elisabeth had
   chosen was a great surprise to the company: They marvelled all; for
   they knew not that, though by reason of his deafness and dumbness they
   could not converse together, yet they were both guided by one and the
   same Spirit: or perhaps they marvelled that he wrote so distinctly and
   intelligently, which (the stroke he was under being somewhat like that
   of a palsy) he had not done before.

   5. He thereupon recovered the use of his speech (v. 64): His mouth was
   opened immediately. The time prefixed for his being silenced was till
   the day that these blessed things shall be fulfilled (v. 20); not all
   the things going before concerning John's ministry, but those which
   relate to his birth and name (v. 13). That time was now expired,
   whereupon the restraint was taken off, and God gave him the opening of
   the mouth again, as he did to Ezekiel, ch. iii. 27. Dr. Lightfoot
   compares this case of Zacharias with that of Moses, Exod. iv. 24-26.
   Moses, for distrust, is in danger of his life, as Zacharias, for the
   same fault, is struck dumb; but, upon the circumcision of his child,
   and recovery of his faith, there, as here, the danger is removed.
   Infidelity closed his mouth, and now believing opens it again; he
   believes, therefore he speaks. David lay under guilt from the
   conception of his child till a few days after its birth; then the Lord
   takes away his sin: upon his repentance, he shall not die. So here he
   shall be no longer dumb; his mouth was opened, and he spoke, and
   praised God. Note, When God opens our lips, our mouths must show forth
   his praise. As good be without our speech as not use it in praising
   God; for then our tongue is most our glory when it is employed for
   God's glory.

   6. These things were told all the country over, to the great amazement
   of all that heard them, v. 65, 66. The sentiments of the people are not
   to be slighted, but taken notice of. We are here told, (1.) That these
   sayings were discoursed of, and were the common talk all about the
   hill-country of Judea. It is a pity but a narrative of them had been
   drawn up, and published in the world, immediately. (2.) That most
   people who heard of these things were put into consternation by them:
   Fear came on all them that dwell round about there. If we have not a
   good hope, as we ought to have, built upon the gospel, we may expect
   that the tidings of it will fill us with fear. They believed and
   trembled, whereas they should have believed and triumphed. (3.) It
   raised the expectations of people concerning this child, and obliged
   them to have their eye upon him, to see what he would come to. They
   laid up these presages in their hearts, treasured them up in mind and
   memory, as foreseeing they should hereafter have occasion to recollect
   them. Note, What we hear, that may be of use to us, we should treasure
   up, that we may be able to bring forth, for the benefit of others,
   things new and old, and, when things come to perfection, may be able to
   look back upon the presages thereof, and to say, "It was what we might
   expect." They said within themselves, and said among themselves, "What
   manner of child shall this be? What will be the fruit when these are
   the buds, or rather when the root is out of such a dry ground?" Note,
   When children are born into the world, it is very uncertain what they
   will prove; yet sometimes there have been early indications of
   something great, as in the birth of Moses, Samson, Samuel, and here of
   John. And we have reason to think that there were some of those living
   at the time when John began his public ministry who could, and did,
   remember these things, and relate them to others, which contributed as
   much as any thing to the great flocking there was after him.

   Lastly, It is said, The hand of the Lord was with him; that is, he was
   taken under the special protection of the Almighty, from his birth, as
   one designed for something great and considerable, and there were many
   instances of it. It appeared likewise that the Spirit was at work upon
   his soul very early. As soon as he began to speak or go, you might
   perceive something in him very extraordinary. Note, God has ways of
   operating upon children in their infancy, which we cannot account for.
   God never made a soul but he knew how to sanctify it.

The Song of Zacharias.

   67 And his father Zacharias was filled with the Holy Ghost, and
   prophesied, saying,   68 Blessed be the Lord God of Israel; for he hath
   visited and redeemed his people,   69 And hath raised up a horn of
   salvation for us in the house of his servant David;   70 As he spake by
   the mouth of his holy prophets, which have been since the world began:
     71 That we should be saved from our enemies, and from the hand of all
   that hate us;   72 To perform the mercy promised to our fathers, and to
   remember his holy covenant;   73 The oath which he sware to our father
   Abraham,   74 That he would grant unto us, that we being delivered out
   of the hand of our enemies might serve him without fear,   75 In
   holiness and righteousness before him, all the days of our life.   76
   And thou, child, shalt be called the prophet of the Highest: for thou
   shalt go before the face of the Lord to prepare his ways;   77 To give
   knowledge of salvation unto his people by the remission of their sins,
     78 Through the tender mercy of our God; whereby the dayspring from on
   high hath visited us,   79 To give light to them that sit in darkness
   and in the shadow of death, to guide our feet into the way of peace.
   80 And the child grew, and waxed strong in spirit, and was in the
   deserts till the day of his showing unto Israel.

   We have here the song wherewith Zacharias praised God when his mouth
   was opened; in it he is said to prophesy (v. 67), and so he did in the
   strictest sense of prophesying; for he foretold things to come
   concerning the kingdom of the Messiah, to which all the prophets bear
   witness. Observe,

   I. How he was qualified for this: He was filled with the Holy Ghost,
   was endued with more than ordinary measures and degrees of it, for this
   purpose; he was divinely inspired. God not only forgave him his
   unbelief and distrust (which was signified by discharging him from the
   punishment of it), but, as a specimen of the abounding of grace towards
   believers, he filled him with the Holy Ghost, and put this honour upon
   him, to employ him for his honour.

   II. What the matter of his song was. Here is nothing said of the
   private concerns of his own family, the rolling away of the reproach
   from it and putting of a reputation upon it, by the birth of this
   child, though, no doubt, he found a time to give thanks to God for
   this, with his family; but in this song he is wholly taken up with the
   kingdom of the Messiah, and the public blessings to be introduced by
   it. He could have little pleasure in this fruitfulness of his vine, and
   the hopefulness of his olive-plant, if herein he had not foreseen the
   good of Jerusalem, peace upon Israel, and blessings on both out of
   Zion, Ps. cxxviii. 3, 5, 6. The Old-Testament prophesies are often
   expressed in praises and new songs, so is the beginning of
   New-Testament prophecy: Blessed be the Lord God of Israel. The God of
   the whole earth shall he be called; yet Zacharias, speaking of the work
   of redemption, called him the Lord God of Israel, because to Israel the
   prophecies, promises, and types, of the redemption had hitherto been
   given, and to them the first proffers and proposals of it were now to
   be made. Israel, as a chosen people, was a type of the elect of God out
   of all nations, whom God had a particular eye to, in sending the
   Saviour; and therefore he is therein called the Lord God of Israel.

   Now Zacharias here blesses God,

   1. For the work of salvation that was to be wrought out by the Messiah
   himself, v. 68-75. This it is that fills him, when he is filled with
   the Holy Ghost, and it is that which all who have the Spirit of Christ
   are full of.

   (1.) In sending the Messiah, God has made a gracious visit to his
   people, whom for many ages he had seemed to neglect, and to be
   estranged from; he hath visited them as a friend, to take cognizance of
   their case. God is said to have visited his people in bondage when he
   delivered them (Exod. iii. 16; iv. 31), to have visited his people in
   famine when he gave them bread, Ruth i. 6. He had often sent to them by
   his prophets, and had still kept up a correspondence with them; but now
   he himself made them a visit.

   (2.) He has wrought out redemption for them: He has redeemed his
   people. This was the errand on which Christ came into the world, to
   redeem those that were sold for sin, and sold under sin; even God's own
   people, his Israel, his son, his first-born, his free-born, need to be
   redeemed, and are undone if they be not. Christ redeems them by price
   out of the hands of God's justice, and redeems them by power out of the
   hands of Satan's tyranny, as Israel out of Egypt.

   (3.) He has fulfilled the covenant of royalty made with the most famous
   Old-Testament prince, that is, David. Glorious things had been said of
   his family, that on him, as a mighty one, help should be laid, that his
   horn should be exalted, and his seed perpetuated, Ps. lxxxix. 19, 20,
   24, 29. But that family had been long in a manner cast off and
   abhorred, Ps. lxxxix. 38. Now here it is glorified in, that, according
   to the promise, the horn of David should again be made to bud; for, Ps.
   cxxxii. 17, he hath raised up a horn of salvation for us in the house
   of his servant David (v. 69), there, where it was promised and expected
   to arise. David is called God's servant, not only as a good man, but as
   a king that ruled for God; and he was an instrument of the salvation of
   Israel, by being employed in the government of Israel; so Christ is the
   author of eternal redemption to those only that obey him. There is in
   Christ, and in him only, salvation for us, and it is a horn of
   salvation; for, [1.] It is an honourable salvation. It is raised up
   above all other salvations, none of which are to be compared with it:
   in it the glory both of the Redeemer and of the redeemed are advanced,
   and their horn exalted with honour. [2.] It is a plentiful salvation.
   It is a cornucopia--a horn of plenty, a salvation in which we are
   blessed with spiritual blessings, in heavenly things, abundantly. [3.]
   It is a powerful salvation: the strength of the beast is in his horn.
   He has raised up such a salvation as shall pull down our spiritual
   enemies, and protect us from them. In the chariots of this salvation
   the Redeemer shall go forth, and go on, conquering and to conquer.

   (4.) He has fulfilled all the precious promises made to the church by
   the most famous Old-Testament prophets (v. 70): As he spoke by the
   mouth of his holy prophets. His doctrine of salvation by the Messiah is
   confirmed by an appeal to the prophets, and the greatness and
   importance of that salvation thereby evidenced and magnified; it is the
   same that they spoke of, which therefore ought to be expected and
   welcomed; it is what they enquired and searched diligently after (1
   Pet. i. 10, 11), which therefore ought not to be slighted or thought
   meanly of. God is now doing that which he has long ago spoken of; and
   therefore be silent, O all flesh, before him, and attend to him. See,
   [1.] How sacred the prophecies of this salvation were. The prophets who
   delivered them were holy prophets, who durst not deceive and who aimed
   at promoting holiness among men; and it was the holy God himself that
   spoke by them. [2.] How ancient they were: ever since the world began.
   God having promised, when the world began, that the Seed of the woman
   should break the serpent's head, that promise was echoed to when Adam
   called his wife's name Eve-Life, for the sake of that Seed of hers;
   when Eve called her first son Cain, saying, I have gotten a man from
   the Lord, and another son, Seth, settled; when Noah was called rest,
   and foretold that God should dwell in the tents of Shem. And it was not
   long after the new world began in Noah that the promise was made to
   Abraham that in his Seed the nations of the earth should be blessed.
   [3.] What a wonderful harmony and concert we perceive among them. God
   spoke the same thing by them all, and therefore it is said to be dia
   stomatos, not by the mouths, but by the mouth, of the prophets, for
   they all speak of Christ as it were with one mouth.

   Now what is this salvation which was prophesied of?

   First, It is a rescue from the malice of our enemies; it is soterian ex
   echthron hemon--a salvation out of our enemies, from among them, and
   out of the power of them that hate us (v. 71); it is a salvation from
   sin, and the dominion of Satan over us, both by corruptions within and
   temptations without. The carnal Jews expected to be delivered from
   under the Roman yoke, but intimation was betimes given that it should
   be a redemption of another nature. He shall save his people from their
   sins, that they may not have dominion over them, Matt. i. 21.

   Secondly, It is a restoration to the favour of God; it is to perform
   the mercy promised to our forefathers, v. 72. The Redeemer shall not
   only break the head of the serpent that was the author of our ruin, but
   he shall re-instate us in the mercy of God and re-establish us in his
   covenant; he shall bring us as it were into a paradise again, which was
   signified by the promises made to the patriarchs, and the holy covenant
   made with them, the oath which he sware to our father Abraham, v. 73.
   Observe, 1. That which was promised to the fathers, and is performed to
   us, is mercy, pure mercy; nothing in it is owing to our merit (we
   deserve wrath and the curse), but all to the mercy of God, which
   designed us grace and life: ex mero motu--of his own good pleasure, he
   loved us because he would love us. 2. God herein had an eye to his
   covenant, his holy covenant, that covenant with Abraham: I will be a
   God to thee and thy seed. This his seed had really forfeited by their
   transgressions; this he seemed to have forgotten in the calamities
   brought upon them; but he will now remember it, will make it appear
   that he remembers it, for upon that are grounded all his returns of
   mercy: Lev. xxvi. 42, Then will I remember my covenant.

   Thirdly, It is a qualification for, and an encouragement to, the
   service of God. Thus was the oath he sware to our Father Abraham, That
   he would give us power and grace to serve him, in an acceptable manner
   to him and a comfortable manner to ourselves, v. 74, 75. Here seems to
   be an allusion to the deliverance of Israel out of Egypt, which, God
   tells Moses, was in pursuance of the covenant he made with Abraham
   (Exod. iii. 6-8), and that this was the design of his bringing them out
   of Egypt, that they might serve God upon this mountain, Exod. iii. 12.
   Note, The great design of gospel grace is not to discharge us from, but
   to engage us to, and encourage us in, the service of God. Under this
   notion Christianity was always to be looked upon, as intended to make
   us truly religious, to admit us into the service of God, to bind us to
   it, and to quicken us in it. We are therefore delivered from the iron
   yoke of sin, that our necks may be put under the sweet and easy yoke of
   the Lord Jesus. The very bonds which he has loosed do bind us faster
   unto him, Ps. cxvi. 16. We are hereby enabled, 1. To serve God without
   fear--aphobos. We are therefore put into a state of holy safety that we
   might serve God with a holy security and serenity of mind, as those
   that are quiet from the fears of evil. God must be served with a filial
   fear, a reverent obedient fear, an awakening quickening fear, but not
   with a slavish fear, like that of the slothful servant, who represented
   him to himself as a hard master, and unreasonable; not with that fear
   that has torment and amazement in it; not with the fear of a legal
   spirit; a spirit of bondage, but with the boldness of an evangelical
   spirit, a spirit of adoption. 2. To serve him in holiness and
   righteousness, which includes the whole duty of man towards God and our
   neighbour. It is both the intention and the direct tendency of the
   gospel to renew upon us that image of God in which man was at first
   made, which consisted in righteousness and true holiness, Ps. l. 14. 3.
   To serve him, before him, in the duties of his immediate worship,
   wherein we present ourselves before the Lord, to serve him as those
   that have an eye always upon him, and see his eye always upon us, upon
   our inward man, that is serving him before him. 4. To serve him all the
   days of our life. The design of the gospel is to engage us in constancy
   and perseverance in the service of God, by showing us how much depends
   upon our not drawing back, and by showing us how Christ loved us to the
   end, and thereby engaged us to love him to the end.

   2. He blessed God for the work of preparation for this salvation, which
   was to be done by John Baptist (v. 76): Thou child, though now but a
   child of eight days' old, shalt be called the prophet of the Highest.
   Jesus Christ is the Highest, for he is God over all, blessed for
   evermore (Rom. ix. 5), equal with the Father. John Baptist was his
   prophet, as Aaron was Moses's prophet (Exod. vii. 1); what he said was
   as his mouth, what he did was as his harbinger. Prophecy had now long
   ceased, but in John it revived, as it had done in Samuel, who was born
   of an aged mother, as John was, after a long cessation. John's business
   was,

   (1.) To prepare people for the salvation, by preaching repentance and
   reformation as great gospel duties: Thou shalt go before the face of
   the Lord, and but a little before him, to prepare his ways, to call
   people to make room for him, and get ready for his entertainment. Let
   every thing that may obstruct his progress, or embarrass it, or hinder
   people from coming to him, be taken away: see Isa. xl. 3, 4. Let
   valleys be filled, and hills be brought low.

   (2.) To give people a general idea of the salvation, that they might
   know, not only what to do, but what to expect; for the doctrine he
   preached was that the kingdom of heaven is at hand. There are two
   things in which you must know that this salvation consists:--

   [1.] The forgiveness of what we have done amiss. It is salvation by the
   remission of sins, those sins which stand in the way of the salvation,
   and by which we are all become liable to ruin and condemnation, v. 77.
   John Baptist gave people to understand that, though their case was sad,
   by reason of sin, it was not desperate, for pardon might be obtained
   through the tender mercy of our God (the bowels of mercy, so the word
   is): there was nothing in us but a piteous case to recommend us to the
   divine compassion.

   [2.] Direction to do better for the time to come. The gospel salvation
   not only encourages us to hope that the works of darkness shall be
   forgiven us, but sets up a clear and true light, by which we may order
   our steps aright. In it the day-spring hath visited us from on high (v.
   78); and this also is owing to the tender mercy of our God. Christ is
   anatole--the morning Light, the rising Sun, Mal. iv. 2. The gospel
   brings light with it (John iii. 19), leaves us not to wander in the
   darkness of Pagan ignorance, or in the moonlight of the Old-Testament
   types or figures, but in it the day dawns; in John Baptist it began to
   break, but increased apace, and shone more and more to the perfect day.
   We have as much reason to welcome the gospel day who enjoy it as those
   have to welcome the morning who had long waited for it. First, The
   gospel is discovering; it shows us that which before we were utterly in
   the dark about (v. 79); it is to give light to them that sit in
   darkness, the light of the knowledge of the glory of God in the face of
   Jesus Christ; the day-spring visited this dark world to lighten the
   Gentiles, Acts xxvi. 18. Secondly, It is reviving; it brings light to
   them that sit in the shadow of death, as condemned prisoners in the
   dungeon, to bring them the tidings of a pardon, at least of a reprieve
   and opportunity of procuring a pardon; it proclaims the opening of the
   prison (Isa. lxi. 1), brings the light of life. How pleasant is that
   light! Thirdly, It is directing; it is to guide our feet in the way of
   peace, into that way which will bring us to peace at last. It is not
   only a light to our eyes, but a light to our feet (Ps. cxix. 105); it
   guides us into the way of making our peace with God, of keeping up a
   comfortable communion; that way of peace which as sinners we have
   wandered from and have not known (Rom. iii. 17), nor could ever have
   known of ourselves.

   In the last verse, we have short account of the younger years of John
   Baptist. Though he was the son of a priest, he did not, like Samuel, go
   up, when he was a child, to minister before the Lord; for he was to
   prepare the way for a better priesthood. But we are here told,

   1. Of his eminence as to the inward man: The child grew in the
   capacities of his mind, much more than other children; so that he waxed
   strong in the spirit; had a strong judgment and strong resolution.
   Reason and conscience (both which are the candle of the Lord) were so
   strong in him that he had the inferior faculties of appetite and
   passion in complete subjection betimes. By this it appeared that he was
   betimes filled with the Holy Ghost; for those that are strong in the
   Lord are strong in spirit.

   2. Of his obscurity as to the outward man: He was in the deserts; not
   that he lived a hermit; cut off from the society of men. No, we have
   reason to think that he went up to Jerusalem at the feasts, and
   frequented the synagogues on the sabbath day, but his constant
   residence was in some of those scattered houses that were in the
   wilderness of Zuph or Maon, which we read of in the story of David.
   There he spent most of his time, in contemplation and devotion, and had
   not his education in the schools, or at the feet of the rabbin. Note,
   Many a one is qualified for great usefulness, who yet is buried alive;
   and many are so long buried who are designed, and are thereby in the
   fitting, for so much greater usefulness at last; as John Baptist, who
   was in the desert only till the day of his showing to Israel, when he
   was in the thirtieth year of his age. Note, There is a time fixed for
   the showing of those favours to Israel which are reserved; the vision
   of them is for an appointed time, and at the end it shall speak, and
   shall not lie.
     __________________________________________________________________

L U K E.

  CHAP. II.

   In this chapter, we have an account of the birth and infancy of our
   Lord Jesus: having had notice of his conception, and of the birth and
   infancy of his forerunner, in the former chapter. The First-begotten is
   here brought into the world; let us go meet him with our hosannas,
   blessed is he that cometh. Here is, I. The place and other
   circumstances of his birth, which proved him to be the true Messiah,
   and such a one as we needed, but not such a one as the Jews expected,
   ver. 1-7. II. The notifying of his birth to the shepherds in that
   neighbourhood by an angel, the song of praise which the angels sung
   upon that occasion, and the spreading of the report of it by the
   shepherds, ver. 8-20. III. The circumcision of Christ, and the naming
   of him, ver. 21. IV. The presenting of him in the temple, ver. 22-24.
   V. The testimonies of Simeon, and Anna the prophetess, concerning him,
   ver. 25-39. VI. Christ's growth and capacity, ver. 40-52. VIII. His
   observing the passover at twelve years old, and his disputing with the
   doctors in the temple, ver. 41-51. And this, with what we have met with
   (Matt. i. and ii.), is all we have concerning our Lord Jesus, till he
   entered upon his public work in the thirtieth year of his age.

The Birth of Christ.

   1 And it came to pass in those days, that there went out a decree from
   Cæsar Augustus, that all the world should be taxed.   2 (And this
   taxing was first made when Cyrenius was governor of Syria.)   3 And all
   went to be taxed, every one into his own city.   4 And Joseph also went
   up from Galilee, out of the city of Nazareth, into Judæa, unto the city
   of David, which is called Bethlehem; (because he was of the house and
   lineage of David:)   5 To be taxed with Mary his espoused wife, being
   great with child.   6 And so it was, that, while they were there, the
   days were accomplished that she should be delivered.   7 And she
   brought forth her firstborn son, and wrapped him in swaddling clothes,
   and laid him in a manger; because there was no room for them in the
   inn.

   The fulness of time was now come, when God would send forth his Son,
   made of a woman, and made under the law; and it was foretold that he
   should be born at Bethlehem. Now here we have an account of the time,
   place, and manner of it.

   I. The time when our Lord Jesus was born. Several things may be
   gathered out of these verses which intimate to us that it was the
   proper time.

   1. He was born at the time when the fourth monarchy was in its height,
   just when it was become, more than any of the three before it, a
   universal monarchy. He was born in the days of Augustus Cæsar, when the
   Roman empire extended itself further than ever before or since,
   including Parthia one way, and Britain another way; so that it was then
   called Terraram orbis imperium--The empire of the whole earth; and here
   that empire is called all the world (v. 1), for there was scarcely any
   part of the civilized world, but what was dependent on it. Now this was
   the time when the Messiah was to be born, according to Daniel's
   prophecy (Dan. ii. 44): In the days of these kings, the kings of the
   fourth monarchy, shall the God of heaven set up a kingdom which shall
   never be destroyed.

   2. He was born when Judea was become a province of the empire, and
   tributary to it; as appears evidently by this, that when all the Roman
   empire was taxed, the Jews were taxed among the rest. Jerusalem was
   taken by Pompey the Roman general, about sixty years before this, who
   granted the government of the church to Hyrcanus, but not the
   government of the state; by degrees it was more and more reduced, till
   now at length it was quite subdued; for Judea was ruled by Cyrenius the
   Roman governor of Syria (v. 2): the Roman writers call him Sulpitius
   Quirinus. Now just at this juncture, the Messiah was to be born, for so
   was dying Jacob's prophecy, that Shiloh should come when the sceptre
   was departed from Judah, and the lawgiver from between his feet, Gen.
   xlix. 10. This was the first taxing that was made in Judea, the first
   badge of their servitude; therefore now Shiloh must come, to set up his
   kingdom.

   3. There is another circumstance, as to the time, implied in this
   general enrolment of all the subjects of the empire, which is, that
   there was now universal peace in the empire. The temple of Janus was
   now shut, which it never used to be if any wars were on foot; and now
   it was fit for the Prince of peace to be born, in whose days swords
   should be beaten into plough-shares.

   II. The place where our Lord Jesus was born is very observable. He was
   born at Bethlehem; so it was foretold (Mic. v. 2), the scribes so
   understood it (Matt. ii. 5, 6), so did the common people, John vii. 42.
   The name of the place was significant. Bethlehem signifies the house of
   bread; a proper place for him to be born in who is the Bread of life,
   the Bread that came down from heaven. But that was not all; Bethlehem
   was the city of David, where he was born, and therefore there he must
   be born who was the Son of David. Zion was also called the city of
   David (2 Sam. v. 7), yet Christ was not born there; for Bethlehem was
   that city of David where he was born in meanness, to be a shepherd; and
   this our Saviour, when he humbled himself, chose for the place of his
   birth; not Zion, where he ruled in power and prosperity, that was to be
   a type of the church of Christ, that mount Zion. Now when the virgin
   Mary was with child, and near her time, Providence so ordered it that,
   by order from the emperor, all the subjects of the Roman empire were to
   be taxed; that is, they were to give in their names to the proper
   officers, and they were to be registered and enrolled, according to
   their families, which is the proper signification of the word here
   used; their being taxed was but secondary. It is supposed that they
   made profession of subjection to the Roman empire, either by some set
   form of words, or at least by payment of some small tribute, a penny
   suppose, in token of their allegiance, like a man's atturning tenant.
   Thus are they vassals upon record, and may thank themselves.

   According to this decree, the Jews (who were now nice in distinguishing
   their tribes and families) provided that in their enrolments particular
   care should be had to preserve the memory of them. Thus foolishly are
   they solicitous to save the shadow, when they had lost the substance.

   That which Augustus designed was either to gratify his pride in knowing
   the numbers of his people, and proclaiming it to the world, or he did
   it in policy, to strengthen his interest, and make his government
   appear the more formidable; but Providence had another reach in it. All
   the world shall be at the trouble of being enrolled, only that Joseph
   and Mary may. This brought them up from Nazareth in Galilee to
   Bethlehem in Judea, because they were of the stock and lineage of David
   (v. 4, 5); and perhaps, being poor and low, they thought the royalty of
   their extraction rather than a burden and expense to them than a matter
   of pride. Because it is difficult to suppose that every Jew (women as
   well as men) was obliged to repair to the city of which their ancestors
   were, and there be enrolled, now, at a time when they kept not to the
   bounds of their tribes, as formerly, it may be offered as a conjecture
   that this great exactness was used only with the family of David,
   concerning which, it is probable, the emperor gave particular orders,
   it having been the royal family, and still talked of as designed to be
   so, that he might know its number and strength. Divers ends of
   Providence were served by this.

   1. Hereby the virgin Mary was brought, great with child, to Bethlehem,
   to be delivered there, according to the prediction; whereas she had
   designed to lie in at Nazareth. See how man purposes and God disposes;
   and how Providence orders all things for the fulfilling of the
   scripture, and makes use of the projects men have for serving their own
   purposes, quite beyond their intention, to serve his.

   2. Hereby it appeared that Jesus Christ was of the seed of David; for
   what brings his mother to Bethlehem now, but because she was of the
   stock and lineage of David? This was a material thing to be proved, and
   required such an authentic proof as this. Justin Martyr and Tertullian,
   two of the earliest advocates for the Christian religion, appeal to
   these rolls or records of the Roman empire, for the proof of Christ's
   being born of the house of David.

   3. Hereby it appeared that he was made under the law; for he became a
   subject of the Roman empire as soon as he was born, a servant of
   rulers, Isa. xlix. 7. Many suppose that, being born during the time of
   the taxing, he was enrolled as well as his father and mother, that it
   might appear how he made himself of no reputation, and took upon him
   the form of a servant. Instead of having kings tributaries to him, when
   he came into the world he was himself a tributary.

   III. The circumstances of his birth, which were very mean, and under
   all possible marks of contempt. He was indeed a first-born son; but it
   was a poor honour to be the first-born of such a poor woman as Mary
   was, who had no inheritance to which he might be entitled as
   first-born, but what was in nativity.

   1. He was under some abasements in common with other children; he was
   wrapped in swaddling clothes, as other children are when they are
   new-born, as if he could be bound, or needed to be kept straight. He
   that makes darkness a swaddling band for the sea was himself wrapped in
   swaddling bands, Job xxxviii. 9. The everlasting Father became a child
   of time, and men said to him whose out-goings were of old from
   everlasting, We know this man, whence he is, John vii. 27. The Ancient
   of days became an infant of a span long.

   2. He was under some abasements peculiar to himself.

   (1.) He was born at an inn. That son of David that was the glory of his
   father's house had no inheritance that he could command, no not in the
   city of David, no nor a friend that would accommodate his mother in
   distress with lodgings to be brought to bed in. Christ was born in an
   inn, to intimate that he came into the world but to sojourn here for
   awhile, as in an inn, and to teach us to do likewise. An inn receives
   all comers, and so does Christ. He hangs out the banner of love for his
   sign, and whoever comes to him, he will in no wise cast out; only,
   unlike other inns, he welcomes those that come without money and
   without price. All is on free cost.

   (2.) He was born in a stable; so some think the word signifies which we
   translate a manger, a place for cattle to stand to be fed in. Because
   there was no room in the inn, and for want of conveniences, nay for
   want of necessaries, he was laid in a manger, instead of a cradle. The
   word which we render swaddling clothes some derive from a word that
   signifies to rend, or tear, and these infer that he was so far from
   having a good suit of child-bed linen, that his very swaddles were
   ragged and torn. His being born in a stable and laid in a manger was an
   instance, [1.] Of the poverty of his parents. Had they been rich, room
   would have been made for them; but, being poor, they must shift as they
   could. [2.] Of the corruption and degeneracy of manners in that age;
   that a woman in reputation for virtue and honour should be used so
   barbarously. If there had been any common humanity among them, they
   would not have turned a woman in travail into a stable. [3.] It was an
   instance of the humiliation of our Lord Jesus. We were become by sin
   like an out-cast infant, helpless and forlorn; and such a one Christ
   was. Thus he would answer the type of Moses, the great prophet and
   lawgiver of the Old Testament, who was in his infancy cast out in an
   ark of bulrushes, as Christ in a manger. Christ would hereby put a
   contempt upon all worldly glory, and teach us to slight it. Since his
   own received him not, let us not think it strange if they receive us
   not.

Angels Appear to the Shepherds; Visit of the Shepherds to Christ.

   8 And there were in the same country shepherds abiding in the field,
   keeping watch over their flock by night.   9 And, lo, the angel of the
   Lord came upon them, and the glory of the Lord shone round about them:
   and they were sore afraid.   10 And the angel said unto them, Fear not:
   for, behold, I bring you good tidings of great joy, which shall be to
   all people.   11 For unto you is born this day in the city of David a
   Saviour, which is Christ the Lord.   12 And this shall be a sign unto
   you; Ye shall find the babe wrapped in swaddling clothes, lying in a
   manger.   13 And suddenly there was with the angel a multitude of the
   heavenly host praising God, and saying,   14 Glory to God in the
   highest, and on earth peace, good will toward men.   15 And it came to
   pass, as the angels were gone away from them into heaven, the shepherds
   said one to another, Let us now go even unto Bethlehem, and see this
   thing which is come to pass, which the Lord hath made known unto us.
   16 And they came with haste, and found Mary, and Joseph, and the babe
   lying in a manger.   17 And when they had seen it, they made known
   abroad the saying which was told them concerning this child.   18 And
   all they that heard it wondered at those things which were told them by
   the shepherds.   19 But Mary kept all these things, and pondered them
   in her heart.   20 And the shepherds returned, glorifying and praising
   God for all the things that they had heard and seen, as it was told
   unto them.

   The meanest circumstances of Christ's humiliation were all along
   attended with some discoveries of his glory, to balance them, and take
   off the offence of them; for even when he humbled himself God did in
   some measure exalt him and give him earnests of his future exaltation.
   When we saw him wrapped in swaddling clothes and laid in a manger, we
   were tempted to say, "Surely this cannot be the Son of God." But see
   his birth attended, as it is here, with a choir of angels, and we shall
   say, "Surely this cannot be the Son of God." But see his birth
   attended, as it is here, with a choir of angels, and we shall say,
   "Surely it can be no other than the Son of God, concerning whom it was
   said, when he was brought into the world, Let all the angels of God
   worship him," Heb. i. 6.

   We had in Matthew an account of the notice given of the arrival of this
   ambassador, this prince from heaven, to the wise men, who were
   Gentiles, by a star; here we are told of the notice given of it to the
   shepherds, who were Jews, by an angel: to each God chose to speak in
   the language they were most conversant with.

   I. See here how the shepherds were employed; they were abiding in the
   fields adjoining to Bethlehem, and keeping watch over their flocks by
   night, v. 8. The angel was not sent to the chief priests or the elders
   (they were not prepared to receive these tidings), but to a company of
   poor shepherds, who were like Jacob, plain men dwelling in tents, not
   like Esau, cunning hunters. The patriarchs were shepherds. Moses and
   David particularly were called from keeping sheep to rule God's people;
   and by this instance God would show that he had still a favour for
   those of that innocent employment. Tidings were brought to Moses of the
   deliverance of Israel out of Egypt, when he was keeping sheep, and to
   these shepherds, who, it is probable, were devout pious men, the
   tidings were brought of a greater salvation. Observe, 1. They were not
   sleeping in their beds, when this news was brought them (though many
   had very acceptable intelligence from heaven in slumbering upon the
   bed), but abiding in the fields, and watching. Those that would hear
   from God must stir up themselves. They were broad awake, and therefore
   could not be deceived in what they saw and heard, so as those may be
   who are half asleep. 2. They were employed now, not in acts of
   devotion, but in the business of their calling; they were keeping watch
   over their flock, to secure them from thieves and beasts of prey, it
   being probably in the summer time, when they kept their cattle out all
   night, as we do now, and did not house them. Note, We are not out of
   the way of divine visits when we are sensibly employed in an honest
   calling, and abide with God in it.

   II. How they were surprised with the appearance of the angel (v. 9):
   Behold, an angel of the Lord came upon them, of a sudden, epeste--stood
   over them; most probably, in the air over their heads, as coming
   immediately from heaven. We read it, the angel, as if it were the same
   that appeared once and again in the chapter before, the angel Gabriel,
   that was caused to fly swiftly; but that is not certain. The angel's
   coming upon them intimates that they little thought of such a thing, or
   expected it; for it is in a preventing way that gracious visits are
   made us from heaven, or ever we are aware. That they might be sure it
   was an angel from heaven, they saw and heard the glory of the Lord
   round about them; such as made the night as bright as day, such a glory
   as used to attend God's appearance, a heavenly glory, or an exceedingly
   great glory, such as they could not bear the dazzling lustre of. This
   made them sore afraid, put them into great consternation, as fearing
   some evil tidings. While we are conscious to ourselves of so much
   guilt, we have reason to fear lest every express from heaven should be
   a messenger of wrath.

   III. What the message was which the angel had to deliver to the
   shepherds, v. 10-12. 1. He gives a supersedeas to their fears: "Fear
   not, for we have nothing to say to you that needs be a terror to you;
   you need not fear your enemies, and should not fear your friends." 2.
   He furnishes them with abundant matter for joy: "Behold, I evangelize
   to you great joy; I solemnly declare it, and you have reason to bid it
   welcome, for it shall bring joy to all people, and not to the people of
   the Jews only; that unto you is born this day, at this time, a Saviour,
   the Saviour that has been so long expected, which is Christ the Lord,
   in the city of David," v. 11. Jesus is the Christ, the Messiah, the
   Anointed; he is the Lord, Lord of all; he is a sovereign prince; nay,
   he is God, for the Lord, in the Old Testament, answers to Jehovah. He
   is a Saviour, and he will be a Saviour to those only that accept him
   for their Lord. "The Saviour is born, he is born this day; and, since
   it is matter of great joy to all people, it is not to be kept secret,
   you may proclaim it, may tell it to whom you please. He is born in the
   place where it was foretold he should be born, in the city of David;
   and he is born to you; to you Jews he is sent in the first place, to
   bless you, to you shepherds, though poor and mean in the world." This
   refers to Isa. ix. 6, Unto us a child is born, unto us a son is given.
   To you men, not to us angels; he took not on him the nature of angels.
   This is matter of joy indeed to all people, great joy. Long-looked for
   is come at last. Let heaven and earth rejoice before this Lord, for he
   cometh. 3. He gives them a sign for the confirming of their faith in
   this matter. "How shall we find out this child in Bethlehem, which is
   now full of the descendants from David?" "You will find him by this
   token: he is lying in a manger, where surely never any new-born infant
   was laid before." They expected to be told, "You shall find him, though
   a babe, dressed up in robes, and lying in the best house in the town,
   lying in state, with a numerous train of attendants in rich liveries."
   "No, you will find him wrapped in swaddling clothes, and laid in a
   manger." When Christ was here upon earth, he distinguished himself, and
   made himself remarkable, by nothing so much as the instances of his
   humiliation.

   IV. The angels' doxology to God, and congratulations of men, upon this
   solemn occasion, v. 13, 14. The message was no sooner delivered by one
   angel (that was sufficient to go express) than suddenly there was with
   that angel a multitude of the heavenly hosts; sufficient, we may be
   sure, to make a chorus, that were heard by the shepherds, praising God;
   and certainly their song was not like that (Rev. xiv. 3) which no man
   could learn, for it was designed that we should all learn it. 1. Let
   God have the honour of this work: Glory to God in the highest. God's
   good-will to men, manifested in sending the Messiah, redounds very much
   to his praise; and angels in the highest heavens, though not
   immediately interested in it themselves, will celebrate it to his
   honour, Rev. v. 11, 12. Glory to God, whose kindness and love designed
   this favour, and whose wisdom contrived it in such a way as that one
   divine attribute should not be glorified at the expense of another, but
   the honour of all effectually secured and advanced. Other works of God
   are for his glory, but the redemption of the world is for his glory in
   the highest. 2. Let men have the joy of it: On earth peace, good-will
   toward men. God's good-will in sending the Messiah introduced peace in
   this lower world, slew the enmity that sin had raised between God and
   man, and resettled a peaceable correspondence. If God be at peace with
   us, all peace results from it: peace of conscience, peace with angels,
   peace between Jew and Gentile. Peace is here put for all good, all that
   good which flows to us from the incarnation of Christ. All the good we
   have, or hope, is owing to God's good-will; and, if we have the comfort
   of it, he must have the glory of it. Nor must any peace, and good, be
   expected in a way inconsistent with the glory of God; therefore not in
   any way of sin, nor in any way but by a Mediator. Here was the peace
   proclaimed with great solemnity; whoever will, let them come and take
   the benefit of it. It is on earth peace, to men of good-will (so some
   copies read it), en anthropois eudokias; to men who have a good-will to
   God, and are willing to be reconciled; or to men whom God has a
   good-will to, though vessels of his mercy. See how well affected the
   angels are to man, and to his welfare and happiness; how well pleased
   they were in the incarnation of the Son of God, though he passed by
   their nature; and ought not we much more to be affected with it? This
   is a faithful saying, attested by an innumerable company of angels, and
   well worthy of all acceptation, That the good-will of God toward men is
   glory to God in the highest, and peace on the earth.

   V. The visit which the shepherds made to the new-born Saviour. 1. They
   consulted about it, v. 15. While the angels were singing their hymn,
   they could attend to that only; but, when they were gone away from them
   into heaven (for angels, when they appeared, never made any long stay,
   but returned as soon as they had despatched their business), the
   shepherds said one to another, Let us go to Bethlehem. Note, When
   extraordinary messages from the upper world are no more to be expected,
   we must set ourselves to improve the advantages we have for the
   confirming of our faith, and the keeping up of our communion with God
   in this lower world. And it is no reflection upon the testimony of
   angels, no nor upon a divine testimony itself, to get it corroborated
   by observation and experience. But observe, These shepherds do not
   speak doubtfully, "Let us go see whether it be so or no;" but with
   assurance, Let us go see this thing which is come to pass; for what
   room was left to doubt of it, when the Lord had thus made it known to
   them? The word spoken by angels was stedfast and unquestionably true.
   2. They immediately made the visit, v. 16. They lost no time, but came
   with haste to the place, which, probably, the angel directed them to
   more particularly than is recorded ("Go to the stable of such an inn");
   and there they found Mary and Joseph, and the babe lying in the manger.
   The poverty and meanness in which they found Christ the Lord were no
   shock to their faith, who themselves knew what it was to live a life of
   comfortable communion with God in very poor and mean circumstances. We
   have reason to think that the shepherds told Joseph and Mary of the
   vision of the angels they had seen, and the song of the angels they had
   heard, which was a great encouragement to them, more than if a visit
   had been made them by the best ladies in the town. And it is probable
   that Joseph and Mary told the shepherds what visions they had had
   concerning the child; and so, by communicating their experiences to
   each other, they greatly strengthened one another's faith.

   VI. The care which the shepherds took to spread the report of this (v.
   17): When they had seen it, though they saw nothing in the child that
   should induce them to believe that he was Christ the Lord, yet the
   circumstances, how mean soever they were, agreeing with the sign that
   the angel had given them, they were abundantly satisfied; and as the
   lepers argued (2 Kings xii. 9, This being a day of good tidings, we
   dare not hold our peace), so they made known abroad the whole story of
   what was told them, both by the angels, and by Joseph and Mary,
   concerning this child, that he was the Saviour, even Christ the Lord,
   that in him there is peace on earth, and that he was conceived by the
   power of the Holy Ghost, and born of a virgin. This they told every
   body, and agreed in their testimony concerning it. And now if, when he
   is in the world, the world knows him not, it is their own fault, for
   they have sufficient notice given them. What impression did it make
   upon people? Why truly, All they that heard it wondered at those things
   which were told them by the shepherds, v. 18. The shepherds were plain,
   downright, honest men, and they could not suspect them guilty of any
   design to impose upon them; what they had said therefore was likely to
   be true, and, if true, they could not but wonder at it, that the
   Messiah should be born in a stable and not in a palace, that angels
   should bring news of it to poor shepherds and not to the chief priests.
   They wondered, but never enquired any further about the Saviour, their
   duty to him, or advantages by him, but let the thing drop as a nine
   days' wonder. O the amazing stupidity of the men of that generation!
   Justly were the things which belonged to their peace hid from their
   eyes, when they thus wilfully shut their eyes against them.

   VII. The use which those made of these things, who did believe them. 1.
   The virgin Mary made them the matter of her private meditation. She
   said little, but kept all these things, and pondered them in her heart,
   v. 19. She laid the evidences together, and kept them in reserve, to be
   compared with the discoveries that should afterwards be made her. As
   she had silently left it to God to clear up her virtue, when that was
   suspected, so she silently leaves it to him to publish her honour, now
   when it was veiled; and it is satisfaction enough to find that, if no
   one else takes notice of the birth of her child, angels do. Note, The
   truths of Christ are worth keeping; and the way to keep them safe is to
   ponder them. Meditation is the best help to memory. 2. The shepherds
   made them the matter of their more public praises. If others were not
   affected with those things, yet they themselves were (v. 20): They
   returned, glorifying and praising God, in concurrence with the holy
   angels. If others would not regard the report they made to them, God
   would accept the thanksgivings they offered to him. They praised God
   for what they had heard from the angel, and for what they had seen, the
   babe in the manger, and just then in the swaddling, when they came in,
   as it had been spoken to them. They thanked God that they had seen
   Christ, though in the depth of his humiliation. As afterwards the cross
   of Christ, so now his manger, was to some foolishness and a
   stumbling-block, but others saw in it, and admired, and praised, the
   wisdom of God and the power of God.

Christ Presented in the Temple.

   21 And when eight days were accomplished for the circumcising of the
   child, his name was called JESUS, which was so named of the angel
   before he was conceived in the womb.   22 And when the days of her
   purification according to the law of Moses were accomplished, they
   brought him to Jerusalem, to present him to the Lord;   23 (As it is
   written in the law of the Lord, Every male that openeth the womb shall
   be called holy to the Lord;)   24 And to offer a sacrifice according to
   that which is said in the law of the Lord, A pair of turtledoves, or
   two young pigeons.

   Our Lord Jesus, being made of a woman, was made under the law, Gal. iv.
   4. He was not only, as the son of a daughter of Adam, made under the
   law of nature, but as the son of a daughter of Abraham was made under
   the law of Moses; he put his neck under that yoke, though it was a
   heavy yoke, and a shadow of good things to come. Though its
   institutions were beggarly elements, and rudiments of this world, as
   the apostle calls them, Christ submitted to it, that he might with the
   better grace cancel it, and set it aside for us.

   Now here we have two instances of his being made under that law, and
   submitting to it.

   I. He was circumcised on the very day that the law appointed (v. 21):
   When eight days were accomplished, that day seven-night that he was
   born, they circumcised him. 1. Though it was a painful operation
   (Surely a bloody husband thou has been, said Zipporah to Moses, because
   of the circumcision, Exod. iv. 25), yet Christ would undergo it for us;
   nay, therefore he submitted to it, to give an instance of his early
   obedience, his obedience unto blood. Then he shed his blood by drops,
   which afterwards he poured out in purple streams. 2. Though it supposed
   him a stranger, that was by that ceremony to be admitted into covenant
   with God, whereas he had always been his beloved Son; nay, though it
   supposed him a sinner, that needed to have his filthiness taken away,
   whereas he had no impurity or superfluity of naughtiness to be cut off,
   yet he submitted to it; nay, therefore he submitted to it, because he
   would be made in the likeness, not only of flesh, but of sinful flesh,
   Rom. viii. 3. 3. Though thereby he made himself a debtor to the whole
   law (Gal. v. 3), yet he submitted to it; nay, therefore he submitted to
   it, because he would take upon him the form of a servant, though he was
   free-born. Christ was circumcised, (1.) That he might own himself of
   the seed of Abraham, and of that nation of whom, as concerning the
   flesh, Christ came, and who was to take on him the seed of Abraham,
   Heb. ii. 16. (2.) That he might own himself a surety for our sins, and
   an undertaker for our safety. Circumcision (saith Dr. Goodwin) was our
   bond, whereby we acknowledged ourselves debtors to the law; and Christ,
   by being circumcised, did as it were set his hand to it, being made sin
   for us. The ceremonial law consisted much in sacrifices; Christ hereby
   obliged himself to offer, not the blood of bulls or goats, but his own
   blood, which none that ever were circumcised before could oblige
   themselves to. (3.) That he might justify, and put an honour upon, the
   dedication of the infant seed of the church to God, by that ordinance
   which is the instituted seal of the covenant, and of the righteousness
   which is by faith, as circumcision was (Rom. iv. 11), and baptism is.
   And certainly his being circumcised at eight days old doth make much
   more for the dedicating of the seed of the faithful by baptism in their
   infancy than his being baptized at thirty years old doth for the
   deferring of it till they are grown up. The change of the ceremony
   alters not the substance.

   At his circumcision, according to the custom, he had his name given
   him; he was called Jesus or Joshua, for he was so named of the angel to
   his mother Mary before he was conceived in the womb (Luke i. 31), and
   to his supposed father Joseph after, Matt. i. 21. [1.] It was a common
   name among the Jews, as John was (Col. iv. 11), and in this he would be
   made like unto his brethren. [2.] It was the name of two eminent types
   of him in the Old Testament, Joshua, the success or of Moses, who was
   commander of Israel, and conqueror of Canaan; and Joshua, the high
   priest, who was therefore purposely crowned, that he might prefigure
   Christ as a priest upon his throne, Zech. vi. 11, 13. [3.] It was very
   significant of his undertaking. Jesus signifies a Saviour. He would be
   denominated, not from the glories of his divine nature, but from his
   gracious designs as Mediator; he brings salvation.

   II. He was presented in the temple. This was done with an eye to the
   law, and at the time appointed by the law, when he was forty days old,
   when the days of her purification were accomplished, v. 22. Many
   copies, and authentic ones, read auton for autes, the days of their
   purification, the purification both of the mother and of the child, for
   so it was intended to be by the law; and our Lord Jesus, though he had
   no impurity to be cleansed from, yet submitted to it, as he did to
   circumcision, because he was made sin for us; and that, as by the
   circumcision of Christ we might be circumcised, in the virtue of our
   union and communion with him, with a spiritual circumcision made
   without hands (Col. ii. 11), so in the purification of Christ we might
   be spiritually purified from the filthiness and corruption which we
   brought into the world with us. Now, according to the law,

   1. The child Jesus, being a first-born son, was presented to the Lord,
   in one of the courts of the temple. The law is here recited (v. 23):
   Every male that opens the womb shall be called holy to the Lord,
   because by a special writ of protection the first-born of the Egyptians
   were slain by the destroying angel; so that Christ, as first-born, was
   a priest by a title surer than that of Aaron's house. Christ was the
   first-born among many brethren, and was called holy to the Lord, so as
   never any other was; yet he was presented to the Lord as other
   first-born were, and no otherwise. Though he was newly come out of the
   bosom of the Father, yet he was presented to him by the hands of a
   priest, as if he had been a stranger, that needed one to introduce him.
   His being presented to the Lord now signified his presenting himself to
   the Lord as Mediator, when he was caused to draw near and approach unto
   him, Jer. xxx. 21. But, according to the law, he was redeemed, Num.
   xviii. 15. The first-born of many shalt thou redeem, and five shekels
   was the value, Lev. xxvii. 6; Num. xviii. 16. But probably in case of
   poverty the priest was allowed to take less, or perhaps nothing; for no
   mention is made of it here. Christ was presented to the Lord, not to be
   brought back, for his ear was bored to God's door-post to serve him for
   ever; and though he is not left in the temple as Samuel was, to
   minister there, yet like him he is given to the Lord as long as he
   lives, and ministers to him in the true temple not made with hands.

   2. The mother brought her offering, v. 24. When she had presented that
   son of hers unto the Lord who was to be the great sacrifice, she might
   have been excused from offering any other; but so it is said in the law
   of the Lord, that law which was yet in force, and therefore so it must
   be done, she must offer a pair of turtle-doves, or two young pigeons;
   had she been of ability, she must have brought a lamb for a
   burnt-offering, and a dove for a sin-offering; but, being poor, and not
   able to reach the price of a lamb, she brings two doves, one for a
   burnt-offering and the other for a sin-offering (see Lev. xii. 6, 8),
   to teach us in every address to God, and particularly in those upon
   special occasions, both to give thanks to God for his mercies to us and
   to acknowledge with sorrow and shame our sins against him; in both we
   must give glory to him, nor do we ever want matter for both. Christ was
   not conceived and born in sin, as others are, so that there was not
   that occasion in his case which there is in others; yet, because he was
   made under the law, he complied with it. Thus it became him to fulfil
   all righteousness. Much more doth it become the best of men to join in
   confessions of sin; for who can say, I have made my heart clean?

Christ and Simeon in the Temple; Anna in the Temple.

   25 And, behold, there was a man in Jerusalem, whose name was Simeon;
   and the same man was just and devout, waiting for the consolation of
   Israel: and the Holy Ghost was upon him.   26 And it was revealed unto
   him by the Holy Ghost, that he should not see death, before he had seen
   the Lord's Christ.   27 And he came by the Spirit into the temple: and
   when the parents brought in the child Jesus, to do for him after the
   custom of the law,   28 Then took he him up in his arms, and blessed
   God, and said,   29 Lord, now lettest thou thy servant depart in peace,
   according to thy word:   30 For mine eyes have seen thy salvation,   31
   Which thou hast prepared before the face of all people;   32 A light to
   lighten the Gentiles, and the glory of thy people Israel.   33 And
   Joseph and his mother marvelled at those things which were spoken of
   him.   34 And Simeon blessed them, and said unto Mary his mother,
   Behold, this child is set for the fall and rising again of many in
   Israel; and for a sign which shall be spoken against;   35 (Yea, a
   sword shall pierce through thy own soul also,) that the thoughts of
   many hearts may be revealed.   36 And there was one Anna, a prophetess,
   the daughter of Phanuel, of the tribe of Aser: she was of a great age,
   and had lived with a husband seven years from her virginity;   37 And
   she was a widow of about fourscore and four years, which departed not
   from the temple, but served God with fastings and prayers night and
   day.   38 And she coming in that instant gave thanks likewise unto the
   Lord, and spake of him to all them that looked for redemption in
   Jerusalem.   39 And when they had performed all things according to the
   law of the Lord, they returned into Galilee, to their own city
   Nazareth.   40 And the child grew, and waxed strong in spirit, filled
   with wisdom: and the grace of God was upon him.

   Even when he humbles himself, still Christ has honour done him to
   balance the offence of it. That we might not be stumbled at the
   meanness of his birth, angels then did him honour; and now, that we may
   not be offended at his being presented in the temple, like other
   children born in sin, and without any manner of solemnity peculiar to
   him, but silently, and in the crowd of other children, Simeon and Anna
   now do him honour, by the inspiration of the Holy Ghost.

   I. A very honourable testimony is borne to him by Simeon, which was
   both a reputation to the child and an encouragement to the parents, and
   might have been a happy introduction of the priests into an
   acquaintance with the Saviour, if those watchmen had not been blind.
   Now observe here,

   1. The account that is given us concerning this Simeon, or Simon. He
   dwelt now in Jerusalem, and was eminent for his piety and communion
   with God. Some learned men, who have been conversant with the Jewish
   writers, find that there was at this time one Simeon, a man of great
   note in Jerusalem, the son of Hillel, and the first to whom they gave
   the title of Rabban, the highest title that they gave to their doctors,
   and which was never given but to seven of them. He succeeded his father
   Hillel, as president of the college which his father founded, and of
   the great Sanhedrim. The Jews say that he was endued with a prophetical
   spirit, and that he was turned out of his place because he witnessed
   against the common opinion of the Jews concerning the temporal kingdom
   of the Messiah; and they likewise observe that there is no mention of
   him in their Mishna, or book of traditions, which intimates that he was
   no patron of those fooleries. One thing objected against this
   conjecture is that at this time his father Hillel was living, and that
   he himself lived many years after this, as appears by the Jewish
   histories; but, as to that, he is not here said to be old; and his
   saying, Now let thy servant depart intimates that he was willing to die
   now, but does not conclude that therefore he did die quickly. St. Paul
   lived many years after he had spoken of his death as near, Acts xx. 25.
   Another thing objected is that the son of Simeon was Gamaliel, a
   Pharisee, and an enemy to Christianity; but, as to that, it is no new
   thing for a faithful lover of Christ to have a son a bigoted Pharisee.

   The account given of him here is, (1.) That he was just and devout,
   just towards men and devout towards God; these two must always go
   together, and each will befriend the other, but neither will atone for
   the defect of the other. (2.) That he waited for the consolation of
   Israel, that is, for the coming of the Messiah, in whom alone the
   nation of Israel, that was now miserably harassed and oppressed, would
   find consolation. Christ is not only the author of his people's
   comfort, but the matter and ground of it, the consolation of Israel. He
   was long a coming, and they who believed he would come continued
   waiting, desiring his coming, and hoping for it with patience; I had
   almost said, with some degree of impatience waiting till it came. He
   understood by books, as Daniel, that the time was at hand, and
   therefore was now more than ever big with expectation of it. The
   unbelieving Jews, who still expect that which is already come, use it
   as an oath, or solemn protestation, As ever I hope to see the
   consolation of Israel, so and so it is. Note, The consolation of Israel
   is to be waited for, and it is worth waiting for, and it will be very
   welcome to those who have waited for it, and continue waiting. (3.) The
   Holy Ghost was upon him, not only as a Spirit of holiness, but as a
   Spirit of prophecy; he was filled with the Holy Ghost, and enabled to
   speak things above himself. (4.) He had a gracious promise made him,
   that before he died he should have a sight of the Messiah, v. 26. He
   was searching what manner of time the Spirit of Christ in the
   Old-Testament prophets did signify, and whether it were not now at
   hand; and he received this oracle (for so the word signifies), that he
   should not see death before he had seen the Messiah, the Lord's
   Anointed. Note, Those, and those only, can with courage see death, and
   look it in the face without terror, that have had by faith a sight of
   Christ.

   2. The seasonable coming of Simeon into the temple, at the time when
   Christ was presented there, v. 27. Just then, when Joseph and Mary
   brought in the child, to be registered as it were in the church-book,
   among the first-born, Simeon came, by direction of the Spirit, into the
   temple. The same Spirit that had provided for the support of his hope
   now provided for the transport of his joy. It was whispered in his ear,
   "Go to the temple now, and you shall see what you have longed to see."
   Note, Those that would see Christ must go to his temple; for there The
   Lord, whom ye seek, shall suddenly come to meet you, and there you must
   be ready to meet him.

   3. The abundant satisfaction wherewith he welcomed this sight: He took
   him up in his arms (v. 28), he embraced him with the greatest affection
   imaginable, laid him in his bosom, as near his heart as he could, which
   was as full of joy as it could hold. He took him up in his arms, to
   present him to the Lord (so some think), to do either the parent's part
   or the priest's part; for divers of the ancients say that he was
   himself a priest. When we receive the record which the gospel gives us
   of Christ with a lively faith, and the offer it makes us of Christ with
   love and resignation, then we take Christ in our arms. It was promised
   him that he should have a sight of Christ; but more is performed than
   was promised: he has him in his arms.

   4. The solemn declaration he made hereupon: He blessed God, and said,
   Lord, now let thou thy servant depart in peace, v. 29-32.

   (1.) He has a pleasant prospect concerning himself, and (which is a
   great attainment) is got quite above the love of life and fear of
   death; nay, he is arrived at a holy contempt of life, and desire of
   death: "Lord, now let thou thy servant depart, for mine eyes have seen
   the salvation I was promised a sight of before I died." Here is, [1.]
   An acknowledgment that God had been as good as his word; there has not
   failed one tittle of his good promises, as Solomon owns, 1 Kings viii.
   56. Note, Never any that hoped in God's word were made ashamed of their
   hope. [2.] A thanksgiving for it. He blessed God that he saw that
   salvation in his arms which many prophets and kings desired to see, and
   might not. [3.] A confession of his faith, that the child in his arms
   was the saviour, the Salvation itself; thy salvation, the salvation of
   thine appointing, the salvation which thou has prepared with a great
   deal of contrivance. And, while it has been thus long in the coming, it
   hath still been in the preparing. [4.] It is a farewell to this world:
   "Now let thy servant depart; now mine eyes have been blessed with this
   sight, let them be closed, and see no more in this world." The eye is
   not satisfied with seeing (Eccl. i. 8), till it hath seen Christ, and
   then it is. What a poor thing doth this world look to one that hath
   Christ in his arms and salvation in his eye! Now adieu to all my
   friends and relations, all my enjoyments and employments here, even the
   temple itself. [5.] It is a welcome to death: Now let thy servant
   depart. Note, Death is a departure, the soul's departure out of the
   body, from the world of sense to the world of spirits. We must not
   depart till God give us our discharge, for we are his servants and must
   not quit his service till we have accomplished our time. Moses was
   promised that he should see Canaan, and then die; but he prayed that
   this word might be altered, Deut. iii. 24, 25. Simeon is promised that
   he should not see death till he had seen Christ; and he is willing to
   construe that beyond what was expressed, as an intimation that, when he
   had seen Christ, he should die: Lord, be it so, saith he, now let me
   depart. See here, First, How comfortable the death of a good man is; he
   departs as God's servant from the place of his toil to that of his
   rest. He departs in peace, peace with God, peace with his own
   conscience; in peace with death, well-reconciled to it, well-acquainted
   with it. He departs according to God's word, as Moses at the word of
   the Lord (Deut. xxxiv. 5): the word of precept, Go up and die; the word
   of promise, I will come again and receive you to myself. Secondly, What
   is the ground of this comfort? For mine eyes have seen thy salvation.
   This bespeaks more than a great complacency in the sight, like that of
   Jacob (Gen. xlvi. 30), Now let me die, since I have seen thy face. It
   bespeaks a believing expectation of a happy state on the other side
   death, through this salvation he now had a sight of, which not only
   takes off the terror of death, but makes it gain, Phil. i. 21. Note,
   Those that have welcomed Christ may welcome death.

   (2.) He has a pleasant prospect concerning the world, and concerning
   the church. This salvation shall be,

   [1.] A blessing to the world. It is prepared before the face of all
   people, not to be hid in a corner, but to be made known; to be a light
   to lighten the Gentiles that now sit in darkness: they shall have the
   knowledge of him, and of God, and another world through him. This has
   reference to Isa. xlix. 6, I will give thee for a light to the
   Gentiles; for Christ came to be the light of the world, not a candle in
   the Jewish candlestick, but the Sun of righteousness.

   [2.] A blessing to the church: the glory of thy people Israel. It was
   an honour to the Jewish nation that the Messiah sprang out of one of
   their tribes, and was born, and lived, and died, among them. And of
   those who were Israelites indeed of the spiritual Israel, he was indeed
   the glory, and will be so to eternity, Isa. lx. 19. They shall glory in
   him. In the Lord shall all the seed of Israel be justified and shall
   glory, Isa. xlv. 25. When Christ ordered his apostles to preach the
   gospel to all nations, therein he made himself a light to lighten the
   Gentiles; and when he added, beginning at Jerusalem, he made himself
   the glory of his people Israel.

   5. The prediction concerning this child, which he delivered, with his
   blessing, to Joseph and Mary. They marvelled at those things which were
   still more and more fully and plainly spoken concerning this child, v.
   33. And because they were affected with, and had their faith
   strengthened by, that which was said to them, here is more said to
   them.

   (1.) Simeon shows them what reason they had to rejoice; for he blessed
   them (v. 34), he pronounced them blessed who had the honour to be
   related to this child, and were entrusted with the bringing him up. He
   prayed for them, that God would bless them, and would have others do so
   too. They had reason to rejoice, for this child should be, not only a
   comfort and honour to them, but a public blessing. He is set for the
   rising again of many in Israel, that is, for the conversion of many to
   God that are dead and buried in sin, and for the consolation of many in
   God that are sunk and lost in sorrow and despair. Those whom he is set
   for the fall of may be the same with those whom he is set for the
   rising again of. He is set eis ptosin kai anastasin--for their fall, in
   order to their rising again; to humble and abase them, and bring them
   off from all confidence in themselves, that they may be exalted by
   relying on Christ; he wounds and then heals, Paul falls, and rises
   again.

   (2.) He shows them likewise what reason they had to rejoice with
   trembling, according to the advice given of old, with reference to the
   Messiah's kingdom, Ps. ii. 11. Lest Joseph, and Mary especially, should
   be lifted up with the abundance of the revelations, here is a thorn in
   the flesh for them, an allay to their joy; and it is what we sometimes
   need.

   [1.] It is true, Christ shall be a blessing to Israel; but there are
   those in Israel whom he is set for the fall of, whose corruptions will
   be provoked, who will be prejudiced and enraged against him, and
   offended, and whose sin and ruin will be aggravated by the revelation
   of Jesus Christ; many who will extract poison to themselves out of the
   balm of Gilead, and split their souls on the Rock of salvation, to whom
   this precious Foundation-stone will be a stone of stumbling. This
   refers to that prophecy (Isa. viii. 14, 15), He shall be for a
   sanctuary to some, and yet for a snare to others, 1 Pet. ii. 7, 8.
   Note, As it is pleasant to think how many there are to whom Christ and
   his gospel are a savour of life unto life, so it is sad to think how
   many there are to whom it is a savour of death unto death. He is set
   for a sign, to be admired by some, but by others, by many, spoken
   against. He had many eyes upon him, during the time of his public
   ministry, he was a sign, but he had many tongues against him, the
   contradiction and reproach of sinners, he was continually cavilled at
   and abused; and the effects of this will be that the thoughts of many
   hearts will be revealed (v. 35), that is, upon this occasion, men will
   show themselves, will discover, and so distinguish, themselves. The
   secret good affections and dispositions in the minds of some will be
   revealed by their embracing Christ, and closing with him; the secret
   corruptions and vicious dispositions of others, that otherwise would
   never have appeared so bad, will be revealed by their enmity to Christ
   and their rage against him. Men will be judged of by the thoughts of
   their hearts, their thoughts concerning Christ; are they for him, or
   are they for his adversaries? The word of God is a discerner of the
   thoughts and intents of the heart, and by it we are discovered to
   ourselves, and shall be judged hereafter.

   [2.] It is true, Christ shall be a comfort to his mother; but be not
   thou too proud of it, for a sword shall pass through thine own soul
   also. He shall be a suffering Jesus; and, First, "Thou shalt suffer
   with him, by sympathy, more than any other of his friends, because of
   the nearness of thy relation, and strength of affection, to him." When
   he was abused, it was a sword in her bones. When she stood by his
   cross, and saw him dying, we may well think her inward grief was such
   that it might truly be said, A sword pierced through her soul, it cut
   her to the heart. Secondly, Thou shalt suffer for him. Many understand
   it as a prediction of her martyrdom; and some of the ancients say that
   it had its accomplishment in that. Note, In the midst of our greatest
   delights and advancements in this world, it is good for us to know that
   bonds and afflictions abide us.

   II. He is taken notice of by one Anna, or Ann, a prophetess, that one
   of each sex might bear witness to him in whom both men and women are
   invited to believe, that they may be saved. Observe,

   1. The account here given of this Anna, who she was. She was, (1.) A
   prophetess; the Spirit of prophecy now began to revive, which had
   ceased in Israel above three hundred years. Perhaps no more is meant
   than that she was one who had understanding in the scriptures above
   other women, and made it her business to instruct the younger women in
   the things of God. Though it was a very degenerate age of the church,
   yet God left not himself without witness. (2.) She was the daughter of
   Phanuel; her father's name (says Grotius) is mentioned, to put us in
   mind of Jacob's Phanuel, or Penuel (Gen. xxxii. 30), that now the
   mystery of that should be unfolded, when in Christ we should as it were
   see God face to face, and our lives be preserved; and her name
   signifies gracious. (3.) She was of the tribe of Asher, which was in
   Galilee; this, some think, is taken notice of to refute those who said,
   Out of Galilee ariseth no prophet, when no sooner did prophecy revive
   but it appeared from Galilee. (4.) She was of a great age, a widow of
   about eighty-four years; some think she had now been eighty-four years
   a widow, and then she must be considerably above a hundred years old;
   others, rather than suppose that a woman so very old should be capable
   of fasting and praying as she did, suppose that she was only
   eighty-four years of age, and had been long a widow. Though she was a
   young widow, and had lived with her husband but seven years, yet she
   never married again, but continued a widow to her dying day, which is
   mentioned to her praise. (5.) She was a constant resident in or at
   least attendant on the temple. Some think she had lodgings in the
   courts of the temple, either in an alms-house, being maintained by the
   temple charities; or, as a prophetess, she was lodged there, as in a
   proper place to be consulted and advised with by those that desired to
   know the mind of God; others think her not departing from the temple
   means no more, than that she was constantly there at the time of divine
   service: when any good work was to be done, she was ready to join in
   it. It is most probable she had an apartment of her own among the
   out-buildings of the temple; and, besides her constant attendance on
   the public worship, abounded in private devotions, for she served God
   with fastings and prayers night and day: having no secular business to
   employ herself in, or being past it, she gave up herself wholly to her
   devotions, and not only fasted twice in the week, but always lived a
   mortified life, and spent that time in religious exercises which others
   spent in eating and drinking and sleeping; she not only observed the
   hours of prayer, but prayed night and day; was always in a praying
   frame, lived a life of prayer, gave herself to prayer, was frequent in
   ejaculations, large in solemn prayers, and very particular in her
   intercessions. And in these she served God; that was it that put a
   value upon them and an excellency in to them. The Pharisees fasted
   often, and made long prayers, but they served themselves, and their own
   pride and covetousness, in their fastings and prayers; but this good
   woman not only did that which was good, but did it from a good
   principle, and with a good end; she served God, and aimed at his
   honour, in fasting and praying. Note, [1.] Devotion is a thing we ought
   to be constant in; other duties are in season now and then, but we must
   pray always. [2.] It is a pleasant sight to see aged Christians
   abounding in acts of devotion, as those that are not weary of
   well-doing, that do not think themselves above these exercises, or past
   them, but that take more and more pleasure in them, and see more and
   more need of them, till they come to heaven. [3.] Those that are
   diligent and faithful in improving the light and means they have shall
   have further discoveries made them. Anna is now at length abundantly
   recompensed for her attendance so many years in the temple.

   2. The testimony she bore to our Lord Jesus (v. 38): She came in at
   that instant when the child was presented, and Simeon discoursed
   concerning him; she, who was so constant to the temple, could not miss
   the opportunity.

   Now, (1.) She gave thanks likewise to the Lord, just as Simeon, perhaps
   like him, wishing now to depart in peace. Note, Those to whom Christ is
   made known have reason enough to give thanks to the Lord for so great a
   favour; and we should be excited to that duty by the praises and
   thanksgivings of others; why should not we give thanks likewise, as
   well as they? Anna concurred with Simeon, and helped to make up the
   harmony. She confessed unto the Lord (so it may be read); she made an
   open profession of her faith concerning this child.

   (2.) She, as a prophetess, instructed others concerning him: She spoke
   of him to all them that believed the Messiah would come, and with him
   looked for redemption in Jerusalem. Redemption was the thing wanted,
   waited for, and wished for; redemption in Jerusalem, for thence the
   word of the Lord was to go forth, Isa. ii. 3. Some there were in
   Jerusalem that looked for redemption; yet but a few, for Anna, it
   should seem, had acquaintance with all them that were joint-expectants
   with her of the Messiah; she knew where to find them, or they where to
   find her, and she told them all the good news, that she had seen the
   Lord; and it was great news, this of his birth now, as afterwards that
   of his resurrection. Note, Those that have an acquaintance with Christ
   themselves should do all they can to bring others acquainted with him.

   Lastly, Here is a short account of the infancy and childhood of our
   Lord Jesus.

   1. Where he spent it, v. 39. When the ceremony of presenting the child,
   and purifying the mother, was all over, they returned into Galilee.
   Luke relates no more concerning them, till they were returned into
   Galilee; but it appears by St. Matthew's gospel (ch. ii.) that from
   Jerusalem they returned to Bethlehem, where the wise men of the east
   found them, and there they continued till they were directed to flee
   into Egypt, to escape the malice and rage of Herod; and, returning
   thence when Herod was dead, they were directed to go to their old
   quarters in Nazareth, whence they had been perhaps some years absent.
   It is here called their own city, because there they had lived a great
   while, and their relations were there. He was ordered further from
   Jerusalem, because his kingdom and priesthood were to have no affinity
   with the present government of the Jewish church or state. He is sent
   into a place of obscurity and reproach; for in this, as in other
   things, he must humble himself and make himself of no reputation.

   2. How he spent it, v. 40. In all things it behoved him to be made like
   unto his brethren, and therefore he passed through infancy and
   childhood as other children did, yet without sin; nay, with manifest
   indications of a divine nature in him. As other children, he grew in
   stature of body, and the improvement of understanding in his human
   soul, that his natural body might be a figure of his mystical body,
   which, though animated by a perfect spirit, yet maketh increase of
   itself till it comes to the perfect man, Eph. iv. 13, 16. But, (1.)
   Whereas other children are weak in understanding and resolution, he was
   strong in spirit. By the Spirit of God his human soul was endued with
   extraordinary vigour, and all his faculties performed their offices in
   an extraordinary manner. He reasoned strongly, and his judgment was
   penetrating. (2.) Whereas other children have foolishness bound in
   their hearts, which appears in what they say or do, he was filled with
   wisdom, not by any advantages of instruction and education, but by the
   operation of the Holy Ghost; every thing he said and did was wisely
   said, and wisely done, above his years. (3.) Whereas other children
   show that the corruption of nature is in them, and the tares of sin
   grow up with the wheat of reason, he made it appear that nothing but
   the grace of God was upon him (the wheat sprang up without tares), and
   that, whereas other children are by nature children of wrath, he was
   greatly beloved, and high in the favour of God; that God loved him, and
   cherished him, and took a particular care of him.

Christ Sitting with the Doctors.

   41 Now his parents went to Jerusalem every year at the feast of the
   passover.   42 And when he was twelve years old, they went up to
   Jerusalem after the custom of the feast.   43 And when they had
   fulfilled the days, as they returned, the child Jesus tarried behind in
   Jerusalem; and Joseph and his mother knew not of it.   44 But they,
   supposing him to have been in the company, went a day's journey; and
   they sought him among their kinsfolk and acquaintance.   45 And when
   they found him not, they turned back again to Jerusalem, seeking him.
   46 And it came to pass, that after three days they found him in the
   temple, sitting in the midst of the doctors, both hearing them, and
   asking them questions.   47 And all that heard him were astonished at
   his understanding and answers.   48 And when they saw him, they were
   amazed: and his mother said unto him, Son, why hast thou thus dealt
   with us? behold, thy father and I have sought thee sorrowing.   49 And
   he said unto them, How is it that ye sought me? wist ye not that I must
   be about my Father's business?   50 And they understood not the saying
   which he spake unto them.   51 And he went down with them, and came to
   Nazareth, and was subject unto them: but his mother kept all these
   sayings in her heart.   52 And Jesus increased in wisdom and stature,
   and in favour with God and man.

   We have here the only passage of story recorded concerning our blessed
   Saviour, from his infancy to the day of his showing to Israel at
   twenty-nine years old, and therefore we are concerned to make much of
   this, for it is in vain to wish we had more. Here is,

   I. Christ's going up with his parents to Jerusalem, at the feast of the
   passover, v. 41, 42. 1. It was their constant practice to attend there,
   according to the law, though it was a long journey, and they were poor,
   and perhaps not well able, without straitening themselves, to bear the
   expenses of it. Note, Public ordinances must be frequented, and we must
   not forsake the assembling of ourselves together, as the manner of some
   is. Worldly business must give way to spiritual concerns. Joseph and
   Mary had a son in the house with them, that was able to teach them
   better than all the rabbin at Jerusalem; yet they went up thither,
   after the custom of the feast. The Lord loves the gates of Zion more
   than all the dwellings of Jacob, and so should we. We have reason to
   suppose that Joseph went up likewise at the feasts of pentecost and
   tabernacles; for all the males were to appear there thrice a year, but
   Mary only at the passover, which was the greatest of the three feasts,
   and had most gospel in it. 2. The child Jesus, at twelve years old,
   went up with them. The Jewish doctors say that at twelve years old
   children must begin to fast from time to time, that they may learn to
   fast on the day of atonement; and that at thirteen years old a child
   begins to be a son of the commandment, that is, obliged to the duties
   of adult church-membership, having been from his infancy, by virtue of
   his circumcision, a son of the covenant. It is not said that this was
   the first time that Jesus went up to Jerusalem to worship at the feast:
   probably he had done it for some years before, having spirit and wisdom
   above his years; and all should attend on public worship that can hear
   with understanding, Neh. viii. 2. Those children that are forward in
   other things should be put forward in religion. It is for the honour of
   Christ that children should attend on public worship, and he is pleased
   with their hosannas; and those children that were in their infancy
   dedicated to God should be called upon, when they are grown up, to come
   to the gospel passover, to the Lord's supper, that they make it their
   own act and deed to join themselves to the Lord.

   II. Christ's tarrying behind his parents at Jerusalem, unknown to them,
   in which he designed to give an early specimen of what he was reserved
   for.

   1. His parents did not return till they had fulfilled the days; they
   had staid there all the seven days at the feast, though it was not
   absolutely necessary that they should stay longer than the two first
   days, after which many went home. Note, It is good to stay to the
   conclusion of an ordinance, as becomes those who say, It is good to be
   here, and not to hasten away, as if we were like Doeg, detained before
   the Lord.

   2. The child tarried behind in Jerusalem, not because he was loth to go
   home, or shy of his parents' company, but because he had business to do
   there, and would let his parents know that he had a Father in heaven,
   whom he was to be observant of more than of them; and respect to him
   must not be construed disrespect to them. Some conjecture that he
   tarried behind in the temple, for it was the custom of the pious Jews,
   on the morning that they were to go home, to go first to the temple, to
   worship God; there he staid behind, and found entertainment there till
   they found him again. Or, perhaps, he staid at the house where they
   lodged, or some other friend's house (and such a child as he was could
   not but be the darling of all that knew him, and every one would court
   his company), and went up to the temple only at church-time; but so it
   was that he staid behind. It is good to see young people willing to
   dwell in the house of the Lord; they are then like Christ.

   3. His parents went the first day's journey without any suspicion that
   he was left behind, for they supposed him to have been in the company,
   v. 44. On these occasions, the crowd was very great, especially the
   first day's journey, and the roads full of people; and they concluded
   that he came along with some of their neighbours, and they sought him
   among their kindred and acquaintance, that were upon the road, going
   down. Pray did you see our Son? or, Did you see him? Like the spouses's
   inquiry, Saw ye him whom my soul loveth? This was a jewel worth seeking
   after. They knew that every one would be desirous of his company, and
   that he would be willing to do good among his kinsfolk and
   acquaintance, but among them they found him not, v. 45. There are many,
   too many, who are our kinsfolk and acquaintance, that we cannot avoid
   conversing with, among whom we find little or nothing of Christ. When
   they could not hear of him in this and the other company upon the road,
   yet they hoped they should meet with him at the place where they lodged
   that night; but there they could learn no tidings of him. Compare this
   with Job xxiii. 8, 9.

   4. When they found him not at their quarters at night, they turned back
   again, next morning, to Jerusalem, seeking him. Note, Those that would
   find Christ must seek till they find; for he will at length be found of
   those that seek him, and will be found their bountiful rewarder. Those
   that have lost their comforts in Christ, and the evidences of their
   interest in him, must bethink themselves where, and when, and how, they
   lost them, and must turn back again to the place where they last had
   them; must remember whence they are fallen, and repent, and do their
   first works, and return to their first love, Rev. ii. 4, 5. Those that
   would recover their lost acquaintance with Christ must go to Jerusalem,
   the city of our solemnities, the place which he has chosen to put his
   name there; must attend upon him in his ordinances, in the
   gospel-passover, there they may hope to meet him.

   5. The third day they found him in the temple, in some of the
   apartments belonging to the temple, where the doctors of the law kept,
   not their courts, but their conferences rather, or their schools for
   disputation; and there they found him sitting in the midst of them (v.
   46), not standing as a catechumen to be examined or instructed by them,
   for he had discovered such measures of knowledge and wisdom that they
   admitted him to sit among them as a fellow or member of their society.
   This is an instance, not only that he was filled with wisdom (v. 40),
   but that he had both a desire to increase it and a readiness to
   communicate it; and herein he is an example to children and young
   people, who should learn of Christ to delight in the company of those
   they may get good by, and choose to sit in the midst of the doctors
   rather than in the midst of the players. Let them begin at twelve years
   old, and sooner, to enquire after knowledge, and to associate with
   those that are able to instruct them; it is a hopeful and promising
   presage in youth to be desirous of instruction. Many a youth at
   Christ's age now would have been playing with the children in the
   temple, but he was sitting with the doctors in the temple. (1.) He
   heard them. Those that would learn must be swift to hear. (2.) He asked
   them questions; whether, as a teacher (he had authority so to ask) or
   as a learner (he had humility so to ask) I know not, or whether as an
   associate, or joint-searcher after truth, which must be found out by
   mutual amicable disquisitions. (3.) He returned answers to them, which
   were very surprising and satisfactory, v. 47. And his wisdom and
   understanding appeared as much in the questions he asked as in the
   answers he gave, so that all who heard him were astonished: they never
   heard one so young, no indeed any of their greatest doctors, talk sense
   at the rate that he did; like David, he had more understanding than all
   his teachers, yea, than the ancients, Ps. cxix. 99, 100. Now Christ
   showed forth some rays of his glory, which were presently drawn in
   again. He gave them a taste (says Calvin) of his divine wisdom and
   knowledge. Methinks this public appearance of Christ in the temple, as
   a teacher, was like Moses's early attempt to deliver Israel, which
   Stephen put this construction upon, that he supposed his brethren would
   have understood, by that, how God by his hand would deliver them, Acts
   vii. 24, 25. They might have taken the hint, and been delivered then,
   but they understood not; so they here might have had Christ (for aught
   I know) to enter upon his work now, but they were only astonished, and
   understood not the indication; and therefore, like Moses, he retires
   into obscurity again, and they hear no more of him for many years
   after.

   6. His mother talked with him privately about it. When the company
   broke up, she took him aside, and examined him about it with a deal of
   tenderness and affection, v. 48. Joseph and Mary were both amazed to
   find him there, and to find that he had so much respect showed him as
   to be admitted to sit among the doctors, and to be taken notice of. His
   father knew he had only the name of a father, and therefore said
   nothing. But, (1.) His mother told him how ill they took it: "Son, why
   hast thou thus dealt with us? Why didst thou put us into such a
   fright?" They were ready to say, as Jacob of Joseph, "A wild beast has
   devoured him; or, He is fallen into the hands of some more cruel enemy,
   who has at length found out that he was the young child whose life
   Herod had sought some years ago." A thousand imaginations, we may
   suppose, they had concerning him, each more frightful than another.
   "Now, why hast thou given us occasion for these fears? Thy father and I
   have sought thee, sorrowing; not only troubled that we lost thee, but
   vexed at ourselves that we did not take more care of thee, to bring
   thee along with us." Note, Those may have leave to complain of their
   losses that think they have lost Christ. But their weeping did not
   hinder sowing; they did not sorrow and sit down in despair, but
   sorrowed and sought. Note, If we would find Christ, we must seek him
   sorrowing, sorrowing that we have lost him, that we have provoked him
   to withdraw, and that we have sought him no sooner. They that thus seek
   him in sorrow shall find him, at length, with so much the greater joy.
   (2.) He gently reproved their inordinate solicitude about him (v. 49):
   "How is it that you sought me? You might have depended upon it, I would
   have followed you home when I had done the business I had to do here. I
   could not be lost in Jerusalem. Wist ye not that I ought to be, en tois
   tou patros mou;--in my Father's house?" so some read it; "where else
   should the Son be, who abideth in the house for ever? I ought to be,"
   [1.] "Under my Father's care and protection; and therefore you should
   have cast the care of me upon him, and not have burdened yourselves
   with it." Christ is a shaft hid in his Father's quiver, Isa. xlix. 2.
   He takes care of his church likewise, and therefore let us never
   despair of its safety. [2.] "At my Father's work" (so we take it): "I
   must be about my Father's business, and therefore could not go home as
   soon as you might. Wist ye not? Have you not already perceived that
   concerning me, that I have devoted myself to the service of religion,
   and therefore must employ myself in the affairs of it?" Herein he hath
   left us an example; for it becomes the children of God, in conformity
   to Christ, to attend their heavenly Father's business, and to make all
   other business give way to it. This word of Christ we now think we
   understand very well, for he hath explained it in what he hath done and
   said. It was his errand into the world, and his meat and drink in the
   world, to do his Father's will, and finish his work: and yet at that
   time his parents understood not this saying, v. 50. They did not
   understand what business he had to do then in the temple for his
   Father. They believed him to be the Messiah, that should have the
   throne of his father David; but they thought that should rather bring
   him to the royal palace than to the temple. They understood not his
   prophetical office; and he was to do much of his work in that.

   Lastly, Here is their return to Nazareth. This glimpse of his glory was
   to be short. It was now over, and he did not urge his parents either to
   come and settle at Jerusalem or to settle him there (though that was
   the place of improvement and preferment, and where he might have the
   best opportunities of showing his wisdom), but very willingly retired
   into his obscurity at Nazareth, where for many years he was, as it
   were, buried alive. Doubtless, he came up to Jerusalem, to worship at
   the feast, three times a year, but whether he ever went again into the
   temple, to dispute with the doctors there, we are not told; it is not
   improbable but he might. But here we are told,

   1. That he was subject to his parents. Though once, to show that he was
   more than a man, he withdrew himself from his parents, to attend his
   heavenly Father's business, yet he did not, as yet, make that his
   constant practice, nor for many years after, but was subject to them,
   observed their order, and went and came as they directed, and, as it
   should seem, worked with his father at the trade of a carpenter. Herein
   he hath given an example to children to be dutiful and obedient to
   their parents in the Lord. Being made of a woman, he was made under the
   law of the fifth commandment, to teach the seed of the faithful thus to
   approve themselves to him a faithful seed. Though his parents were poor
   and mean, though his father was only his supposed father, yet he was
   subject to them; though he was strong in spirit, and filled with wisdom
   nay though he was the Son of God, yet he was subject to his parents;
   how then will they answer it who, though foolish and weak, yet are
   disobedient to their parents?

   2. That his mother, though she did not perfectly understand her son's
   sayings, yet kept them in her heart, expecting that hereafter they
   would be explained to her, and she should fully understand them, and
   know how to make use of them. However we may neglect men's sayings
   because they are obscure (Si non vis intelligi debes negligi--If it be
   not intelligible, it is not valuable), yet we must not think so of
   God's sayings. That which at first is dark, so that we know not what to
   make of it, may afterwards become plain and easy; we should therefore
   lay it up for hereafter. See John ii. 22. We may find use for that
   another time which now we see not how to make useful to us. A scholar
   keeps those grammar rules in memory which at present he understands not
   the use of, because he is told that they will hereafter be of use to
   him; so we must do by Christ's sayings.

   3. That he improved, and came on, to admiration (v. 52): He increased
   in wisdom and stature. In the perfections of his divine nature there
   could be no increase; but this is meant of his human nature, his body
   increased in stature and bulk, he grew in the growing age; and his soul
   increased in wisdom, and in all the endowments of a human soul. Though
   the Eternal Word was united to the human soul from his conception, yet
   the divinity that dwelt in him manifested itself to his humanity by
   degrees, ad modum recipientis--in proportion to his capacity; as the
   faculties of his human soul grew more and more capable, the gifts it
   received from the divine nature were more and more communicated. And he
   increased in favour with God and man, that is, in all those graces that
   rendered him acceptable to God and man. Herein Christ accommodated
   himself to his estate of humiliation, that, as he condescended to be an
   infant, a child, a youth, so the image of God shone brighter in him,
   when he grew up to be a youth, than it did, or could, while he was an
   infant and a child. Note, Young people, as they grow in stature, should
   grow in wisdom, and then, as they grow in wisdom, they will grow in
   favour with God and man.
     __________________________________________________________________

L U K E.

  CHAP. III.

   Nothing is related concerning our Lord Jesus from his twelfth year to
   his entrance on his thirtieth year. We often think it would have been a
   pleasure and advantage to us if we had journals, or at least annuls, of
   occurrences concerning him; but we have as much as Infinite Wisdom
   thought fit to communicate to us, and, if we improve not that, neither
   should we have improved more if we had had it. The great intention of
   the evangelists was to give us an account of the gospel of Christ,
   which we are to believe, and by which we hope for salvation: now that
   began in the ministry and baptism of John, and therefore they hasten to
   give us an account of that. We could wish, perhaps, that Luke had
   wholly passed by what was related by Matthew and Mark, and had written
   only what was new, as he has done in his two first chapters. But it was
   the will of the Spirit that some things should be established out of
   the mouth, not only of two, but of three witnesses; and we must not
   reckon it a needless repetition, nor shall we do so if we renew out
   meditations upon these things, with suitable affections. In this
   chapter we have, I. The beginning of John's baptism, and the scope and
   intention of it, ver. 1-6. His exhortation to the multitude (ver. 7-9),
   and the particular instructions he gave to those who desired to be told
   their duty, ver. 10-14. II. The notice he gave them of the approach of
   the Messiah (ver. 15-18), to which is added (though it happened after
   what follows) the mention of his imprisonment, ver. 19-20. III. Christ
   coming to be baptized of John, and his entrance therein upon the
   execution of his prophetical office, ver. 21, 22. IV. His pedigree and
   genealogy recorded up to Adam, ver. 23-38.

Ministry of John the Baptist.

   1 Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius
   Pilate being governor of Judæa, and Herod being tetrarch of Galilee,
   and his brother Philip tetrarch of Ituræa and of the region of
   Trachonitis, and Lysanias the tetrarch of Abilene,   2 Annas and
   Caiaphas being the high priests, the word of God came unto John the son
   of Zacharias in the wilderness.   3 And he came into all the country
   about Jordan, preaching the baptism of repentance for the remission of
   sins;   4 As it is written in the book of the words of Esaias the
   prophet, saying, The voice of one crying in the wilderness, Prepare ye
   the way of the Lord, make his paths straight.   5 Every valley shall be
   filled, and every mountain and hill shall be brought low; and the
   crooked shall be made straight, and the rough ways shall be made
   smooth;   6 And all flesh shall see the salvation of God.   7 Then said
   he to the multitude that came forth to be baptized of him, O generation
   of vipers, who hath warned you to flee from the wrath to come?   8
   Bring forth therefore fruits worthy of repentance, and begin not to say
   within yourselves, We have Abraham to our father: for I say unto you,
   That God is able of these stones to raise up children unto Abraham.   9
   And now also the axe is laid unto the root of the trees: every tree
   therefore which bringeth not forth good fruit is hewn down, and cast
   into the fire.   10 And the people asked him, saying, What shall we do
   then?   11 He answereth and saith unto them, He that hath two coats,
   let him impart to him that hath none; and he that hath meat, let him do
   likewise.   12 Then came also publicans to be baptized, and said unto
   him, Master, what shall we do?   13 And he said unto them, Exact no
   more than that which is appointed you.   14 And the soldiers likewise
   demanded of him, saying, And what shall we do? And he said unto them,
   Do violence to no man, neither accuse any falsely; and be content with
   your wages.

   John's baptism introducing a new dispensation, it was requisite that we
   should have a particular account of it. Glorious things were said of
   John, what a distinguished favourite of Heaven he should be, and what a
   great blessing to this earth (ch. i. 15, 17); but we lost him in the
   deserts, and there he remains until the day of his showing unto Israel,
   ch. i. 80. And now at last that day dawns, and a welcome day it was to
   them that waited for it more than they that waited for the morning.
   Observe here,

   I. The date of the beginning of John's baptism, when it was that he
   appeared; this is here taken notice of, which was not by the other
   evangelists, that the truth of the thing might be confirmed by the
   exact fixing of the time. And it is dated,

   1. By the government of the heathen, which the Jews were under, to show
   that they were a conquered people, and therefore it was time for the
   Messiah to come to set up a spiritual kingdom, and an eternal one, upon
   the ruins of all the temporal dignity and dominion of David and Judah.

   (1.) It is dated by the reign of the Roman emperor; it was in the
   fifteenth year of Tiberius Cæsar, the third of the twelve Cæsars, a
   very bad man, given to covetousness, drunkenness, and cruelty; such a
   man is mentioned first (saith Dr. Lightfoot), as it were, to teach us
   what to look for from that cruel and abominable city wherein Satan
   reigned in all ages and successions. The people of the Jews, after a
   long struggle, were of late made a province of the empire, and were
   under the dominion of this Tiberius; and that country which once had
   made so great a figure, and had many nations tributaries to it, in the
   reigns of David and Solomon, is now itself an inconsiderable despicable
   part of the Roman empire, and rather trampled upon than triumphed in.


   ----En quo discordia cives,

   Perduxit miseros----

   What dire effects from civil discord flow!

   The lawgiver was now departed from between Judah's feet; and, as an
   evidence of that, their public acts are dated by the reign of the Roman
   emperor, and therefore now Shiloh must come.

   (2.) It is dated by the governments of the viceroys that ruled in the
   several parts of the Holy Land under the Roman emperor, which was
   another badge of their servitude, for they were all foreigners, which
   bespeaks a sad change with that people whose governors used to be of
   themselves (Jer. xxx. 21), and it was their glory. How is the gold
   become dim! [1.] Pilate is here said to be the governor, president, or
   procurator, of Judea. This character is given of him by some other
   writers, that he was a wicked man, and one that made no conscience of a
   lie. He reigned ill, and at last was displaced by Vitellius, president
   of Syria, and sent to Rome, to answer for his mal-administrations. [2.]
   The other three are called tetrarchs, some think from the countries
   which they had the command of, each of them being over a fourth part of
   that which had been entirely under the government of Herod the Great.
   Others think that they are so called from the post of honour they held
   in the government; they had the fourth place, or were fourth-rate
   governors: the emperor was the first, the pro-consul, who governed a
   province, the second, a king the third, and a tetrarch the fourth. So
   Dr. Lightfoot.

   2. By the government of the Jews among themselves, to show that they
   were a corrupt people, and that therefore it was time that the Messiah
   should come, to reform them, v. 2. Annas and Caiaphas were the high
   priests. God had appointed that there should be but one high priest at
   a time, but here were two, to serve some ill turn or other: one served
   one year and the other the other year; so some. One was the high
   priest, and the other the sagan, as the Jews called him, to officiate
   for him when he was disabled; or, as others say, one was high priest,
   and represented Aaron, and that was Caiaphas; Annas, the other, was
   nasi, or head of the sanhedrim, and represented Moses. But to us there
   is but one high priest, one Lord of all, to whom all judgment is
   committed.

   II. The origin and tendency of John's baptism.

   1. The origin of it was from heaven: The word of God came unto John, v.
   2. He received full commission and full instructions from God to do
   what he did. It is the same expression that is used concerning the
   Old-Testament prophets (Jer. i. 2); for John was a prophet, yea, more
   than a prophet, and in him prophecy revived, which had been long
   suspended. We are not told how the word of the Lord came to John,
   whether by an angel, as to his father, or by dream, or vision, or
   voice, but it was to his satisfaction, and ought to be to ours. John is
   here called the son of Zacharias, to refer us to what the angel said to
   his father, when he assured him that he should have this son. The word
   of the Lord came to him in the wilderness; for those whom God fits he
   will find out, wherever they are. As the word of the Lord is not bound
   in a prison, so it is not lost in a wilderness. The word of the Lord
   made its way to Ezekiel among the captives by the river of Chebar, and
   to John in the isle of Patmos. John was the son of a priest, now
   entering upon the thirtieth year of his age; and therefore, according
   to the custom of the temple, he was now to be admitted into the
   temple-service, where he should have attended as a candidate five years
   before. But God had called him to a more honourable ministry, and
   therefore the Holy Ghost enrols him here, since he was not enrolled in
   the archives of the temple: John the son of Zacharias began his
   ministration such a time.

   2. The scope and design of it were to bring all the people of his
   country off from their sins and home to their God, v. 3. He came first
   into all the country about Jordan, the neighbourhood wherein he
   resided, that part of the country which Israel took possession of
   first, when they entered the land of promise under Joshua's conduct;
   there was the banner of the gospel first displayed. John resided in the
   most solitary part of the country: but, when the word of the Lord came
   to him, he quitted his deserts, and came into the inhabited country.
   Those that are best pleased in their retirements must cheerfully
   exchange them, when God calls them into places of concourse. He came
   out of the wilderness into all the country, with some marks of
   distinction, preaching a new baptism; not a sect, or party, but a
   profession, or distinguishing badge. The sign, or ceremony, was such as
   was ordinarily used among the Jews, washing with water, by which
   proselytes were sometimes admitted, or disciples to some great master;
   but the meaning of it was, repentance for the remission of sins: that
   is, all that submitted to his baptism,

   (1.) Were thereby obliged to repent of their sins, to be sorry for what
   they had done amiss, and to do so no more. The former they professed,
   and were concerned to be sincere in their professions; the latter they
   promised, and were concerned to make good what they promised. He bound
   them, not to such ceremonious observances as were imposed by the
   tradition of the elders, but to change their mind, and change their
   way, to cast away from them all their transgressions, and to make them
   new hearts and to live new lives. The design of the gospel, which now
   began, was to make men devout and pious, holy and heavenly, humble and
   meek, sober and chaste, just and honest, charitable and kind, and good
   in every relation, who had been much otherwise; and this is to repent.

   (2.) They were thereby assured of the pardon of their sins, upon their
   repentance. As the baptism he administered bound them not to submit to
   the power of sin, so it sealed to them a gracious and pleadable
   discharge from the guilt of sin. Turn yourselves from all your
   transgressions, so iniquity shall not be your ruin; agreeing with the
   word of the Lord, by the Old-Testament prophets, Ezek. xviii. 30.

   III. The fulfilling of the scriptures in the ministry of John. The
   other evangelists had referred us to the same text that is here
   referred to, that of Esaias, ch. xl. 3. It is written in the book of
   the words of Esaias the prophet, which he heard from God, which he
   spoke for God, those words of his which were written for the
   generations to come. Among them it is found that there should be the
   voice of one crying in the wilderness; and John is that voice, a clear
   distinct voice, a loud voice, an articulate one; he cries, Prepare ye
   the way of the Lord, and make his paths straight. John's business is to
   make way for the entertainment of the gospel in the hearts of the
   people, to bring them into such a frame and temper as that Christ might
   be welcome to them, and they welcome to Christ. Luke goes further on
   with the quotation than Matthew and Mark had done, and applies the
   following words likewise to John's ministry (v. 5, 6), Every valley
   shall be filled. Dr. Hammond understands this as a prediction of the
   desolation coming upon the people of the Jews for their infidelity: the
   land should be made plain by the pioneers for the Roman army, and
   should be laid waste by it, and there should then be a visible
   distinction made between the impenitent on the one side and the
   receivers of the gospel on the other side. But it seems rather to be
   meant of the gospel of Christ, of which that was the introduction. 1.
   The humble shall by it be enriched with grace: Every valley that lies
   low and moist shall be filled and be exalted. 2. The proud shall by it
   be humbled; the self-confident that stand upon their own bottom, and
   the self-conceited that lift up their own top, shall have contempt put
   upon them: Every mountain and hill shall be brought low. If they
   repent, they are brought to the dust; if not, to the lowest hell. 3.
   Sinners shall be converted to God: The crooked ways and the crooked
   spirits shall be made straight; for, though none can make that straight
   which God hath made crooked (Eccl. vii. 13), yet God by his grace can
   make that straight which sin hath made crooked. 4. Difficulties that
   were hindering and discouraging in the way to heaven shall be removed:
   The rough ways shall be made smooth; and they that love God's law shall
   have great peace, and nothing shall offend them. The gospel has made
   the way to heaven plain and easy to be found, smooth and easy to be
   walked in. 5. The great salvation shall be more fully discovered than
   ever, and the discovery of it shall spread further (v. 6): All flesh
   shall see the salvation of God; not the Jews only, but the Gentiles.
   All shall see it; they shall have it set before them and offered to
   them, and some of all sorts shall see it, enjoy it, and have the
   benefit of it. When way is made for the gospel into the heart, by the
   captivation of high thoughts and bringing them into obedience to
   Christ, by the leveling of the soul and the removing of all
   obstructions that stand in the way of Christ and his grace, then
   prepare to bid the salvation of God welcome.

   IV. The general warnings and exhortations which he gave to those who
   submitted to his baptism, v. 7-9. In Matthew he is said to have
   preached these same things to many of the Pharisees and Sadducees, that
   came to his baptism (Matt. iii. 7-10); but here he is said to have
   spoken them to the multitude, that came forth to be baptized of him, v.
   7. This was the purport of his preaching to all that came to him, and
   he did not alter it in compliment to the Pharisees and Sadducees, when
   they came, but dealt as plainly with them as with any other of his
   hearers. And as he did not flatter the great, so neither did he
   compliment the many, or make his court to them, but gave the same
   reproofs of sin and warnings of wrath to the multitude that he did to
   the Sadducees and Pharisees; for, if they had not the same faults, they
   had others as bad. Now observe here,

   1. That the guilty corrupted race of mankind is become a generation of
   vipers; not only poisoned, but poisonous; hateful to God, hating one
   another. This magnifies the patience of God, in continuing the race of
   mankind upon the earth, and not destroying that nest of vipers. He did
   it once by water, and will again by fire.

   2. This generation of vipers is fairly warned to flee from the wrath to
   come, which is certainly before them if they continue such; and their
   being a multitude will not be at all their security, for it will be
   neither reproach nor loss to God to cut them off. We are not only
   warned of this wrath, but are put into a way to escape it, if we look
   about us in time.

   3. There is no way of fleeing from the wrath to come, but by
   repentance. They that submitted to the baptism of repentance thereby
   evidenced that they were warned to flee from the wrath to come and took
   the warning; and we by our baptism profess to have fled out of Sodom,
   for fear of what is coming upon it.

   4. Those that profess repentance are highly concerned to live like
   penitents (v. 8): "Bring forth therefore fruits meet for repentance,
   else, notwithstanding your professions of repentance, you cannot escape
   the wrath to come." By the fruits of repentance it will be known
   whether it be sincere or no. By the change of our way must be evidenced
   the change of our mind.

   5. If we be not really holy, both in heart and life, our profession of
   religion and relation to God and his church will stand us in no stead
   at all: Begin not now to frame excuses from this great duty of
   repentance, by saying within yourselves, We have Abraham to our father.
   What will it avail us to be the children of godly parents if we be not
   godly, to be within the pale of the Church if we be not brought into
   the bond of the covenant?

   6. We have therefore no reason to depend upon our external privileges
   and professions of religion, because God has no need of us or of our
   services, but can effectually secure by his own honour and interest
   without us. If we were cut off and ruined, he could raise up to himself
   a church out of the most unlikely,--children to Abraham even out of
   stones.

   7. The greater professions we make of repentance, and the greater
   assistances and encouragements are given us to repentance, the nearer
   and the sorer will our destruction be if we do not bring forth fruits
   meet for repentance. Now that the gospel begins to be preached, now
   that the kingdom of heaven is at hand, now that the axe is laid to the
   root of the tree, threatenings to the wicked and impenitent are now
   more terrible than before, as encouragements to the penitent are now
   more comfortable. "Now that you are upon your behaviour, look to
   yourselves."

   8. Barren trees will be cast into the fire at length; it is the fittest
   place for them: Every tree that doth not bring forth fruit, good fruit,
   is hewn down, and cast into the fire. If it serve not for fruit, to the
   honour of God's grace, let it serve for fuel, to the honour of his
   justice.

   V. The particular instructions he gave to several sorts of persons,
   that enquired of him concerning their duty: the people, the publicans,
   and the soldiers. Some of the Pharisees and Sadducees came to his
   baptism; but we do not find them asking, What shall we do? They thought
   they knew what they had to do as well as he could tell them, or were
   determined to do what they pleased, whatever he told them. But the
   people, the publicans, and the soldiers, who knew that they had done
   amiss, and that they ought to do better, and were conscious to
   themselves of great ignorance and unacquaintedness with the divine law,
   were particularly inquisitive: What shall we do? Note, 1. Those that
   are baptized must be taught, and those that have baptized them are
   concerned, as they have opportunity, to teach them, Matt. xxviii. 19,
   20. 2. Those that profess and promise repentance in general must
   evidence it by particular instances of reformation, according as their
   place and condition are. 3. They that would do their duty must desire
   to know their duty, and enquire concerning it. The first good word Paul
   said, when he was converted, was, Lord, what wilt thou have me to do?
   These here enquire, not, What shall this man do? but, What shall we do?
   What fruits meet for repentance shall we bring forth? Now John gives
   answer to each, according to their place and station.

   (1.) He tells the people their duty, and that is to be charitable (v.
   11): He that has two coats, and, consequently, one to spare, let him
   give, or lend at least, to him that has none, to keep him warm. Perhaps
   he saw among his hearers some that were overloaded with clothes, while
   others were ready to perish in rags, and he puts those who had
   superfluities upon contributing to the relief of those that had not
   necessaries. The gospel requires mercy, and not sacrifice; and the
   design of it is to engage us to do all the good we can. Food and
   raiment are the two supports of life; he that hath meat to spare, let
   him give to him that is destitute of daily food, as well as he that
   hath clothes to spare: what we have we are but stewards of, and must
   use it, accordingly, as our Master directs.

   (2.) He tells the publicans their duty, the collectors of the emperor's
   revenue (v. 13): Exact no more than that which is appointed you. They
   must do justice between the government and the merchant, and not
   oppress the people in levying the taxes, nor any way make them heavier
   or more burdensome than the law had made them. They must not think that
   because it was their office to take care that the people did not
   defraud the prince they might therefore, by the power they had, bear
   hard upon the people; as those that have ever so little a branch of
   power are apt to abuse it: "No, keep to your book of rates, and reckon
   it enough that you collect for Cæsar the things that are Cæsar's, and
   do not enrich yourselves by taking more." The public revenues must be
   applied to the public service, and not to gratify the avarice of
   private persons. Observe, He does not direct the publicans to quit
   their places, and to go no more to the receipt of custom; the
   employment is in itself lawful and necessary, but let them be just and
   honest in it.

   (3.) He tells the soldiers their duty, v. 14. Some think that these
   soldiers were of the Jewish nation and religion: others think that they
   were Romans; for it was not likely either that the Jews would serve the
   Romans or that the Romans would trust the Jews in their garrisons in
   their own nation; and then it is an early instance of Gentiles
   embracing the gospel and submitting to it. Military men seldom seem
   inclined to religion; yet these submitted even to the Baptist's strict
   profession, and desired to receive the word of command from him: What
   must we do? Those who more than other men have their lives in their
   hands, and are in deaths often, are concerned to enquire what they
   shall do that they may be found in peace. In answer to this enquiry,
   John does not bid them lay down their arms, and desert the service, but
   cautions them against the sins that soldiers were commonly guilty of;
   for this is fruit meet for repentance, to keep ourselves from our
   iniquity. [1.] They must not be injurious to the people among whom they
   were quartered, and over whom indeed they were set: "Do violence to no
   man. Your business is to keep the peace, and prevent men's doing
   violence to one another; but do not you do violence to any. Shake no
   man" (so the word signifies); "do not put people into fear; for the
   sword of war, as well as that of justice, is to be a terror only to
   evil doers, but a protection to those that do well. Be not rude in your
   quarters; force not money from people by frightening them. Shed not the
   blood of war in peace; offer no incivility either to man or woman, nor
   have any hand in the barbarous devastations that armies sometimes
   make." Nor must they accuse any falsely to the government, thereby to
   make themselves formidable, and get bribes. [2.] They must not be
   injurious to their fellow-soldiers; for some think that caution, not to
   accuse falsely, has special reference to them: "Be not forward to
   complain one of another to your superior officers, that you may be
   revenged on those whom you have a pique against, or undermine those
   above you, and get into their places." Do not oppress any; so some
   think the word here signifies as used by the LXX. in several passages
   of the Old Testament. [3.] They must not be given to mutiny, or contend
   with their generals about their pay: "Be content with your wages. While
   you have what you agreed for, do not murmur that it is not more." It is
   discontent with what they have that makes men oppressive and injurious;
   they that never think they have enough themselves will not scruple at
   any the most irregular practices to make it more, by defrauding others.
   It is a rule to all servants that they be content with their wages; for
   they that indulge themselves in discontents expose themselves to many
   temptations, and it is wisdom to make the best of that which is.

Imprisonment of John the Baptist.

   15 And as the people were in expectation, and all men mused in their
   hearts of John, whether he were the Christ, or not;   16 John answered,
   saying unto them all, I indeed baptize you with water; but one mightier
   than I cometh, the latchet of whose shoes I am not worthy to unloose:
   he shall baptize you with the Holy Ghost and with fire:   17 Whose fan
   is in his hand, and he will thoroughly purge his floor, and will gather
   the wheat into his garner; but the chaff he will burn with fire
   unquenchable.   18 And many other things in his exhortation preached he
   unto the people.   19 But Herod the tetrarch, being reproved by him for
   Herodias his brother Philip's wife, and for all the evils which Herod
   had done,   20 Added yet this above all, that he shut up John in
   prison.

   We are now drawing near to the appearance of our Lord Jesus publicly;
   the Sun will not be long after the morning-star. We are here told,

   I. How the people took occasion, from the ministry and baptism of John,
   to think of the Messiah, and to think of him as at the door, as now
   come. Thus the way of the Lord was prepared, and people were prepared
   to bid Christ welcome; for, when men's expectations are raised, that
   which they are in expectation of becomes doubly acceptable. Now when
   they observed what an excellent doctrine John Baptist preached, what a
   divine power went along with it, and what a tendency it had to reform
   the world, 1. They began presently to consider that now was the time
   for the Messiah to appear. The sceptre was departed from Judah, for
   they had no king but Cæsar; nay, and the law-giver too was gone from
   between his feet, for Herod had lately slain the sanhedrim. Daniel's
   seventy weeks were now expiring; and therefore it was but three or four
   years after this that they looked that the kingdom of heaven should
   appear immediately, Luke xix. 11. Never did the corrupt state of the
   Jews more need a reformation, nor their distressed state more need a
   deliverance, than now. 2. Their next thought was, "Is not his he that
   should come?" All thinking men mused, or reasoned, in their hearts,
   concerning John, whether he were the Christ or not. He had indeed none
   of the external pomp and grandeur in which they generally expected the
   Messiah to appear; but his life was holy and strict, his preaching
   powerful and with authority, and therefore "why may we not think that
   he is the Messiah, and that he will shortly throw off this disguise,
   and appear in more glory?" Note, That which puts people upon
   considering, reasoning with themselves, prepares the way for Christ.

   II. How John disowned all pretensions to the honour of being himself
   the Messiah, but confirmed them in their expectations of him that
   really was the Messiah, v. 16, 17. John's office, as a crier or herald,
   was to give notice that the kingdom of God and the King of that kingdom
   were at hand; and therefore, when he had told all manner of people
   severally what they must do ("You must do this, and you must do that"),
   he tells them one thing more which they must all do: they must expect
   the Messiah now shortly to appear. And this serves as an answer to
   their musings and debates concerning himself. Though he knew not their
   thoughts, yet, in declaring this, he answered them.

   1. He declares that the utmost he could do was to baptize them with
   water. He had no access to the Spirit, nor could command that or work
   upon that; he could only exhort them to repent, and assure them of
   forgiveness, upon repentance; he could not work repentance in them, nor
   confer remission on them.

   2. He consigns them, and turns them over, as it were, to Jesus Christ,
   for whom he was sent to prepare the way, and to whom he was ready to
   transfer all the interest he had in the affections of the people, and
   would have them no longer to debate whether John was the Messiah or no,
   but to look for him that was really so.

   (1.) John owns the Messiah to have a greater excellency than he had,
   and that he was in all things preferable to him; he is one the latchet
   of whose shoe he does not think himself worthy to loose; he does not
   think himself worthy to be the meanest of his servants, to help him on
   and off with his shoes. John was a prophet, yea more than a prophet,
   more so than any of the Old-Testament prophets; but Christ was a
   prophet more than John, for it was both by the Spirit of Christ, and of
   the grace of Christ, that all the prophets prophesied, and John among
   the rest, 1 Pet. i. 10, 11. This was a great truth which John came to
   preach; but the manner of his expressing it bespeaks his humility, and
   in it he not only does justice to the Lord Jesus, but does him honour
   too: "He is one whom I am not worthy to approach, or draw nigh to, no
   not as a servant." Thus highly does it become us to speak of Christ,
   and thus humbly of ourselves.

   (2.) He owns him to have a greater energy than he had: "He is mightier
   than I, and does that which I cannot do, both for the comfort of the
   faithful and for the terror of hypocrites and dissemblers." They
   thought that a wonderful power went along with John; but what was that
   compared with the power which Jesus would come clothed with? [1.] John
   can do no more than baptize with water, in token of this, that they
   ought to purify and cleanse themselves; but Christ can, and will,
   baptize with the Holy Ghost; he can give the Spirit to cleanse and
   purify the heart, not only as water washes off the dirt on the outside,
   but as fire purges out the dross that is within, and melts down the
   metal, that it may be cast into a new mould. [2.] John can only preach
   a distinguishing doctrine, and by word and sign separate between the
   precious and the vile; but Christ hath his fan in his hand, with which
   he can, and will, perfectly separate between the wheat and the chaff.
   He will thoroughly purge his floor; it is his own, and therefore he
   will purge it, and will cast out of his church the unbelieving
   impenitent Jews, and confirm in his church all that faithfully follow
   him. [3.] John can only speak comfort to those that receive the gospel,
   and, like other prophets, say to the righteous that it shall be well
   with them; but Jesus Christ will give them comfort. John can only
   promise them that they shall be safe; but Christ will make them so: he
   will gather the wheat into his garner; good, serious, solid people he
   will gather now into his church on earth, which shall be made up of
   such, and he will shortly gather them into his church in heaven, where
   they shall be for ever sheltered. [4.] John can only threaten
   hypocrites, and tell the barren trees that they shall be hewn down and
   cast into the fire; but Christ can execute that threatening; those that
   are as chaff, light, and vain, and worthless, he will burn with fire
   unquenchable. John refers here to Mal. iii. 18; iv. 1, 2. Then, when
   the floor is purged, ye shall return, and discern between the righteous
   and the wicked, for the day comes that shall burn as an oven.

   The evangelist concludes his account of John's preaching with an et
   cætera (v. 18): Many other things in his exhortation preached he unto
   the people, which are not recorded. First, John was an affectionate
   preacher. He was parakalon--exhorting, beseeching; he pressed things
   home upon his hearers, followed his doctrine close, as one in earnest.
   Secondly, He was a practical preacher. Much of his preaching was
   exhortation, quickening them to their duty, directing them in it, and
   not amusing them with matters of nice speculation. Thirdly, He was a
   popular preacher. Though he had scribes and Pharisees, men of polite
   learning, attending his ministry, and Sadducees, men of free thought,
   as they pretended, yet he addressed himself to the people, pros ton
   laon--to the laity, and accommodated himself to their capacity, as
   promising himself best success among them. Fourthly, He was an
   evangelical preacher, for so the word here used signifies,
   euengelizeto--he preached the gospel to the people; in all his
   exhortations, he directed people to Christ, and excited and encouraged
   their expectations of him. When we press duty upon people, we must
   direct them to Christ, both for righteousness and strength. Fifthly, He
   was a copious preacher: Many other things he preached, polla men kai
   hetera--many things, and different. He preached a great deal, shunned
   not to declare the whole counsel of God; and he varied in his
   preaching, that those who were not reached, and touched, and wrought
   upon, by one truth, might be by another.

   III. How full a stop was put to John's preaching. When he was in the
   midst of his usefulness, going on thus successfully, he was imprisoned
   by the malice of Herod (v. 19, 20): Herod the tetrarch being reproved
   by him, not only for living in incest with his brother Philip's wife,
   but for the many other evils which Herod had done (for those that are
   wicked in one instance are commonly so in many others), he could not
   bear it, but contracted an antipathy to him for his plain dealing, and
   added this wickedness to all the rest, which was indeed above all, that
   he shut up John in prison, put that burning and shining light under a
   bushel. Because he could not bear his reproofs, others should be
   deprived of the benefit of his instructions and counsels. Some little
   good he might do to those who had access to him, when he was in prison;
   but nothing to what he might have done if he had had liberty to go
   about all the country, as he had done. We cannot think of Herod's doing
   this without the greatest compassion and lamentation, nor of God's
   permitting it without admiring the depth of the divine counsels, which
   we cannot account for. Must he be silenced who is the voice of one
   crying in the wilderness? Must such a preacher be shut up in prison who
   ought to have been set up in the courts of the temple? But thus the
   faith of his disciples must be tried; thus the unbelief of those who
   rejected him must be punished; thus he must be Christ's forerunner in
   suffering as well as preaching; and thus, having been for about a year
   and a half preparing people for Christ, he must now give way to him,
   and, the Sun being risen, the morning-star must of course disappear.

The Genealogy of Christ.

   21 Now when all the people were baptized, it came to pass, that Jesus
   also being baptized, and praying, the heaven was opened,   22 And the
   Holy Ghost descended in a bodily shape like a dove upon him, and a
   voice came from heaven, which said, Thou art my beloved Son; in thee I
   am well pleased.   23 And Jesus himself began to be about thirty years
   of age, being (as was supposed) the son of Joseph, which was the son of
   Heli,   24 Which was the son of Matthat, which was the son of Levi,
   which was the son of Melchi, which was the son of Janna, which was the
   son of Joseph,   25 Which was the son of Mattathias, which was the son
   of Amos, which was the son of Naum, which was the son of Esli, which
   was the son of Nagge,   26 Which was the son of Maath, which was the
   son of Mattathias, which was the son of Semei, which was the son of
   Joseph, which was the son of Juda,   27 Which was the son of Joanna,
   which was the son of Rhesa, which was the son of Zorobabel, which was
   the son of Salathiel, which was the son of Neri,   28 Which was the son
   of Melchi, which was the son of Addi, which was the son of Cosam, which
   was the son of Elmodam, which was the son of Er,   29 Which was the son
   of Jose, which was the son of Eliezer, which was the son of Jorim,
   which was the son of Matthat, which was the son of Levi,   30 Which was
   the son of Simeon, which was the son of Juda, which was the son of
   Joseph, which was the son of Jonan, which was the son of Eliakim,   31
   Which was the son of Melea, which was the son of Menan, which was the
   son of Mattatha, which was the son of Nathan, which was the son of
   David,   32 Which was the son of Jesse, which was the son of Obed,
   which was the son of Booz, which was the son of Salmon, which was the
   son of Naasson,   33 Which was the son of Aminadab, which was the son
   of Aram, which was the son of Esrom, which was the son of Phares, which
   was the son of Juda,   34 Which was the son of Jacob, which was the son
   of Isaac, which was the son of Abraham, which was the son of Thara,
   which was the son of Nachor,   35 Which was the son of Saruch, which
   was the son of Ragau, which was the son of Phalec, which was the son of
   Heber, which was the son of Sala,   36 Which was the son of Cainan,
   which was the son of Arphaxad, which was the son of Sem, which was the
   son of Noe, which was the son of Lamech,   37 Which was the son of
   Mathusala, which was the son of Enoch, which was the son of Jared,
   which was the son of Maleleel, which was the son of Cainan,   38 Which
   was the son of Enos, which was the son of Seth, which was the son of
   Adam, which was the son of God.

   The evangelist mentioned John's imprisonment before Christ's being
   baptized, though it was nearly a year after it, because he would finish
   the story of John's ministry, and then introduce that of Christ. Now
   here we have,

   I. A short account of Christ's baptism, which had been more fully
   related by St. Matthew. Jesus came, to be baptized of John, and he was
   so, v. 21, 22.

   1. It is here said that, when all the people were baptized, then Jesus
   was baptized: all that were then present. Christ would be baptized
   last, among the common people, and in the rear of them; thus he humbled
   himself, and made himself of no reputation, as one of the least, nay,
   as less than the least. He saw what multitudes were hereby prepared to
   receive him, and then he appeared.

   2. Notice is here taken of Christ's praying when he was baptized, which
   was not in Matthew: being baptized, and praying. He did not confess
   sin, as others did, for he had none to confess; but he prayed, as
   others did, for he would thus keep up communion with his Father. Note,
   The inward and spiritual grace of which sacraments are the outward and
   visible signs must be fetched in by prayer; and therefore prayer must
   always accompany them. We have reason to think that Christ now prayed
   for this manifestation of God's favour to him which immediately
   followed; he prayed for the discovery of his Father's favour to him,
   and the descent of the Spirit. What was promised to Christ, he must
   obtain by prayer: Ask of me and I will give thee, &c. Thus he would put
   an honour upon prayer, would tie us to it, and encourage us in it.

   3. When he prayed, the heaven was opened. He that by his power parted
   the waters, to make a way through them to Canaan, now by his power
   parted the air, another fluid element, to open a correspondence with
   the heavenly Canaan. Thus was there opened to Christ, and by him to us,
   a new and living way into the holiest; sin had shut up heaven, but
   Christ's prayer opened it again. Prayer is an ordinance that opens
   heaven: Knock, and it shall be opened unto you.

   4. The Holy Ghost descended in a bodily shape like a dove upon him; our
   Lord Jesus was now to receive greater measures of the Spirit than
   before, to qualify him for his prophetical office, Isa. lxi. 1. When he
   begins to preach, the Spirit of the Lord is upon him. Now this is here
   expressed by a sensible evidence for his encouragement in his work, and
   for the satisfaction of John the Baptist; for he was told before that
   by this sign it should be notified to him which was the Christ. Dr.
   Lightfoot suggests that the Holy Ghost descended in a bodily shape,
   that he might be revealed to be a personal substance, and not merely an
   operation of the Godhead: and thus (saith he) was made a full, clear,
   and sensible demonstration of the Trinity, at the beginning of the
   gospel; and very fitly is this done at Christ's baptism, who was to
   make the ordinance of baptism a badge of the profession of that faith
   in the doctrine of the Trinity, Father, Son, and Holy Ghost.

   5. There came a voice from heaven, from God the Father, from the
   excellent glory (so it is expressed, 2 Pet. i. 17), Thou art my beloved
   Son. Here, and in Mark, it is expressed as spoken to Christ; in Matthew
   as spoken of him: This is my beloved Son. It comes all to one; it was
   intended to be a notification to John, and as such was properly
   expressed by, This is my beloved Son; and likewise an answer to his
   prayer, and so it is most fitly expressed by. Thou art. It was foretold
   concerning the Messiah, I will be his Father, and he shall be my Son, 2
   Sam. vii. 14. I will make him my First-born, Ps. lxxxix. 27. It was
   also foretold that he should be God's elect, in whom his soul delighted
   (Isa. xlii. 1); and, accordingly, it is here declared, Thou art my
   beloved Son, in whom I am well pleased.

   II. A long account of Christ's pedigree, which had been more briefly
   related by St. Matthew. Here is,

   1. His age: He now began to be about thirty years of age. So old Joseph
   was when he stood before Pharaoh (Gen. xli. 46), David when he began to
   reign (2 Sam. v. 4), and at this age the priests were to enter upon the
   full execution of their office, Num. iv. 3. Dr. Lightfoot thinks that
   it is plain, by the manner of expression here, that he was just
   twenty-nine years old complete, and entering upon his thirtieth year,
   in the month Tisri; that, after this, he lived three years and a half,
   and died when he was thirty-two years and a half old. Three years and a
   half, the time of Christ's ministry, is a period of time very
   remarkable in scripture. Three years and six months the heavens were
   shut up in Elijah's time, Luke iv. 25; Jam. v. 17. This was the half
   week in which the Messiah was to confirm the covenant, Dan. ix. 27.
   This period is expressed in the prophetical writings by a time, times,
   and half a time (Dan. xii. 7; Rev. xii. 14); and by forty-two months,
   and a thousand two hundred and threescore days, Rev. xi. 2, 3. It is
   the time fixed for the witnesses' prophesying in sackcloth, in
   conformity to Christ's preaching in his humiliation just so long.

   2. His pedigree, v. 23, &c. Matthew had given us somewhat of this. He
   goes no higher than Abraham, but Luke brings it as high as Adam.
   Matthew designed to show that Christ was the son of Abraham, in whom
   all the families of the earth are blessed, and that he was heir to the
   throne of David; and therefore he begins with Abraham, and brings the
   genealogy down to Jacob, who was the father of Joseph, and heir-male of
   the house of David: but Luke, designing to show that Christ was the
   seed of the woman, that should break the serpent's head, traces his
   pedigree upward as high as Adam, and begins it with Ei, or Heli, who
   was the father, not of Joseph, but of the virgin Mary. And some suggest
   that the supply which our translators all along insert here is not
   right, and that it should not be read which, that is, which Joseph was
   the son of Heli, but which Jesus; he was the son of Joseph, of Eli, of
   Matthat, &c., and he, that is, Jesus, was the son of Seth, of Adam, of
   God, v. 38. The difference between the two evangelists in the genealogy
   of Christ has been a stumbling-block to infidels that cavil at the
   word, but such a one as has been removed by the labours of learned men,
   both in the early ages of the church and in latter times, to which we
   refer ourselves. Matthew draws the pedigree from Solomon, whose natural
   line ending in Jechonias, the legal right was transferred to Salathiel,
   who was of the house of Nathan, another son of David, which line Luke
   here pursues, and so leaves out all the kings of Judah. It is well for
   us that our salvation doth not depend upon our being able to solve all
   these difficulties, nor is the divine authority of the gospels at all
   weakened by them; for the evangelists are not supposed to write these
   genealogies either of their own knowledge or by divine inspiration, but
   to have copied them out of the authentic records of the genealogies
   among the Jews, the heralds' books, which therefore they were obliged
   to follow; and in them they found the pedigree of Jacob, the father of
   Joseph, to be as it is set down in Matthew; and the pedigree of Heli,
   the father of Mary, to be as it is set down here in Luke. And this is
   the meaning of hos enomizeto (v. 23), not, as it was supposed,
   referring only to Joseph, but uti sancitum est lege--as it is entered
   into the books, as we find it upon record; by which is appeared that
   Jesus was both by father and mother's side the Son of David, witness
   this extract out of their own records, which any one might at that time
   have liberty to compare with the original, and further the evangelists
   needed not to go; nay, had they varied from that, they had not gained
   their point. Its not being contradicted at that time is satisfaction
   enough to us now that it is a true copy, as it is further worthy of
   observation, that, when those records of the Jewish genealogies had
   continued thirty or forty years after these extracts out of them, long
   enough to justify the evangelists therein, they were all lost and
   destroyed with the Jewish state and nation; for now there was no more
   occasion for them.

   One difficulty occurs between Abraham and Noah, which gives us some
   perplexity, v. 35, 36. Sala is said to be the son of Cainan, and he the
   son of Arphaxad, whereas Sala was the son of Arphaxad (Gen. x. 24; xi.
   12), and there is no such man as Cainan found there. But, as to that,
   it is sufficient to say that the Seventy Interpreters, who, before our
   Saviour's time, translated the Old Testament into Greek, for reasons
   best known to themselves inserted that Cainan; and St. Luke, writing
   among the Hellenist Jews, was obliged to make use of that translation,
   and therefore to take it as he found it.

   The genealogy concludes with this, who was the son of Adam, the son of
   God. (1.) Some refer it to Adam; he was in a peculiar manner the son of
   God, being, more immediately than any of his offspring, the offspring
   of God by creation. (2.) Others refer it to Christ, and so make the
   last words of this genealogy to denote his divine and human nature. He
   was both the Son of Adam and the Son of God that he might be a proper
   Mediator between God and the sons of Adam, and might bring the sons of
   Adam to be, through him, the sons of God.
     __________________________________________________________________

L U K E.

  CHAP. IV.

   We left Christ newly baptized, and owned by a voice from heaven and the
   descent of the Holy Ghost upon him. Now, in this chapter, we have, I. A
   further preparation of him for his public ministry by his being tempted
   in the wilderness, of which we had the same account before in Matthew
   as we have here, ver. 1-13. II. His entrance upon his public work in
   Galilee (ver. 14, 15), particularly, 1. At Nazareth, the city where he
   had been bred up (ver. 16-30), which we had no account of before in
   Matthew. 2. At Capernaum, where, having preached to admiration (ver.
   31-32), he cast the devil out of a man that was possessed (ver. 33-37),
   cured Peter's mother-in-law of a fever (ver. 38, 39), and many others
   that were sick and possessed (ver. 40, 41), and then went and did the
   same in other cities of Galilee, ver. 42-44.

The Temptation in the Wilderness.

   1 And Jesus being full of the Holy Ghost returned from Jordan, and was
   led by the Spirit into the wilderness,   2 Being forty days tempted of
   the devil. And in those days he did eat nothing: and when they were
   ended, he afterward hungered.   3 And the devil said unto him, If thou
   be the Son of God, command this stone that it be made bread.   4 And
   Jesus answered him, saying, It is written, That man shall not live by
   bread alone, but by every word of God.   5 And the devil, taking him up
   into a high mountain, showed unto him all the kingdoms of the world in
   a moment of time.   6 And the devil said unto him, All this power will
   I give thee, and the glory of them: for that is delivered unto me; and
   to whomsoever I will I give it.   7 If thou therefore wilt worship me,
   all shall be thine.   8 And Jesus answered and said unto him, Get thee
   behind me, Satan: for it is written, Thou shalt worship the Lord thy
   God, and him only shalt thou serve.   9 And he brought him to
   Jerusalem, and set him on a pinnacle of the temple, and said unto him,
   If thou be the Son of God, cast thyself down from hence:   10 For it is
   written, He shall give his angels charge over thee, to keep thee:   11
   And in their hands they shall bear thee up, lest at any time thou dash
   thy foot against a stone.   12 And Jesus answering said unto him, It is
   said, Thou shalt not tempt the Lord thy God.   13 And when the devil
   had ended all the temptation, he departed from him for a season.

   The last words of the foregoing chapter, that Jesus was the Son of
   Adam, bespeak him to be the seed of the woman; being so, we have here,
   according to the promise, breaking the serpent's head, baffling and
   foiling the devil in all his temptations, who by one temptation had
   baffled and foiled our first parents. Thus, in the beginning of the
   war, he made reprisals upon him, and conquered the conqueror.

   In this story of Christ's temptation, observe,

   I. How he was prepared and fitted for it. He that designed him the
   trial furnished him accordingly; for though we know not what exercises
   may be before us, nor what encounters we may be reserved for, Christ
   did, and was provided accordingly; and God doth for us, and we hope
   will provide accordingly.

   1. He was full of the Holy Ghost, who had descended on him like a dove.
   He had now greater measures of the gifts, graces, and comforts, of the
   Holy Ghost than ever before. Note, Those are well armed against the
   strongest temptations that are full of the Holy Ghost.

   2. He was newly returned from Jordan, where he was baptized, and owned
   by a voice from heaven to be the beloved Son of God; and thus he was
   prepared for this combat. Note, When we have had the most comfortable
   communion with God, and the clearest discoveries of his favour to us,
   we may expect that Satan will set upon us (the richest ship is the
   pirate's prize), and that God will suffer him to do so, that the power
   of his grace may be manifested and magnified.

   3. He was led by the Spirit into the wilderness, by the good Spirit,
   who led him as a champion into the field, to fight the enemy that he
   was sure to conquer. His being led into the wilderness, (1.) Gave some
   advantage to the tempter; for there he had him alone, no friend with
   him, by whose prayers and advice he might be assisted in the hour of
   temptation. Woe to him that is alone! He might give Satan advantage,
   who knew his own strength; we may not, who know our own weakness. (2.)
   He gained some advantage to himself, during his forty days' fasting in
   the wilderness. We may suppose that he was wholly taken up in proper
   meditation, and in consideration of his own undertaking, and the work
   he had before him; that he spent all his time in immediate, intimate,
   converse with his Father, as Moses in the mount, without any diversion,
   distraction, or interruption. Of all the days of Christ's life in the
   flesh, these seem to come nearest to the angelic perfection and the
   heavenly life, and this prepared him for Satan's assaults, and hereby
   he was fortified against them.

   4. He continued fasting (v. 2): In those days he did eat nothing. This
   fast was altogether miraculous, like those of Moses and Elijah, and
   shows him to be, like them, a prophet sent of God. It is probable that
   it was in the wilderness of Horeb, the same wilderness in which Moses
   and Elijah fasted. As by retiring into the wilderness he showed himself
   perfectly indifferent to the world, so by his fasting he showed himself
   perfectly indifferent to the body; and Satan cannot easily take hold of
   those who are thus loosened from, and dead to, the world and the flesh.
   The more we keep under the body, and bring it into subjection, the less
   advantage Satan has against us.

   II. How he was assaulted by one temptation after another, and how he
   defeated the design of the tempter in every assault, and became more
   than a conqueror. During the forty days, he was tempted of the devil
   (v. 2), not by an inward suggestion, for the prince of this world had
   nothing in Christ by which to inject any such, but by outward
   solicitations, perhaps in the likeness of a serpent, as he tempted our
   first parents. But at the end of the forty days he came nearer to him,
   and did as it were close with him, when he perceived that he was
   hungry, v. 2. Probably, our Lord Jesus then began to look about among
   the trees, to see if he could find any thing that was eatable, whence
   the devil took occasion to make the following proposal to him.

   1. He tempted him to distrust his Father's care of him, and to set up
   for himself, and shift for provision for himself in such a way as his
   Father had not appointed for him (v. 3): If thou be the Son of God, as
   the voice from heaven declared, command this stone to be made bread.
   (1.) "I counsel thee to do it; for God, if he be thy Father, has
   forgotten thee, and it will be long enough ere he sends either ravens
   or angels to feed thee." If we begin to think of being our own carvers,
   and of living by our own forecast, without depending upon divine
   providence, of getting wealth by our might and the power of our hands,
   we must look upon it as a temptation of Satan's, and reject it
   accordingly; it is Satan's counsel to think of an independence upon
   God. (2.) "I challenge thee to do it, if thou canst; if thou dost not
   do it, I will say thou art not the Son of God; for John Baptist said
   lately, God is able of stones to raise up children to Abraham, which is
   the greater; thou therefore hast not the power of the Son of God, if
   thou dost not of stones make bread for thyself, when thou needest it,
   which is the less." Thus was God himself tempted in the wilderness: Can
   he furnish a table? Can he give bread? Ps. lxxxviii. 19, 20.

   Now, [1.] Christ yielded not to the temptation; he would not turn that
   stone into bread; no, though he was hungry; First, Because he would not
   do what Satan bade him do, for that would have looked as if there had
   been indeed a compact between him and the prince of the devils. Note,
   We must not do any thing that looks like giving place to the devil.
   Miracles were wrought for the confirming of faith, and the devil had no
   faith to be confirmed, and therefore he would not do it for him. He did
   his signs in the presence of his disciples (John xx. 30), and
   particularly the beginning of his miracles, turning water into wine,
   which he did, that his disciples might believe on him (John ii. 11);
   but here in the wilderness he had no disciples with him. Secondly, He
   wrought miracles for the ratification of his doctrine, and therefore
   till he began to preach he would not begin to work miracles. Thirdly,
   He would not work miracles for himself and his own supply, lest he
   should seem impatient of hunger, whereas he came not to please himself,
   but to suffer grief, and that grief among others; and because he would
   show that he pleased not himself, he would rather turn water into wine,
   for the credit and convenience of his friends, than stones into bread,
   for his own necessary supply. Fourthly, He would reserve the proof of
   his being the Son of God for hereafter, and would rather be upbraided
   by Satan with being weak, and not able to do it, than be persuaded by
   Satan to do that which it was fit for him to do; thus he was upbraided
   by his enemies as if he could not save himself, and come down from the
   cross, when he could have come down, but would not, because it was not
   fit that he should. Fifthly, He would not do any thing that looked like
   distrust of his Father, or acting separately from him, or any thing
   disagreeable to his present state. Being in all things made like unto
   his brethren, he would, like the other children of God, live in a
   dependence upon the divine Providence and promise, and trust him either
   to send him a supply into the wilderness or to lead him to a city of
   habitation where there was a supply, as he used to do (Ps. cvii. 5-7),
   and in the mean time would support him, though he was hungry, as he had
   done these forty days past.

   [2.] He returned a scripture-answer to it (v. 4): It is written. This
   is the first word recorded as spoken by Christ after his instalment in
   his prophetical office; and it is a quotation out of the Old Testament,
   to show that he came to assert and maintain the authority of the
   scripture as uncontrollable, even by Satan himself. And though he had
   the Spirit without measure, and had a doctrine of his own to preach and
   a religion to found, yet it agreed with Moses and the prophets, whose
   writings he therefore lays down as a rule to himself, and recommends to
   us as a reply to Satan and his temptations. The word of God is our
   sword, and faith in that word is our shield; we should therefore be
   mighty in the scriptures, and go in that might, go forth, and go on, in
   our spiritual warfare, know what is written, for it is for our
   learning, for our use. The text of scripture he makes use of is quoted
   from Deut. viii. 3: "Man shall not live by bread alone. I need not turn
   the stone into bread, for God can send manna for my nourishment, as he
   did for Israel; man can live by every word of God, by whatever God will
   appoint that he shall live by." How had Christ lived, lived
   comfortably, these last forty days? Not by bread, but by the word of
   God, by meditation upon that word, and communion with it, and with God
   in and by it; and in like manner he could live yet, though now he began
   to be hungry. God has many ways of providing for his people, without
   the ordinary means of subsistence; and therefore he is not at any time
   to be distrusted, but at all times to be depended upon, in the way of
   duty. If meat be wanting, God can take away the appetite, or give such
   degrees of patience as will enable a man even to laugh at destruction
   and famine (Job v. 22), or make pulse and water more nourishing than
   all the portion of the king's meat (Dan. i. 12, 13), and enable his
   people to rejoice in the Lord, when the fig-tree doth not blossom, Hab.
   iii. 17. She was an active believer who said that she had made many a
   meal's meat of the promises when she wanted bread.

   2. He tempted him to accept from him the kingdom, which, as the Son of
   God, he expected to receive from his Father, and to do him homage for,
   v. 5-7. This evangelist puts this temptation second, which Matthew had
   put last, and which, it should seem, was really the last; but Luke was
   full of it, as the blackest and most violent, and therefore hastened to
   it. In the devil's tempting of our first parents, he presented to them
   the forbidden fruit, first as good for food, and then as pleasant to
   the eyes; and they were overpowered by both these charms. Satan here
   first tempted Christ to turn the stones into bread, which would be good
   for food, and then showed him the kingdoms of the world and the glory
   of them, which were pleasant to the eyes; but in both these he
   overpowered Satan, and perhaps with an eye to that, Luke changes the
   order. Now observe,

   (1.) How Satan managed this temptation, to prevail with Christ to
   become a tributary to him, and to receive his kingdom by delegation
   from him.

   [1.] He gave him a prospect of all the kingdoms of the world in a
   moment of time, an airy representation of them, such as he thought most
   likely to strike the fancy, and seem a real prospect. To succeed the
   better, he took him up for this purpose into a high mountain; and,
   because we next after the temptation find Christ on the other side
   Jordan, some think it probable that it was to the top of Pisgah that
   the devil took him, whence Moses has a sight of Canaan. That it was but
   a phantasm that the devil here presented our Saviour with, as the
   prince of the power of the air, is confirmed by that circumstance which
   Luke here takes notice of, that it was done in a moment of time;
   whereas, if a man take a prospect of but one country, he must do it
   successively, must turn himself round, and take a view first of one
   part and then of another. Thus the devil thought to impose upon our
   Saviour with a fallacy--a deceptio visus; and, by making him believe
   that he could show him all the kingdoms of the world, would draw him
   into an opinion that he could give him all those kingdoms.

   [2.] He boldly alleged that these kingdoms were all delivered to him
   that he had power to dispose of them and all their glory, and to give
   them to whomsoever he would, v. 6. Some think that herein he pretended
   to be an angel of light, and that, as one of the angels that was set
   over the kingdoms, he had out-bought, or out-fought, all the rest, and
   so was entrusted with the disposal of them all, and, in God's name,
   would give them to him, knowing they were designed for him; but clogged
   with this condition, that he should fall down and worship him, which a
   good angel would have been so far from demanding that he would not have
   admitted it, no, not upon showing much greater things than these, as
   appears, Rev. xix. 10; xxii. 9. But I rather take it that he claimed
   this power as Satan, and as delivered to him not by the Lord, but by
   the kings and people of these kingdoms, who gave their power and honour
   to the devil, Eph. ii. 2. Hence he is called the god of this world, and
   the prince of this world. It was promised to the Son of God that he
   should have the heathen for his inheritance, Ps. ii. 8. "Why," saith
   the devil, "the heathen are mine, are my subjects and votaries; but,
   however, they shall be thine, I will give them thee, upon condition
   that thou worship me for them, and say that they are the rewards which
   I have given thee, as others have done before thee (Hos. ii. 12), and
   consent to have and hold them by, from, and under, me."

   [3.] He demanded of him homage and adoration: If thou wilt worship me,
   all shall be thine, v. 7. First, He would have him worship him himself.
   Perhaps he does not mean so as never to worship God, but let him
   worship him in conjunction with God; for the devil knows, if he can but
   once come in a partner, he shall soon be sole proprietor. Secondly, He
   would indent with him, that when, according to the promise made to him,
   he had got possession of the kingdoms of this world, he should make no
   alteration of religions in them, but permit and suffer the nations, as
   they had done hitherto, to sacrifice to devils (1 Cor. x. 20); that he
   should still keep up demon-worship in the world, and then let him take
   all the power and glory of the kingdoms if he pleased. Let who will
   take the wealth and grandeur of this earth, Satan has all he would have
   if he can but have men's hearts, and affections, and adorations, can
   but work in the children of disobedience; for then he effectually
   devours them.

   (2.) How our Lord Jesus triumphed over this temptation. He gave it a
   peremptory repulse, rejected it with abhorrence (v. 8): "Get thee
   behind me, Satan, I cannot bear the mention of it. What! worship the
   enemy of God whom I came to serve? and of man whom I came to save? No,
   I will never do it." Such a temptation as this was not to be reasoned
   with, but immediately refused; it was presently knocked on the head
   with one word, It is written, Thou shalt worship the Lord thy God; and
   not only so, but him only, him and no other. And therefore Christ will
   not worship Satan, nor, when he has the kingdoms of the world delivered
   to him by his Father, as he expects shortly to have, will he suffer any
   remains of the worship of the devil to continue in them. No, it shall
   be perfectly rooted out and abolished, wherever his gospel comes. He
   will make no composition with him. Polytheism and idolatry must go
   down, as Christ's kingdom gets up. Men must be turned from the power of
   Satan unto God, from the worship of devils to the worship of the only
   living and true God. This is the great divine law that Christ will
   re-establish among men, and by his holy religion reduce men to the
   obedience of, That God only is to be served and worshipped; and
   therefore whoever set up any creature as the object of religious
   worship, though it were a saint or an angel, or the virgin Mary
   herself, they directly thwart Christ's design, and relapse into
   heathenism.

   3. He tempted him to be his own murderer, in a presumptuous confidence
   of his Father's protection, such as he had no warrant for. Observe,

   (1.) What he designed in this temptation: If thou be the Son of God,
   cast thyself down, v. 9. [1.] He would have him seek for a new proof of
   his being the Son of God, as if that which his Father had given him by
   the voice from heaven, and the descent of the Spirit upon him, were not
   sufficient, which would have been a dishonour to God, as if he had not
   chosen the most proper way of giving him the assurance of it; and it
   would have argued a distrust of the Spirit's dwelling in him, which was
   the great and most convincing proof to himself of his being the Son of
   God, Heb. i. 8, 9. [2.] He would have him seek a new method of
   proclaiming and publishing this to the world. The devil, in effect,
   suggests that it was in an obscure corner that he was attested to be
   the Son of God, among a company of ordinary people, who attended John's
   baptism, that his honours were proclaimed; but if he would now declare
   from the pinnacle of the temple, among all the great people who attend
   the temple-service, that he was the Son of God, and then, for proof of
   it, throw himself down unhurt, he would presently be received by every
   body as a messenger sent from heaven. Thus Satan would have him seek
   honours of his devising (in contempt of those which God had put on
   him), and manifest himself in the temple at Jerusalem; whereas God
   designed he should be more manifest among John's penitents, to whom his
   doctrine would be more welcome than to the priests. [3.] It is probable
   he had some hopes that, though he could not throw him down, to do him
   the least mischief, yet, if he would but throw himself down, the fall
   might be his death, and then he should have got him finely out of the
   way.

   (2.) How he backed and enforced this temptation. He suggested, It is
   written, v. 10. Christ had quoted scripture against him; and he thought
   he would be quits with him, and would show that he could quote
   scripture as well as he. It has been usual with heretics and seducers
   to pervert scripture, and to press the sacred writings into the service
   of the worst of wickednesses. He shall give his angels charge over
   thee, if thou be his Son, and in their hands they shall bear thee up.
   And now that he was upon the pinnacle of the temple he might especially
   expect this ministration of angels; for, if he was the Son of God, the
   temple was the proper place for him to be in (ch. ii. 46); and, if any
   place under the sun had a guard of angels constantly, it must needs be
   that, Ps. lxviii. 17. It is true, God has promised the protection of
   angels, to encourage us to trust him, not to tempt him; as far as the
   promise of God's presence with us, so far the promise of the angels'
   ministration goes, but no further: "They shall keep thee when thou
   goest on the ground, where thy way lies, but not if thou wilt presume
   to fly in the air."

   (3.) How he was baffled and defeated in the temptation, v. 12. Christ
   quoted Deut. vi. 16, where it is said, Thou shalt not tempt the Lord
   thy God, by desiring a sign for the proof of divine revelation, when he
   has already given that which is sufficient; for so Israel did, when
   they tempted God in the wilderness, saying, He gave us water out of the
   rock; but can he give flesh also? This Christ would be guilty of if he
   should say, "He did indeed prove me to be the Son of God, by sending
   the Spirit upon me, which is the greater; but can he also give his
   angels a charge concerning me, which is the less?"

   III. What was the result and issue of this combat, v. 13. Our
   victorious Redeemer kept his ground, and came off a conqueror, not for
   himself only, but for us also.

   1. The devil emptied his quiver: He ended all the temptation. Christ
   gave him opportunity to say and do all he could against him; he let him
   try all his force, and yet defeated him. Did Christ suffer, being
   tempted, till all the temptation was ended? And must not we expect also
   to pass all our trials, to go through the hour of temptation assigned
   us?

   2. He then quitted the field: He departed from him. He saw it was to no
   purpose to attack him; he had nothing in him for his fiery darts to
   fasten upon; he had no blind side, no weak or unguarded part in his
   wall, and therefore Satan gave up the cause. Note, If we resist the
   devil, he will flee from us.

   3. Yet he continued his malice against him, and departed with a
   resolution to attack him again; he departed but for a season, achri
   kairou--till a season, or till the season when he was again to be let
   loose upon him, not as a tempter, to draw him to sin, and so to strike
   at his head, which was what he now aimed at and was wholly defeated in;
   but as a persecutor, to bring him to suffer by Judas and the other
   wicked instruments whom he employed, and so to bruise his heel, which
   it was told him (Gen. iii. 15) he should have to do, and would do,
   though it would be the breaking of his own head. He departed now till
   that season came which Christ calls the power of darkness (ch. xxii.
   53), and when the prince of this world would again come, John xiv. 30.

Christ in the Synagogue of Nazareth; Christ Driven from Nazareth.

   14 And Jesus returned in the power of the Spirit into Galilee: and
   there went out a fame of him through all the region round about.   15
   And he taught in their synagogues, being glorified of all.   16 And he
   came to Nazareth, where he had been brought up: and, as his custom was,
   he went into the synagogue on the sabbath day, and stood up for to
   read.   17 And there was delivered unto him the book of the prophet
   Esaias. And when he had opened the book, he found the place where it
   was written,   18 The Spirit of the Lord is upon me, because he hath
   anointed me to preach the gospel to the poor; he hath sent me to heal
   the brokenhearted, to preach deliverance to the captives, and
   recovering of sight to the blind, to set at liberty them that are
   bruised,   19 To preach the acceptable year of the Lord.   20 And he
   closed the book, and he gave it again to the minister, and sat down.
   And the eyes of all them that were in the synagogue were fastened on
   him.   21 And he began to say unto them, This day is this scripture
   fulfilled in your ears.   22 And all bare him witness, and wondered at
   the gracious words which proceeded out of his mouth. And they said, Is
   not this Joseph's son?   23 And he said unto them, Ye will surely say
   unto me this proverb, Physician, heal thyself: whatsoever we have heard
   done in Capernaum, do also here in thy country.   24 And he said,
   Verily I say unto you, No prophet is accepted in his own country.   25
   But I tell you of a truth, many widows were in Israel in the days of
   Elias, when the heaven was shut up three years and six months, when
   great famine was throughout all the land;   26 But unto none of them
   was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that
   was a widow.   27 And many lepers were in Israel in the time of Eliseus
   the prophet; and none of them was cleansed, saving Naaman the Syrian.
   28 And all they in the synagogue, when they heard these things, were
   filled with wrath,   29 And rose up, and thrust him out of the city,
   and led him unto the brow of the hill whereon their city was built,
   that they might cast him down headlong.   30 But he passing through the
   midst of them went his way,

   After Christ had vanquished the evil spirit, he made it appear how much
   he was under the influence of the good Spirit; and, having defended
   himself against the devil's assaults, he now begins to act offensively,
   and to make those attacks upon him, by his preaching and miracles,
   which he could not resist or repel. Observe,

   I. What is here said in general of his preaching, and the entertainment
   it met with in Galilee, a remote part of the country, distant from
   Jerusalem; it was a part of Christ's humiliation that he began his
   ministry there.

   But, 1. Thither he came in the power of the Spirit. The same Spirit
   that qualified him for the exercise of his prophetical office strongly
   inclined him to it. He was not to wait for a call from men, for he had
   light and life in himself. 2. There he taught in their synagogues,
   their places of public worship, where they met, not, as in the temple,
   for ceremonial services, but for the moral acts of devotion, to read,
   expound, and apply, the word, to pray and praise, and for
   church-discipline; these came to be more frequent since the captivity,
   when the ceremonial worship was near expiring. 3. This he did so as
   that he gained a great reputation. A fame of him went through all that
   region (v. 14), and it was a good fame; for (v. 15) he was glorified of
   all. Every body admired him, and cried him up; they never heard such
   preaching in all their lives. Now, at first, he met with no contempt or
   contradiction; all glorified him, and there were none as yet that
   vilified him.

   II. Of his preaching at Nazareth, the city where he was brought up; and
   the entertainment it met with there. And here we are told how he
   preached there, and how he was persecuted.

   1. How he preached there. In that observe,

   (1.) The opportunity he had for it: He came to Nazareth when he had
   gained a reputation in other places, in hopes that thereby something at
   least of the contempt and prejudice with which his countrymen would
   look upon him might be worn off. There he took occasion to preach, [1.]
   In the synagogue, the proper place, where it had been his custom to
   attend when he was a private person, v. 16. We ought to attend on the
   public worship of God, as we have opportunity. But, now that he was
   entered upon his public ministry, there he preached. Where the
   multitudes of fish were, there this wise Fisherman would cast his net.
   [2.] On the sabbath day, the proper time which the pious Jews spent,
   not in a mere ceremonial rest from worldly labour, but in the duties of
   God's worship, as of old they frequented the schools of the prophets on
   the new moons and the sabbaths. Note, It is good to keep sabbaths in
   solemn assemblies.

   (2.) The call he had to it. [1.] He stood up to read. They had in their
   synagogues seven readers every sabbath, the first a priest, the second
   a Levite, and the other five Israelites of that synagogue. We often
   find Christ preaching in other synagogues, but never reading, except in
   this synagogue at Nazareth, of which he had been many years a member.
   Now he offered his service as he had perhaps often done; he read one of
   the lessons out of the prophets, Acts xiii. 15. Note, The reading of
   the scripture is very proper work to be done in religious assemblies;
   and Christ himself did not think it any disparagement to him to be
   employed in it. [2.] The book of the prophet Esaias was delivered to
   him, either by the ruler of the synagogue or by the minister mentioned
   (v. 20), so that he was no intruder, but duly authorized pro hac
   vice--on this occasion. The second lesson for that day being in the
   prophecy of Esaias, they gave him that volume to read in.

   (3.) The text he preached upon. He stood up to read, to teach us
   reverence in reading and hearing the word of God. When Ezra opened the
   book of the law, all the people stood up (Neh. viii. 5); so did Christ
   here, when he read in the book of the prophets. Now the book being
   delivered to him, [1.] He opened it. The books of the Old Testament
   were in a manner shut up till Christ opened them, Isa. xxix. 11. Worthy
   is the Lamb that was slain to take the book, and open the seals; for he
   can open, not the book only, but the understanding. [2.] He found the
   place which was appointed to be read that day in course, which he
   needed not to be directed to; he soon found it, and read it, and took
   it for his text. Now his text was taken out of Isa. lxi. 1, 2, which is
   here quoted at large, v. 18, 19. There was a providence in it that that
   portion of scripture should be read that day, which speaks so very
   plainly of the Messiah, that they might be left inexcusable who knew
   him not, though they heard the voices of the prophets read every
   sabbath day, which bore witness of him, Acts xiii. 27. This text gives
   a full account of Christ's undertaking, and the work he came into the
   world to do. Observe,

   First, How he was qualified for the work: The Spirit of the Lord is
   upon me. All the gifts and graces of the Spirit were conferred upon
   him, not by measure, as upon other prophets, but without measure, John
   iii. 34. He now came in the power of the Spirit, v. 14.

   Secondly, How he was commissioned: Because he had anointed me, and sent
   me. His extraordinary qualification amounted to a commission; his being
   anointed signifies both his being fitted for the undertaking and called
   to it. Those whom God appoints to any service he anoints for it:
   "Because he hath sent me, he hath sent his Spirit along with me."

   Thirdly, What his work was. He was qualified and commissioned,

   1. To be a great prophet. He was anointed to preach; that is three
   times mentioned here, for that was the work he was now entering upon.
   Observe, (1.) To whom he was to preach: to the poor; to those that were
   poor in the world, whom the Jewish doctors disdained to undertake the
   teaching of and spoke of with contempt; to those that were poor in
   spirit, to the meek and humble, and to those that were truly sorrowful
   for sin: to them the gospel and the grace of it will be welcome, and
   they shall have it, Matt. xi. 5. (2.) What he was to preach. In
   general, he must preach the gospel. He is sent euangelizesthai--to
   evangelize them; not only to preach to them, but to make that preaching
   effectual; to bring it, not only to their ears, but to their hearts,
   and deliver them into the mould of it. Three things he is to preach:--

   [1.] Deliverance to the captives, The gospel is a proclamation of
   liberty, like that to Israel in Egypt and in Babylon. By the merit of
   Christ sinners may be loosed from the bonds of guilt, and by his Spirit
   and grace from the bondage of corruption. It is a deliverance from the
   worst of thraldoms, which all those shall have the benefit of that are
   willing to make Christ their Head, and are willing to be ruled by him.

   [2.] Recovering of sight to the blind. He came not only by the word of
   his gospel to bring light to them that sat in the dark, but by the
   power of his grace to give sight to them that were blind; not only the
   Gentile world, but every unregenerate soul, that is not only in
   bondage, but in blindness, like Samson and Zedekiah. Christ came to
   tell us that he has eye-salve for us, which we may have for the asking;
   that, if our prayer be, Lord, that our eyes may be opened, his answer
   shall be, Receive your sight.

   [3.] The acceptable year of the Lord, v. 19. He came to let the world
   know that the God whom they had offended was willing to be reconciled
   to them, and to accept of them upon new terms; that there was yet a way
   of making their services acceptable to him; that there is now a time of
   good will toward men. It alludes to the year of release, or that of
   jubilee, which was an acceptable year to servants, who were then set at
   liberty; to debtors, against whom all actions then dropped; and to
   those who had mortgaged their lands, for then they returned to them
   again. Christ came to sound the jubilee-trumpet; and blessed were they
   that heard the joyful sound, Ps. lxxxix. 15. It was an acceptable time,
   for it was a day of salvation.

   2. Christ came to be a great Physician; for he was sent to heal the
   broken-hearted, to comfort and cure afflicted consciences, to give
   peace to those that were troubled and humbled for sins, and under a
   dread of God's wrath against them for them, and to bring them to rest
   who were weary and heavy-laden, under the burden of guilt and
   corruption.

   3. To be a great Redeemer. He not only proclaims liberty to the
   captives, as Cyrus did to the Jews in Babylon (Whoever will, may go
   up), but he sets at liberty them that are bruised; he doth by his
   Spirit incline and enable them to make use of the liberty granted, as
   then none did but those whose spirit God stirred up, Ezra i. 5. He came
   in God's name to discharge poor sinners that were debtors and prisoners
   to divine justice. The prophets could but proclaim liberty, but Christ,
   as one having authority, as one that had power on earth to forgive
   sins, came to set at liberty; and therefore this clause is added here.
   Dr. Lightfoot thinks that, according to a liberty the Jew allowed their
   readers, to compare scripture with scripture, in their reading, for the
   explication of the text, Christ added it from Isa. lviii. 6, where it
   is made the duty of the acceptable year to let the oppressed go free,
   where the phrase the LXX. uses is the same with this here.

   (4.) Here is Christ's application of this text to himself (v. 21): When
   he had read it, he rolled up the book, and gave it again to the
   minister, or clerk, that attended, and sat down, according to the
   custom of the Jewish teachers; he sat daily in the temple, teaching,
   Matt. xxvi. 55. Now he began his discourse thus, "This day is this
   scripture fulfilled in your ears. This, which Isaiah wrote by way of
   prophecy, I have now read to you by way of history." It now began to be
   fulfilled in Christ's entrance upon his public ministry; now, in the
   report they heard of his preaching and miracles in other places; now,
   in his preaching to them in their own synagogue. It is most probable
   that Christ went on, and showed particularly how this scripture was
   fulfilled in the doctrine he preached concerning the kingdom of heaven
   at hand; that it was preaching liberty, and sight, and healing, and all
   the blessings of the acceptable year of the Lord. Many other gracious
   words proceeded out of his mouth, which these were but the beginning
   of; for Christ often preached long sermons, which we have but a short
   account of. This was enough to introduce a great deal: This day is this
   scripture fulfilled. Note, [1.] All the scriptures of the Old Testament
   that were to be fulfilled in the Messiah had their full accomplishment
   in the Lord Jesus, which abundantly proves that this was he that should
   come. [2.] In the providences of God, it is fit to observe the
   fulfilling of the scriptures. The works of God are the accomplishment
   not only of his secret word, but of his word revealed; and it will help
   us to understand both the scriptures and the providences of God to
   compare them one with another.

   (5.) Here is the attention and admiration of the auditors.

   [1.] Their attention (v. 20): The eyes of all them that were in the
   synagogue (and, probably, there were a great many) were fastened on
   him, big with expectation what he would say, having heard so much of
   late concerning him. Note, It is good, in hearing the word, to keep the
   eye fixed upon the minister by whom God is speaking to us; for, as the
   eye effects the heart, so, usually, the heart follows the eye, and is
   wandering, or fixed, as that is. Or, rather, let us learn hence to keep
   the eye fixed upon Christ speaking to us in and by the minister. What
   saith my Lord unto his servants?

   [2.] Their admiration (v. 22): They all bore him witness that he spoke
   admirably well, and to the purpose. They all commended him, and
   wondered at the gracious words that proceeded out of his mouth; and
   yet, as appears by what follows, they did not believe in him. Note, It
   is possible that those who are admirers of good ministers and good
   preaching may yet be themselves not true Christians. Observe, First,
   What it was they admired: The gracious words which proceedeth out of
   his mouth. The words of grace; good words, and spoken in a winning
   melting way. Note, Christ's words are words of grace, for, grace being
   poured into his lips (Ps. xlv. 2), words of grace poured from them. And
   these words of grace are to be wondered at; Christ's name was
   Wonderful, and in nothing was he more so than in his grace, in the
   words of his grace, and the power that went along with those words. We
   may well wonder that he should speak such words of grace to such
   graceless wretches as we are. Secondly, What it was that increased
   their wonder and that was the consideration of his original: They said,
   Is not this Joseph's son, and therefore his extraction mean and his
   education mean? Some from this suggestion took occasion perhaps so much
   the more to admire his gracious words, concluding he must needs be
   taught of God, for they knew no one else had taught him; while others
   perhaps with this consideration corrected their wonder at his gracious
   words, and concluded there could be nothing really admirable in them,
   whatever appeared, because he was the Son of Joseph. Can any thing
   great, or worthy our regard, come from one so mean?

   (6.) Christ's anticipating an objection which he knew to be in the
   minds of many of his hearers. Observe,

   [1.] What the objection was (v. 23): "You will surely say to me,
   Physician, heal thyself. Because you know that I am the Son of Joseph,
   your neighbour, you will expect that I should work miracles among you,
   as I have done in other places; as one would expect that a physician,
   if he be able, should heal, not only himself, but those of his own
   family and fraternity." Most of Christ's miracles were cures;--"Now why
   should not the sick in thine own city be healed as well as those in
   other cities?" They were designed to cure people of their
   unbelief;--"Now why should not the disease of unbelief, if it be indeed
   a disease, be cured in those of thine own city as well as in those of
   others? Whatsoever we have heard done in Capernaum, that has been so
   much talked of, do here also in thine own country." They were pleased
   with Christ's gracious words, only because they hoped they were but the
   introduction to some wondrous works of his. They wanted to have their
   lame, and blind, and sick, and lepers, healed and helped, that the
   charge of their town might be eased; and that was the chief thing they
   looked at. They thought their own town as worthy to be the stage of
   miracles as any other; and why should not he rather draw company to
   that than to any other? And why should not his neighbours and
   acquaintances have the benefit of his preaching and miracles, rather
   than any other?

   [2.] How he answers this objection against the course he took.

   First, By a plain and positive reason why he would not make Nazareth
   his headquarters (v. 24), because it generally holds true that no
   prophet is accepted in his own country, at least not so well, nor with
   such probability of doing good, as in some other country; experience
   seals this. When prophets have been sent with messages and miracles of
   mercy, few of their own country-men, that have known their extraction
   and education, have been fit to receive them. So Dr. Hammond.
   Familiarity breeds contempt; and we are apt to think meanly of those
   whose conversation we have been accustomed to; and they will scarcely
   be duly honoured as prophets who were well known when they were in the
   rank of private men. That is most esteemed that is far-fetched and
   dear-bought, above what is home-bred, though really more excellent.
   This arises likewise from the envy which neighbours commonly have
   towards one another, so that they cannot endure to see him their
   superior whom awhile ago they took to be every way their inferior. For
   this reason, Christ declined working miracles, or doing any thing
   extraordinary, at Nazareth, because of the rooted prejudices they had
   against him there.

   Secondly, By pertinent examples of two of the most famous prophets of
   the Old Testament, who chose to dispense their favours among foreigners
   rather than among their own countrymen, and that, no doubt, by divine
   direction. 1. Elijah maintained a widow of Sarepta, a city of Sidon,
   one that was a stranger to the commonwealth of Israel, when there was a
   famine in the land, v. 25, 26. The story we have 1 Kings xvii. 9, &c.
   It is said there that the heaven was shut up three years and six
   months; whereas it is said, 1 Kings xviii. 1, that in the third year
   Elijah showed himself to Ahab, and there was rain; but that was not the
   third year of the drought, but the third year of Elijah's sojourning
   with the widow of Sarepta. As God would hereby show himself a Father of
   the fatherless, and a Judge of the widows, so he would show that he was
   rich in mercy to all, even to the Gentiles. 2. Elisha cleansed Naaman
   the Syrian of his leprosy, though he was a Syrian, and not only a
   foreigner, but an enemy to Israel (v. 27); Many lepers were in Israel
   in the days of Eliseus, four particularly, that brought the news of the
   Syrians' raising the siege of Samaria with precipitation, and leaving
   the plunder of their tents to enrich Samaria, when Elisha was himself
   in the besieged city, and this was the accomplishment of his prophecy
   too; see 2 Kings vii. 1, 3, &c. And yet we do not find that Elisha
   cleansed them, no not for a reward of their service, and the good
   tidings they brought, but only the Syrian; for none besides had faith
   to apply himself to the prophet for a cure. Christ himself often met
   with greater faith among Gentiles than in Israel. And here he mentions
   both these instances, to show that he did not dispense the favour of
   his miracles by private respect, but according to God's wise
   appointment. And the people of Israel might as justly have said to
   Elijah, or Elisha, as the Nazarenes to Christ, Physician, heal thyself.
   Nay, Christ wrought his miracles, though not among his townsmen, yet
   among Israelites, whereas these great prophets wrought theirs among
   Gentiles. The examples of the saints, though they will not make a bad
   action good, yet will help to free a good action from the blame of
   exceptious people.

   2. How he was persecuted at Nazareth.

   (1.) That which provoked them was his taking notice of the favour which
   God by Elijah and Elisha showed to the Gentiles: When they heard these
   things, they were filled with wrath (v. 28), they were all so; a great
   change since v. 22, when they wondered at the gracious words that
   proceeded out of his mouth; thus uncertain are the opinions and
   affections of the multitude, and so very fickle. If they had mixed
   faith with those gracious words of Christ which they wondered at, they
   would have been awakened by these latter words of his to take heed of
   sinning away their opportunities; but those only pleased the ear, and
   went no further, and therefore these grated on the ear, and irritated
   their corruptions. They were angry that he should compare himself, whom
   they knew to be the son of Joseph, with those great prophets, and
   compare them with the men of that corrupt age, when all had bowed the
   knee to Baal. But that which especially exasperated them was that he
   intimated some kindness God had in reserve for the Gentiles, which the
   Jews could by no means bear the thoughts of, Acts xxii. 21. Their pious
   ancestors pleased themselves with the hopes of adding the Gentiles to
   the church (witness many of David's psalms and Isaiah's prophecies);
   but this degenerate race, when they had forfeited the covenant
   themselves, hated to think that any others should be taken in.

   (2.) They were provoked to that degree that they made an attempt upon
   his life. This was a severe trial, now at his setting out, but a
   specimen of the usage he met with when he came to his own, and they
   received him not. [1.] They rose up in a tumultuous manner against him,
   interrupted him in his discourse, and themselves in their devotions,
   for they could not stay until their synagogue-worship was over. [2.]
   They thrust him out of the city, as one not worthy to have a residence
   among them, though there he had had a settlement so long. They thrust
   from them the Saviour and the salvation, as if he had been the
   offscouring of all things. How justly might he have called for fire
   from heaven upon them! But this was the day of his patience. [3.] They
   led him to the brow of the hill, with a purpose to throw him down
   headlong, as one not fit to live. Though they knew how inoffensively he
   had for so many years lived among them, how shining his conversation
   had been,--though they had heard such a fame of him and had but just
   now themselves admired his gracious words,--though in justice he ought
   to have been allowed a fair hearing and liberty to explain himself, yet
   they hurried him away in a popular fury, or frenzy rather, to put him
   to death in a most barbarous manner. Sometimes they were ready to stone
   him for the good works he did (John x. 32), here for not doing the good
   works they expected from him. To such a height of wickedness was
   violence sprung up.

   (3.) Yet he escaped, because his hour was not yet come: He passed
   through the midst of them unhurt. Either he blinded their eyes, as God
   did those of the Sodomites and Syrians, or he bound their hands, or
   filled them with confusion, so that they could not do what they
   designed; for his work was not done, it was but just begun; his hour
   was not yet come, when it was come, he freely surrendered himself. They
   drove him from them, and he went his way. He would have gathered
   Nazareth, but they would not, and therefore their house is left to them
   desolate. This added to the reproach of his being Jesus of Nazareth,
   that not only it was a place whence no good thing was expected, but
   that it was such a wicked, rude place, and so unkind to him. Yet there
   was a providence in it, that he should not be much respected by the men
   of Nazareth, for that would have looked like a collusion between him
   and his old acquaintance; but now, though they received him not, there
   were those that did.

The Expulsion of a Demon; Christ's Departure from Capernaum.

   31 And came down to Capernaum, a city of Galilee, and taught them on
   the sabbath days.   32 And they were astonished at his doctrine: for
   his word was with power.   33 And in the synagogue there was a man,
   which had a spirit of an unclean devil, and cried out with a loud
   voice,   34 Saying, Let us alone; what have we to do with thee, thou
   Jesus of Nazareth? art thou come to destroy us? I know thee who thou
   art; the Holy One of God.   35 And Jesus rebuked him, saying, Hold thy
   peace, and come out of him. And when the devil had thrown him in the
   midst, he came out of him, and hurt him not.   36 And they were all
   amazed, and spake among themselves, saying, What a word is this! for
   with authority and power he commandeth the unclean spirits, and they
   come out.   37 And the fame of him went out into every place of the
   country round about.   38 And he arose out of the synagogue, and
   entered into Simon's house. And Simon's wife's mother was taken with a
   great fever; and they besought him for her.   39 And he stood over her,
   and rebuked the fever; and it left her: and immediately she arose and
   ministered unto them.   40 Now when the sun was setting, all they that
   had any sick with divers diseases brought them unto him; and he laid
   his hands on every one of them, and healed them.   41 And devils also
   came out of many, crying out, and saying, Thou art Christ the Son of
   God. And he rebuking them suffered them not to speak: for they knew
   that he was Christ.   42 And when it was day, he departed and went into
   a desert place: and the people sought him, and came unto him, and
   stayed him, that he should not depart from them.   43 And he said unto
   them, I must preach the kingdom of God to other cities also: for
   therefore am I sent.   44 And he preached in the synagogues of Galilee.

   When Christ was expelled Nazareth, he came to Capernaum, another city
   of Galilee. The account we have in these verses of his preaching and
   miracles there we had before, Mark i. 21, &c. Observe,

   I. His preaching: He taught them on the sabbath days, v. 31. In hearing
   the word preached, as an ordinance of God, we worship God, and it is a
   proper work for sabbath days. Christ's preaching much affected the
   people (v. 32); they were astonished at his doctrine, there was weight
   in every word he said, and admirable discoveries were made to them by
   it. The doctrine itself was astonishing, and not only as it came from
   one that had not had a liberal education. His word was with power;
   there was a commanding force in it, and a working power went along with
   it to the conscience of men. The doctrine Paul preached hereby proved
   itself to be of God, that it came in demonstration of the Spirit and of
   power.

   II. His miracles. Of these we have here,

   1. Two particularly specified, showing Christ to be,

   (1.) A controller and conqueror of Satan, in the world of mankind, and
   in the souls of people, by his power to cast him out of the bodies of
   those he had taken possession of; for for this purpose was he
   manifested, that he might destroy the works of the devil.

   Observe, [1.] The devil is an unclean spirit, his nature directly
   contrary to that of the pure and holy God, and degenerated from what it
   was at first. [2.] This unclean spirit works in the children of men; in
   the souls of many, as then in men's bodies. [3.] It is possible that
   those who are very much under the power and working of Satan may yet be
   found in the synagogue, among the worshippers of God. [4.] Even the
   devils know and believe that Jesus Christ is the Holy One of God, is
   sent of God, and is a Holy One. [5.] They believe and tremble. This
   unclean spirit cried out with a loud voice, under a certain fearful
   looking for of judgment, and apprehensive that Christ was now come to
   destroy him. Unclean spirits are subject to continual frights. [6.] The
   devils have nothing to do with Jesus Christ, nor desire to have any
   thing to do with him; for he took not on him the nature of angels. [7.]
   Christ has the devil under check: He rebuked him, saying, Hold thy
   peace; and this word he spoke with power; phimotheti--Be muzzled,
   Christ did not only enjoin him silence, but stopped his mouth, and
   forced him to be silent against his will. [8.] In the breaking of
   Satan's power, both the enemy that is conquered shows his malice, and
   Christ, the conqueror, shows his over-ruling grace. Here, First, The
   devil showed what he would have done, when he threw the man in the
   midst, with force and fury, as if he would have dashed him to pieces.
   But, Secondly, Christ showed what a power he had over him, in that he
   not only forced him to leave him, but to leave him without so much as
   hurting him, without giving him a parting blow, a parting gripe. Whom
   Satan cannot destroy, he will do all the hurt he can to; but this is a
   comfort, he can harm them no further than Christ permits; nay, he shall
   not do them any real harm. He came out, and hurt him not; that is, the
   poor man was perfectly well in an instant, though the devil left him
   with so much rage that all that were present thought he had torn him to
   pieces. [9.] Christ's power over devils was universally acknowledged
   and adored, v. 36. No one doubted the truth of the miracle; it was
   evident beyond contradiction, nor was any thing suggested to diminish
   the glory of it, for they were all amazed, saying, What a word is this!
   They that pretended to cast out devils did it with abundance of charms
   and spells, to pacify the devil, and lull him asleep, as it were; but
   Christ commanded them with authority and power, which they could not
   gainsay or resist. Even the prince of the power of the air is his
   vassal, and trembles before him. [10.] This, as much as any thing,
   gained Christ a reputation, and spread his fame. This instance of his
   power, which many now-a-days make light of, was then, by them that were
   eye-witnesses of it (and those no fools either, but men of
   penetration), magnified, and was looked upon as greatly magnifying him
   (v. 37); upon the account of this, the fame of him went out, more than
   ever, into every place of the country round about. Our Lord Jesus, when
   he set out at first in his public ministry, was greatly talked of, more
   than afterwards, when people's admiration wore off with the novelty of
   the thing.

   (2.) Christ showed himself to be a healer of diseases. In the former,
   he struck at the root of man's misery, which was Satan's enmity, the
   origin of all the mischief: in this, he strikes at one of the most
   spreading branches of it, one of the most common calamities of human
   life, and that is bodily diseases, which came in with sin, are the most
   common and sensible corrections for it in this life, and contribute as
   much as any thing towards the making of our few days full of trouble.
   These our Lord Jesus came to take away the sting of, and, as an
   indication of that intention, when he was on earth, chose to confirm
   his doctrine by such miracles, mostly, as took away the diseases
   themselves. Of all bodily diseases none are more common or fatal to
   grown people than fevers; these come suddenly, and suddenly cut off the
   number of men's months in the midst; they are sometimes epidemical, and
   slay their thousands in a little time. Now here we have Christ's curing
   a fever with a word's speaking; the place was in Simon's house, his
   patient was Simon's wife's mother, v. 38, 39. Observe, [1.] Christ is a
   guest that will pay well for his entertainment; those that bid him
   welcome into their hearts and houses shall be no losers by him; he
   comes with healing. [2.] Even families that Christ visits may be
   visited with sickness. Houses that are blessed with his distinguishing
   favours are liable to the common calamities of this life. Simon's
   wife's mother was ill of a fever. Lord, behold, he whom thou lovest is
   sick. [3.] Even good people may sometimes be exercised with the
   sharpest afflictions, more grievous than others: She was taken with a
   great fever, very acute, and high, and threatening; perhaps it seized
   her head, and made her delirious. The most gentle fevers may by degrees
   prove dangerous; but this was at first a great fever. [4.] No age can
   exempt from diseases. It is probable that Peter's mother-in-law was in
   years, and yet in a fever. [5.] When our relations are sick, we ought
   to apply ourselves to Christ, by faith and prayer, on their account:
   They besought him for her; and there is a particular promise that the
   prayer of faith shall benefit the sick. [6.] Christ has a tender
   concern for his people when they are in sickness and distress: He stood
   over her, as one concerned for her, and compassionating her case. [7.]
   Christ had, and still has, a sovereign power over bodily diseases: He
   rebuked the fever, and with a word's speaking commanded it away, and it
   left her. He saith to diseases, Go, and they go; Come, and they come;
   and can still rebuke fevers, even great fevers. [8.] This proves
   Christ's cures to be miraculous, that they were done in an instant:
   Immediately she arose. [9.] Where Christ gives a new life, in recovery
   from sickness, he designs and expects that it should be a new life
   indeed, spent more than ever in his service, to his glory. If
   distempers be rebuked, and we arise from a bed of sickness, we must set
   ourselves to minister to Jesus Christ. [10.] Those that minister to
   Christ must be ready to minister to all that are his for his sake: She
   ministered to them, not only to him that had cured her, but to them
   that had besought him for her. We must study to be grateful to those
   that have prayed for us.

   2. A general account given by wholesale of many other miracles of the
   same kind, which Christ did.

   (1.) He cured many that were diseased, even all without exception that
   made their application to him, and it was when the sun was setting (v.
   40); in the evening of that sabbath day which he had spent in the
   synagogue. Note, It is good to do a full sabbath day's work, to abound
   in the work of the day, in some good work or other, even till sun-set;
   as those that call the sabbath, and the business of it, a delight.
   Observe, He cured all that were sick, poor as well as rich, and though
   they were sick of divers diseases; so that there was no room to suspect
   that he had only a specific for some one disease. He had a remedy for
   every malady. The sign he used in healing was laying his hands on the
   sick; not lifting up his hands for them, for he healed as having
   authority. He healed by his own power. And thus he would put honour
   upon that sign which was afterwards used in conferring the Holy Ghost.

   (2.) He cast the devil out of many that were possessed, v. 41.
   Confessions were extorted from the demoniacs. They said, Thou art
   Christ the Son of God, but they said it crying with rage and
   indignation; it was a confession upon the rack, and therefore was not
   admitted in evidence. Christ rebuked them, and did not suffer them to
   say that they knew him to be the Christ, that it might appear, beyond
   all contradiction, that he had obtained a conquest over them, and not
   made a compact with them.

   3. Here is his removal from Capernaum, v. 42, 43.

   (1.) He retired for awhile into a place of solitude. It was but a
   little while that he allowed himself for sleep; not only because a
   little served him, but because he was content with a little, and never
   indulged himself in ease; but, when it was day, he went into a desert
   place, not to live constantly like a hermit, but to be sometimes alone
   with God, as even those should be, and contrive to be, that are most
   engaged in public work, or else their work will go on but poorly, and
   they will find themselves never less alone than when thus alone.

   (2.) He returned again to the places of concourse and to the work he
   had to do there. Though a desert place may be a convenient retreat, yet
   it is not a convenient residence, because we were not sent into this
   world to live to ourselves, no, not to the best part of ourselves only,
   but to glorify God and do good in our generation. [1.] He was earnestly
   solicited to stay at Capernaum. The people were exceedingly fond of
   him; I doubt, more because he had healed their sick than because he had
   preached repentance to them. They sought him, enquired which way he
   went; and, though it was in a desert place, they came unto him. A
   desert is no desert if we be with Christ there. They detained him that
   he should not depart from them, so that if he would go it should not be
   for want of invitation. His old neighbours at Nazareth had driven him
   from them, but his new acquaintances at Capernaum were very importunate
   for his continuance with them. Note, It ought not to discourage the
   ministers of Christ that some reject them, for they will meet with
   others that will welcome them and their message. [2.] He chose rather
   to diffuse the light of his gospel to many places than to fix it to
   one, that no one might pretend to be a mother-church to the rest.
   Though he was welcome at Capernaum, and had done abundance of good
   there, yet he is sent to preach the gospel to other cities also; and
   Capernaum must not insist upon his stay there. They that enjoy the
   benefit of the gospel must be willing that others also should share in
   that benefit, and not covet the monopoly of it; and those ministers who
   are not driven from one place may yet be drawn to another by a prospect
   of greater usefulness. Christ, though he preached not in vain in the
   synagogue at Capernaum, yet would not be tied to that, but preached in
   the synagogues of Galilee, v. 44. Bonum est sui diffusivum--What is
   good is self-diffusive. It is well for us that our Lord Jesus has not
   tied himself to any one place or people, but, wherever two or three are
   gathered in his name, he will be in the midst of them: and even in
   Galilee of the Gentiles his special presence is in the Christian
   synagogues.
     __________________________________________________________________

L U K E.

  CHAP. V.

   In this chapter, we have, I. Christ preaching to the people out of
   Peter's ship, for want of a better pulpit, ver. 1-3. II. The recompence
   he made to Peter for the loan of his boat, in a miraculous draught of
   fishes, by which he intimated to him and his partners his design to
   make them, as apostles, fishers of men, ver. 4-11. III. His cleansing
   the leper, ver. 12-15. IV. A short account of his private devotion and
   public ministry, ver. 16, 17. V. His cure of the man sick of the palsy,
   ver. 18-26. VI. His calling Levi the publican, and conversing with
   publicans on that occasion, ver. 27-32. VII. His justifying his
   disciples in not fasting so frequently as the disciples of John and the
   Pharisees did, ver. 33-39.

The Call of Peter, James, and John.

   1 And it came to pass, that, as the people pressed upon him to hear the
   word of God, he stood by the lake of Gennesaret,   2 And saw two ships
   standing by the lake: but the fishermen were gone out of them, and were
   washing their nets.   3 And he entered into one of the ships, which was
   Simon's, and prayed him that he would thrust out a little from the
   land. And he sat down, and taught the people out of the ship.   4 Now
   when he had left speaking, he said unto Simon, Launch out into the
   deep, and let down your nets for a draught.   5 And Simon answering
   said unto him, Master, we have toiled all the night, and have taken
   nothing: nevertheless at thy word I will let down the net.   6 And when
   they had this done, they inclosed a great multitude of fishes: and
   their net brake.   7 And they beckoned unto their partners, which were
   in the other ship, that they should come and help them. And they came,
   and filled both the ships, so that they began to sink.   8 When Simon
   Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for
   I am a sinful man, O Lord.   9 For he was astonished, and all that were
   with him, at the draught of the fishes which they had taken:   10 And
   so was also James, and John, the sons of Zebedee, which were partners
   with Simon. And Jesus said unto Simon, Fear not; from henceforth thou
   shalt catch men.   11 And when they had brought their ships to land,
   they forsook all, and followed him.

   This passage of story fell, in order of time, before the two miracles
   we had in the close of the foregoing chapter, and is the same with that
   which was more briefly related by Matthew and Mark, of Christ's calling
   Peter and Andrew to be fishers of men, Matt. iv. 18, and Mark i. 16.
   They had not related this miraculous draught of fishes at that time,
   having only in view the calling of his disciples; but Luke gives us
   that story as one of the many signs which Jesus did in the presence of
   his disciples, which had not been written in the foregoing books, John
   xx. 30, 31. Observe here,

   I. What vast crowds attended Christ's preaching: The people pressed
   upon him to hear the word of God (v. 1), insomuch that no house would
   contain them, but he was forced to draw them out to the strand, that
   they might be reminded of the promise made to Abraham, that his seed
   should be as the sand upon the sea shore (Gen. xxii. 17), and yet of
   them but a remnant shall be saved, Rom. ix. 27. The people flocked
   about him (so the word signifies); they showed respect to his
   preaching, though not without some rudeness to his person, which was
   very excusable, for they pressed upon him. Some would reckon this a
   discredit to him, to be thus cried up by the vulgar, when none of the
   rulers or of the Pharisees believed in him; but he reckoned it an
   honour to him, for their souls were as precious as the souls of the
   grandees, and it is his aim to bring not so much the mighty as the many
   sons to God. It was foretold concerning him that to him shall the
   gathering of the people be. Christ was a popular preacher; and though
   he was able, at twelve, to dispute with the doctors, yet he chose, at
   thirty, to preach to the capacity of the vulgar. See how the people
   relished good preaching, though under all external disadvantages: they
   pressed to hear the word of God; they could perceive it to be the word
   of God, by the divine power and evidence that went along with it, and
   therefore they coveted to hear it.

   II. What poor conveniences Christ had for preaching: He stood by the
   lake of Gennesareth (v. 1), upon a level with the crowd, so that they
   could neither see him nor hear him; he was lost among them, and, every
   one striving to get near him, he was crowded, and in danger of being
   crowded into the water: what must he do? It does not appear that his
   hearers had any contrivance to give him advantage, but there were two
   ships, or fishing boats, brought ashore, one belonging to Simon and
   Andrew, the other to Zebedee and his sons, v. 2. At first, Christ saw
   Peter and Andrew fishing at some distance (so Matthew tells us, ch. iv.
   18); but he waited till they came to land, and till the fishermen, that
   is, the servants, were gone out of them having washed their nets, and
   thrown them by for that time: so Christ entered into that ship that
   belonged to Simon, and begged of him that he would lend it him for a
   pulpit; and, though he might have commanded him, yet, for love's sake,
   he rather prayed him that he would thrust out a little from the land,
   which would be the worse for his being heard, but Christ would have it
   so, that he might the better be seen; and it is his being lifted up
   that draws men to him. Wisdom cries in the top of high places, Prov.
   viii. 2. It intimates that Christ had a strong voice (strong indeed,
   for he made the dead to hear it), and that he did not desire to favour
   himself. There he sat down, and taught the people the good knowledge of
   the Lord.

   III. What a particular acquaintance Christ, hereupon, fell into with
   these fishermen. They had had some conversation with him before, which
   began at John's baptism (John i. 40, 41); they were with him at Cana of
   Galilee (John ii. 2), and in Judea (John iv. 3); but as yet they were
   not called to attend him constantly, and therefore here we have them at
   their calling, and now it was that they were called into a more
   intimate fellowship with Christ.

   1. When Christ had done preaching, he ordered Peter to apply himself to
   the business of his calling again: Launch out into the deep, and let
   down your nets, v. 4. It was not the sabbath day, and therefore, as
   soon as the lecture was over, he set them to work. Time spent on
   week-days in the public exercises of religion may be but little
   hindrance to us in time, and a great furtherance to us in temper of
   mind, in our worldly business. With what cheerfulness may we go about
   the duties of our calling when we have been in the mount with God, and
   from thence fetch a double blessing into our worldly employments, and
   thus have them sanctified to us by the word and prayer! It is our
   wisdom and duty so to manage our religious exercises as that they may
   befriend our worldly business, and so to manage our worldly business as
   that it may be no enemy to our religious exercises.

   2. Peter having attended upon Christ in his preaching, Christ will
   accompany him in his fishing. He staid with Christ at the shore, and
   now Christ will launch out with him into the deep. Note, Those that
   will be constant followers of Christ shall have him a constant guide to
   them.

   3. Christ ordered Peter and his ship's crew to cast their nets into the
   sea, which they did, in obedience to him, though they had been hard at
   it all night, and had caught nothing, v. 4, 5. We may observe here,

   (1.) How melancholy their business had now been: "Master, we have
   toiled all the night, when we should have been asleep in our beds, and
   have taken nothing, but have had our labour for our pains." One would
   have thought that this should have excused them from hearing the
   sermon; but such a love had they to the word of God that it was more
   refreshing and reviving to them, after a wearisome night, than the
   softest slumbers. But they mention it to Christ, when he bids them go a
   fishing again. Note, [1.] Some callings are much more toilsome than
   others are, and more perilous; yet Providence has so ordered it for the
   common good that there is no useful calling so discouraging but some or
   other have a genius for it. Those who follow their business, and get
   abundance by it with a great deal of ease, should think with compassion
   of those who cannot follow theirs but with a great fatigue, and hardly
   get a bare livelihood by it. When we have rested all night, let us not
   forget those who have toiled all night, as Jacob, when he kept Laban's
   sheep. [2.] Be the calling ever so laborious, it is good to see people
   diligent in it, and make the best of it; these fishermen, that were
   thus industrious, Christ singled out for his favourites. They were fit
   to be preferred as good soldiers of Jesus Christ who had thus learned
   to endure hardness. [3.] Even those who are most diligent in their
   business often meet with disappointments; they who toiled all night yet
   caught nothing; for the race is not always to the swift. God will have
   us to be diligent, purely in duty to his command and dependence upon
   his goodness, rather than with an assurance of worldly success. We must
   do our duty, and then leave the event to God. [4.] When we are tired
   with our worldly business, and crossed in our worldly affairs, we are
   welcome to come to Christ, and spread our case before him, who will
   take cognizance of it.

   (2.) How ready their obedience was to the command of Christ:
   Nevertheless, at thy word, I will let down the net. [1.] Though they
   had toiled all night, yet, if Christ bid them, they will renew their
   toil, for they know that they who wait on him shall renew their
   strength, as work is renewed upon their hands; for every fresh service
   they shall have a fresh supply of grace sufficient. [2.] Though they
   have taken nothing, yet, if Christ bid them let down for a draught,
   they will hope to take something. Note, We must not abruptly quit the
   callings wherein we are called because we have not the success in them
   we promised ourselves. The ministers of the gospel must continue to let
   down that net, though they have perhaps toiled long and caught nothing;
   and this is thank-worthy, to continue unwearied in our labours, though
   we see not the success of them. [3.] In this they have an eye to the
   word of Christ, and a dependence upon that: "At thy word, I will let
   down the net, because thou dost enjoin it, and thou dost encourage it."
   We are then likely to speed well when we follow the guidance of
   Christ's word.

   4. The draught of fish they caught was so much beyond what was ever
   known that it amounted to a miracle (v. 6): They enclosed a great
   multitude of fishes, so that their net broke, and yet, which is
   strange, they did not lose their draught. It was so great a draught
   that they had not hands sufficient to draw it up; but they were obliged
   to beckon to their partners, who were at a distance, out of call, to
   come and help them, v. 7. But the greatest evidence of the vastness of
   the draught was that they filled both the ships with fish, to such a
   degree that they overloaded them, and they began to sink, so that the
   fish had like to have been lost again with their own weight. Thus many
   an overgrown estate, raised out of the water, returns to the place
   whence it came. Suppose these ships were but five or six tons a piece,
   what a vast quantity of fish must there be to load, nay to over-load,
   them both!

   Now by this vast draught of fishes, (1.) Christ intended to show his
   dominion in the seas as well as on the dry land, over its wealth as
   over its waves. Thus he would show that he was that Son of man under
   whose feet all things were put, and particularly the fish of the sea
   and whatsoever passeth through the paths of the sea, Ps. viii. 8. (2.)
   He intended hereby to confirm the doctrine he had just now preached out
   of Peter's ship. We may suppose that the people on shore, who heard the
   sermon, having a notion that the preacher was a prophet sent of God,
   carefully attended his motions afterward, and staid halting about
   there, to see what he would do next; and this miracle immediately
   following would be a confirmation to their faith, of his being at least
   a teacher come from God. (3.) He intended hereby to repay Peter for the
   loan of his boat; for Christ's gospel now, as his ark formerly in the
   house of Obed-edom, will be sure to make amends, rich amends, for its
   kind entertainment. None shall shut a door or kindle a fire in God's
   house for nought, Mal. i. 10. Christ's recompences for services done to
   his name are abundant, they are superabundant. (4.) He intended hereby
   to give a specimen, to those who were to be his ambassadors to the
   world, of the success of their embassy, that though they might for a
   time, and in one particular place, toil and catch nothing, yet they
   should be instrumental to bring in many to Christ, and enclose many in
   the gospel net.

   5. The impression which this miraculous draught of fishes made upon
   Peter was very remarkable.

   (1.) All concerned were astonished, and the more astonished for their
   being concerned. All the boat's crew were astonished at the draught of
   fishes which they had taken (v. 9); they were all surprised; and the
   more they considered it, and all the circumstances of it, the more they
   were wonder-struck, I had almost said thunder-struck, at the thought of
   it, and so were also James and John, who were partners with Simon (v.
   10), and who, for aught that appears, were not so well acquainted with
   Christ, before this, as Peter and Andrew were. Now they were the more
   affected with it, [1.] Because they understood it better than others
   did. They that were well acquainted with this sea, and it is probable
   had plied upon it many years, had never seen such a draught of fishes
   fetched out of it, nor any thing like it, any thing near it; and
   therefore they could not be tempted to diminish it, as others might, by
   suggesting that it was accidental at this time, and what might as well
   have happened at any time. It greatly corroborates the evidence of
   Christ's miracles that those who were best acquainted with them most
   admired them. [2.] Because they were most interested in it, and
   benefited by it. Peter and his part-owners were gainers by this great
   draught of fishes; it was a rich booty for them and therefore it
   transported them, and their joy was a helper to their faith. Note, When
   Christ's works of wonder are to us, in particular, works of grace, then
   especially they command our faith in his doctrine.

   (2.) Peter, above all the rest, was astonished to such a degree that he
   fell down at Jesus's knees, as he sat in the stern of his boat, and
   said, as one in an ecstasy or transport, that knew not where he was or
   what he said, Depart from me, for I am a sinful man, O Lord, v. 8. Not
   that he feared the weight of the fish would sink him because he was a
   sinful man, but that he thought himself unworthy of the favour of
   Christ's presence in his boat, and worthy that it should be to him a
   matter rather of terror than of comfort. This word of Peter's came from
   the same principle with theirs who, under the Old-Testament, so often
   said that they did exceedingly fear and quake at the extraordinary
   display of the divine glory and majesty. It was the language of Peter's
   humility and self-denial, and had not the least tincture of the devils'
   dialect, What have we to do with thee, Jesus, thou Son of God? [1.] His
   acknowledgment was very just, and what it becomes us all to make: I am
   a sinful man, O Lord. Note, Even the best men are sinful men, and
   should be ready upon all occasions to own it, and especially to own it
   to Jesus Christ; for to whom else, but to him who came into the world
   to save sinners, should sinful men apply themselves? [2.] His inference
   from it was what might have been just, though really it was not so. If
   I be a sinful man, as indeed I am, I ought to say, "Come to me, O Lord,
   or let me come to thee, or I am undone, for ever undone." But,
   considering what reason sinful men have to tremble before the holy Lord
   God and to dread his wrath, Peter may well be excused, if, in a sense
   of his own sinfulness and vileness, he cried out on a sudden, Depart
   from me. Note, Those whom Christ designs to admit to the most intimate
   acquaintance with him he first makes sensible that they deserve to be
   set at the greatest distance from him. We must all own ourselves sinful
   men, and that therefore Jesus Christ might justly depart from us; but
   we must therefore fall down at his knees, to pray him that he would not
   depart; for woe unto us if he leave us, if the Saviour depart from the
   sinful man.

   6. The occasion which Christ took from this to intimate to Peter (v.
   10), and soon after to James and John (Matt. iv. 21), his purpose to
   make them his apostles, and instruments of planting his religion in the
   world. He said unto Simon, who was in the greatest surprise of any of
   them at this prodigious draught of fishes, "Thou shalt both see and do
   greater things than these; fear not; let not this astonish thee; be not
   afraid that, after having done thee this honour, it is so great that I
   shall never do thee more; no, henceforth thou shalt catch men, by
   enclosing them in the gospel net, and that shall be a greater instance
   of the Redeemer's power, and his favour to thee, than this is; that
   shall be a more astonishing miracle, and infinitely more advantageous
   than this." When by Peter's preaching three thousand souls were, in one
   day, added to the church, then the type of this great draught of fishes
   was abundantly answered.

   Lastly, The fishermen's farewell to their calling, in order to their
   constant attendance on Christ (v. 11): When they had brought their
   ships to land, instead of going to seek for a market for their fish,
   that they might make the best hand they could of this miracle, they
   forsook all and followed him, being more solicitous to serve the
   interests of Christ than to advance any secular interests of their own.
   It is observable that they left all to follow Christ, when their
   calling prospered in their hands more than ever it had done and they
   had had uncommon success in it. When riches increase, and we are
   therefore most in temptation to set our hearts upon them, then to quit
   them for the service of Christ, this is thank-worthy.

A Leper Cleansed.

   12 And it came to pass, when he was in a certain city, behold a man
   full of leprosy: who seeing Jesus fell on his face, and besought him,
   saying, Lord, if thou wilt, thou canst make me clean.   13 And he put
   forth his hand, and touched him, saying, I will: be thou clean. And
   immediately the leprosy departed from him.   14 And he charged him to
   tell no man: but go, and show thyself to the priest, and offer for thy
   cleansing, according as Moses commanded, for a testimony unto them.
   15 But so much the more went there a fame abroad of him: and great
   multitudes came together to hear, and to be healed by him of their
   infirmities.   16 And he withdrew himself into the wilderness, and
   prayed.

   Here is, I. The cleansing of a leper, v. 12-14. This narrative we had
   both in Matthew and Mark. It is here said to have been in a certain
   city (v. 12); it was in Capernaum, but the evangelist would not name
   it, perhaps because it was a reflection upon the government of the city
   that a leper was suffered to be in it. This man is said to be full of
   leprosy; he had that distemper in a high degree, which the more fitly
   represents our natural pollution by sin; we are full of that leprosy,
   from the crown of the head to the sole of the foot there is no
   soundness in us. Now let us learn here,

   1. What we must do in the sense of our spiritual leprosy. (1.) We must
   seek Jesus, enquire after him, acquaint ourselves with him, and reckon
   the discoveries made to us of Christ by the gospel the most acceptable
   and welcome discoveries that could be made to us. (2.) We must humble
   ourselves before him, as this leper, seeing Jesus, fell on his face. We
   must be ashamed of our pollution, and, in the sense of it, blush to
   lift up our faces before the holy Jesus. (3.) We must earnestly desire
   to be cleansed from the defilement, and cured of the disease, of sin,
   which renders us unfit for communion with God. (4.) We must firmly
   believe Christ's ability and sufficiency to cleanse us: Lord, thou
   canst make me clean, though I be full of leprosy. No doubt is to be
   made of the merit and grace of Christ. (5.) We must be importunate in
   prayer for pardoning mercy and renewing grace: He fell on his face and
   besought him; they that would be cleansed must reckon it a favour worth
   wrestling for. (6.) We must refer ourselves to the good-will of Christ:
   Lord, if thou wilt, thou canst. This is not so much the language of his
   diffidence, or distrust of the good-will of Christ, as of his
   submission and reference of himself and his case to the will, to the
   good-will, of Jesus Christ.

   2. What we may expect from Christ, if we thus apply ourselves to him.
   (1.) We shall find him very condescending and forward to take
   cognizance of our case (v. 13): He put forth his hand and touched him.
   When Christ visited this leprous world, unasked, unsought unto, he
   showed how low he could stoop, to do good. His touching the leper was
   wonderful condescension; but it is much greater to us when he is
   himself touched with the feeling of our infirmities. (2.) We shall find
   him very compassionate, and ready to relieve us; he said, "I will,
   never doubt of that; whosoever comes to me to be healed, I will in no
   wise cast him out." He is as willing to cleanse leprous souls as they
   can be to be cleansed. (3.) We shall find him all-sufficient, and able
   to heal and cleanse us, though we be ever so full of this loathsome
   leprosy. One word, one touch, from Christ, did the business:
   Immediately the leprosy departed from him. If Christ saith, "I will, be
   thou justified, be thou sanctified," it is done; for he has power on
   earth to forgive sin, and power to give the Holy Spirit, 1 Cor. vi. 11.

   3. What he requires from those that are cleansed, v. 14. Has Christ
   sent his word and healed us? (1.) We must be very humble (v. 14): He
   charged him to tell no man. This, it should seem, did not forbid him
   telling it to the honour of Christ, but he must not tell it to his own
   honour. Those whom Christ hath healed and cleansed must know that he
   hath done it in such a way as for ever excludes boasting. (2.) We must
   be very thankful, and make a grateful acknowledgment of the divine
   grace: Go, and offer for thy cleansing. Christ did not require him to
   give him a fee, but to bring the sacrifice of praise to God; so far was
   he from using his power to the prejudice of the law of Moses. (3.) We
   must keep close to our duty; go to the priest, and those that attend
   him. The man whom Christ had made whole he found in the temple, John v.
   14. Those who by any affliction have been detained from public
   ordinances should, when the affliction is removed, attend on them the
   more diligently, and adhere to them the more constantly.

   4. Christ's public serviceableness to men and his private communion
   with God; these are put together here, to give lustre to each other.

   (1.) Though never any had so much pleasure in his retirements as Christ
   had, yet he was much in a crowd, to do good, v. 15. Though the leper
   should altogether hold his peace, yet the thing could not be hid, so
   much the more went there a fame abroad of him. The more he sought to
   conceal himself under a veil of humility, the more notice did people
   take of him; for honour is like a shadow, which flees from those that
   pursue it (for a man to seek his own glory is not glory), but follows
   those that decline it, and draw from it. The less good men say of
   themselves, the more will others say of them. But Christ reckoned it a
   small honour to him that his fame went abroad; it was much more so that
   hereby multitudes were brought to receive benefit by him. [1.] By his
   preaching. They came together to hear him, and to receive instruction
   from him concerning the kingdom of God. [2.] By his miracles. They came
   to be healed by him of their infirmities; that invited them to come to
   hear him, confirmed his doctrine, and recommended it.

   (2.) Though never any did so much good in public, yet he found time for
   pious and devout retirements (v. 16): He withdrew himself into the
   wilderness, and prayed; not that he needed to avoid either distraction
   or ostentation, but he would set us an example, who need to order the
   circumstances of our devotion so as to guard against both. It is
   likewise our wisdom so to order our affairs as that our public work and
   our secret work may not intrench upon, nor interfere with, one another.
   Note, Secret prayer must be performed secretly; and those that have
   ever so much to do of the best business in this world must keep up
   constant stated times for it.

Cure of a Paralytic.

   17 And it came to pass on a certain day, as he was teaching, that there
   were Pharisees and doctors of the law sitting by, which were come out
   of every town of Galilee, and Judæa, and Jerusalem: and the power of
   the Lord was present to heal them.   18 And, behold, men brought in a
   bed a man which was taken with a palsy: and they sought means to bring
   him in, and to lay him before him.   19 And when they could not find by
   what way they might bring him in because of the multitude, they went
   upon the housetop, and let him down through the tiling with his couch
   into the midst before Jesus.   20 And when he saw their faith, he said
   unto him, Man, thy sins are forgiven thee.   21 And the scribes and the
   Pharisees began to reason, saying, Who is this which speaketh
   blasphemies? Who can forgive sins, but God alone?   22 But when Jesus
   perceived their thoughts, he answering said unto them, What reason ye
   in your hearts?   23 Whether is easier, to say, Thy sins be forgiven
   thee; or to say, Rise up and walk?   24 But that ye may know that the
   Son of man hath power upon earth to forgive sins, (he said unto the
   sick of the palsy,) I say unto thee, Arise, and take up thy couch, and
   go into thine house.   25 And immediately he rose up before them, and
   took up that whereon he lay, and departed to his own house, glorifying
   God.   26 And they were all amazed, and they glorified God, and were
   filled with fear, saying, We have seen strange things to day.

   Here is, I. A general account of Christ's preaching and miracles, v.
   17. 1. He was teaching on a certain day, not on the sabbath day, then
   he would have said so, but on a week-day; six days shalt thou labour,
   not only for the world, but for the soul, and the welfare of that.
   Preaching and hearing the word of God are good works, if they be done
   well, any day in the week, as well as on sabbath days. It was not in
   the synagogue, but in a private house; for even there where we
   ordinarily converse with our friends it is not improper to give and
   receive good instruction. 2. There he taught, he healed (as before, v.
   15): And the power of the Lord was to heal them--en eis to iasthai
   autous. It was mighty to heal them; it was exerted and put forth to
   heal them, to heal those whom he taught (we may understand it so), to
   heal their souls, to cure them of their spiritual diseases, and to give
   them a new life, a new nature. Note, Those who receive the word of
   Christ in faith will find a divine power going along with that word, to
   heal them; for Christ came with his comforts to heal the
   broken-hearted, ch. iv. 18. The power of the Lord is present with the
   word, present to those that pray for it and submit to it, present to
   heal them. Or it may be meant (and so it is generally taken) of the
   healing of those who were diseased in body, who came to him for cures.
   Whenever there was occasion, Christ had not to seek for his power, it
   was present to heal. 3. There were some grandees present in this
   assembly, and, as it should seem, more than usual: There were
   Pharisees, and doctors of the law, sitting by; not sitting at his feet,
   to learn of him; then I should have been willing to take the following
   clause as referring to those who are spoken of immediately before (the
   power of the Lord was present to heal them); and why might not the word
   of Christ reach their hearts? But, by what follows (v. 21), it appears
   that they were not healed, but cavilled at Christ, which compels us to
   refer this to others, not to them; for they sat by as persons
   unconcerned, as if the word of Christ were nothing to them. They sat by
   as spectators, censors, and spies, to pick up something on which to
   ground a reproach or accusation. How many are there in the midst of our
   assemblies, where the gospel is preached, that do not sit under the
   word, but sit by! It is to them as a tale that is told them, not as a
   message that is sent them; they are willing that we should preach
   before them, not that we should preach to them. These Pharisees and
   scribes (or doctors of the law) came out of every town of Galilee, and
   Judea, and Jerusalem; they came from all parts of the nation. Probably,
   they appointed to meet at this time and place, to see what remarks they
   could make upon Christ and what he said and did. They were in a
   confederacy, as those that said, Come, and let us devise devices
   against Jeremiah, and agree to smite him with the tongue, Jer. xviii.
   18. Report, and we will report it, Jer. xx. 10. Observe, Christ went on
   with his work of preaching and healing, though he saw these Pharisees,
   and doctors of the Jewish church, sitting by, who, he knew, despised
   him, and watched to ensnare him.

   II. A particular account of the cure of the man sick of the palsy,
   which was related much as it is here by both the foregoing evangelists:
   let us therefore only observe in short,

   1. The doctrines that are taught us and confirmed to us by the story of
   this cure. (1.) That sin is the fountain of all sickness, and the
   forgiveness of sin is the only foundation upon which a recovery from
   sickness can comfortably be built. They presented the sick man to
   Christ, and he said, "Man, thy sins are forgiven thee (v. 20), that is
   the blessing thou art most to prize and seek; for if thy sins be
   forgiven thee, though the sickness be continued, it is in mercy; if
   they be not, though the sickness be removed, it is in wrath." The cords
   of our iniquity are the bands of our affliction. (2.) That Jesus Christ
   has power on earth to forgive sins, and his healing diseases was an
   incontestable proof of it. This was the thing intended to be proved (v.
   24): That ye may know and believe that the Son of man, though now upon
   earth in his state of humiliation, hath power to forgive sins, and to
   release sinners, upon gospel terms, from the eternal punishment of sin,
   he saith to the sick of the palsy, Arise, and walk; and he is cured
   immediately. Christ claims one of the prerogatives of the King of kings
   when he undertakes to forgive sin, and it is justly expected that he
   should produce a good proof of it. "Well," saith he, "I will put it
   upon this issue: here is a man struck with a palsy, and for his sin; if
   I do not with a word's speaking cure his disease in an instant, which
   cannot be done by nature or art, but purely by the immediate power and
   efficacy of the God of nature, then say that I am not entitled to the
   prerogative of forgiving sin, am not the Messiah, am not the Son of God
   and King of Israel: but, if I do, you must own that I have power to
   forgive sins." Thus it was put upon a fair trial, and one word of
   Christ determined it. He did but say, Arise, take up thy couch, and
   that chronical disease had an instantaneous cure; immediately he arose
   before them. They must all own that there could be no cheat or fallacy
   in it. They that brought him could attest how perfectly lame he was
   before; they that saw him could attest how perfectly well he was now,
   insomuch that he had strength enough to take up and carry away the bed
   he lay upon. How well is it for us that this most comfortable doctrine
   of the gospel, that Jesus Christ, our Redeemer and Saviour, has power
   to forgive sin, has such a full attestation! (3.) That Jesus Christ is
   God. He appears to be so, [1.] By knowing the thoughts of the scribes
   and Pharisees (v. 22), which it is God's prerogative to do, though
   these scribes and Pharisees knew as well how to conceal their thoughts,
   and keep their countenances, as most men, and probably were industrious
   to do it at this time, for they lay in wait secretly. [2.] By doing
   that which their thoughts owned none could do but God only (v. 21): Who
   can forgive sins, say they, but only God? "I will prove," saith Christ,
   "that I can forgive sins;" and what follows then but that he is God?
   What horrid wickedness then were they guilty of who charged him with
   speaking the worst of blasphemies, even when he spoke the best of
   blessings, Thy sins are forgiven thee!

   2. The duties that are taught us, and recommended to us, by this story.
   (1.) In our applications to Christ, we must be very pressing and
   urgent: that is an evidence of faith, and is very pleasing to Christ
   and prevailing with him. They that were the friends of this sick man
   sought means to bring him in before Christ (v. 18); and, when they were
   baffled in their endeavour, they did not give up their cause; but when
   they could not get in by the door, it was so crowded, they untiled the
   house, and let the poor patient down through the roof, into the midst
   before Jesus, v. 19. In this Jesus Christ saw their faith, v. 20. Now
   here he has taught us (and it were well if we could learn the lesson)
   to put the best construction upon words and actions that they will
   bear. When the centurion and the woman of Canaan were in no care at all
   to bring the patients they interceded for into Christ's presence, but
   believed that he could cure them at a distance, he commended their
   faith. But though in these there seemed to be a different notion of the
   thing, and an apprehension that it was requisite the patient should be
   brought into his presence, yet he did not censure and condemn their
   weakness, did not ask them, "Why do you give this disturbance to the
   assembly? Are you under such a degree of infidelity as to think I could
   not have cured him, though he had been out of doors?" But he made the
   best of it, and even in this he saw their faith. It is a comfort to us
   that we serve a Master that is willing to make the best of us. (2.)
   When we are sick, we should be more in care to get our sins pardoned
   than to get our sickness removed. Christ, in what he said to this man,
   taught us, when we seek to God for health, to begin with seeking to him
   for pardon. (3.) The mercies which we have the comfort of God must have
   the praise of. The man departed to his own house, glorifying God, v.
   25. To him belong the escapes from death, and in them therefore he must
   be glorified. (4.) The miracles which Christ wrought were amazing to
   those that saw them, and we ought to glorify God in them, v. 26. They
   said, "We have seen strange things to-day, such as we never saw before,
   nor our fathers before us; they are altogether new." But they glorified
   God, who had sent into their country such a benefactor to it; and were
   filled with fear, with a reverence of God, with a jealous persuasion
   that this was the Messiah and that he was not treated by their nation
   as he ought to be, which might prove in the end the ruin of their
   state; perhaps they were some such thoughts as these that filled them
   with fear, and a concern likewise for themselves.

The Call of Matthew; Watchfulness Inculcated.

   27 And after these things he went forth, and saw a publican, named
   Levi, sitting at the receipt of custom: and he said unto him, Follow
   me.   28 And he left all, rose up, and followed him.   29 And Levi made
   him a great feast in his own house: and there was a great company of
   publicans and of others that sat down with them.   30 But their scribes
   and Pharisees murmured against his disciples, saying, Why do ye eat and
   drink with publicans and sinners?   31 And Jesus answering said unto
   them, They that are whole need not a physician; but they that are sick.
     32 I came not to call the righteous, but sinners to repentance.   33
   And they said unto him, Why do the disciples of John fast often, and
   make prayers, and likewise the disciples of the Pharisees; but thine
   eat and drink?   34 And he said unto them, Can ye make the children of
   the bridechamber fast, while the bridegroom is with them?   35 But the
   days will come, when the bridegroom shall be taken away from them, and
   then shall they fast in those days.   36 And he spake also a parable
   unto them; No man putteth a piece of a new garment upon an old; if
   otherwise, then both the new maketh a rent, and the piece that was
   taken out of the new agreeth not with the old.   37 And no man putteth
   new wine into old bottles; else the new wine will burst the bottles,
   and be spilled, and the bottles shall perish.   38 But new wine must be
   put into new bottles; and both are preserved.   39 No man also having
   drunk old wine straightway desireth new: for he saith, The old is
   better.

   All this, except the last verse, we had before in Matthew and Mark; it
   is not the story of any miracle in nature wrought by our Lord Jesus,
   but it is an account of some of the wonders of his grace, which, to
   those who understand things aright, are no less cogent proofs of
   Christ's being sent of God than the other.

   I. It was a wonder of his grace that he would call a publican, from the
   receipt of custom, to be his disciple and follower, v. 27. It was
   wonderful condescension that he should admit poor fishermen to that
   honour, men of the lowest rank; but much more wonderful that he should
   admit publicans, men of the worst reputation, men of ill fame. In this
   Christ humbled himself, and appeared in the likeness of sinful flesh.
   By this he exposed himself, and got the invidious character of a friend
   of publicans and sinners.

   II. It was a wonder of his grace that the call was made effectual,
   became immediately so, v. 28. This publican, though those of that
   employment commonly had little inclination to religion, for his
   religion's sake left a good place in the custom-house (which, probably,
   was his livelihood, and where he stood fair for better preferment), and
   rose up, and followed Christ. There is no heart too hard for the Spirit
   and grace of Christ to work upon, nor any difficulties in the way of a
   sinner's conversion insuperable to his power.

   III. It was a wonder of his grace that he would not only admit a
   converted publican into his family, but would keep company with
   unconverted publicans, that he might have an opportunity of doing their
   souls good; he justified himself in it, as agreeing with the great
   design of his coming into the world. Here is a wonder of grace indeed,
   that Christ undertakes to be the Physician of souls distempered by sin,
   and ready to die of the distemper (he is a Healer by office, v.
   31)--that he has a particular regard to the sick, to sinners as his
   patients, convinced awakened sinners, that see their need of the
   Physician--that he came to call sinners, the worst of sinners, to
   repentance, and to assure them of pardon, upon repentance, v. 32. These
   are glad tidings of great joy indeed.

   IV. It was a wonder of his grace that he did so patiently bear the
   contradiction of sinners against himself and his disciples, v. 30. He
   did not express his resentment of the cavils of the scribes and
   Pharisees, as he justly might have done, but answered them with reason
   and meekness; and, instead of taking that occasion to show his
   displeasure against the Pharisees, as afterwards he did, or of
   recriminating upon them, he took that occasion to show his compassion
   to poor publicans, another sort of sinners, and to encourage them.

   V. It was a wonder of his grace that, in the discipline under which he
   trained up his disciples, he considered their frame, and proportioned
   their services to their strength and standing, and to the circumstances
   they were in. It was objected, as a blemish upon his conduct, that he
   did not make his disciples to fast so often as those of the Pharisees
   and John Baptist did, v. 33. He insisted most upon that which is the
   soul of fasting, the mortification of sin, the crucifying of the flesh,
   and the living of a life of self-denial, which is as much better than
   fasting and corporal penances as mercy is better than sacrifice.

   VI. It was a wonder of his grace that Christ reserved the trials of his
   disciples for their latter times, when by his grace they were in some
   good measure better prepared and fitted for them than they were at
   first. Now they were as the children of the bride-chamber, when the
   bridegroom is with them, when they have plenty and joy, and every day
   is a festival. Christ was welcomed wherever he came, and they for his
   sake, and as yet they met with little or no opposition; but this will
   not last always. The days will come when the bridegroom shall be taken
   away from them, v. 35. When Christ shall leave them with their hearts
   full of sorrow, their hands full of work, and the world full of enmity
   and rage against them, then shall they fast, shall not be so well fed
   as they are now. We both hunger and thirst and are naked, 1 Cor. iv.
   11. Then they shall keep many more religious fasts than they do now,
   for Providence will call them to it; they will then serve the Lord with
   fastings, Acts xiii. 2.

   VII. It was a wonder of his grace that he proportioned their exercises
   to their strength. He would not put new cloth upon an old garment (v.
   36), nor new wine into old bottles (v. 37, 38); he would not, as soon
   as ever he had called them out of the world, put them upon the
   strictnesses and austerities of discipleship, lest they should be
   tempted to fly off. When God brought Israel out of Egypt, he would not
   bring them by the way of the Philistines, lest they should repent, when
   they saw war, and return to Egypt, Exod. xiii. 17. So Christ would
   train up his followers gradually to the discipline of his family; for
   no man, having drank old wine, will of a sudden, straightway, desire
   new, or relish it, but will say, The old is better, because he has been
   used to it, v. 39. The disciples will be tempted to think their old way
   of living better, till they are by degrees trained up to this way
   whereunto they are called. Or, turn it the other way: "Let them be
   accustomed awhile to religious exercises, and then they will abound in
   them as much as you do: but we must not be too hasty with them." Calvin
   takes it as an admonition to the Pharisees not to boast of their
   fasting, and the noise and show they made with it, nor to despise his
   disciples because they did not in like manner signalize themselves; for
   the profession the Pharisees made was indeed pompous and gay, like new
   wine that is brisk and sparkling, whereas all wise men say, The old is
   better; for, though it does not give its colour so well in the cup, yet
   it is more warming in the stomach and more wholesome. Christ's
   disciples, though they had not so much of the form of godliness, had
   more of the power of it.
     __________________________________________________________________

L U K E.

  CHAP. VI.

   In this chapter we have Christ's exposition of the moral law, which he
   came not to destroy, but to fulfil, and to fill up, by his gospel. I.
   Here is a proof of the lawfulness of works of necessity and mercy on
   the sabbath day, the former in vindication of his disciples' plucking
   the ears of corn, the latter in vindication of himself healing the
   withered hand on that day, ver. 1-11. II. His retirement for secret
   prayer, ver. 12. III. His calling his twelve apostles, ver. 13-16. IV.
   His curing the multitudes of those under various diseases who made
   their application to him, ver. 17-19. V. The sermon that he preached to
   his disciples and the multitude, instructing them in their duty both to
   God and man, ver. 20-49.

Works of Mercy Suited to the Sabbath.

   1 And it came to pass on the second sabbath after the first, that he
   went through the corn fields; and his disciples plucked the ears of
   corn, and did eat, rubbing them in their hands.   2 And certain of the
   Pharisees said unto them, Why do ye that which is not lawful to do on
   the sabbath days?   3 And Jesus answering them said, Have ye not read
   so much as this, what David did, when himself was an hungred, and they
   which were with him;   4 How he went into the house of God, and did
   take and eat the showbread, and gave also to them that were with him;
   which it is not lawful to eat but for the priests alone?   5 And he
   said unto them, That the Son of man is Lord also of the sabbath.   6
   And it came to pass also on another sabbath, that he entered into the
   synagogue and taught: and there was a man whose right hand was
   withered.   7 And the scribes and Pharisees watched him, whether he
   would heal on the sabbath day; that they might find an accusation
   against him.   8 But he knew their thoughts, and said to the man which
   had the withered hand, Rise up, and stand forth in the midst. And he
   arose and stood forth.   9 Then said Jesus unto them, I will ask you
   one thing; Is it lawful on the sabbath days to do good, or to do evil?
   to save life, or to destroy it?   10 And looking round about upon them
   all, he said unto the man, Stretch forth thy hand. And he did so: and
   his hand was restored whole as the other.   11 And they were filled
   with madness; and communed one with another what they might do to
   Jesus.

   These two passages of story we had both in Matthew and Mark, and they
   were there laid together (Matt. xii. 1; Mark ii. 23; iii. 1), because,
   though happening at some distance of time from each other, both were
   designed to rectify the mistakes of the scribes and Pharisees
   concerning the sabbath day, on the bodily rest of which they laid
   greater stress and required greater strictness than the Law-giver
   intended. Here,

   I. Christ justifies his disciples in a work of necessity for themselves
   on that day, and that was plucking the ears of corn, when they were
   hungry on that day. This story here has a date, which we had not in the
   other evangelists; it was on the second sabbath after the first (v. 1),
   that is, as Dr. Whitby thinks is pretty clear, the first sabbath after
   the second day of unleavened bread, from which day they reckoned the
   seven weeks to the feast of pentecost; the first of which they called
   Sabbaton deuteroproton, the second deuterodeuteron, and so on. Blessed
   be God we need not be critical in this matter. Whether this
   circumstance be mentioned to intimate that this sabbath was thought to
   have some peculiar honour upon it, which aggravated the offence of the
   disciples, or only to intimate that, being the first sabbath after the
   offering of the first fruits, it was the time of the year when the corn
   was nearly ripe, is not material. We may observe, 1. Christ's disciples
   ought not to be nice and curious in their diet, at any time, especially
   on sabbath days, but take up with what is easiest got, and be thankful.
   These disciples plucked the ears of corn, and did eat (v. 1); a little
   served them, and that which had no delicacy in it. 2. Many that are
   themselves guilty of the greatest crimes are forward to censure others
   for the most innocent and inoffensive actions, v. 2. The Pharisees
   quarrelled with them as doing that which it was not lawful to do on the
   sabbath days, when it was their own practice to feed deliciously on
   sabbath days, more than on all other days. 3. Jesus Christ will justify
   his disciples when they are unjustly censured, and will own and accept
   of them in many a thing which men tell them it is not lawful for them
   to do. How well is it for us that men are not to be our judges, and
   that Christ will be our Advocate! 4. Ceremonial appointments may be
   dispensed with, in cases of necessity; as the appropriating of the
   showbread to the priests was dispensed with, when David was by
   Providence brought into such a strait that he must have either that or
   none, v. 3, 4. And, if God's own appointments might be thus set aside
   for a greater good, much more may the traditions of men. 5. Works of
   necessity are particularly allowable on the sabbath day; but we must
   take heed that we turn not this liberty into licentiousness, and abuse
   God's favourable concessions and condescensions to the prejudice of the
   work of the day. 6. Jesus Christ, though he allowed works of necessity
   on the sabbath day, will notwithstanding have us to know and remember
   that it is his day, and therefore is to be spent in his service and to
   his honour (v. 5): The Son of man is Lord also of the sabbath. In the
   kingdom of the Redeemer, the sabbath day is to be turned into a Lord's
   day; the property of it is, in some respects, to be altered, and it is
   to be observed chiefly in honour of the Redeemer, as it had been before
   in honour of the Creator, Jer. xvi. 14, 15. In token of this, it shall
   not only have a new name, the Lord's day (yet not forgetting the old,
   for it is a sabbath of rest still) but shall be transferred to a new
   day, the first day of the week.

   II. He justifies himself in doing works of mercy for others on the
   sabbath day. Observe in this, 1. Christ on the sabbath day entered into
   the synagogue. Note, It is our duty, as we have opportunity, to
   sanctify sabbaths in religious assemblies. On the sabbath there ought
   to be a holy convocation; and our place must not be empty without very
   good reason. 2. In the synagogue, on the sabbath day, he taught. Giving
   and receiving instruction from Christ is very proper work for a sabbath
   day, and for a synagogue. Christ took all opportunities to teach, not
   only his disciples, but the multitude. 3. Christ's patient was one of
   his hearers. A man whose right hand was withered came to learn from
   Christ. Whether he had any expectation to be healed by him does not
   appear. But those that would be cured by the grace of Christ must be
   willing to learn the doctrine of Christ. 4. Among those who were the
   hearers of Christ's excellent doctrine, and the eye-witnesses of his
   glorious miracles, there were some who came with no other design than
   to pick quarrels with him, v. 7. The scribes and Pharisees would not,
   as became generous adversaries, give him fair warning that, if he did
   heal on the sabbath day, they would construe it into a violation of the
   fourth commandment, which they ought in honour and justice to have
   done, because it was a case without precedent (none having ever cured
   as he did), but they basely watched him, as the lion does his prey,
   whether he would heal on the sabbath day, that they might find an
   accusation against him, and surprise him with a prosecution. 5. Jesus
   Christ was neither ashamed nor afraid to own the purposes of his grace,
   in the face of those who, he knew, confronted them, v. 8. He knew their
   faults, and what they designed, and he bade the man rise, and stand
   forth, hereby to try the patient's faith and boldness. 6. He appealed
   to his adversaries themselves, and to the convictions of natural
   conscience, whether it was the design of the fourth commandment to
   restrain men from doing good on the sabbath day, that good which their
   hand finds to do, which they have an opportunity for, and which cannot
   so well be put off to another time (v. 9): Is it lawful to do good, or
   evil, on the sabbath days? No wicked men are such absurd and
   unreasonable men as persecutors are, who study to do evil to men for
   doing good. 7. He healed the poor man, and restored him to the present
   use of his right hand, with a word's speaking, though he knew that his
   enemies would not only take offence at it, but take advantage against
   him for it, v. 10. Let not us be drawn off, either from our duty or
   usefulness, by the oppression we meet with in it. 8. His adversaries
   were hereby enraged so much the more against him, v. 11. Instead of
   being convinced by this miracle, as they ought to have been, that he
   was a teacher come from God,--instead of being brought to be in love
   with him as a benefactor to mankind,--they were filled with madness,
   vexed that they could not frighten him from doing good, or hinder the
   growth of his interest in the affections of the people. They were mad
   at Christ, mad at the people, mad at themselves. Anger is a short
   madness, malice is a long one; impotent malice, especially disappointed
   malice; such was theirs. When they could not prevent his working this
   miracle, they communed one with another what they might do to Jesus,
   what other way they might take to run him down. We may well stand
   amazed at it that the sons of men should be so wicked as to do thus,
   and that the Son of God should be so patient as to suffer it.

The Twelve Apostles Chosen.

   12 And it came to pass in those days, that he went out into a mountain
   to pray, and continued all night in prayer to God.   13 And when it was
   day, he called unto him his disciples: and of them he chose twelve,
   whom also he named apostles;   14 Simon, (whom he also named Peter,)
   and Andrew his brother, James and John, Philip and Bartholomew,   15
   Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes,
     16 And Judas the brother of James, and Judas Iscariot, which also was
   the traitor.   17 And he came down with them, and stood in the plain,
   and the company of his disciples, and a great multitude of people out
   of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon,
   which came to hear him, and to be healed of their diseases;   18 And
   they that were vexed with unclean spirits: and they were healed.   19
   And the whole multitude sought to touch him: for there went virtue out
   of him, and healed them all.

   In these verses, we have our Lord Jesus in secret, in his family, and
   in public; and in all three acting like himself.

   I. In secret we have him praying to God, v. 12. This evangelist takes
   frequent notice of Christ's retirements, to give us an example of
   secret prayer, by which we must keep up our communion with God daily,
   and without which it is impossible that the soul should prosper. In
   those days, when his enemies were filled with madness against him, and
   were contriving what to do to him, he went out to pray; that he might
   answer the type of David (Ps. cix. 4), For my love, they are my
   adversaries; but I give myself unto prayer. Observe, 1. He was alone
   with God; he went out into a mountain, to pray, where he might have no
   disturbance or interruption given him; we are never less alone than
   when we are thus alone. Whether there was any convenient place built
   upon this mountain, for devout people to retire to for their private
   devotions, as some think, and that that oratory, or place of prayer, is
   meant here by he proseuche tou theou, to me seems very uncertain. He
   went into a mountain for privacy, and therefore, probably, would not go
   to a place frequented by others. 2. He was long alone with God: He
   continued all night in prayer. We think one half hour a great deal to
   spend in the duties of the closet; but Christ continued a whole night
   in meditation and secret prayer. We have a great deal of business at
   the throne of grace, and we should take a great delight in communion
   with God, and by both these we may be kept sometimes long at prayer.

   II. In his family we have him nominating his immediate attendants, that
   should be the constant auditors of his doctrine and eye-witnesses of
   his miracles, that hereafter they might be sent forth as apostles, his
   messengers to the world, to preach his gospel to it, and plant his
   church in it, v. 13. After he had continued all night in prayer, one
   would have thought that, when it was day, he should have reposed
   himself, and got some sleep. No, as soon as any body was stirring, he
   called unto him his disciples. In serving God, our great care should
   be, not to lose time, but to make the end of one good duty the
   beginning of another. Ministers are to be ordained with prayer more
   than ordinarily solemn. The number of the apostles was twelve. Their
   names are here recorded; it is the third time that we have met with
   them, and in each of the three places the order of them differs, to
   teach both ministers and Christians not to be nice in precedency, not
   in giving it, much less in taking it, but to look upon it as a thing
   not worth taking notice of; let it be as it lights. He that in Mark was
   called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is
   here called Judas the brother of James, the same that wrote the epistle
   of Jude. Simon, who in Matthew and Mark was called the Canaanite, is
   here called Simon Zelotes, perhaps for his great zeal in religion.
   Concerning these twelve here named we have reason to say, as the queen
   of Sheba did of Solomon's servants, Happy are thy men, and happy are
   these thy servants, that stand continually before thee, and hear thy
   wisdom; never were men so privileged, and yet one of them had a devil,
   and proved a traitor (v. 16); yet Christ, when he chose him, was not
   deceived in him.

   III. In public we have him preaching and healing, the two great works
   between which he divided his time, v. 17. He came down with the twelve
   from the mountain, and stood in the plain, ready to receive those that
   resorted to him; and there were presently gathered about him, not only
   the company of his disciples, who used to attend him, but also a great
   multitude of people, a mixed multitude out of all Judea and Jerusalem.
   Though it was some scores of miles from Jerusalem to that part of
   Galilee where Christ now was,--though at Jerusalem they had abundance
   of famous rabbin, that had great names, and bore a mighty sway,--yet
   they came to hear Christ. They came also from the sea-coast of Tyre and
   Sidon. Though they who lived there were generally men of business, and
   though they bordered upon Canaanites, yet there were some well affected
   to Christ; such there were dispersed in all parts, here and there one.
   1. They came to hear him and he preached to them. Those that have not
   good preaching near them had better travel far for it than be without
   it. It is worth while to go a great way to hear the word of Christ, and
   to go out of the way of other business for it. 2. They came to be cured
   by him, and he healed them. Some were troubled in body, and some in
   mind; some had diseases, some had devils; but both the one and the
   other, upon their application to Christ, were healed, for he has power
   over diseases and devils (v. 17, 18), over the effects and over the
   causes. Nay, it should seem, those who had no particular diseases to
   complain of yet found it a great confirmation and renovation to their
   bodily health and vigour to partake of the virtue that went out of him;
   for (v. 19) the whole multitude sought to touch him, those that were in
   health as well as those that were sick, and they were all, one way or
   other, the better for him: he healed them all; and who is there that
   doth not need, upon some account or other, to be healed? There is a
   fulness of grace in Christ, and healing virtue in him, and ready to go
   out from him, that is enough for all, enough for each.

Blessings and Woes.

   20 And he lifted up his eyes on his disciples, and said, Blessed be ye
   poor: for yours is the kingdom of God.   21 Blessed are ye that hunger
   now: for ye shall be filled. Blessed are ye that weep now: for ye shall
   laugh.   22 Blessed are ye, when men shall hate you, and when they
   shall separate you from their company, and shall reproach you, and cast
   out your name as evil, for the Son of man's sake.   23 Rejoice ye in
   that day, and leap for joy: for, behold, your reward is great in
   heaven: for in the like manner did their fathers unto the prophets.
   24 But woe unto you that are rich! for ye have received your
   consolation.   25 Woe unto you that are full! for ye shall hunger. Woe
   unto you that laugh now! for ye shall mourn and weep.   26 Woe unto
   you, when all men shall speak well of you! for so did their fathers to
   the false prophets.

   Here begins a practical discourse of Christ, which is continued to the
   end of the chapter, most of which is found in the sermon upon the
   mount, Matt. v. and vii.. Some think that this was preached at some
   other time and place, and there are other instances of Christ's
   preaching the same things, or to the same purport, at different times;
   but it is probable that this is only the evangelist's abridgment of
   that sermon, and perhaps that in Matthew too is but an abridgment; the
   beginning and the conclusion are much the same; and the story of the
   cure of the centurion's servant follows presently upon it, both there
   and here, but it is not material. In these verses, we have,

   I. Blessings pronounced upon suffering saints, as happy people, though
   the world pities them (v. 20): He lifted up his eyes upon his
   disciples, not only the twelve, but the whole company of them (v. 17),
   and directed his discourse to them; for, when he had healed the sick in
   the plain, he went up again to the mountain, to preach. There he sat,
   as one having authority; thither they come to him (Matt. v. 1), and to
   them he directed his discourse, to them he applied it, and taught them
   to apply it to themselves. When he had laid it down for a truth,
   Blessed are the poor in spirit, he added, Blessed are ye poor. All
   believers, that take the precepts of the gospel to themselves, and live
   by them may take the promises of the gospel to themselves and live upon
   them. And the application, as it is here, seems especially designed to
   encourage the disciples, with reference to the hardships and
   difficulties they were likely to meet with, in following Christ.

   1. "You are poor, you have left all to follow me, are content to live
   upon alms with me, are never to expect any worldly preferment in my
   service. You must work hard, and fare hard, as poor people do; but you
   are blessed in your poverty, it shall be no prejudice at all to your
   happiness; nay, you are blessed for it, all your losses shall be
   abundantly made up to you, for yours is the kingdom of God, all the
   comforts and graces of his kingdom here and all the glories and joys of
   his kingdom hereafter; yours it shall be, nay, yours it is." Christ's
   poor are rich in faith, Jam. ii. 5.

   2. "You hunger now (v. 21), you are not fed to the full as others are,
   you often rise hungry, your commons are so short; or you are so intent
   upon your work that you have not time to eat bread, you are glad of a
   few ears of corn for a meal's meat; thus you hunger now in this world,
   but in the other world you shall be filled, shall hunger no more, nor
   thirst any more."

   3. "You weep now, are often in tears, tears of repentance, tears of
   sympathy; you are of them that mourn in Zion. But blessed are you; your
   present sorrows are no prejudices to your future joy, but preparatories
   for it: You shall laugh. You have triumphs in reserve; you are but
   sowing in tears, and shall shortly reap in joy," Ps. cxxvi. 5, 6. They
   that now sorrow after a godly sort are treasuring up comforts for
   themselves, or, rather, God is treasuring up comforts for them; and the
   day is coming when their mouth shall be filled with laughing and their
   lips with rejoicing, Job viii. 21.

   4. "You now undergo the world's ill will. You must expect all the base
   treatment that a spiteful world can give you for Christ's sake, because
   you serve him and his interests; you must expect that wicked men will
   hate you, because your doctrine and life convict and condemn them; and
   those that have church-power in their hands will separate you, will
   force you to separate yourselves, and then excommunicate you for so
   doing, and lay you under the most ignominious censures. They will
   pronounce anathemas against you, as scandalous and incorrigible
   offenders. They will do this with all possible gravity and solemnity,
   and pomp and pageantry of appeals to Heaven, to make the world believe,
   and almost you yourselves too, that it is ratified in heaven. Thus will
   they endeavour to make you odious to others and a terror to
   yourselves." This is supposed to be the proper notion of aphorisosin
   hymas--they shall cast you out of their synagogues. "And they that have
   not this power will not fail to show their malice, to the utmost of
   their power; for they will reproach you, will charge you with the
   blackest crimes, which you are perfectly innocent of, will fasten upon
   you the blackest characters, which you do not deserve; they will cast
   out your name as evil, your name as Christians, as apostles; they will
   do all they can to render these names odious." This is the application
   of the eighth beatitude, Matt. v. 10-12.

   "Such usage as this seems hard; but blessed are you when you are so
   used. It is so far from depriving you of your happiness that it will
   greatly add to it. It is an honour to you, as it is to a brave hero to
   be employed in the wars, in the service of his prince; and therefore
   rejoice you in that day, and leap for joy, v. 23. Do not only bear it,
   but triumph in it. For," (1.) "You are hereby highly dignified in the
   kingdom of grace, for you are treated as the prophets were before you,
   and therefore not only need not be ashamed of it, but may justly
   rejoice in it, for it will be an evidence for you that you walk in the
   same spirit, and in the same steps, are engaged in the same cause, and
   employed in the same service, with them." (2.) "You will for this be
   abundantly recompensed in the kingdom of glory; not only your services
   for Christ, but your sufferings will come into the account: Your reward
   is great in heaven. Venture upon your sufferings, in a full belief that
   the glory of heaven will abundantly countervail all these hardships; so
   that, though you may be losers for Christ, you shall not be losers by
   him in the end."

   II. Woes denounced against prospering sinners as miserable people,
   though the world envies them. These we had not in Matthew. It should
   seem, the best exposition of these woes, compared with the foregoing
   blessings, is the parable of the rich man and Lazarus. Lazarus had the
   blessedness of those that are poor, and hunger, and weep, now, for in
   Abraham's bosom all the promises made to them who did so were made good
   to him; but the rich man had the woes that follow here, as he had the
   character of those on whom these woes are entailed.

   1. Here is a woe to them that are rich, that is, that trust in riches,
   that have abundance of this world's wealth, and, instead of serving God
   with it, serve their lusts with it; woe to them, for they have received
   their consolation, that which they placed their happiness in, and were
   willing to take up with for a portion, v. 24. They in their life-time
   received their good things, which, in their account, were the best
   things, and all the good things they are ever likely to receive from
   God. "You that are rich are in temptation to set your hearts upon a
   smiling world, and to say, Soul, take thine ease in the embraces of it,
   This is my rest for ever, here will I dwell; and then woe unto you."
   (1.) It is the folly of carnal worldlings that they make the things of
   this world their consolation, which were intended only for their
   convenience. They please themselves with them, pride themselves in
   them, and make them their heaven upon earth; and to them the
   consolations of God are small, and of no account. (2.) It is their
   misery that they are put off with them as their consolation. Let them
   know it, to their terror, when they are parted from these things, there
   is an end of all their comfort, a final end of it, and nothing remains
   to them but everlasting misery and torment.

   2. Here is a woe to them that are full (v. 25), that are fed to the
   full, and have more than heart could wish (Ps. lxxiii. 7), that have
   their bellies filled with the hid treasures of this world (Ps. xvii.
   14), that, when they have abundance of these, are full, and think they
   have enough, they need no more, they desire no more, Rev. iii. 17. Now
   ye are full, now ye are rich, 1 Cor. iv. 8. They are full of
   themselves, without God and Christ. Woe to such, for they shall hunger,
   they shall shortly be stripped and emptied of all the things they are
   so proud of; and, when they shall have left behind them in the world
   all those things which are their fulness, they shall carry away with
   them such appetites and desires as the world they remove to will afford
   them no gratifications of; for all the delights of sense, which they
   are now so full of, will in hell be denied, and in heaven superseded.

   3. Here is a woe to them that laugh now, that have always a disposition
   to be merry, and always something to make merry with; that know no
   other joy than that which is carnal and sensual, and know no other use
   of this world's good than purely to indulge that carnal sensual joy
   that banishes sorrow, even godly sorrow, from their minds, and are
   always entertaining themselves with the laughter of the fool. Woe unto
   such, for it is but now, for a little time, that they laugh; they shall
   mourn and weep shortly, shall mourn and weep eternally, in a world
   where there is nothing but weeping and wailing, endless, easeless, and
   remediless sorrow.

   4. Here is a woe to them whom all men speak well of, that is, who make
   it their great and only care to gain the praise and applause of men,
   who value themselves upon that more than upon the favour of God and his
   acceptance (v. 26): "Woe unto you; that is, it would be a bad sign that
   you were not faithful to your trust, and to the souls of men, if you
   preached so as that nobody would be disgusted; for your business is to
   tell people of their faults, and, if you do that as you ought, you will
   get that ill will which never speaks well. The false prophets indeed,
   that flattered your father in their wicked ways, that prophesied smooth
   things to them, were caressed and spoken well of; and, if you be in
   like manner cried up, you will be justly suspected to deal deceitfully
   as they did." We should desire to have the approbation of those that
   are wise and good, and not be indifferent to what people say of us;
   but, as we should despise the reproaches, so we should also despise the
   praises, of the fools in Israel.

Exhortations to Justice and Mercy.

   27 But I say unto you which hear, Love your enemies, do good to them
   which hate you,   28 Bless them that curse you, and pray for them which
   despitefully use you.   29 And unto him that smiteth thee on the one
   cheek offer also the other; and him that taketh away thy cloak forbid
   not to take thy coat also.   30 Give to every man that asketh of thee;
   and of him that taketh away thy goods ask them not again.   31 And as
   ye would that men should do to you, do ye also to them likewise.   32
   For if ye love them which love you, what thank have ye? for sinners
   also love those that love them.   33 And if ye do good to them which do
   good to you, what thank have ye? for sinners also do even the same.
   34 And if ye lend to them of whom ye hope to receive, what thank have
   ye? for sinners also lend to sinners, to receive as much again.   35
   But love ye your enemies, and do good, and lend, hoping for nothing
   again; and your reward shall be great, and ye shall be the children of
   the Highest: for he is kind unto the unthankful and to the evil.   36
   Be ye therefore merciful, as your Father also is merciful.

   These verses agree with Matt. v. 38, to the end of that chapter: I say
   unto you that hear (v. 27), to all you that hear, and not to disciples
   only, for these are lessons of universal concern. He that has an ear,
   let him hear. Those that diligently hearken to Christ shall find he has
   something to say to them well worth their hearing. Now the lessons
   Christ here teacheth us are,

   I. That we must render to all their due, and be honest and just in all
   our dealings (v. 31): As ye would that men should do to you, do ye also
   to them likewise; for this is loving your neighbour as yourselves. What
   we should expect, in reason, to be done to us, either in justice or
   charity, by others, if they were in our condition and we in theirs,
   that, as the matter stands, we must do to them. We must put our souls
   into their souls' stead, and then pity and succour them, as we should
   desire and justly expect to be ourselves pitied and succoured.

   II. That we must be free in giving to them that need (v. 30): "Give to
   every man that asketh of thee, to every one that is a proper object of
   charity, that wants necessaries, which thou hast wherewithal to supply
   out of thy superfluities. Give to those that are not able to help
   themselves, to those that have not relations in a capacity to help
   them." Christ would have his disciples ready to distribute, and willing
   to communicate, to their power in ordinary cases, and beyond their
   power in extraordinary.

   III. That we must be generous in forgiving those that have been any way
   injurious to us.

   1. We must not be extreme in demanding our right, when it is denied us:
   "Him that taketh away thy cloak, either forcibly or fraudulently,
   forbid him not by any violent means to take thy coat also, v. 29. Let
   him have that too, rather than fight for it. And (v. 30) of him that
   taketh thy goods" (so Dr. Hammond thinks it should be read), "that
   borrows them, or that takes them up from thee upon trust, of such do
   not exact them; if Providence have made such insolvent, do not take the
   advantage of the law against them, but rather lose it than take them by
   the throat, Matt. xviii. 28. If a man run away in thy debt, and take
   away thy goods with him, do not perplex thyself, nor be incensed
   against him."

   2. We must not be rigorous in revenging a wrong when it is done us:
   "Unto him that smiteth thee on the one cheek, instead of bringing an
   action against him, or sending for a writ for him, or bringing him
   before a justice, offer also the other;" that is, "pass it by, though
   thereby thou shouldest be in danger of bringing upon thyself another
   like in dignity, which is commonly pretended in excuse of taking the
   advantage of the law in such a case. If any one smite thee on the
   cheek, rather than give another blow to him, be ready to receive
   another from him;" that is, "leave it to God to plead thy cause, and do
   thou sit down silent under the affront." When we do thus, God will
   smite our enemies, as far as they are his, upon the cheek bone, so as
   to break the teeth of the ungodly (Ps. iii. 7); for he hath said,
   Vengeance is mine, and he will make it appear that it is so when we
   leave it to him to take vengeance.

   3. Nay, we must do good to them that do evil to us. This is that which
   our Saviour, in these verses, chiefly designs to teach us, as a law
   peculiar to his religion, and a branch of the perfection of it.

   (1.) We must be kind to those from whom we have received injuries. We
   must not only love our enemies, and bear a good will to them, but we
   must do good to them, be as ready to do any good office to them as to
   any other person, if their case call for it, and it be in the power of
   our hands to do it. We must study to make it appear, by positive acts,
   if there be an opportunity for them, that we bear them no malice, nor
   see revenge. Do they curse us, speak ill of us, and wish ill to us? Do
   they despitefully use us, in word or deed? Do they endeavour to make us
   contemptible or odious? Let us bless them, and pray for them, speak
   well of them, the best we can, wish well to them, especially to their
   souls, and be intercessors with God for them. This is repeated, v. 35:
   love your enemies, and do them good. To recommend this difficult duty
   to us, it is represented as a generous thing, and an attainment few
   arrive at. To love those that love us has nothing uncommon in it,
   nothing peculiar to Christ's disciples, for sinners will love those
   that love them. There is nothing self-denying in that; it is but
   following nature, even in its corrupt state, and puts no force at all
   upon it (v. 32): it is no thanks to us to love those that say and do
   just as we would have them. "And (v. 33) if you do good to them that do
   good to you, and return their kindnesses, it is from a common principle
   of custom, honour, and gratitude; and therefore what thanks have you?
   What credit are you to the name of Christ, or what reputation do you
   bring to it? for sinners also, that know nothing of Christ and his
   doctrine, do even the same. But it becomes you to do something more
   excellent and eminent, herein to out-do your neighbours, to do that
   which sinners will not do, and which no principle of theirs can pretend
   to reach to: you must render good for evil;" not that any thanks are
   due to us, but then we are to our God for a name and a praise and he
   will have the thanks.

   (2.) We must be kind to those from whom we expect no manner of
   advantage (v. 35): Lend, hoping for nothing again. It is meant of the
   rich lending to the poor a little money for their necessity, to buy
   daily bread for themselves and their families, or to keep them out of
   prison. In such a case, we must lend, with a resolution not to demand
   interest for what we lend, as we may most justly from those that borrow
   money to make purchases withal, or to trade with. But that is not all;
   we must lend though we have reason to suspect that what we lend we
   lose, lend to those who are so poor that it is not probable they will
   be able to pay us again. This precept will be best illustrated by that
   law of Moses (Deut. xv. 7-10), which obliges them to lend to a poor
   brother as much as he needed, though the year of release was at hand.
   Here are two motives to this generous charity.

   [1.] It will redound to our profit; for our reward shall be great, v.
   35. What is given, or laid out, or lent and lost on earth, from a true
   principle of charity, will be made up to us in the other world,
   unspeakably to our advantage. "You shall not only be repaid, but
   rewarded, greatly rewarded; it will be said to you, Come, ye blessed,
   inherit the kingdom."

   [2.] It will redound to our honour; for herein we shall resemble God in
   his goodness, which is the greatest glory: "Ye shall be the children of
   the Highest, shall be owned by him as his children, being like him." It
   is the glory of God that he is kind to the unthankful and to the evil,
   bestows the gifts of common providence even upon the worst of men, who
   are every day provoking him, and rebelling against him, and using those
   very gifts to his dishonour. Hence he infers (v. 36), Be merciful, as
   your Father is merciful; this explains Matt. v. 48, "Be perfect, as our
   Father is perfect. Imitate your Father in those things that are his
   brightest perfections." Those that are merciful as God is merciful,
   even to the evil and the unthankful, are perfect as God is perfect; so
   he is pleased graciously to accept it, though infinitely falling short.
   Charity is called the bond of perfectness, Col. iii. 14. This should
   strongly engage us to be merciful to our brethren, even such as have
   been injurious to us, not only that God is so to others, but that he is
   so to us, though we have been, and are, evil and unthankful; it is of
   his mercies that we are not consumed.

Exhortations to Justice and Sincerity.

   37 Judge not, and ye shall not be judged: condemn not, and ye shall not
   be condemned: forgive, and ye shall be forgiven:   38 Give, and it
   shall be given unto you; good measure, pressed down, and shaken
   together, and running over, shall men give into your bosom. For with
   the same measure that ye mete withal it shall be measured to you again.
     39 And he spake a parable unto them, Can the blind lead the blind?
   shall they not both fall into the ditch?   40 The disciple is not above
   his master: but every one that is perfect shall be as his master.   41
   And why beholdest thou the mote that is in thy brother's eye, but
   perceivest not the beam that is in thine own eye?   42 Either how canst
   thou say to thy brother, Brother, let me pull out the mote that is in
   thine eye, when thou thyself beholdest not the beam that is in thine
   own eye? Thou hypocrite, cast out first the beam out of thine own eye,
   and then shalt thou see clearly to pull out the mote that is in thy
   brother's eye.   43 For a good tree bringeth not forth corrupt fruit;
   neither doth a corrupt tree bring forth good fruit.   44 For every tree
   is known by his own fruit. For of thorns men do not gather figs, nor of
   a bramble bush gather they grapes.   45 A good man out of the good
   treasure of his heart bringeth forth that which is good; and an evil
   man out of the evil treasure of his heart bringeth forth that which is
   evil: for of the abundance of the heart his mouth speaketh.   46 And
   why call ye me, Lord, Lord, and do not the things which I say?   47
   Whosoever cometh to me, and heareth my sayings, and doeth them, I will
   show you to whom he is like:   48 He is like a man which built a house,
   and digged deep, and laid the foundation on a rock: and when the flood
   arose, the stream beat vehemently upon that house, and could not shake
   it: for it was founded upon a rock.   49 But he that heareth, and doeth
   not, is like a man that without a foundation built a house upon the
   earth; against which the stream did beat vehemently, and immediately it
   fell; and the ruin of that house was great.

   All these sayings of Christ we had before in Matthew; some of them in
   ch. vii., others in other places. They were sayings that Christ often
   used; they needed only to be mentioned, it was easy to apply them.
   Grotius thinks that we need not be critical here in seeking for the
   coherence: they are golden sentences, like Solomon's proverbs or
   parables. Let us observe here,

   I. We ought to be very candid in our censures of others, because we
   need grains of allowance ourselves: "Therefore judge not others,
   because then you yourselves shall not be judged; therefore condemn not
   others, because then you yourselves shall not be condemned, v. 37.
   Exercise towards others that charity which thinks no evil, which bears
   all things, believes and hopes all things; and then others will
   exercise that charity towards you. God will not judge and condemn you,
   men will not." They that are merciful to other people's names shall
   find others merciful to theirs.

   II. If we are of a giving and a forgiving spirit, we shall ourselves
   reap the benefit of it: Forgive and you shall be forgiven. If we
   forgive the injuries done to us by others, others will forgive our
   inadvertencies. If we forgive others' trespasses against us, God will
   forgive our trespasses against him. And he will be no less mindful of
   the liberal that devise liberal things (v. 38): Give, and it shall be
   given to you. God, in his providence, will recompense it to you; it is
   lent to him, and he is not unrighteous to forget it (Heb. vi. 10), but
   he will pay it again. Men shall return it into your bosom; for God
   often makes use of men as instruments, not only of his avenging, but of
   his rewarding justice. If we in a right manner give to others when they
   need, God will incline the hearts of others to give to us when we need,
   and to give liberally, good measure pressed down and shaken together.
   They that sow plentifully shall reap plentifully. Whom God recompenses
   he recompenses abundantly.

   III. We must expect to be dealt with ourselves as we deal with others:
   With the same measure that ye mete it shall be measured to you again.
   Those that deal hardly with others must acknowledge, as Adoni-bezek did
   (Judg. i. 7), that God is righteous, if others deal hardly with them,
   and they may expect to be paid in their own coin; but they that deal
   kindly with others have reason to hope that, when they have occasion,
   God will raise them up friends who will deal kindly with them. Though
   Providence does not always go by this rule, because the full and exact
   retributions are reserved for another world, yet, ordinarily, it
   observes a proportion sufficient to deter us from all acts of rigour
   and to encourage us in all acts of beneficence.

   IV. Those who put themselves under the guidance of the ignorant and
   erroneous are likely to perish with them (v. 39): Can the blind lead
   the blind? Can the Pharisees, who are blinded with pride, prejudice,
   and bigotry, lead the blind people into the right way? Shall not both
   fall together into the ditch? How can they expect any other? Those that
   are led by the common opinion, course, and custom, of this world, are
   themselves blind, and are led by the blind, and will perish with the
   world that sits in darkness. Those that ignorantly, and at a venture,
   follow the multitude to do evil, follow the blind in the broad way that
   leads the many to destruction.

   V. Christ's followers cannot expect better treatment in the world than
   their Master had, v. 40. Let them not promise themselves more honour or
   pleasure in the world than Christ had, nor aim at the worldly pomp and
   grandeur which he was never ambitious of, but always declined, nor
   affect that power in secular things which he would not assume; but
   every one that would show himself perfect, an established disciple, let
   him be as his Master--dead to the world, and every thing in it, as his
   Master is; let him live a life of labour and self-denial as his Master
   doth, and make himself a servant of all; let him stoop, and let him
   toil, and do all the good he can, and then he will be a complete
   disciple.

   VI. Those who take upon them to rebuke and reform others are concerned
   to look to it that they be themselves blameless, and harmless, and
   without rebuke, v. 41, 42. 1. Those with a very ill grace censure the
   faults of others who are not aware of their own faults. It is very
   absurd for any to pretend to be so quick-sighted as to spy small faults
   in others, like a mote in the eye, when they are themselves so
   perfectly past feeling as not to perceive a beam in their own eye. 2.
   Those are altogether unfit to help to reform others whose reforming
   charity does not begin at home. How canst thou offer thy service to thy
   brother, to pull out the mote from his eye, which requires a good eye
   as well as a good hand, when thou thyself hast a beam in thine own eye,
   and makest no complaint of it? 3. Those therefore who would be
   serviceable to the souls of others must first make it appear that they
   are solicitous about their own souls. To help to pull the mote out of
   our brother's eye is a good work, but then we must qualify ourselves
   for it by beginning with ourselves; and our reforming our own lives
   may, by the influence of example, contribute to others reforming
   theirs.

   VII. We may expect that men's words and actions will be according as
   they are, according as their hearts are, and according as their
   principles are.

   1. The heart is the tree, and the words and actions are fruit according
   to the nature of the tree, v. 43, 44. If a man be really a good man, if
   he have a principle of grace in his heart, and the prevailing bent and
   bias of the soul be towards God and heaven, though perhaps he may not
   abound in fruit, though some of his fruits be blasted, and though he
   may be sometimes like a tree in winter, yet he does not bring forth
   corrupt fruit; though he may not do you all the good he should, yet he
   will not in any material instance do you hurt. If he cannot reform ill
   manners, he will not corrupt good manners. If the fruit that a man
   brings forth be corrupt, if a man's devotion tend to debauch the mind
   and conversation, if a man's conversation be vicious, if he be a
   drunkard or fornicator, if he be a swearer or liar, if he be in any
   instance unjust or unnatural, his fruit is corrupt, and you may be sure
   that he is not a good tree. On the other hand, a corrupt tree doth not
   bring forth good fruit, though it may bring forth green leaves; for of
   thorns men do not gather figs, nor of a bramble do they gather grapes.
   You may, if you please, stick figs upon thorns, and hang a bunch of
   grapes upon a bramble, but they neither are, nor can be, the natural
   product of the trees; so neither can you expect any good conduct from
   those who have justly a bad character. If the fruit be good, you may
   conclude that the tree is so; if the conversation be holy, heavenly,
   and regular, though you cannot infallibly know the heart, yet you may
   charitably hope that it is upright with God; for every tree is known by
   its fruit. But the vile person will speak villany (Isa. xxxii. 6), and
   the experience of the moderns herein agrees with the proverb of the
   ancients, that wickedness proceedeth from the wicked, 1 Sam. xxiv. 13.

   2. The heart is the treasure, and the words and actions are the
   expenses or produce from that treasure, v. 45. This we had, Matt. xii.
   34, 35. The reigning love of God and Christ in the heart denominates a
   man a good man; and it is a good treasure a man may bring forth that
   which is good. But where the love of the world and the flesh reign
   there is an evil treasure in the heart, out of which an evil man is
   continually bringing forth that which is evil; and by what is brought
   forth you may know what is in the heart, as you may know what is in the
   vessel, water or wine, by what is drawn out from it, John ii. 8. Of the
   abundance of the heart the mouth speaks; what the mouth ordinarily
   speaks, speaks with relish and delight, generally agrees with what is
   innermost and uppermost in the heart: He that speaks of the earth is
   earthly, John iii. 31. Not but that a good man may possibly drop a bad
   word, and a wicked man make use of a good word to serve a bad turn;
   but, for the most part, the heart is as the words are, vain or serious;
   it therefore concerns us to get our hearts filled, not only with good,
   but with abundance of it.

   VIII. It is not enough to hear the sayings of Christ, but we must do
   them; not enough to profess relation to him, as his servants, but we
   must make conscience of obeying him.

   1. It is putting an affront upon him to call him Lord, Lord, as if we
   were wholly at his command, and had devoted ourselves to his service,
   if we do not make conscience of conforming to his will and serving the
   interests of his kingdom. We do but mock Christ, as they that in scorn
   said, Hail, King of the Jews, if we call him ever so often Lord, Lord,
   and yet walk in the way of our own hearts and in the sight of our own
   eyes. Why do we call him Lord, Lord, in prayer (compare Matt. vii. 21,
   22), if we do not obey his commands? He that turns away his ear from
   hearing the law, his prayer shall be an abomination.

   2. It is putting a cheat upon ourselves if we think that a bare
   profession of religion will save us, that hearing the sayings of Christ
   will bring us to heaven, without doing them. This he illustrates by a
   similitude (v. 47-49), which shows,

   (1.) That those only make sure work for their souls and eternity, and
   take the course that will stand them in stead in a trying time, who do
   not only come to Christ as his scholars, and hear his sayings but do
   them, who think, and speak, and act, in every thing according to the
   established rules of his holy religion. They are like a house built on
   a rock. These are they that take pains in religion, as they do,--that
   dig deep, that found their hope upon Christ, who is the Rock of ages
   (and other foundation can no man lay); these are they who provide for
   hereafter, who get ready for the worst, who lay up in store a good
   foundation for the time to come, for the eternity to come, 1 Tim. vi.
   19. They who do thus do well for themselves; for, [1.] They shall keep
   their integrity, in times of temptation and persecution; when others
   fall from their own stedfastness, as the seed on the stony ground, they
   shall stand fast in the Lord. [2.] They shall keep their comfort, and
   peace, and hope, and joy, in the midst of the greatest distresses. The
   storms and streams of affliction shall not shock them, for their feet
   are set upon a rock, a rock higher than they. [3.] Their everlasting
   welfare is secured. In death and judgment they are safe. Obedient
   believers are kept by the power of Christ, through faith, unto
   salvation, and shall never perish.

   (2.) That those who rest in a bare hearing of the sayings of Christ,
   and do not live up to them, are but preparing for a fatal
   disappointment: He that heareth and doeth not (that knows his duty, but
   lives in the neglect of it), he is like a man that built a house
   without a foundation. He pleases himself with hopes that he has no
   ground for, and his hopes will fail him when he most needs the comfort
   of them, and when he expects the crowning of them; when the stream
   beats vehemently upon his house, it is gone, the sand it is built upon
   is washed away, and immediately it falls, Such is the hope of the
   hypocrite, though he has gained, when God takes away his soul; it is as
   the spider's web, and the giving up of the ghost.
     __________________________________________________________________

L U K E.

  CHAP. VII.

   In this chapter we have, I. Christ confirming the doctrine he had
   preached in the former chapter, with two glorious miracles--the curing
   of one at a distance, and that was the centurion's servant (ver. 1-10),
   and the raising of one to life that was dead, the widow's son at Nain,
   ver. 11-18. II. Christ confirming the faith of John who was now in
   prison, and of some of his disciples, by sending him a short account of
   the miracles he wrought, in answer to a question he received from him
   (ver. 19-23), to which he adds an honourable testimony concerning John,
   and a just reproof to the men of that generation for the contempt they
   put upon him and his doctrine, ver. 24-35. III. Christ comforting a
   poor penitent that applied herself to him, all in tears of godly sorrow
   for sin, assuring her that her sins were pardoned, and justifying
   himself in the favour he showed her against the cavils of a proud
   Pharisee, ver. 36-50.

The Healing of the Centurion's Servant.

   1 Now when he had ended all his sayings in the audience of the people,
   he entered into Capernaum.   2 And a certain centurion's servant, who
   was dear unto him, was sick, and ready to die.   3 And when he heard of
   Jesus, he sent unto him the elders of the Jews, beseeching him that he
   would come and heal his servant.   4 And when they came to Jesus, they
   besought him instantly, saying, That he was worthy for whom he should
   do this:   5 For he loveth our nation, and he hath built us a
   synagogue.   6 Then Jesus went with them. And when he was now not far
   from the house, the centurion sent friends to him, saying unto him,
   Lord, trouble not thyself: for I am not worthy that thou shouldest
   enter under my roof:   7 Wherefore neither thought I myself worthy to
   come unto thee: but say in a word, and my servant shall be healed.   8
   For I also am a man set under authority, having under me soldiers, and
   I say unto one, Go, and he goeth; and to another, Come, and he cometh;
   and to my servant, Do this, and he doeth it.   9 When Jesus heard these
   things, he marvelled at him, and turned him about, and said unto the
   people that followed him, I say unto you, I have not found so great
   faith, no, not in Israel.   10 And they that were sent, returning to
   the house, found the servant whole that had been sick.

   Some difference there is between this story of the cure of the
   centurion's servant as it is related here and as we had it in Matt.
   viii. 5, &c. There it was said that the centurion came to Christ; here
   it is said that he sent to him first some of the elders of the Jews (v.
   3), and afterwards some other friends, v. 6. But it is a rule that we
   are said to do that which we do by another--Quod facimus per alium, id
   ipsum facere judicamur. The centurion might be said to do that which he
   did by his proxies; as a man takes possession by his attorney. But it
   is probable that the centurion himself came at last, when Christ said
   to him (Matt. viii. 13), As thou hast believed, so be it done unto
   thee.

   This miracle is here said to have been wrought by our Lord Jesus when
   he had ended all his sayings in the audience of the people, v. 1. What
   Christ said he said publicly; whoever would might come and hear him: In
   secret have I said nothing, John xviii. 20. Now, to give an undeniable
   proof of the authority of his preaching word, he here gives an
   incontestable proof of the power and efficacy of his healing word. He
   that had such a commanding empire in the kingdom of nature as that he
   could command away diseases, no doubt has such a sovereignty in the
   kingdom of grace as to enjoin duties displeasing to flesh and blood,
   and bind, under the highest penalties, to the observance of them. This
   miracle was wrought in Capernaum, where most of Christ's mighty works
   were done, Matt. xi. 23. Now observe,

   I. The centurion's servant that was sick was dear to his master, v. 2.
   It was the praise of the servant that by his diligence and
   faithfulness, and a manifest concern for his master and his interest,
   as for himself and for his own, he recommended himself to his master's
   esteem and love. Servants should study to endear themselves to their
   masters. It was likewise the praise of the master that, when he had a
   good servant, he knew how to value him. Many masters, that are haughty
   and imperious, think it favour enough to the best servants they have
   not to rate them, and beat them, and be cruel to them, whereas they
   ought to be kind to them, and tender of them, and solicitous for their
   welfare and comfort.

   II. The master, when he heard of Jesus, was for making application to
   him, v. 3. Masters ought to take particular care of their servants when
   they are sick, and not to neglect them then. This centurion begged that
   Christ would come and heal his servant. We may now, by faithful and
   fervent prayer, apply ourselves to Christ in heaven, and ought to do
   so, when sickness is in our families; for Christ is still the great
   Physician.

   III. He sent some of the elders of the Jews to Christ, to represent the
   case, and solicit for him, thinking that a greater piece of respect to
   Christ than if he had come himself, because he was an uncircumcised
   Gentile, whom he thought Christ, being a prophet, would not care for
   conversing with. For that reason he sent Jews, whom he acknowledged to
   be favourites of Heaven, and not ordinary Jews neither, but elders of
   the Jews, persons in authority, that the dignity of the messengers
   might give honour to him to whom they were sent. Balak sent princes to
   Balaam.

   IV. The elders of the Jews were hearty intercessors for the centurion:
   They besought him instantly (v. 4), were very urgent with him, pleading
   for the centurion that which he would never have pleaded for himself,
   that he was worthy for whom he should do this. If any Gentile was
   qualified to receive such a favour, surely he was. The centurion said,
   I am not so much as worthy of a visit (Matt. viii. 8), but the elders
   of the Jews thought him worthy of the cure; thus honour shall uphold
   the humble in spirit. Let another man praise thee, and not thy own
   mouth. But that which they insisted upon in particular was, that,
   though he was a Gentile, yet he was a hearty well-wisher to the Jewish
   nation and religion, v. 5. They thought there needed as much with
   Christ as there did with them to remove the prejudices against him as a
   Gentile, a Roman, and an officer of the army, and therefore mention
   this, 1. That he was well-affected to the people of the Jews: He loveth
   our nation (which few of the Gentile did). Probably he had read the Old
   Testament, whence it was easy to advance to a very high esteem of the
   Jewish nation, as favoured by Heaven above all people. Note, Even
   conquerors, and those in power, ought to keep up an affection for the
   conquered, and those they have power over. 2. That he was well-affected
   to their worship: He built them a new synagogue at Capernaum, finding
   that what they had was either gone to decay or not large enough to
   contain the people, and that the inhabitants were not of ability to
   build one for themselves. Hereby he testified his veneration for the
   God of Israel, his belief of his being the one only living and true
   God, and his desire, like that of Darius, to have an interest in the
   prayers of God's Israel, Ezra vi. 10. This centurion built a synagogue
   at his own proper costs and charges, and probably employed his soldiers
   that were in garrison there in the building, to keep them from
   idleness. Note, Building places of meeting for religious worship is a
   very good work, is an instance of love to God and his people; and those
   who do good works of that kind are worthy of double honour.

   V. Jesus Christ was very ready to show kindness to the centurion. He
   presently went with them (v. 6), though he was a Gentile; for is he the
   Saviour of the Jews only? Is he not also of the Gentiles? Yes, of the
   Gentiles also, Rom. iii. 29. The centurion did not think himself worthy
   to visit Christ (v. 7), yet Christ thought him worthy to be visited by
   him; for those that humble themselves shall be exalted.

   VI. The centurion, when he heard that Christ was doing him the honour
   to come to his house, gave further proofs both of his humility and of
   his faith. Thus the graces of the saints are quickened by Christ's
   approaches towards them. When he was now not far from the house, and
   the centurion had notice of it, instead of setting his house in order
   for his reception, he sends friends to meet him with fresh expressions,
   1. Of his humility: "Lord, trouble not thyself, for I am unworthy of
   such an honour, because I am a Gentile." This bespeaks not only his low
   thoughts of himself notwithstanding the greatness of his figure; but
   his high thoughts of Christ, notwithstanding the meanness of his figure
   in the world. He knew how to honour a prophet of God, though he was
   despised and rejected of men. 2. Of his faith: "Lord, trouble not
   thyself, for I know there is no occasion; thou canst cure my servant
   without coming under my roof, by that almighty power from which no
   thought can be withholden. Say, in a word, and my servant shall be
   healed:" so far was this centurion from Namaan's fancy, that he should
   come to him, and stand, and strike his hand over the patient, and so
   recover him, 2 Kings v. 11. He illustrates this faith of his by a
   comparison taken from his own profession, and is confident that Christ
   can as easily command away the distemper as he can command any of his
   soldiers, can as easily send an angel with commission to cure this
   servant of his as he can send a soldier on an errand, v. 8. Christ has
   a sovereign power over all the creatures and all their actions, and can
   change the course of nature as he pleases, can rectify its disorders
   and repair its decays in human bodies; for all power is given to him.

   VII. Our Lord Jesus was wonderfully well pleased with the faith of the
   centurion, and the more surprised at it because he was a Gentile; and,
   the centurion's faith having thus honoured Christ, see how he honoured
   it (v. 9): He turned him about, as one amazed, and said to the people
   that followed him, I have not found so great faith, no not in Israel.
   Note, Christ will have those that follow him to observe and take notice
   of the great examples of faith that are sometimes set before
   them--especially when any such are found among those that do not follow
   Christ so closely as they do in profession--that we may be shamed by
   the strength of their faith out of the weakness and waverings of ours.

   VIII. The cure was presently and perfectly wrought (v. 10). They that
   were sent knew they had their errand, and therefore went back, and
   found the servant well, and under no remains at all of his distemper.
   Christ will take cognizance of the distressed case of poor servants,
   and be ready to relieve them; for there is no respect of persons with
   him. Nor are the Gentiles excluded from the benefit of his grace; nay,
   this was a specimen of that much greater faith which would be found
   among the Gentiles, when the gospel should be published, than among the
   Jews.

The Widow of Nain.

   11 And it came to pass the day after, that he went into a city called
   Nain; and many of his disciples went with him, and much people.   12
   Now when he came nigh to the gate of the city, behold, there was a dead
   man carried out, the only son of his mother, and she was a widow: and
   much people of the city was with her.   13 And when the Lord saw her,
   he had compassion on her, and said unto her, Weep not.   14 And he came
   and touched the bier: and they that bare him stood still. And he said,
   Young man, I say unto thee, Arise.   15 And he that was dead sat up,
   and began to speak. And he delivered him to his mother.   16 And there
   came a fear on all: and they glorified God, saying, That a great
   prophet is risen up among us; and, That God hath visited his people.
   17 And this rumour of him went forth throughout all Judæa, and
   throughout all the region round about.   18 And the disciples of John
   showed him of all these things.

   We have here the story of Christ's raising to life a widow's son at
   Nain, that was dead and in the carrying out to be buried, which Matthew
   and Mark had made no mention of; only, in the general, Matthew had
   recorded it, in Christ's answer to the disciples of John, that the dead
   were raised up, Matt. xi. 5. Observe,

   I. Where, and when, this miracle was wrought. It was the next day after
   he had cured the centurion's servant, v. 11. Christ was doing good
   every day, and never had cause to complain that he had lost a day. It
   was done at the gate of a small city, or town, called Nain, not far
   from Capernaum, probably the same with a city called Nais, which Jerome
   speaks of.

   II. Who were the witnesses of it. It is as well attested as can be, for
   it was done in the sight of two crowds that met in or near the gate of
   the city. There was a crowd of disciples and other people attending
   Christ (v. 11), and a crowd of relations and neighbours attending the
   funeral of the young man, v. 12. Thus there was a sufficient number to
   attest the truth of this miracle, which furnished greater proof of
   Christ's divine authority than his healing diseases; for by no power of
   nature, or any means, can the dead be raised.

   III. How it was wrought by our Lord Jesus.

   1. The person raised to life was a young man, cut off by death in the
   beginning of his days--a common case; man comes forth like a flower and
   is cut down. That he was really dead was universally agreed. There
   could be no collusion in the case; for Christ was entering into the
   town, and had not seen him till now that he met him upon the bier. He
   was carried out of the city; for the Jews' burying-places were without
   their cities, and at some distance from them. This young man was the
   only son of his mother, and she a widow. She depended upon him to be
   the staff of her old age, but he proves a broken reed; every man at his
   best estate is so. How numerous, how various, how very calamitous, are
   the afflictions of the afflicted in this world! What a vale of tears is
   it! What a Bochim, a place of weepers! We may well think how deep the
   sorrow of this poor mother was for her only son (such sorrowing is
   referred to as expressive of the greatest grief,--Zech. xii. 10), and
   it was the deeper in that she was a widow, broken with breach upon
   breach, and a full end made of her comforts. Much people of the city
   was with her, condoling with her loss, to comfort her.

   2. Christ showed both his pity and his power in raising him to life,
   that he might give a specimen of both, which shine so brightly in man's
   redemption.

   (1.) See how tender his compassions are towards the afflicted (v. 13):
   When the Lord saw the poor widow following her son to the grave, he had
   compassion on her. Here was not application made to him for her, not so
   much as that he would speak some words of comfort to her, but, ex mero
   motu--purely from the goodness of his nature, he was troubled for her.
   The case was piteous, and he looked upon it with pity. His eye affected
   his heart; and he said unto her, Weep not. Note, Christ has a concern
   for the mourners, for the miserable, and often prevents them with the
   blessing of his goodness. He undertook the work of our redemption and
   salvation, in his love and in his pity, Isa. lxiii. 9. What a pleasing
   idea does this give us of the compassions of the Lord Jesus, and the
   multitude of his tender mercies, which may be very comfortable to us
   when at any time we are in sorrow! Let poor widows comfort themselves
   in their sorrows with this, that Christ pities them and knows their
   souls in adversity; and, if others despise their grief, he does not.
   Christ said, Weep not; and he could give her a reason for it which no
   one else could: "Weep not for a dead son, for he shall presently become
   a living one." This was a reason peculiar to her case; yet there is a
   reason common to all that sleep in Jesus, which is of equal force
   against inordinate and excessive grief for their death--that they shall
   rise again, shall rise in glory; and therefore we must not sorrow as
   those that have no hope, 1 Thess. iv. 13. Let Rachel, that weeps for
   her children, refrain her eyes from tears, for there is hope in thine
   end, saith the Lord, that thy children shall come again to their own
   border, Jer. xxxi. 17. And let our passion at such a time be checked
   and claimed by the consideration of Christ's compassion.

   (2.) See how triumphant his commands are over even death itself (v.
   14): He came, and touched the bier, or coffin, in or upon which the
   dead body lay; for to him it would be no pollution. Hereby he intimated
   to the bearers that they should not proceed; he had something to say to
   the dead young man. Deliver him from going down to the pit; I have
   found a ransom, Job xxxiii. 24. Hereupon they that bore him stood
   still, and probably let down the bier from their shoulders to the
   ground, and opened the coffin, it if was closed up; and then with
   solemnity, as one that had authority, and to whom belonged the issues
   from death, he said, Young man, I say unto thee, Arise. The young man
   was dead, and could not arise by any power of his own (no more can
   those that are spiritually dead in trespasses and sins); yet it was no
   absurdity at all for Christ to bid him arise, when a power went along
   with that word to put life into him. The gospel call to all people, to
   young people particularly, is, "Arise, arise from the dead, and Christ
   shall give you light and life." Christ's dominion over death was
   evidenced by the immediate effect of his word (v. 15): He that was dead
   sat up. Have we grace from Christ? Let us show it. Another evidence of
   life was that he began to speak; for whenever Christ gives us spiritual
   life he opens the lips in prayer and praise. And, lastly, he would not
   oblige this young man, to whom he had given a new life, to go along
   with him as his disciple, to minister to him (though he owed him even
   his own self), much less as a trophy or show to get honour by him, but
   delivered him to his mother, to attend her as became a dutiful son; for
   Christ's miracles were miracles of mercy, and a great act of mercy this
   was to this widow; now she was comforted, according to the time in
   which she had been afflicted and much more, for she could now look upon
   this son as a particular favourite of Heaven, with more pleasure than
   if he had not died.

   IV. What influence it had upon the people (v. 16): There came a fear on
   all; it frightened them all, to see a dead man start up alive out of
   his coffin in the open street, at the command of a man; they were all
   struck with wonder at his miracle, and glorified God. The Lord and his
   goodness, as well as the Lord and his greatness, are to be feared. The
   inference they drew from it was, "A great prophet is risen up among us,
   the great prophet that we have been long looking for; doubtless, he is
   one divinely inspired who can thus breathe life into the dead, and in
   him God hath visited his people, to redeem them, as was expected," Luke
   i. 68. This would be life from the dead indeed to all them that waited
   for the consolation of Israel. When dead souls are thus raised to
   spiritual life, by a divine power going along with the gospel, we must
   glorify God, and look upon it as a gracious visit to his people. The
   report of this miracle was carried, 1. In general, all the country over
   (v. 17): This rumour of him, that he was the great prophet, went forth
   upon the wings of fame through all Judea, which lay a great way off,
   and throughout all Galilee, which was the region round about. Most had
   this notice of him, yet few believed in him, and gave up themselves to
   him. Many have the rumour of Christ's gospel in their ears that have
   not the savour and relish of it in their souls. 2. In particular, it
   was carefully brought to John Baptist, who was now in prison (v. 18):
   His disciples came, and gave him an account of all things, that he
   might know that though he was bound yet the word of the Lord was not
   bound; God's work was going on, though he was laid aside.

John's Message to Jesus; The Ministry of John and of Christ.

   19 And John calling unto him two of his disciples sent them to Jesus,
   saying, Art thou he that should come? or look we for another?   20 When
   the men were come unto him, they said, John Baptist hath sent us unto
   thee, saying, Art thou he that should come? or look we for another?
   21 And in that same hour he cured many of their infirmities and
   plagues, and of evil spirits; and unto many that were blind he gave
   sight.   22 Then Jesus answering said unto them, Go your way, and tell
   John what things ye have seen and heard; how that the blind see, the
   lame walk, the lepers are cleansed, the deaf hear, the dead are raised,
   to the poor the gospel is preached.   23 And blessed is he, whosoever
   shall not be offended in me.   24 And when the messengers of John were
   departed, he began to speak unto the people concerning John, What went
   ye out into the wilderness for to see? A reed shaken with the wind?
   25 But what went ye out for to see? A man clothed in soft raiment?
   Behold, they which are gorgeously apparelled, and live delicately, are
   in kings' courts.   26 But what went ye out for to see? A prophet? Yea,
   I say unto you, and much more than a prophet.   27 This is he, of whom
   it is written, Behold, I send my messenger before thy face, which shall
   prepare thy way before thee.   28 For I say unto you, Among those that
   are born of women there is not a greater prophet than John the Baptist:
   but he that is least in the kingdom of God is greater than he.   29 And
   all the people that heard him, and the publicans, justified God, being
   baptized with the baptism of John.   30 But the Pharisees and lawyers
   rejected the counsel of God against themselves, being not baptized of
   him.   31 And the Lord said, Whereunto then shall I liken the men of
   this generation? and to what are they like?   32 They are like unto
   children sitting in the marketplace, and calling one to another, and
   saying, We have piped unto you, and ye have not danced; we have mourned
   to you, and ye have not wept.   33 For John the Baptist came neither
   eating bread nor drinking wine; and ye say, He hath a devil.   34 The
   Son of man is come eating and drinking; and ye say, Behold a gluttonous
   man, and a winebibber, a friend of publicans and sinners!   35 But
   wisdom is justified of all her children.

   All this discourse concerning John Baptist, occasioned by his sending
   to ask whether he was the Messiah or no, we had, much as it is here
   related, Matt. xi. 2-19.

   I. We have here the message John Baptist sent to Christ, and the return
   he made to it. Observe,

   1. The great thing we are to enquire concerning Christ is whether he be
   he that should come to redeem and save sinners, or whether we are to
   look for another, v. 19, 20. We are sure that God has promised that a
   Saviour shall come, an anointed Saviour; we are as sure that what he
   has promised he will perform in its season. If this Jesus be that
   promised Messiah, we will receive him, and will look for no other; but,
   if not, we will continue our expectations, and, though he tarry, will
   wait for him.

   2. The faith of John Baptist himself, or at least of his disciples,
   wanted to be confirmed in this matter; for Christ had not yet publicly
   declared himself to be indeed the Christ, nay, he would not have his
   disciples, who knew him to be so, to speak of it, till the proofs of
   his being so were completed in his resurrection. The great men of the
   Jewish church had not owned him, nor had he gained any interest that
   was likely to set him upon the throne of his father David. Nothing of
   that power and grandeur was to be seen about him in which it was
   expected that the Messiah would appear; and therefore it is not strange
   that they should ask, Art thou the Messiah? not doubting but that, if
   he was not, he would direct them what other to look for.

   3. Christ left it to his own works to praise him in the gates, to tell
   what he was and to prove it. While John's messengers were with him, he
   wrought many miraculous cures, in that same hour, which perhaps
   intimates that they staid but an hour with him; and what a deal of work
   did Christ do in a little time! v. 21. He cured many of their
   infirmities and plagues in body, and of evil spirits that affected the
   mind either with frenzy or melancholy, and unto many that were blind he
   gave sight. He multiplied the cures, that there might be no ground left
   to suspect a fraud; and then (v. 22) he bade them go and tell John what
   they had seen. And he and they might easily argue, as even the common
   people did (John vii. 31), When Christ cometh, will he do more miracles
   than these which this man hath done? These cures, which they saw him
   work, were not only confirmations of his commission, but explications
   of it. The Messiah must come to cure a diseased world, to give light
   and sight to them that sit in darkness, and to restrain and conquer
   evil spirits. You see that Jesus does this to the bodies of people, and
   therefore must conclude this is he that should come to do it to the
   souls of people, and you are to look for no other. To his miracles in
   the kingdom of nature he adds this in the kingdom of grace (v. 22), To
   the poor the gospel is preached, which they knew was to be done by the
   Messiah; for he was anointed to preach the gospel to the meek (Isa.
   lxi. 1), and to save the souls of the poor and needy, Ps. lxxii. 13.
   Judge, therefore, whether you can look for any other that will more
   fully answer the characters of the Messiah and the great intentions of
   his coming.

   4. He gave them an intimation of the danger people were in of being
   prejudiced against him, notwithstanding these evident proofs of his
   being the Messiah (v. 23): Blessed is he whosoever shall not be
   offended in me, or scandalized at me. We are here in a state of trial
   and probation; and it is agreeable to such a state that, as there are
   sufficient arguments to confirm the truth to those that are honest and
   impartial in searching after it, and have their minds prepared to
   receive it, so there should be also objections, to cloud the truth to
   those that are careless, worldly, and sensual. Christ's education at
   Nazareth, his residence at Galilee, the meanness of his family and
   relations, his poverty, and the despicableness of his followers--these
   and the like were stumbling-blocks to many, which all the miracles he
   wrought could not help them over. He is blessed, for he is wise,
   humble, and well disposed, that is not overcome by these prejudices. It
   is a sign that God has blessed him, for it is by his grace that he is
   helped over these stumbling-stones; and he shall be blessed indeed,
   blessed in Christ.

   II. We have here the high encomium which Christ gave of John Baptist;
   not while his messengers were present (lest he should seem to flatter
   him), but when they were departed (v. 24), to make the people sensible
   of the advantages they had enjoyed in John's ministry, and were
   deprived of by his imprisonment. Let them now consider what they went
   out into the wilderness to see, who that was about whom there had been
   so much talk and such a great and general amazement. "Come," saith
   Christ, "I will tell you."

   1. He was a man of unshaken self-consistence, a man of steadiness and
   constancy. He was not a reed shaken with the wind, first in one
   direction and then in another, shifting with every wind; he was firm as
   a rock, not fickle as a reed. If he could have bowed like a reed to
   Herod, and have complied with the court, he might have been a favourite
   there; but none of these things moved him.

   2. He was a man of unparalleled self-denial, a great example of
   mortification and contempt of the world. He was not a man clothed in
   soft raiment, nor did he live delicately (v. 25); but, on the contrary,
   he lived in a wilderness and was clad and fed accordingly. Instead of
   adorning and pampering the body, he brought it under, and kept it in
   subjection.

   3. He was a prophet, had his commission and instructions immediately
   from God, and not of man or by man. He was by birth a priest, but that
   is never taken notice of; for his glory, as a prophet, eclipsed the
   honour of his priesthood. Nay, he was more, he was much more than a
   prophet (v. 26), than any of the prophets of the Old Testament; for
   they spoke of Christ as at a distance, he spoke of him as at the door.

   4. He was the harbinger and forerunner of the Messiah, and was himself
   prophesied of in the Old Testament (v. 27): This is he of whom it is
   written (Mal. iii. 1), Behold, I send my messenger before thy face.
   Before he sent the Master himself, he sent a messenger, to give notice
   of his coming, and prepare people to receive him. Had the Messiah been
   to appear as a temporal prince, under which character the carnal Jews
   expected him, his messenger would have appeared either in the pomp of a
   general or the gaiety of a herald at arms; but it was a previous
   indication, plain enough, of the spiritual nature of Christ's kingdom,
   that the messenger he sent before him to prepare his way did it by
   preaching repentance and reformation of men's hearts and lives.
   Certainly that kingdom was not of this world which was thus ushered in.

   5. He was, upon this account, so great, that really there was not a
   greater prophet than he. Prophets were the greatest that were born of
   women, more honourable than kings and princes, and John was the
   greatest of all the prophets. The country was not sensible what a
   valuable, what an invaluable, man it had in it, when John Baptist went
   about preaching and baptizing. And yet he that is least in the kingdom
   of God is greater than he. The least gospel minister, that has obtained
   mercy of the Lord to be skilful and faithful in his work, or the
   meanest of the apostles and first preachers of the gospel, being
   employed under a more excellent dispensation, are in a more honourable
   office than John Baptist. The meanest of those that follow the Lamb far
   excel the greatest of those that went before him. Those therefore who
   live under the gospel dispensation have so much the more to answer for.

   III. We have here the just censure of the men of that generation, who
   were not wrought upon by the ministry either of John Baptist or of
   Jesus Christ himself.

   1. Christ here shows what contempt was put upon John Baptist, while he
   was preaching and baptizing. (1.) Those who did show him any respect
   were but the common ordinary sort of people, who, in the eye of the gay
   part of mankind, were rather a disgrace to him than a credit, v. 29.
   The people indeed, the vulgar herd, of whom it was said, This people,
   who know not the law, are cursed (John vii. 49), and the publicans, men
   of ill fame, as being generally men of bad morals, or taken to be so,
   these were baptized with his baptism, and became his disciples; and
   these, though glorious monuments of divine grace, yet did not magnify
   John in the eye of the world; but by their repentance and reformation
   they justified God, justified his conduct and the wisdom of it in
   appointing such a one as John Baptist to be the forerunner of the
   Messiah: they hereby made it to appear that it was the best method that
   could be taken, for it was not in vain to them whatever it was to
   others. (2.) The great men of their church and nation, the polite and
   the politicians, that would have done him some credit in the eye of the
   world, did him all the dishonour they could; they heard him indeed, but
   they were not baptized of him, v. 30. The Pharisees, who were most in
   reputation for religion and devotion, and the lawyers, who were
   celebrated for their learning, especially their knowledge of the
   scriptures, rejected the counsel of God against themselves; they
   frustrated it, they received the grace of God, by the baptism of John,
   in vain. God in sending that messenger among them had a kind purpose of
   good to them, designed their salvation by it, and, if they had closed
   with the counsel of God, it had been for themselves, they had been made
   for ever; but they rejected it, would not comply with it, and it was
   against themselves, it was to their own ruin; they came short of the
   benefit intended them, and not only so, but forfeited the grace of God,
   put a bar in their own door, and, by refusing that discipline which was
   to fit them for the kingdom of the Messiah, shut themselves out of it,
   and they not only excluded themselves, but hindered others, and stood
   in their way.

   2. He here shows the strange perverseness of the men of that
   generation, in their cavils both against John and Christ, and the
   prejudices they conceived against them.

   (1.) They made but a jesting matter of the methods God took to do them
   good (v. 31): "Whereunto shall I liken the men of this generation? What
   can I think of absurd enough to represent them by? They are, then, like
   children sitting in the market-place, that mind nothing that is
   serious, but are as full of play as they can hold. As if God were but
   in jest with them, in all the methods he takes to do them good, as
   children are with one another in the market-place (v. 32), they turn it
   all off with a banter, and are not more affected with it than with a
   piece of pageantry." This is the ruin of multitudes, they can never
   persuade themselves to be serious in the concerns of their souls. Old
   men, sitting in the sanhedrim, were but as children sitting in the
   market-place, and no more affected with the things that belonged to
   their everlasting peace than people are with children's play. O the
   amazing stupidity and vanity of the blind and ungodly world! The Lord
   awaken them out of their security.

   (2.) They still found something or other to carp at. [1.] John Baptist
   was a reserved austere man, lived much in solitude, and ought to have
   been admired for being such a humble, sober, self-denying man, and
   hearkened to as a man of thought and contemplation; but this, which was
   his praise, was turned to his reproach. Because he came neither eating
   nor drinking, so freely, plentifully, and cheerfully, as others did,
   you say, "He has a devil; he is a melancholy man, he is possessed, as
   the demoniac whose dwelling was among the tombs, though he be not quite
   so wild." [2.] Our Lord Jesus was of a more free and open conversation;
   he came eating and drinking, v. 34. He would go and dine with
   Pharisees, though he knew they did not care for him; and with
   publicans, though he knew they were no credit to him; yet, in hopes of
   doing good both to the one and the other, he conversed familiarly with
   them. By this it appears that the ministers of Christ may be of very
   different tempers and dispositions, very different ways of preaching
   and living, and yet all good and useful; diversity of gifts, but each
   given to profit withal. Therefore none must make themselves a standard
   to all others, nor judge hardly of those that do not do just as they
   do. John Baptist bore witness to Christ, and Christ applauded John
   Baptist, though they were the reverse of each other in their way of
   living. But the common enemies of them both reproached them both. The
   very same men that had represented John as crazed in his intellects,
   because he came neither eating nor drinking, represented our Lord Jesus
   as corrupt in his morals, because he came eating and drinking; he is a
   gluttonous man, and a wine-bibber. Ill-will never speaks well. See the
   malice of wicked people, and how they put the worst construction upon
   every thing they meet with in the gospel, and in the preachers and
   professors of it; and hereby they think to depreciate them, but really
   destroy themselves.

   3. He shows that, notwithstanding this, God will be glorified in the
   salvation of a chosen remnant (v. 35): Wisdom is justified of all her
   children. There are those who are given to wisdom as her children, and
   they shall be brought by the grace of God to submit to wisdom's conduct
   and government, and thereby to justify wisdom in the ways she takes for
   bringing them to that submission; for to them they are effectual, and
   thereby appear well chosen. Wisdom's children are herein unanimous, one
   and all, they have all a complacency in the methods of grace which
   divine wisdom takes, and think never the worse of them for their being
   ridiculed by some.

Christ in the House of the Pharisee.

   36 And one of the Pharisees desired him that he would eat with him. And
   he went into the Pharisee's house, and sat down to meat.   37 And,
   behold, a woman in the city, which was a sinner, when she knew that
   Jesus sat at meat in the Pharisee's house, brought an alabaster box of
   ointment,   38 And stood at his feet behind him weeping, and began to
   wash his feet with tears, and did wipe them with the hairs of her head,
   and kissed his feet, and anointed them with the ointment.   39 Now when
   the Pharisee which had bidden him saw it, he spake within himself,
   saying, This man, if he were a prophet, would have known who and what
   manner of woman this is that toucheth him: for she is a sinner.   40
   And Jesus answering said unto him, Simon, I have somewhat to say unto
   thee. And he saith, Master, say on.   41 There was a certain creditor
   which had two debtors: the one owed five hundred pence, and the other
   fifty.   42 And when they had nothing to pay, he frankly forgave them
   both. Tell me therefore, which of them will love him most?   43 Simon
   answered and said, I suppose that he, to whom he forgave most. And he
   said unto him, Thou hast rightly judged.   44 And he turned to the
   woman, and said unto Simon, Seest thou this woman? I entered into thine
   house, thou gavest me no water for my feet: but she hath washed my feet
   with tears, and wiped them with the hairs of her head.   45 Thou gavest
   me no kiss: but this woman since the time I came in hath not ceased to
   kiss my feet.   46 My head with oil thou didst not anoint: but this
   woman hath anointed my feet with ointment.   47 Wherefore I say unto
   thee, Her sins, which are many, are forgiven; for she loved much: but
   to whom little is forgiven, the same loveth little.   48 And he said
   unto her, Thy sins are forgiven.   49 And they that sat at meat with
   him began to say within themselves, Who is this that forgiveth sins
   also?   50 And he said to the woman, Thy faith hath saved thee; go in
   peace.

   When and where this passage of story happened does not appear; this
   evangelist does not observe order of time in his narrative so much as
   the other evangelists do; but it comes in here, upon occasion of
   Christ's being reproached as a friend to publicans and sinners, to show
   that it was only for their good, and to bring them to repentance, that
   he conversed with them; and that those whom he admitted hear him were
   reformed, or in a hopeful way to be so. Who this woman was that here
   testified so great an affection to Christ does not appear; it is
   commonly said to be Mary Magdalene, but I find no ground in scripture
   for it: she is described (ch. viii. 2 and Mark xvi. 9) to be one out of
   whom Christ had cast seven devils; but that is not mentioned here, and
   therefore it is probable that it was not she. Now observe here,

   I. The civil entertainment which a Pharisee gave to Christ, and his
   gracious acceptance of that entertainment (v. 36): One of the Pharisees
   desired him that he would eat with him, either because he thought it
   would be a reputation to him to have such a guest at his table or
   because his company would be an entertainment to him and his family and
   friends. It appears that this Pharisee did not believe in Christ, for
   he will not own him to be a prophet (v. 39), and yet our Lord Jesus
   accepted his invitation, went into his house, and sat down to meat,
   that they might see he took the same liberty with Pharisees that he did
   with publicans, in hopes of doing them good. And those may venture
   further into the society of such as are prejudiced against Christ, and
   his religion, who have wisdom and grace sufficient to instruct and
   argue with them, than others may.

   II. The great respect which a poor penitent sinner showed him, when he
   was at meat in the Pharisee's house. It was a woman in the city that
   was a sinner, a Gentile, a harlot, I doubt, known to be so, and
   infamous. She knew that Jesus sat at meat in the Pharisee's house, and,
   having been converted from her wicked course of life by his preaching,
   she came to acknowledge her obligations to him, having no opportunity
   of doing it in any other way than by washing his feet, and anointing
   them with some sweet ointment that she brought with her for that
   purpose. The way of sitting at table then was such that their feet were
   partly behind them. Now this woman did not look Christ in the face, but
   came behind him, and did the part of a maid-servant, whose office it
   was to wash the feet of the guests (1 Sam. xxv. 41) and to prepare the
   ointments.

   Now in what this good woman did, we may observe,

   1. Her deep humiliation for sin. She stood behind him weeping; her eyes
   had been the inlets and outlets of sin, and now she makes them
   fountains of tears. Her face is now foul with weeping, which perhaps
   used to be covered with paints. Her hair now made a towel of, which
   before had been plaited and adorned. We have reason to think that she
   had before sorrowed for sin; but, now that she had an opportunity of
   coming into the presence of Christ, the wound bled afresh and her
   sorrow was renewed. Note, It well becomes penitents, upon all their
   approaches to Christ, to renew their godly sorrow and shame for sin,
   when he is pacified, Ezek. xvi. 63.

   2. Her strong affection to the Lord Jesus. This was what our Lord Jesus
   took special notice of, that she loved much, v. 42, 47. She washed his
   feet, in token of her ready submission to the meanest office in which
   she might do him honour. Nay, she washed them with her tears, tears of
   joy; she was in a transport, to find herself so near her Saviour, whom
   her soul loved. She kissed his feet, as one unworthy of the kisses of
   his mouth, which the spouse coveted, Cant. i. 2. It was a kiss of
   adoration as well as affection. She wiped them with her hair, as one
   entirely devoted to his honour. Her eyes shall yield water to wash
   them, and her hair be a towel to wipe them; and she anointed his feet
   with the ointment, owning him hereby to be the Messiah, the Anointed.
   She anointed his feet in token of her consent to God's design in
   anointing his head with the oil of gladness. Note, All true penitents
   have a dear love to the Lord Jesus.

   III. The offence which the Pharisee took at Christ, for admitting the
   respect which this poor penitent paid him (v. 39): He said within
   himself (little thinking that Christ knew what he thought), This man,
   if he were a prophet, would then have so much knowledge as to perceive
   that this woman is a sinner, is a Gentile, is a woman of ill fame, and
   so much sanctity as therefore not to suffer her to come so near him;
   for can one of such a character approach a prophet, and his heart not
   rise at it? See how apt proud and narrow souls are to think that others
   should be as haughty and censorious as themselves. Simon, if she had
   touched him, would have said, Stand by thyself, come not near me, for I
   am holier than thou (Isa. lxv. 5); and he thought Christ should say so
   too.

   IV. Christ's justification of the woman in what she did to him, and of
   himself in admitting it. Christ knew what the Pharisee spoke within
   himself, and made answer to it: Simon, I have something to say unto
   thee, v. 40. Though he was kindly entertained at his table, yet even
   there he reproved him for what he saw amiss in him, and would not
   suffer sin upon him. Those whom Christ hath something against he hath
   something to say to, for his Spirit shall reprove. Simon is willing to
   give him the hearing: He saith, Master, say on. Though he could not
   believe him to be a prophet (because he was not so nice and precise as
   he was), yet he can compliment him with the title of Master, among
   those that cry Lord, Lord, but do not the things which he saith. Now
   Christ, in his answer to the Pharisee, reasons thus:--It is true this
   woman has been a sinner: he knows it; but she is a pardoned sinner,
   which supposes her to be a penitent sinner. What she did to him was an
   expression of her great love to her Saviour, by whom her sins were
   forgiven. If she was pardoned, who had been so great a sinner, it might
   reasonably be expected that she should love her Saviour more than
   others, and should give greater proofs of it than others; and if this
   was the fruit of her love, and flowing from a sense of the pardon of
   her sin, it became him to accept of it, and it ill became the Pharisee
   to be offended at it. Now Christ has a further intention in this. The
   Pharisee doubted whether he was a prophet or no, nay, he did in effect
   deny it; but Christ shows that he was more than a prophet, for he is
   one that has power on earth to forgive sins, and to whom are due the
   affections and thankful acknowledgments of penitent pardoned sinners.
   Now, in his answer,

   1. He by a parable forces Simon to acknowledge that the greater sinner
   this woman had been the greater love she ought to show to Jesus Christ
   when her sins were pardoned, v. 41-43. A man had two debtors that were
   both insolvent, but one of them owed him ten times more than the other.
   He very freely forgave them both, and did not take the advantage of the
   law against them, did not order them and their children to be sold, or
   deliver them to the tormentors. Now they were both sensible of the
   great kindness they had received; but which of them will love him most?
   Certainly, saith the Pharisee, he to whom he forgave most; and herein
   he rightly judged. Now we, being obliged to forgive, as we are and hope
   to be forgiven, may hence learn the duty between debtor and creditor.

   (1.) The debtor, if he have any thing to pay, ought to make
   satisfaction to his creditor. No man can reckon any thing his own or
   have any comfortable enjoyment of it, but that which is so when all his
   debts are paid.

   (2.) If God in his providence have disabled the debtor to pay his debt,
   the creditor ought not to be severe with him, nor to go to the utmost
   rigour of the law with him, but freely to forgive him. Summum jus est
   summa injuria--The law stretched into rigour becomes unjust. Let the
   unmerciful creditor read that parable, Matt. xviii. 23, &c., and
   tremble; for they shall have judgment without mercy that show no mercy.

   (3.) The debtor that has found his creditors merciful ought to be very
   grateful to them; and, if he cannot otherwise recompense them, ought to
   love them. Some insolvent debtors, instead of being grateful, are
   spiteful, to their creditors that lose by them, and cannot give them a
   good word, only because they complain, whereas losers may have leave to
   speak. But this parable speaks of God as the Creator (or rather of the
   Lord Jesus himself, for he it is that forgives, and is beloved by, the
   debtor) and sinners are the debtors: and so we may learn here, [1.]
   That sin is a debt, and sinners are debtors to God Almighty. As
   creatures, we owe a debt, a debt of obedience to the precept of the
   law, and, for non-payment of that, as sinners, we become liable to the
   penalty. We have not paid our rent; nay, we have wasted our Lord's
   goods, and so we become debtors. God has an action against us for the
   injury we have done him, and the omission of our duty to him. [2.] That
   some are deeper in debt to God, by reason of sin, than others are: One
   owed five hundred pence and the other fifty. The Pharisee was the less
   debtor, yet he a debtor too, which was more than he thought himself,
   but rather that God was his debtor, Luke xviii. 10, 11. This woman,
   that had been a scandalous notorious sinner, was the greater debtor.
   Some sinners are in themselves greater debtors than others, and some
   sinners, by reason of divers aggravating circumstances, greater
   debtors; as those that have sinned most openly and scandalously, that
   have sinned against greater light and knowledge, more convictions and
   warnings, and more mercies and means. [3.] That, whether our debt be
   more or less, it is more than we are able to pay: They had nothing to
   pay, nothing at all to make a composition with; for the debt is great,
   and we have nothing at all to pay it with. Silver and gold will not pay
   our debt, nor will sacrifice and offering, no, not thousands of rams.
   No righteousness of our own will pay it, no, not our repentance and
   obedience for the future; for it is what we are already bound to, and
   it is God that works it within us. [4.] That the God of heaven is ready
   to forgive, frankly to forgive, poor sinners, upon gospel terms, though
   their debt be ever so great. If we repent, and believe in Christ, our
   iniquity shall not be our ruin, it shall not be laid to our charge. God
   has proclaimed his name gracious and merciful, and ready to forgive
   sin; and, his Son having purchased pardon for penitent believers, his
   gospel promises it to them, and his Spirit seals it and gives them the
   comfort of it. [5.] That those who have their sins pardoned are obliged
   to love him that pardoned them; and the more is forgiven them, the more
   they should love him. The greater sinners any have been before their
   conversion, the greater saints they should be after, the more they
   should study to do for God, and the more their hearts should be
   enlarged in obedience. When a persecuting Saul became a preaching Paul
   he laboured more abundantly.

   2. He applies this parable to the different temper and conduct of the
   Pharisee and the sinner towards Christ. Though the Pharisee would not
   allow Christ to be a prophet, Christ seems ready to allow him to be in
   a justified state, and that he was one forgiven, though to him less was
   forgiven. He did indeed show some love to Christ, in inviting him to
   his house, but nothing to what this poor woman showed. "Observe," saith
   Christ to him, "she is one that has much forgiven her, and therefore,
   according to thine own judgment, it might be expected that she should
   love much more than thou dost, and so it appears. Seest thou this
   woman? v. 44. Thou lookest upon her with contempt, but consider how
   much kinder a friend she is to me than thou art; should I then accept
   thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a
   basin of water to be brought, to wash my feet in, when I came in,
   wearied and dirtied with my walk, which would have been some
   refreshment to me; but she has done much more: she has washed my feet
   with tears, tears of affection to me, tears of affliction for sin, and
   has wiped them with the hairs of her head, in token of her great love
   to me." (2.) "Thou didst not so much as kiss my cheek" (which was a
   usual expression of a hearty and affectionate welcome to a friend);
   "but this woman has not ceased to kiss my feet (v. 45), thereby
   expressing both a humble and an affectionate love." (3.) "Thou didst
   not provide me a little common oil, as usual, to anoint my head with;
   but she has bestowed a box of precious ointment upon my feet (v. 46),
   so far has she outdone thee." The reason why some people blame the
   pains and expense of zealous Christians, in religion, is because they
   are not willing themselves to come up to it, but resolve to rest in a
   cheap and easy religion.

   3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins,
   which are many, are forgiven, v. 47. He owns that she had been guilty
   of many sins: "But they are forgiven her, and therefore it is no way
   unbecoming in me to accept her kindness. They are forgiven, for she
   loved much." It should be rendered, therefore she loved much; for it is
   plain, by the tenour of Christ's discourse, that the loving much was
   not the cause, but the effect, of her pardon, and of her comfortable
   sense of it; for we love God because he first loved us; he did not
   forgive us because we first loved him. "But to whom little is forgiven,
   as is to thee, the same loveth little, as thou dost." Hereby he
   intimates to the Pharisee that his love to Christ was so little that he
   had reason to question whether he loved him at all in sincerity; and,
   consequently, whether indeed his sin, though comparatively little, were
   forgiven him. Instead of grudging greater sinners the mercy they find
   with Christ, upon their repentance, we should be stirred up by their
   example to examine ourselves whether we be indeed forgiven, and do love
   Christ.

   4. He silenced her fears, who probably was discouraged by the
   Pharisee's conduct, and yet would not so far yield to the
   discouragement as to fly off. (1.) Christ said unto her, Thy sins are
   forgiven, v. 48. Note, The more we express our sorrow for sin, and our
   love to Christ, the clearer evidence we have of the forgiveness of our
   sins; for it is by the experience of a work of grace wrought in us that
   we obtain the assurance of an act of grace wrought for us. How well was
   she paid for her pains and cost, when she was dismissed with this word
   from Christ, Thy sins are forgiven! and what an effectual prevention
   would this be of her return to sin again! (2.) Though there were those
   present who quarrelled with Christ, in their own minds, for presuming
   to forgive sin, and to pronounce sinners absolved (v. 49), as those had
   done (Matt. ix. 3), yet he stood to what he had said; for as he had
   there proved that he had power to forgive sin, by curing the man sick
   of the palsy, and therefore would not here take notice of the cavil, so
   he would now show that he had pleasure in forgiving sin, and it was his
   delight; he loves to speak pardon and peace to penitents: He said to
   the woman, Thy faith hath saved thee, v. 50. This would confirm and
   double her comfort in the forgiveness of her sin, that she was
   justified by her faith. All these expressions of sorrow for sin, and
   love to Christ, were the effects and products of faith; and therefore,
   as faith of all graces doth most honour God, so Christ doth of all
   graces put most honour upon faith. Note, They who know that their faith
   hath saved them may go in peace, may go on their way rejoicing.
     __________________________________________________________________

L U K E.

  CHAP. VIII.

   Most of this chapter is a repetition of divers passages of Christ's
   preaching and miracles which we had before in Matthew and Mark; they
   are all of such weight, that they are worth repeating, and therefore
   they are repeated, that out of the mouth not only of two, but of three,
   witnesses every word may be established. Here is, I. A general account
   of Christ's preaching, and how he had subsistence for himself and his
   numerous family by the charitable contributions of good people, ver.
   1-3. II. The parable of the sower, and the four sorts of ground, with
   the exposition of it, and some inferences from it, ver. 4-18. III. The
   preference which Christ gave to his obedient disciples before his
   nearest relations according to the flesh, ver. 19-21. IV. His stilling
   a storm at sea, with a word's speaking, ver. 22-25. V. His casting a
   legion of devils out of a man that was possessed by them, ver. 26-40.
   VI. His healing the woman that had the bloody issue, and raising
   Jairus's daughter to life, ver. 41-56.

The Ministry of Christ.

   1 And it came to pass afterward, that he went throughout every city and
   village, preaching and showing the glad tidings of the kingdom of God:
   and the twelve were with him,   2 And certain women, which had been
   healed of evil spirits and infirmities, Mary called Magdalene, out of
   whom went seven devils,   3 And Joanna the wife of Chuza Herod's
   steward, and Susanna, and many others, which ministered unto him of
   their substance.

   We are here told,

   I. What Christ made the constant business of his life--it was
   preaching; in that work he was indefatigable, and went about doing good
   (v. 1), afterward--en to kathexes--ordine, in the proper time or
   method. Christ took his work before him and went about it regularly. He
   observed a series or order of business, so that the end of one good
   work was the beginning of another. Now observe here, 1. Where he
   preached: He went about--diodeue--peragrabat. He was an itinerant
   preacher, did not confine himself to one place, but diffused the beams
   of his light. Circumibat--He went his circuit, as a judge, having found
   his preaching perhaps most acceptable where it was new. He went about
   through every city, that none might plead ignorance. Hereby he set an
   example to his disciples; they must traverse the nations of the earth,
   as he did the cities of Israel. Nor did he confine himself to the
   cities, but went into the villages, among the plain country-people, to
   preach to the inhabitants of the villages, Judg. v. 11. 2. What he
   preached: He showed the glad tidings of the kingdom of God, that it was
   now to be set up among them. Tidings of the kingdom of God are glad
   tidings, and those Jesus Christ came to bring; to tell the children of
   men that God was willing to take all those under his protection that
   were willing to return to their allegiance. It was glad tidings to the
   world that there was hope of its being reformed and reconciled. 3. Who
   were his attendants: The twelve were with him, not to preach if he were
   present, but to learn from him what and how to preach hereafter, and,
   if occasion were, to be sent to places where he could not go. Happy
   were these his servants that heard his wisdom.

   II. Whence he had the necessary supports of life: He lived upon the
   kindness of his friends. There were certain women, who frequently
   attended his ministry, that ministered to him of their substance, v. 2,
   3. Some of them are named; but there were many others, who were
   zealously affected to the doctrine of Christ, and thought themselves
   bound in justice to encourage it, having themselves found benefit, and
   in charity, hoping that many others might find benefit by it too.

   1. They were such, for the most part, as had been Christ's patients,
   and were the monuments of his power and mercy; they had been healed by
   him of evil spirits and infirmities. Some of them had been troubled in
   mind, had been melancholy, others of them afflicted in body, and he had
   been to them a powerful healer. He is the physician both of body and
   soul, and those who have been healed by him ought to study what they
   shall render to him. We are bound in interest to attend him, that we
   may be ready to apply ourselves to him for help in case of a relapse;
   and we are bound in gratitude to serve him and his gospel, who hath
   saved us, and saved us by it.

   2. One of them was Mary Magdalene, out of whom had been cast seven
   devils; a certain number for an uncertain. Some think that she was one
   that had been very wicked, and then we may suppose her to be the woman
   that was a sinner mentioned just before, ch. vii. 37. Dr. Lightfoot,
   finding in some of the Talmudists' writings that Mary Magdalene
   signified Mary the plaiter of hair, thinks it applicable to her, she
   having been noted, in the days of her iniquity and infamy, for that
   plaiting of hair which is opposed to modest apparel, 1 Tim. ii. 9. But,
   though she had been an immodest woman, upon her repentance and
   reformation she found mercy, and became a zealous disciple of Christ.
   Note, The greatest of sinners must not despair of pardon; and the worse
   any have been before their conversion the more they should study to do
   for Christ after. Or, rather, she was one that had been very
   melancholy, and then, probably, it was Mary the sister of Lazarus, who
   was a woman of a sorrowful spirit, who might have been originally of
   Magdala, but removed to Bethany. This Mary Magdalene was attending on
   Christ's cross and his sepulchre, and, if she was not Mary the sister
   of Lazarus, either that particular friend and favourite of Christ's did
   not attend then, or the evangelists did not take notice of her, neither
   of which we can suppose; thus Dr. Lightfoot argues. Yet there is this
   to be objected against it that Mary Magdalene is reckoned among the
   women that followed Jesus from Galilee (Matt. xxvii. 55, 56); whereas
   Mary the sister of Lazarus had her residence in Bethany.

   3. Another of them was Joanna the wife of Chuza, Herod's steward. She
   had been his wife (so some), but was now a widow, and left in good
   circumstances. If she was now his wife, we have reason to think that
   her husband, though preferred in Herod's court, had received the
   gospel, and was very willing that his wife should be both a hearer of
   Christ and a contributor to him.

   4. There were many of them that ministered to Christ of their
   substance. It was an instance of the meanness of that condition to
   which our Saviour humbled himself that he needed it, and of his great
   humility and condescension that he accepted it. Though he was rich, yet
   for our sakes he became poor, and lived upon alms. Let none say that
   they scorn to be beholden to the charity of their neighbours, when
   Providence has brought them into straits; but let them ask and be
   thankful for it as a favour. Christ would rather be beholden to his
   known friends for a maintenance for himself and his disciples than be
   burdensome to strangers in the cities and villages whither he came to
   preach. Note, It is the duty of those who are taught in the word to
   communicate to them who teach them in all good things; and those who
   are herein liberal and cheerful honour the Lord with their substance,
   and bring a blessing upon it.

The Parable of the Sower.

   4 And when much people were gathered together, and were come to him out
   of every city, he spake by a parable:   5 A sower went out to sow his
   seed: and as he sowed, some fell by the way side; and it was trodden
   down, and the fowls of the air devoured it.   6 And some fell upon a
   rock; and as soon as it was sprung up, it withered away, because it
   lacked moisture.   7 And some fell among thorns; and the thorns sprang
   up with it, and choked it.   8 And other fell on good ground, and
   sprang up, and bare fruit a hundredfold. And when he had said these
   things, he cried, He that hath ears to hear, let him hear.   9 And his
   disciples asked him, saying, What might this parable be?   10 And he
   said, Unto you it is given to know the mysteries of the kingdom of God:
   but to others in parables; that seeing they might not see, and hearing
   they might not understand.   11 Now the parable is this: The seed is
   the word of God.   12 Those by the way side are they that hear; then
   cometh the devil, and taketh away the word out of their hearts, lest
   they should believe and be saved.   13 They on the rock are they,
   which, when they hear, receive the word with joy; and these have no
   root, which for a while believe, and in time of temptation fall away.
   14 And that which fell among thorns are they, which, when they have
   heard, go forth, and are choked with cares and riches and pleasures of
   this life, and bring no fruit to perfection.   15 But that on the good
   ground are they, which in an honest and good heart, having heard the
   word, keep it, and bring forth fruit with patience.   16 No man, when
   he hath lighted a candle, covereth it with a vessel, or putteth it
   under a bed; but setteth it on a candlestick, that they which enter in
   may see the light.   17 For nothing is secret, that shall not be made
   manifest; neither any thing hid, that shall not be known and come
   abroad.   18 Take heed therefore how ye hear: for whosoever hath, to
   him shall be given; and whosoever hath not, from him shall be taken
   even that which he seemeth to have.   19 Then came to him his mother
   and his brethren, and could not come at him for the press.   20 And it
   was told him by certain which said, Thy mother and thy brethren stand
   without, desiring to see thee.   21 And he answered and said unto them,
   My mother and my brethren are these which hear the word of God, and do
   it.

   The former paragraph began with an account of Christ's industry in
   preaching (v. 1); this begins with an account of the people's industry
   in hearing, v. 4. He went into every city, to preach; so they, one
   would think, should have contented themselves to hear him when he came
   to their own city (we know those that would); but there were those here
   that came to him out of every city, would not stay till he came to
   them, nor think that they had enough when he left them, but met him
   when he was coming towards them, and followed him when he was going
   from them. Nor did he excuse himself from going to the cities with
   this, that there were some from the cities that came to him; for,
   though there were, yet the most had not zeal enough to bring them to
   him, and therefore such is his wonderful condescension that he will go
   to them; for he is found of those that sought him not, Isa. lxv. 1.

   Here was, it seems, a vast concourse, much people were gathered
   together, abundance of fish to cast their net among; and he was as
   ready and willing to teach as they were to be taught. Now in these
   verses we have,

   I. Necessary and excellent rules and cautions for hearing the word, in
   the parable of the sower and the explanation and application of it, all
   which we had twice before more largely. When Christ had put forth this
   parable, 1. The disciples were inquisitive concerning the meaning of
   it, v. 9. They asked him, What might this parable be? Note, We should
   covet earnestly to know the true intent, and full extent, of the word
   we hear, that we may be neither mistaken nor defective in our
   knowledge. 2. Christ made them sensible of what great advantage it was
   to them that they had opportunity of acquainting themselves with the
   mystery and meaning of his word, which others had not: Unto you it is
   given, v. 10. Note, Those who would receive instruction from Christ
   must know and consider what a privilege it is to be instructed by him,
   what a distinguishing privilege to be led into the light, such a light,
   when others are left in darkness, such a darkness. Happy are we, and
   for ever indebted to free grace, if the same thing that is a parable to
   others, with which they are only amused, is a plain truth to us, by
   which we are enlightened and governed, and into the mould of which we
   are delivered.

   Now from the parable itself, and the explication of it, observe,

   (1.) The heart of man is as soil to the seed of God's word; it is
   capable of receiving it, and bringing forth the fruits of it; but,
   unless that seed be sown in it, it will bring forth nothing valuable.
   Or care therefore must be to bring the seed and the soil together. To
   what purpose have we the seed in the scripture, if it be not sown? And
   to what purpose have we the soil in our own hearts, if it be not sown
   with that seed?

   (2.) The success of the seeding is very much according to the nature
   and temper of the soil, and as that is, or is not, disposed to receive
   the seed. The word of God is to us, as we are, a savour of life unto
   life, or of death unto death.

   (3.) The devil is a subtle and spiteful enemy, that makes it his
   business to hinder our profiting by the word of God. He takes the word
   out of the hearts of careless hearers, lest they should believe and be
   saved, v. 12. This is added here to teach us, [1.] That we cannot be
   saved unless we believe. The word of the gospel will not be a saving
   word to us, unless it be mixed with faith. [2.] That therefore the
   devil does all he can to keep us from believing, to make us not believe
   the word when we read and hear it; or, if we heed it for the present,
   to make us forget it again, and let it slip (Heb. ii. 1); or, if we
   remember it, to create prejudices in our minds against it, or divert
   our minds from it to something else; and all is lest we should believe
   and be saved, lest we should believe and rejoice, while he believes and
   trembles.

   (4.) Where the word of God is heard carelessly there is commonly a
   contempt put upon it too. It is added here in the parable that the seed
   which fell by the way-side was trodden down, v. 5. They that wilfully
   shut their ears against the word do in effect trample it under their
   feet; they despise the commandment of the Lord.

   (5.) Those on whom the word makes some impressions, but they are not
   deep and durable ones, will show their hypocrisy in a time of trial; as
   the seed sown upon the rock, where it gains no root, v. 13. These for
   awhile believe a little while; their profession promises something, but
   in time of temptation they fall away from their good beginnings.
   Whether the temptation arises from the smiles or the frowns, of the
   world, they are easily overcome by it.

   (6.) The pleasures of this life are as dangerous and mischievous thorns
   to choke the good seed of the word as any other. This is added here (v.
   14), which was not in the other evangelists. Those that are not
   entangled in the cares of this life, nor inveigled with the
   deceitfulness of riches, but boast that they are dead to them, may yet
   be kept from heaven by an affected indolence, and the love of ease and
   pleasure. The delights of sense may ruin the soul, even lawful
   delights, indulged, and too much delighted in.

   (7.) It is not enough that the fruit be brought forth, but it must be
   brought to perfection, it must be fully ripened. If it be not, it is as
   if there was no fruit at all brought forth; for that which in Matthew
   and Mark is said to be unfruitful is the same that here is said to
   bring forth none to perfection. For factum non dicitur quod non
   perseverat--perseverance is necessary to the perfection of a work.

   (8.) The good ground, which brings forth good fruit, is an honest and
   good heart, well disposed to receive instruction and commandment (v.
   15); a heart free from sinful pollutions, and firmly fixed for God and
   duty, an upright heart, a tender heart, and a heart that trembles at
   the word, is an honest and good heart, which, having heard the word,
   understands it (so it is in Matthew), receives it (so it is in Mark),
   and keeps it (so it is here), as the soil not only receives, but keeps,
   the seed; and the stomach not only receives, but keeps, the food or
   physic.

   (9.) Where the word is well kept there is fruit brought forth with
   patience. This also is added here. There must be both bearing patience
   and waiting patience; patience to suffer the tribulation and
   persecution which may arise because of the word; patience to continue
   to the end in well-doing.

   (10.) In consideration of all this, we ought to take heed how we hear
   (v. 18); take heed of those things that will hinder our profiting by
   the word we hear, watch over our hearts in hearing, and take heed lest
   they betray us; take heed lest we hear carelessly and slightly, lest,
   upon any account, we entertain prejudice against the word we hear; and
   take heed to the frame of our spirits after we have heard the word,
   lest we lose what we have gained.

   II. Needful instructions given to those that are appointed to preach
   the word, and to those also that have heard it. 1. Those that have
   received the gift must minister the same. Ministers that have the
   dispensing of the gospel committed to them, people that have profited
   by the word and are thereby qualified to profit others, must look upon
   themselves as lighted candles: ministers must in solemn authoritative
   preaching, and people in brotherly familiar discourse, diffuse their
   light, for a candle must not be covered with a vessel nor put under a
   bed, v. 16. Ministers and Christians are to be lights in the world,
   holding forth the word of life. Their light must shine before men; they
   must not only be good, but do good. 2. We must expect that what is now
   done in secret, and from unseen springs, will shortly be manifested and
   made known, v. 17. What is committed to you in secret should be made
   manifest by you; for your Master did not give you talents to be buried,
   but to be traded with. Let that which is now hid be made known; for, if
   it be not manifested by you, it will be manifested against you, will be
   produced in evidence of your treachery. 3. The gifts we have will
   either be continued to us, or taken from us, according as we do, or do
   not, make use of them for the glory of God and the edification of our
   brethren: Whosoever hath, to him shall be given, v. 18. He that hath
   gifts, and does good with them, shall have more; he that buries his
   talent shall lose it. From him that hath not shall be taken away even
   that which he hath, so it is in Mark; that which he seemeth to have, so
   it is in Luke. Note, The grace that is lost was but seeming grace, was
   never true. Men do but seem to have what they do not use, and shows of
   religion will be lost and forfeited. They went out from us, because
   they were not of us, 1 John ii. 19. Let us see to it that we have grace
   in sincerity, the root of the matter found in us; that is a good part
   which shall never be taken away from those that have it.

   III. Great encouragement given to those that prove themselves faithful
   hearers of the word, by being doers of the work, in a particular
   instance of Christ's respect to his disciples, in preferring them even
   before his nearest relations (v. 19-21), which passage of story we had
   twice before. Observe, 1. What crowding there was after Christ. There
   was no coming near for the throng of people that attended him, who,
   though they were crowded very so much, would not be crowded out from
   his congregation. 2. Some of his nearest kindred were least solicitous
   to hear him preach. Instead of getting within, as they might easily
   have done if they had come in time, desiring to hear him, they stood
   without, desiring to see him; and, probably, out of a foolish fear,
   lest he should spend himself with too much speaking, designing nothing
   but to interrupt him, and oblige him to break off. 3. Jesus Christ
   would rather be busy at his work than conversing with his friends. He
   would not leave his preaching, to speak with his mother and his
   brethren, for it was his meat and drink to be so employed. 4. Christ is
   pleased to own those as his nearest and dearest relations that hear the
   word of God and do it; they are to him more than his mother and
   brethren.

Christ's Power over the Winds; Christ's Power over the Devils.

   22 Now it came to pass on a certain day, that he went into a ship with
   his disciples: and he said unto them, Let us go over unto the other
   side of the lake. And they launched forth.   23 But as they sailed he
   fell asleep: and there came down a storm of wind on the lake; and they
   were filled with water, and were in jeopardy.   24 And they came to
   him, and awoke him, saying, Master, master, we perish. Then he arose,
   and rebuked the wind and the raging of the water: and they ceased, and
   there was a calm.   25 And he said unto them, Where is your faith? And
   they being afraid wondered, saying one to another, What manner of man
   is this! for he commandeth even the winds and water, and they obey him.
     26 And they arrived at the country of the Gadarenes, which is over
   against Galilee.   27 And when he went forth to land, there met him out
   of the city a certain man, which had devils long time, and ware no
   clothes, neither abode in any house, but in the tombs.   28 When he saw
   Jesus, he cried out, and fell down before him, and with a loud voice
   said, What have I to do with thee, Jesus, thou Son of God most high? I
   beseech thee, torment me not.   29 (For he had commanded the unclean
   spirit to come out of the man. For oftentimes it had caught him: and he
   was kept bound with chains and in fetters; and he brake the bands, and
   was driven of the devil into the wilderness.)   30 And Jesus asked him,
   saying, What is thy name? And he said, Legion: because many devils were
   entered into him.   31 And they besought him that he would not command
   them to go out into the deep.   32 And there was there a herd of many
   swine feeding on the mountain: and they besought him that he would
   suffer them to enter into them. And he suffered them.   33 Then went
   the devils out of the man, and entered into the swine: and the herd ran
   violently down a steep place into the lake, and were choked.   34 When
   they that fed them saw what was done, they fled, and went and told it
   in the city and in the country.   35 Then they went out to see what was
   done; and came to Jesus, and found the man, out of whom the devils were
   departed, sitting at the feet of Jesus, clothed, and in his right mind:
   and they were afraid.   36 They also which saw it told them by what
   means he that was possessed of the devils was healed.   37 Then the
   whole multitude of the country of the Gadarenes round about besought
   him to depart from them; for they were taken with great fear: and he
   went up into the ship, and returned back again.   38 Now the man out of
   whom the devils were departed besought him that he might be with him:
   but Jesus sent him away, saying,   39 Return to thine own house, and
   show how great things God hath done unto thee. And he went his way, and
   published throughout the whole city how great things Jesus had done
   unto him.

   We have here two illustrious proofs of the power of our Lord Jesus
   which we had before--his power over the winds, and his power over the
   devils. See Mark iv. and v.

   I. His power over the winds, those powers of the air that are so much a
   terror to men, especially upon sea, and occasion the death of such
   multitudes. Observe,

   1. Christ ordered his disciples to put to sea, that he might show his
   glory upon the water, in stilling the waves, and might do an act of
   kindness to a poor possessed man on the other side the water: He went
   into a ship with his disciples, v. 22. They that observe Christ's
   orders may assure themselves of his presence. If Christ sends his
   disciples, he goes with them. And those may safely and boldly venture
   any where that have Christ accompanying them. He said, Let us go over
   unto the other side; for he had a piece of good work to do there. He
   might have gone by land, a little way about; but he chose to go by
   water, that he might show his wonders in the deep.

   2. Those that put to sea in a calm, yea, and at Christ's word, must yet
   prepare for a storm, and for the utmost peril in that storm; There came
   down a storm of wind on the lake (v. 23), as if it were there, and no
   where else; and presently their ship was so tossed that it was filled
   with water, and they were in jeopardy of their lives. Perhaps the
   devil, who is the prince of the power of the air, and who raiseth winds
   by the permission of God, had some suspicion, from some words which
   Christ might let fall, that he was coming over the lake now on purpose
   to cast that legion of devils out of the poor man on the other side,
   and therefore poured this storm upon the ship he was in, designing, if
   possible, to have sunk him and prevented that victory.

   3. Christ was asleep in the storm, v. 23. Some bodily refreshment he
   must have, and he chose to take it when it would be least a hindrance
   to him in his work. The disciples of Christ may really have his
   gracious presence with them at sea, and in a storm, and yet he may seem
   as if he were asleep; he may not immediately appear for their relief,
   no, not when things seem to be brought even to the last extremity. Thus
   he will try their faith and patience, and quicken them by prayer to
   awake, and make their deliverance the more welcome when it comes at
   last.

   4. A complaint to Christ of our danger, and the distress his church is
   in, is enough to engage him to awake, and appear for us, v. 24. They
   cried, Master, master, we perish! The way to have our fears silenced is
   to bring them to Christ, and lay them before him. Those that in
   sincerity call Christ Master, and with faith and fervency call upon him
   as their Master, may be sure that he will not let them perish. There is
   no relief for poor souls that are under a sense of guilt, and a fear of
   wrath, like this, to go to Christ, and call him Master, and say, "I am
   undone, if thou do not help me."

   5. Christ's business is to lay storms, as it is Satan's business to
   raise them. He can do it; he has done it; he delights to do it: for he
   came to proclaim peace on earth. He rebuked the wind and the raging of
   the water, and immediately they ceased (v. 24); not, as at other times,
   by degrees, but all of a sudden, there was a great calm. Thus Christ
   showed that, though the devil pretends to be the prince of the power of
   the air, yet even there he has him in a chain.

   6. When our dangers are over, it becomes us to take to ourselves the
   shame of our own fears and to give to Christ the glory of his power.
   When Christ had turned the storm into a calm, then were they glad
   because they were quiet, Ps. cvii. 30. And then, (1.) Christ gives them
   a rebuke for their inordinate fear: Where is your faith? v. 25. Note,
   Many that have true faith have it to seek when they have occasion to
   use it. They tremble, and are discouraged, if second causes frown upon
   them. A little thing disheartens them; and where is their faith then?
   (2.) They give him the glory of his power: They, being afraid,
   wondered. Those that had feared the storm, now that the danger was over
   with good reason feared him that had stilled it, and said one to
   another, What manner of man is this! They might as well have said, Who
   is a God like unto thee? For it is God's prerogative to still the noise
   of the seas, the noise of their waves, Ps. lxv. 7.

   II. His power over the devil, the prince of the power of the air. In
   the next passage of story he comes into a closer grapple with him than
   he did when he commanded the winds. Presently after the winds were
   stilled they were brought to their desired haven, and arrived at the
   country of the Gadarenes, and there went ashore (v. 26, 27); and he
   soon met with that which was his business over, and which he thought it
   worth his while to go through a storm to accomplish.

   We may learn a great deal out of this story concerning this world of
   infernal, malignant spirits, which, though not working now ordinarily
   in the same way as here, yet we are all concerned at all times to stand
   upon our guard against.

   1. These malignant spirits are very numerous. They that had taken
   possession of this one man called themselves Legion (v. 30), because
   many devils were entered into him: he had had devils a long time, v.
   27. But perhaps those that had been long in possession of him, upon
   some foresight of our Saviour's coming to make an attack upon them, and
   finding they could not prevent it by the storm they had raised, sent
   for recruits, intending this to be a decisive battle, and hoping now to
   be too hard for him that had cast out so many unclean spirits, and to
   give him a defeat. They either were, or at least would be thought to
   be, a legion, formidable as an army with banners; and now, at least, to
   be, what the twentieth legion of the Roman army, which was long
   quartered at Chester, was styled, legio victrix--a victorious legion.

   2. They have an inveterate enmity to man, and all his conveniences and
   comforts. This man in whom the devils had got possession, and kept it
   long, being under their influence, wore no clothes, neither abode in
   any house (v. 27), though clothing and a habitation are two of the
   necessary supports of this life. Nay, and because man has a natural
   dread of the habitations of the dead, they forced this man to abide in
   the tombs, to make him so much the more a terror to himself and to all
   about him, so that his soul had as much cause as ever any man's had to
   be weary of his life, and to choose strangling and death rather.

   3. They are very strong, fierce, and unruly, and hate and scorn to be
   restrained: He was kept bound with chains and in fetters, that he might
   not be mischievous either to others or to himself, but he broke the
   bands, v. 29. Note, Those that are ungovernable by any other thereby
   show that they are under Satan's government; and this is the language
   of those that are so, even concerning God and Christ, their best
   friends, that would not either bind them from or bind themto any thing
   but for their own good: Let us break their bands in sunder. He was
   driven of the devil. Those that are under Christ's government are
   sweetly led with the cords of a man and the bands of love; those that
   are under the devil's government are furiously driven.

   4. They are much enraged against our Lord Jesus, and have a great dread
   and horror of him: When the man whom they had possession of, and who
   spoke as they would have him, saw Jesus, he roared out as one in an
   agony, and fell down before him, to deprecate his wrath, and owned him
   to be the Son of God most high, that was infinitely above him and too
   hard for him; but protested against having any league or confederacy
   with him (which might sufficiently have silenced the blasphemous cavils
   of the scribes and Pharisees): What have I to do with thee? The devils
   have neither inclination to do service to Christ nor expectation to
   receive benefit by him: What have we to do with thee? But they dreaded
   his power and wrath: I beseech thee, torment me not. They do not say, I
   beseech thee, save me, but only, Torment me not. See whose language
   they speak that have only a dread of hell as a place of torment, but no
   desire of heaven as a place of holiness and love.

   5. They are perfectly at the command, and under the power, of our Lord
   Jesus; and they knew it, for they besought him that he would not
   command them to go eis ton abysson--into the deep, the place of their
   torment, which they acknowledge he could easily and justly do. O what a
   comfort is this to the Lord's people, that all the powers of darkness
   are under the check and control of the Lord Jesus! He has them all in a
   chain. He can send them to their own place, when he pleaseth.

   6. They delight in doing mischief. When they found there was no remedy,
   but they must quit their hold of this poor man, they begged they might
   have leave to take possession of a herd of swine, v. 32. When the devil
   at first brought man into a miserable state he brought a curse likewise
   upon the whole creation, and that became subject to enmity. And here,
   as an instance of that extensive enmity of his, when he could not
   destroy the man, he would destroy the swine. If he could not hurt them
   in their bodies, he would hurt them in their goods, which sometimes
   prove a great temptation to men to draw them from Christ, as here.
   Christ suffered them to enter into the swine, to convince the country
   what mischief the devil could do in it, if he should suffer him. No
   sooner had the devils leave than they entered into the swine; and no
   sooner had they entered into them than the herd ran violently down a
   steep place into the lake, and were drowned. For it is a miracle of
   mercy if those whom Satan possesses are not brought to destruction and
   perdition. This, and other instances, show that that roaring lion and
   red dragon seeks what and whom he may devour.

   7. When the devil's power is broken in any soul that soul recovers
   itself, and returns into a right frame, which supposes that those whom
   Satan gets possession of are put out of the possession of themselves:
   The man out of whom the devils were departed sat at the feet of Jesus,
   v. 35. While he was under the devil's power he was ready to fly in the
   face of Jesus; but now he sits at his feet, which is a sign that he is
   come to his right mind. If God has possession of us, he preserves to us
   the government and enjoyment of ourselves; but, if Satan has possession
   of us, he robs us of both. Let his power therefore in our souls be
   overturned, and let him come whose right our hearts are, and let us
   give them to him; for we are never more our own than when we are his.

   Let us now see what was the effect of this miracle of casting the
   legion of devils out of this man.

   (1.) What effect it had upon the people of that country who had lost
   their swine by it: The swineherds went and told it both in city and
   country (v. 34), perhaps with a design to incense people against
   Christ. They told by what means he that was possessed of the devils was
   healed (v. 36), that it was by sending the devils into the swine, which
   was capable of an invidious representation, as if Christ could not have
   delivered the man out of their hands, but by delivering the swine into
   them. The people came out, to see what was done, and to enquire into
   it; and they were afraid (v. 35); they were taken with great fear (v.
   37); they were surprised and amazed at it, and knew not what to say to
   it. They thought more of the destruction of the swine than of the
   deliverance of their poor afflicted neighbour, and of the country from
   the terror of his frenzy, which was become a public nuisance; and
   therefore the whole multitude besought Christ to depart from them for
   fear he should bring some other judgment upon them; whereas indeed none
   need to be afraid of Christ that are willing to forsake their sins and
   give up themselves to him. But Christ took them at their word: He went
   up into the ship, and returned back again. Those lose their Saviour,
   and their hopes in him, that love their swine better.

   (2.) What effect it had upon the poor man who had recovered himself by
   it. He desired Christ's company as much as others dreaded it: he
   besought Christ that he might be with him as others were that had been
   healed by him of evil spirits and infirmities (v. 2), that Christ might
   be to him a protector and teacher, and that he might be to Christ for a
   name and a praise. He was loth to stay among those rude and brutish
   Gadarenes that desired Christ to depart from them. O gather not my soul
   with these sinners! But Christ would not take him along with him, but
   sent him home, to publish among those that knew him the great things
   God had done for him, that so he might be a blessing to his country, as
   he had been a burden to it. We must sometimes deny ourselves the
   satisfaction even of spiritual benefits and comforts, to gain an
   opportunity of being serviceable to the souls of others. Perhaps Christ
   knew that, when the resentment of the loss of their swine was a little
   over, they would be better disposed to consider the miracle, and
   therefore left the man among them to be a standing monument, and a
   monitor to them of it.

The Issue of Blood Healed; The Ruler's Daughter Raised.

   40 And it came to pass, that, when Jesus was returned, the people
   gladly received him: for they were all waiting for him.   41 And,
   behold, there came a man named Jairus, and he was a ruler of the
   synagogue: and he fell down at Jesus' feet, and besought him that he
   would come into his house:   42 For he had one only daughter, about
   twelve years of age, and she lay a dying. But as he went the people
   thronged him.   43 And a woman having an issue of blood twelve years,
   which had spent all her living upon physicians, neither could be healed
   of any,   44 Came behind him, and touched the border of his garment:
   and immediately her issue of blood stanched.   45 And Jesus said, Who
   touched me? When all denied, Peter and they that were with him said,
   Master, the multitude throng thee and press thee, and sayest thou, Who
   touched me?   46 And Jesus said, Somebody hath touched me: for I
   perceive that virtue is gone out of me.   47 And when the woman saw
   that she was not hid, she came trembling, and falling down before him,
   she declared unto him before all the people for what cause she had
   touched him, and how she was healed immediately.   48 And he said unto
   her, Daughter, be of good comfort: thy faith hath made thee whole; go
   in peace.   49 While he yet spake, there cometh one from the ruler of
   the synagogue's house, saying to him, Thy daughter is dead; trouble not
   the Master.   50 But when Jesus heard it, he answered him, saying, Fear
   not: believe only, and she shall be made whole.   51 And when he came
   into the house, he suffered no man to go in, save Peter, and James, and
   John, and the father and the mother of the maiden.   52 And all wept,
   and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
     53 And they laughed him to scorn, knowing that she was dead.   54 And
   he put them all out, and took her by the hand, and called, saying,
   Maid, arise.   55 And her spirit came again, and she arose straightway:
   and he commanded to give her meat.   56 And her parents were
   astonished: but he charged them that they should tell no man what was
   done.

   Christ was driven away by the Gadarenes; they were weary of him, and
   willing to be rid of him. But when he had crossed the water, and
   returned to the Galileans, they gladly received him, wished and waited
   for his return, and welcomed him with all their hearts when he did
   return, v. 40. If some will not accept the favours Christ offers them,
   others will. If the Gadarenes be not gathered, yet there are many among
   whom Christ shall be glorious. When Christ had done his work on the
   other side of the water he returned, and found work to do in the place
   whence he came, fresh work. They that will lay out themselves to do
   good shall never want occasion for it. The needy you have always with
   you.

   We have here two miracles interwoven, as they were in Matthew and
   Mark--the raising of Jairus's daughter to life, and the cure of the
   woman that had an issue of blood, as he was going in a crowd to
   Jairus's house. We have here,

   I. A public address made to Christ by a ruler of the synagogue, whose
   name was Jairus, on the behalf of a little daughter of his, that was
   very ill, and, in the apprehension of all about here, lay a dying. This
   address was very humble and reverent. Jairus, though a ruler, fell down
   at Jesus's feet, as owning him to be a ruler above him. It was very
   importunate. He besought him that he would come into his house; not
   having the faith, at least not having the thought, of the centurion,
   who desired Christ only to speak the healing word at a distance. But
   Christ complied with his request; he went along with him. Strong faith
   shall be applauded, and yet weak faith shall not be rejected. In the
   houses where sickness and death are, it is very desirable to have the
   presence of Christ. When Christ was going, the people thronged him,
   some out of curiosity to see him, others out of an affection to him.
   Let us not complain of a crowd, and a throng, and a hurry, as long as
   we are in the way of our duty, and doing good; but otherwise it is what
   every wise man will keep himself out of as much as he can.

   II. Here is a secret application made to Christ by a woman ill of a
   bloody issue, which had been the consumption of her body and the
   consumption of her purse too; for she had spent all her living upon
   physicians, and was never the better, v. 43. The nature of her disease
   was such that she did not care to make a public complaint of it (it was
   agreeable to the modesty of her sex to be very shy of speaking of it),
   and therefore she took this opportunity of coming to Christ in a crowd;
   and the more people were present the more likely she thought it was
   that she should be concealed. Her faith was very strong; for she
   doubted not but that by the touch of the hem of his garment she should
   derive from him healing virtue sufficient for her relief, looking upon
   him to be such a full fountain of mercies that she should steal a cure
   and he not miss it. Thus many a poor soul is healed, and helped, and
   saved, by Christ, that is lost in a crowd, and that nobody takes notice
   of. The woman found an immediate change for the better in herself, and
   that her disease was cured, v. 44. As believers have comfortable
   communion with Christ, so they have comfortable communications from him
   incognito--secretly, meat to eat that the world knows not of, and joy
   that a stranger does not intermeddle with.

   III. Here is a discovery of this secret cure, to the glory both of the
   physician and the patient.

   1. Christ takes notice that there is a cure wrought: Virtue is gone out
   of me, v. 46. Those that have been healed by virtue derived from Christ
   must own it, for he knows it. He speaks of it here, not in a way of
   complaint, as if he were hereby either weakened or wronged, but in a
   way of complacency. It was his delight that virtue was gone out of him
   to do any good, and he did not grudge it to the meanest; they were as
   welcome to it as to the light and heat of the sun. Nor had he the less
   virtue in him for the going out of the virtue from him for he is an
   overflowing fountain.

   2. The poor patient owns her case, and the benefit she had received:
   When she saw that she was not hid, she came, and fell down before him,
   v. 47. Note, The consideration of this, that we cannot be hid from
   Christ, should engage us to pour out our hearts before him, and to show
   before him all our sin and all our trouble. She came trembling, and yet
   her faith saved her, v. 48. Note, There may be trembling where yet
   there is saving faith. She declared before all the people for what
   cause she had touched him because she believed that a touch would cure
   her, and it did so. Christ's patients should communicate their
   experiences to one another.

   3. The great physician confirms her cure, and sends her away with the
   comfort of it: Be of good comfort; thy faith hath made thee whole, v.
   48. Jacob got the blessing from Isaac clandestinely, and by a wile;
   but, when the fraud was discovered, Isaac ratified it designedly. It
   was obtained surreptitiously and under-hand, but it was secured and
   seconded above-board. So was the cure here. He is blessed, and he shall
   be blessed; so here, She is healed, and she shall be healed.

   IV. Here is an encouragement to Jairus not to distrust the power of
   Christ, though his daughter was now dead, and they that brought him the
   tidings advised him not to give the Master any further trouble about
   her: Fear not, saith Christ, only believe. Note, Our faith in Christ
   should be bold and daring, as well as our zeal for him. They that are
   willing to do any thing for him may depend upon his doing great things
   for them, above what they are able to ask or think. When the patient is
   dead there is no room for prayer, or the use of means; but here, though
   the child is dead, yet believe, and all shall be well. Post mortem
   medicus--to call in the physician after death, is an absurdity; but not
   post mortem Christus--to call in Christ after death.

   V. The preparatives for the raising of her to life again. 1. The choice
   Christ made of witnesses that should see the miracle wrought. A crowd
   followed him, but perhaps they were rude and noisy; however, it was not
   fit to let such a multitude come into a gentleman's house, especially
   now that the family was all in sorrow; therefore he sent them back, and
   not because he was afraid to let the miracle pass their scrutiny; for
   he raised Lazarus and the widow's son publicly. He took none with him
   but Peter, and James, and John, that triumvirate of his disciples that
   he was most intimate with, designing these three, with the parents, to
   be the only spectators of the miracle, they being a competent number to
   attest the truth of it. 2. The check he gave to the mourners. They all
   wept, and bewailed her; for, it seems, she was a very agreeable hopeful
   child, and dear not only to the parents, but to all the neighbours. But
   Christ bid them not weep; for she is not dead, but sleepeth. He means,
   as to her peculiar case, that she was not dead for good and all, but
   that she should now shortly be raised to life, so that it would be to
   her friends as if she had been but a few hours asleep. But it is
   applicable to all that die in the Lord; therefore we should not sorrow
   for them as those that have no hope, because death is but a sleep to
   them, not only as it is a rest from all the toils of the days of time,
   but as there will be a resurrection, a waking and rising again to all
   the glories of the days of eternity. This was a comfortable word which
   Christ said to these mourners, yet they wickedly ridiculed it, and
   laughed him to scorn for it here was a pearl cast before swine. They
   were ignorant of the scriptures of the Old Testament who bantered it as
   an absurd thing to call death a sleep; yet this good came out of that
   evil that hereby the truth of the miracle was evinced; for they knew
   that she was dead, they were certain of it, and therefore nothing less
   than a divine power could restore her to life. We find not any answer
   that he made them; but he soon explained himself, I hope to their
   conviction, so that they would never again laugh at any word of his.
   But he put them all out, v. 54. They were unworthy to be the witnesses
   of this work of wonder; they who in the midst of their mourning were so
   merrily disposed as to laugh at him for what he said would, it may be,
   have found something to laugh at in what he did, and therefore are
   justly shut out.

   VI. Her return to life, after a short visit to the congregation of the
   dead: He took her by the hand (as we do by one that we would awake out
   of sleep, and help up), and he called, saying, Maid, arise, v. 55. Thus
   the hand of Christ's grace goes along with the calls of his word, to
   make them effectual. Here that is expressed which was only implied in
   the other evangelists, that her spirit came again; her soul returned
   again to animate her body. This plainly proves that the soul exists and
   acts in a state of separation from the body, and therefore is immortal;
   that death does not extinguish this candle of the Lord, but takes it
   out of a dark lantern. It is not, as Grotius well observes, the krasis
   or temperament of the body, or anything that dies with it; but it is
   anthypostaton ti--something that subsists by itself, which, after
   death, is somewhere else than where the body is. Where the soul of this
   child was in this interval we are not told; it was in the hand of the
   Father of spirits, to whom all souls at death return. When her spirit
   came again she arose, and made it appear that she was alive by her
   motion, as she did also by her appetite; for Christ commanded to give
   her meat. As babes newly born, so those that are newly raised, desire
   spiritual food, that they may grow thereby. In the last verse, we need
   not wonder to find her parents astonished; but if that implies that
   they only were so, and not the other by-standers, who had laughed
   Christ to scorn, we may well wonder at their stupidity, which perhaps
   was the reason why Christ would not have it proclaimed, as well as to
   give an instance of his humility.
     __________________________________________________________________

L U K E.

  CHAP. IX.

   In this chapter we have, I. The commission Christ gave to his twelve
   apostles to go out for some time to preach the gospel, and confirm it
   by miracles, ver. 1-6. II. Herod's terror at the growing greatness of
   our Lord Jesus, ver. 7-9. III. The apostles' return to Christ, his
   retirement with them into a place of solitude, the great resort of
   people to them notwithstanding, and his feeding five thousand men with
   five loaves and two fishes, ver. 10-17. IV. His discourse with his
   disciples concerning himself and his own sufferings for them, and their
   for him, ver. 18-27. V. Christ's transfiguration, ver. 28-36. VI. The
   cure of a lunatic child, ver. 37-42. VII. The repeated notice Christ
   gave his disciples of his approaching sufferings, ver. 43-45. VIII. His
   check to the ambition of his disciples (ver. 46-48), and to their
   monopolizing the power over devils to themselves, ver. 49, 50. IX. The
   rebuke he gave them for an over-due resentment of an affront given him
   by a village of the Samaritans, ver. 51-56. X. The answers he gave to
   several that were inclined to follow him, but not considerately, or not
   zealously and heartily, so inclined, ver. 57-62.

The Mission of the Twelve Apostles.

   1 Then he called his twelve disciples together, and gave them power and
   authority over all devils, and to cure diseases.   2 And he sent them
   to preach the kingdom of God, and to heal the sick.   3 And he said
   unto them, Take nothing for your journey, neither staves, nor scrip,
   neither bread, neither money; neither have two coats apiece.   4 And
   whatsoever house ye enter into, there abide, and thence depart.   5 And
   whosoever will not receive you, when ye go out of that city, shake off
   the very dust from your feet for a testimony against them.   6 And they
   departed, and went through the towns, preaching the gospel, and healing
   every where.   7 Now Herod the tetrarch heard of all that was done by
   him: and he was perplexed, because that it was said of some, that John
   was risen from the dead;   8 And of some, that Elias had appeared; and
   of others, that one of the old prophets was risen again.   9 And Herod
   said, John have I beheaded: but who is this, of whom I hear such
   things? And he desired to see him.

   We have here, I. The method Christ took to spread his gospel, to
   diffuse and enforce the light of it. He had himself travelled about,
   preaching and healing; but he could be only in one place at a time, and
   therefore now he sent his twelve disciples abroad, who by this time
   were pretty well instructed in the nature of the present dispensation,
   and able to instruct others and deliver to them what they had received
   from the Lord. Let them disperse themselves, some one way and some
   another, to preach the kingdom of God, as it was now about to be set up
   by the Messiah, to make people acquainted with the spiritual nature and
   tendency of it, and to persuade them to come into the interests and
   measures of it. For the confirming of their doctrine, because it was
   new and surprising, and very different from what they had been taught
   by the scribes and Pharisees, and because so much depended upon men's
   receiving, or not receiving it, he empowered them to work miracles (v.
   1, 2): He gave them authority over all devils, to dispossess them, and
   cast them out, though ever so numerous, so subtle, so fierce, so
   obstinate. Christ designed a total rout and ruin to the kingdom of
   darkness, and therefore gave them power over all devils. He authorized
   and appointed them likewise to cure disease, and to heal the sick,
   which would make them welcome wherever they came, and not only convince
   people's judgments, but gain their affections. This was their
   commission. Now observe,

   1. What Christ directed them to do, in prosecution of this commission
   at this time, when they were not to go far or be out long. (1.) They
   must not be solicitous to recommend themselves to people's esteem by
   their outward appearance. Now that they begin to set up for themselves,
   they must have no dress, nor study to make any other figure than what
   they made while they followed him: they must go as they were, and not
   change their clothes, or so much as put on a pair of new shoes. (2.)
   They must depend upon Providence, and the kindness of their friends, to
   furnish them with what was convenient for them. They must not take with
   them either bread or money, and yet believe they should not want.
   Christ would not have his disciples shy of receiving the kindnesses of
   their friends, but rather to expect them. Yet St. Paul saw cause not to
   go by this rule, when he laboured with his hands rather than be
   burdensome. (3.) They must not change their lodgings, as suspecting
   that those who entertained them were weary of them; they have no reason
   to be so, for the ark is a guest that always pays well for its
   entertainment: "Whatsoever house ye enter into there abide (v. 4), that
   people may know where to find you, that your friends may know you are
   not backward to serve them, and your enemies may know you are not
   ashamed nor afraid to face them; there abide till you depart out of
   that city; stay with those you are used to." (4.) They must put on
   authority, and speak warning to those who refused them as well as
   comfort to those that received them, v. 5. "If there be any place that
   will not entertain you, if the magistrates deny you admission and
   threaten to treat you as vagrants, leave them, do not force yourselves
   upon them, nor run yourselves into danger among them, but at the same
   time bind them over to the judgment of God for it; shake off the dust
   of your feet for a testimony against them." This will, as it were, be
   produced in evidence against them, that the messengers of the gospel
   had been among them, to make them a fair offer of grace and peace, for
   this dust they left behind there; so that when they perish at last in
   their infidelity this will lay and leave their blood upon their own
   heads. Shake off the dust of your feet, as much as to say you abandon
   their city, and will have no more to do with them.

   2. What they did, in prosecution of this commission (v. 6): They
   departed from their Master's presence; yet, having still his spiritual
   presence with them, his eye and his arm going along with them, and,
   thus borne up in their work, they went through the towns, some or other
   of them, all the towns within the circuit appointed them, preaching the
   gospel, and healing every where. Their work was the same with their
   Master's, doing good both to souls and bodies.

   II. We have here Herod's perplexity and vexation at this. The
   communicating of Christ's power to those who were sent forth in his
   name, and acted by authority from him, was an amazing and convincing
   proof of his being the Messiah, above any thing else; that he could not
   only work miracles himself, but empower others to work miracles too,
   this spread his fame more than any thing, and made the rays of this Sun
   of righteousness the stronger by the reflection of them even from the
   earth, from such mean illiterate men as the apostles were, who had
   nothing else to recommend them, or to raise any expectations from them,
   but that they had been with Jesus, Acts iv. 13. When the country sees
   such as these healing the sick in the name of Jesus it gives it an
   alarm. Now observe,

   1. The various speculations it raised among the people, who, though
   they thought not rightly, yet could not but think honourably, of our
   Lord Jesus, and that he was an extraordinary person, one come from the
   other world; that either John Baptist, who was lately persecuted and
   slain for the cause of God, or one of the old prophets, that had been
   persecuted and slain long since in that cause, was risen again, to be
   recompensed for his sufferings by this honour put upon him; or that
   Elias, who was taken alive to heaven in a fiery chariot, had appeared
   as an express from heaven, v. 7, 8.

   2. The great perplexity it created in the mind of Herod: When he had
   heard of all that was done by Christ, his guilty conscience flew in his
   face, and he was ready to conclude with them that John was risen from
   the dead. He thought he had got clear of John, and should never be
   troubled with him any more, but, it seems, he is mistaken; either John
   is come to life again or here is another in his spirit and power, for
   God will never leave himself without witness. "What shall I do now?"
   saith Herod. "John have I beheaded, but who is this? Is he carrying on
   John's work, or is he come to avenge John's death? John baptized, but
   he does not; John did no miracle, but he does, and therefore appears
   more formidable than John." Note, Those who oppose God will find
   themselves more and more embarrassed. However, he desired to see him,
   whether he resembled John or no; but he might soon have been put out of
   this pain if he would but have informed himself of that which thousands
   knew, that Jesus preached, and wrought miracles, a great while before
   John was beheaded, and therefore could not be John raised from the
   dead. He desired to see him; and why did he not go and see him?
   Probably, because he thought it below him either to go to him or to
   send for him; he had enough of John Baptist, and cared not for having
   to do with any more such reprovers of sin. He desired to see him, but
   we do not find that ever he did, till he saw him at his bar, and then
   he and his men of war set him at nought, Luke xxiii. 11. Had he
   prosecuted his convictions now, and gone to see him, who knows but a
   happy change might have ben wrought in him? But, delaying it now, his
   heart was hardened, and when he did see him he was as much prejudiced
   against him as any other.

The Multitude Miraculously Fed.

   10 And the apostles, when they were returned, told him all that they
   had done. And he took them, and went aside privately into a desert
   place belonging to the city called Bethsaida.   11 And the people, when
   they knew it, followed him: and he received them, and spake unto them
   of the kingdom of God, and healed them that had need of healing.   12
   And when the day began to wear away, then came the twelve, and said
   unto him, Send the multitude away, that they may go into the towns and
   country round about, and lodge, and get victuals: for we are here in a
   desert place.   13 But he said unto them, Give ye them to eat. And they
   said, We have no more but five loaves and two fishes; except we should
   go and buy meat for all this people.   14 For they were about five
   thousand men. And he said to his disciples, Make them sit down by
   fifties in a company.   15 And they did so, and made them all sit down.
     16 Then he took the five loaves and the two fishes, and looking up to
   heaven, he blessed them, and brake, and gave to the disciples to set
   before the multitude.   17 And they did eat, and were all filled: and
   there was taken up of fragments that remained to them twelve baskets.

   We have here, I. The account which the twelve gave their Master of the
   success of their ministry. They were not long out; but, when they
   returned, they told him all that they had done, as became servants who
   were sent on an errand. They told him what they had done, that, if they
   had done any thing amiss, they might mend it next time.

   II. Their retirement, for a little breathing: He took them, and went
   aside privately into a desert place, that they might have some
   relaxation from business and not be always upon the stretch. Note, He
   that hath appointed our man-servant and maid-servant to rest would have
   his servants to rest too. Those in the most public stations, and that
   are most publicly useful, must sometimes go aside privately, both for
   the repose of their bodies, to recruit them, and for the furnishing of
   their minds by meditation for further public work.

   III. The resort of the people to him, and the kind reception he gave
   them. They followed him, though it was into a desert place; for that is
   no desert where Christ is. And, though they hereby disturbed the repose
   he designed here for himself and his disciples, yet he welcomed them,
   v. 11. Note, Pious zeal may excuse a little rudeness; it did with
   Christ, and should with us. Though they came unseasonably, yet Christ
   gave them what they came for. 1. He spoke unto them of the kingdom of
   God, the laws of that kingdom with which they must be bound, and the
   privileges of that kingdom with which they might be blessed. 2. He
   healed them that had need of healing, and, in a sense of their need,
   made their application to him. Though the disease was ever so
   inveterate, and incurable by the physicians, though the patients were
   ever so poor and mean, yet Christ healed them. There is healing in
   Christ for all that need it, whether for soul or body. Christ hath
   still a power over bodily diseases, and heals his people that need
   healing. Sometimes he sees that we need the sickness for the good of
   our souls, more than the healing for the ease of our bodies, and then
   we must be willing for a season, because there is need, to be in
   heaviness; but, when he sees that we need healing, we shall have it.
   Death is his servant, to heal the saints of all diseases. He heals
   spiritual maladies by his graces, by his comforts, and has for each
   what the case calls for; relief for every exigence.

   IV. The plentiful provision Christ made for the multitude that attended
   him. With five loaves of bread, and two fishes, he fed five thousand
   men. This narrative we had twice before, and shall meet with it again;
   it is the only miracle of our Saviour's that is recorded by all the
   four evangelists. Let us only observe out of it, 1. Those who
   diligently attend upon Christ in the way of duty, and therein deny or
   expose themselves, or are made to forget themselves and their outward
   conveniences by their zeal for God's house, are taken under his
   particular care, and may depend upon Jehovah-jireh--The Lord will
   provide. He will not see those that fear him, and serve him faithfully,
   want any good thing. 2. Our Lord Jesus was of a free and generous
   spirit. His disciples said, Send them away, that they may get victuals;
   but Christ said, "No, give ye them to eat; let what we have go as far
   as it will reach, and they are welcome to it." Thus he has taught both
   ministers and Christians to use hospitality without grudging, 1 Pet.
   iv. 9. Those that have but a little, let them do what they can with
   that little, and that is the way to make it more. There is that
   scatters, and yet increases. 3. Jesus Christ has not only physic, but
   food, for all those that by faith apply themselves to him; he not only
   heals them that need healing, cures the diseases of the soul, but feeds
   them too that need feeding, supports the spiritual life, relieves the
   necessities of it, and satisfies the desires of it. Christ has provided
   not only to save the soul from perishing by its diseases, but to
   nourish the soul unto life eternal, and strengthen it for all spiritual
   exercises. 4. All the gifts of Christ are to be received by the church
   in a regular orderly manner; Make them sit down by fifties in a
   company, v. 14. Notice is here taken of the number of each company
   which Christ appointed for the better distribution of the meat and the
   easier computation of the number of the guests. 5. When we are
   receiving our creature-comforts, we must look up to heaven. Christ did
   so, to teach us to do so. We must acknowledge that we receive them from
   God, and that we are unworthy to receive them,--that we owe them all,
   and all the comfort we have in them, to the mediation of Christ, by
   whom the curse is removed, and the covenant of peace settled,--that we
   depend upon God's blessing upon them to make them serviceable to us,
   and desire that blessing. 6. The blessing of Christ will make a little
   go a great way. The little that the righteous man has is better than
   the riches of many wicked, a dinner of herbs better than a stalled ox.
   7. Those whom Christ feeds he fills; to whom he gives, he gives enough;
   as there is in him enough for all, so there is enough for each. He
   replenishes every hungry soul, abundantly satisfies it with the
   goodness of his house. Here were fragments taken up, to assure us that
   in our Father's house there is bread enough, and to spare. We are not
   straitened, or stinted, in him.

Peter's Enlightened Testimony;Self-Denial Enjoined.

   18 And it came to pass, as he was alone praying, his disciples were
   with him: and he asked them, saying, Whom say the people that I am?
   19 They answering said, John the Baptist; but some say, Elias; and
   others say, that one of the old prophets is risen again.   20 He said
   unto them, But whom say ye that I am? Peter answering said, The Christ
   of God.   21 And he straitly charged them, and commanded them to tell
   no man that thing;   22 Saying, The Son of man must suffer many things,
   and be rejected of the elders and chief priests and scribes, and be
   slain, and be raised the third day.   23 And he said to them all, If
   any man will come after me, let him deny himself, and take up his cross
   daily, and follow me.   24 For whosoever will save his life shall lose
   it: but whosoever will lose his life for my sake, the same shall save
   it.   25 For what is a man advantaged, if he gain the whole world, and
   lose himself, or be cast away?   26 For whosoever shall be ashamed of
   me and of my words, of him shall the Son of man be ashamed, when he
   shall come in his own glory, and in his Father's, and of the holy
   angels.   27 But I tell you of a truth, there be some standing here,
   which shall not taste of death, till they see the kingdom of God.

   In these verses, we have Christ discoursing with his disciples about
   the great things that pertained to the kingdom of God; and one
   circumstance of this discourse is taken notice of here which we had not
   in the other evangelists-that Christ was alone praying, and his
   disciples with him, when he entered into this discourse, v. 18.
   Observe, 1. Though Christ had much public work to do, yet he found some
   time to be alone in private, for converse with himself, with his
   Father, and with his disciples. 2. When Christ was alone he was
   praying. It is good for us to improve our solitude for devotion, that,
   when we are alone, we may not be alone, but may have the Father with
   us. 3. When Christ was alone, praying, his disciples were with him, to
   join with him in his prayer; so that this was a family-prayer.
   Housekeepers ought to pray with their households, parents with their
   children, masters with their servants, teachers and tutors with their
   scholars and pupils. 4. Christ prayed with them before he examined
   them, that they might be directed and encouraged to answer him, by his
   prayers for them. Those we give instructions to we should put up
   prayers for and with. He discourses with them,

   I. Concerning himself; and enquires,

   1. What the people said of him: Who say the people that I am? Christ
   knew better than they did, but would have his disciples made sensible,
   by the mistakes of others concerning him, how happy they were that were
   led into the knowledge of him and of the truth concerning him. We
   should take notice of the ignorance and errors of others, that we may
   be the more thankful to him who has manifested himself to us, and not
   unto the world, and may pity them, and do what we can to help them and
   to teach them better. They tell him what conjectures concerning him
   they had heard in their converse with the common people. Ministers
   would know better how to suit their instructions, reproofs, and
   counsels, to the case of ordinary people, if they did but converse more
   frequently and familiarly with them; they would then be the better able
   to say what is proper to rectify their notions, correct their
   irregularities, and remove their prejudices. The more conversant the
   physician is with his patient, the better he knows what to do for him.
   Some said that he was John Baptist, who was beheaded but the other day;
   others Elias, or one of the old prophets; any thing but what he was.

   2. What they said of him. "Now see what an advantage you have by your
   discipleship; you know better." "So we do," saith Peter, "thanks be to
   our Master for it; we know that thou art the Christ of God, the
   Anointed of God, the Messiah promised." It is matter of unspeakable
   comfort to us that our Lord Jesus is God's anointed, for then he has
   unquestionable authority and ability for his undertaking; for his being
   anointed signifies his being both appointed to it and qualified for it.
   Now one would have expected that Christ should have charged his
   disciples, who were so fully apprized and assured of this truth, to
   publish it to every one they met with; but no, he strictly charged them
   to tell no man that thing as yet, because there is a time for all
   things. After his resurrection, which completed the proof of it, Peter
   made the temple ring of it, that God had made this same Jesus both Lord
   and Christ (Acts ii. 36); but as yet the evidence was not ready to be
   summed up, and therefore it must be concealed; while it was so, we may
   conclude that the belief of it was not necessary to salvation.

   II. Concerning his own sufferings and death, of which he had yet said
   little. Now that his disciples were well established in the belief of
   his being the Christ, and able to bear it, he speaks of them expressly,
   and with great assurance, v. 22. It comes in as a reason why they must
   not yet preach that he was the Christ, because the wonders that would
   attend his death and resurrection would be the most convincing proof of
   his being the Christ of God. It was by his exaltation to the right hand
   of the Father that he was fully declared to be the Christ, and by the
   sending of the Spirit thereupon (Acts ii. 33); and therefore wait till
   that is done.

   III. Concerning their sufferings for him. So far must they be from
   thinking how to prevent his sufferings that they must rather prepare
   for their own.

   1. We must accustom ourselves to all instances of self-denial and
   patience, v. 23. This is the best preparative for martyrdom. We must
   live a life of self-denial, mortification, and contempt of the world;
   we must not indulge our ease and appetite, for then it will be hard to
   bear toil, and weariness, and want, for Christ. We are daily subject to
   affliction, and we must accommodate ourselves to it, and acquiesce in
   the will of God in it, and must learn to endure hardship. We frequently
   meet with crosses in the way of duty; and, though we must not pull them
   upon our own heads, yet, when they are laid for us, we must take them
   up, carry them after Christ, and make the best of them.

   2. We must prefer the salvation and happiness of our souls before any
   secular concern whatsoever. Reckon upon it, (1.) That he who to
   preserve his liberty or estate, his power or preferment, nay, or to
   save his life, denies Christ and his truths, wilfully wrongs his
   conscience, and sins against God, will be, not only not a saver, but an
   unspeakable loser, in the issue, when profit and loss come to be
   balanced: He that will save his life upon these terms will lose it,
   will lose that which is of infinitely more value, his precious soul.
   (2.) We must firmly believe also that, if we lose our life for cleaving
   to Christ and our religion, we shall save it to our unspeakable
   advantage; for we shall be abundantly recompensed in the resurrection
   of the just, when we shall have it again a new and an eternal life.
   (3.) That the gain of all the world, if we should forsake Christ, and
   fall in with the interests of the world, would be so far from
   countervailing the eternal loss and ruin of the soul that it would bear
   no manner of proportion to it, v. 25. If we could be supposed to gain
   all the wealth, honour, and pleasure, in the world, by denying Christ,
   yet when, by so doing, we lose ourselves to all eternity, and are cast
   away at last, what good will our worldly gain do us? Observe, In
   Matthew and Mark the dreadful issue is a man's losing his own soul,
   here it is losing himself, which plainly intimates that our souls are
   ourselves. Animus cujusque is est quisque--The soul is the man; and it
   is well or ill with us according as it is well or ill with our souls.
   If they perish for ever, under the weight of their own guilt and
   corruption, it is certain that we are undone. The body cannot be happy
   if the soul be miserable in the other world; but the soul may be happy
   though the body be greatly afflicted and oppressed in this world. If a
   man be himself cast away, e zemiotheis--if he be damaged,--or if he be
   punished, si mulctetur--if he have a mulct put upon his soul by the
   righteous sentence of Christ, whose cause and interest he has
   treacherously deserted,--if it be adjudged a forfeiture of all his
   blessedness, and the forfeiture be taken, where is his gain? What is
   his hope?

   3. We must therefore never be ashamed of Christ and his gospel, nor of
   any disgrace or reproach that we may undergo for our faithful adherence
   to him and it, v. 26. For whosoever shall be ashamed of me and of my
   words, of him shall the Son of man be ashamed, and justly. When the
   service and honour of Christ called for his testimony and agency, he
   denied them, because the interest of Christ was a despised interest,
   and every where spoken against; and therefore he can expect no other
   than that in the great day, when his case calls for Christ's appearance
   on his behalf, Christ will be ashamed to own such a cowardly, worldly,
   sneaking spirit, and will say, "He is none of mine; he belongs not to
   me." As Christ had a state of humiliation and of exaltation, so
   likewise has his cause. They, and they only, that are willing to suffer
   with it when it suffers, shall reign with it when it reigns; but those
   that cannot find in their hearts to share with it in its disgrace, and
   to say, If this be to be vile, I will be yet more vile, shall certainly
   have no share with it in its triumphs. Observe here, How Christ, to
   support himself and his followers under present disgraces, speaks
   magnificently of the lustre of his second coming, in prospect of which
   he endured the cross, despising the shame. (1.) He shall come in his
   own glory. This was not mentioned in Matthew and Mark. He shall come in
   the glory of the Mediator, all the glory which the Father restored to
   him, which he had with God before the worlds were, which he had
   deposited and put in pledge, as it were, for the accomplishing of his
   undertaking, and demanded again when he had gone through it. Now, O
   Father, glorify thou me, John xvii. 4, 5. He shall come in all that
   glory which the Father conferred upon him when he set him at his own
   right hand, and gave him to be head over all things to the church; in
   all the glory that is due to him as the assertor of the glory of God,
   and the author of the glory of all the saints. This is his own glory.
   (2.) He shall come in his Father's glory. The Father will judge the
   world by him, having committed all judgment to him; and therefore will
   publicly own him in the judgment as the brightness of his glory and the
   express image of his person. (3.) He shall come in the glory of the
   holy angels. They shall all attend him, and minister to him, and add
   every thing they can to the lustre of his appearance. What a figure
   will the blessed Jesus make in that day! Did we believe it, we should
   never be ashamed of him or his words now.

   Lastly, To encourage them in suffering for him, he assures them that
   the kingdom of God would now shortly be set up, notwithstanding the
   great opposition that was made to it, v. 27. "Though the second coming
   of the Son of man is at a great distance, the kingdom of God shall come
   in its power in the present age, while some here present are alive."
   They saw the kingdom of God when the Spirit was poured out, when the
   gospel was preached to all the world and nations were brought to Christ
   by it; they saw the kingdom of God triumph over the Gentile nations in
   their conversion, and over the Jewish nation in its destruction.

The Transfiguration.

   28 And it came to pass about an eight days after these sayings, he took
   Peter and John and James, and went up into a mountain to pray.   29 And
   as he prayed, the fashion of his countenance was altered, and his
   raiment was white and glistering.   30 And, behold, there talked with
   him two men, which were Moses and Elias:   31 Who appeared in glory,
   and spake of his decease which he should accomplish at Jerusalem.   32
   But Peter and they that were with him were heavy with sleep: and when
   they were awake, they saw his glory, and the two men that stood with
   him.   33 And it came to pass, as they departed from him, Peter said
   unto Jesus, Master, it is good for us to be here: and let us make three
   tabernacles; one for thee, and one for Moses, and one for Elias: not
   knowing what he said.   34 While he thus spake, there came a cloud, and
   overshadowed them: and they feared as they entered into the cloud.   35
   And there came a voice out of the cloud, saying, This is my beloved
   Son: hear him.   36 And when the voice was past, Jesus was found alone.
   And they kept it close, and told no man in those days any of those
   things which they had seen.

   We have here the narrative of Christ's transfiguration, which was
   designed for a specimen of that glory of his in which he will come to
   judge the world, of which he had lately been speaking, and,
   consequently, an encouragement to his disciples to suffer for him, and
   never to be ashamed of him. We had this account before in Matthew and
   Mark, and it is well worthy to be repeated to us, and reconsidered by
   us, for the confirmation of our faith in the Lord Jesus, as the
   brightness of his Father's glory and the light of the world, for the
   filling of our minds with high and honourable thoughts of him,
   notwithstanding his being clothed with a body, and giving us some idea
   of the glory which he entered into at his ascension, and in which he
   now appears within the veil, and for the raising and encouraging of our
   hopes and expectations concerning the glory reserved for all believers
   in the future state.

   I. Here is one circumstance of the narrative that seems to differ from
   the other two evangelists that related it. They said that it was six
   days after the foregoing sayings; Luke says that it was about eight
   days after, that is, it was that day sevennight, six whole days
   intervening, and it was the eighth day. Some think that it was in the
   night that Christ was transfigured, because the disciples were sleepy,
   as in his agony, and in the night his appearance in splendour would be
   the more illustrious; if in the night, the computation of the time
   would be the more doubtful and uncertain; probably, in the night,
   between the seventh and eighth day, and so about eight days.

   II. Here are divers circumstances added and explained, which are very
   material.

   1. We are here told that Christ had this honour put upon him when he
   was praying: He went up into a mountain to pray, as he frequently did
   (v. 28), and as he prayed he was transfigured. When Christ humbled
   himself to pray, he was thus exalted. He knew before that this was
   designed for him at this time, and therefore seeks it by prayer. Christ
   himself must sue out the favours that were purposed for him, and
   promised to him: Ask of me, and I will give thee, Ps. ii. 8. And thus
   he intended to put an honour upon the duty of prayer, and to recommend
   it to us. It is a transfiguring, transforming duty; if our hearts be
   elevated and enlarged in it, so as in it to behold the glory of the
   Lord, we shall be changed into the same image from glory to glory, 2
   Cor. iii. 18. By prayer we fetch in the wisdom, grace, and joy, which
   make the face to shine.

   2. Luke does not use the word transfigured--metamorphothe (which
   Matthew and Mark used), perhaps because it had been used so much in the
   Pagan theology, but makes use of a phrase equivalent, to eidos tou
   prosopou heteron--the fashion of his countenance was another thing from
   what it had been: his face shone far beyond what Moses's did when he
   came down from the mount; and his raiment was white and glistering: it
   was exastrapton--bright like lightning (a word used only here), so that
   he seemed to be arrayed all with light, to cover himself with light as
   with a garment.

   3. It was said in Matthew and Mark that Moses and Elias appeared to
   them; here it is said that they appeared in glory, to teach us that
   saints departed are in glory, are in a glorious state; they shine in
   glory. He being in glory, they appeared with him in glory, as all the
   saints shall shortly do.

   4. We are here told what was the subject of the discourse between
   Christ and the two great prophets of the Old Testament: They spoke of
   his decease, which he should accomplish at Jerusalem. Elegon ten exodon
   autou--his exodus, his departure; that is, his death. (1.) The death of
   Christ is here called his exit, his going out, his leaving the world.
   Moses and Elias spoke of it to him under that notion, to reconcile him
   to it, and to make the foresight of it the more easy to his human
   nature. The death of the saints is their exodus, their departure out of
   the Egypt of this world, their release out of a house of bondage. Some
   think that the ascension of Christ is included here in his departure;
   for the departure of Israel out of Egypt was a departure in triumph, so
   was his when he went from earth to heaven. (2.) This departure of his
   he must accomplish; for thus it was determined, the matter was
   immutably fixed in the counsel of God, and could not be altered. (3.)
   He must accomplish it at Jerusalem, though his residence was mostly in
   Galilee; for his most spiteful enemies were at Jerusalem, and there the
   sanhedrim sat, that took upon them to judge of prophets. (4.) Moses and
   Elias spoke of this, to intimate that the sufferings of Christ, and his
   entrance into his glory, were what Moses and the prophets had spoken
   of; see Luke xxiv. 26, 27; 1 Pet. i. 11. (5.) Our Lord Jesus, even in
   his transfiguration, was willing to enter into a discourse concerning
   his death and sufferings, to teach us that meditations on death, as it
   is our departure out of this world to another, are never unseasonable,
   but in a special manner season able when at any time we are advanced,
   lest we should be lifted up above measure. In our greatest glories on
   earth, let us remember that here we have no continuing city.

   5. We are here told, which we were not before, that the disciples were
   heavy with sleep, v. 32. When the vision first began, Peter, and James,
   and John were drowsy, and inclined to sleep. Either it was late, or
   they were weary, or had been disturbed in their rest the night before;
   or perhaps a charming composing air, or some sweet and melodious
   sounds, which disposed them to soft and gentle slumbers, were a preface
   to the vision; or perhaps it was owing to a sinful carelessness: when
   Christ was at prayer with them, they did not regard his prayer as they
   should have done, and, to punish them for that, they were left to sleep
   on now, when he began to be transfigured, and so lost an opportunity of
   seeing how that work of wonder was wrought. These three were now
   asleep, when Christ was in his glory, as afterwards they were, when he
   was in his agony; see the weakness and frailty of human nature, even in
   the best, and what need they have of the grace of God. Nothing could be
   more affecting to these disciples, one would think, than the glories
   and the agonies of their Master, and both in the highest degree; and
   yet neither the one nor the other would serve to keep them awake. What
   need have we to pray to God for quickening grace, to make us not only
   alive, but lively! Yet that they might be competent witnesses of this
   sign from heaven, to those that demanded one, after awhile they
   recovered themselves, and became perfectly awake; and then they took an
   exact view of all those glories, so that they were able to give a
   particular account, as we find one of them does, of all that passed
   when they were with Christ in the holy mount, 2 Pet. i. 18.

   6. It is here observed that it was when Moses and Elias were now about
   to depart that Peter said, Lord, it is good to be here, let us make
   three tabernacles. Thus we are often not sensible of the worth of our
   mercies till we are about to lose them; nor do we covet and court their
   continuance till they are upon the departure. Peter said this, not
   knowing what he said. Those know not what they say that talk of making
   tabernacles on earth for glorified saints in heaven, who have better
   mansions in the temple there, and long to return to them.

   7. It is here added, concerning the cloud that overshadowed them, that
   they feared as they entered into the cloud. This cloud was a token of
   God's more peculiar presence. It was in a cloud that God of old took
   possession of the tabernacle and temple, and, when the cloud covered
   the tabernacle, Moses was not able to enter (Exod. xl. 34, 35), and,
   when it filled the temple, the priests could not stand to minister by
   reason of it, 2 Chron. v. 14. Such a cloud was this, and then no wonder
   that the disciples were afraid to enter into it. But never let any be
   afraid to enter into a cloud with Jesus Christ; for he will be sure to
   bring them safely through it.

   8. The voice which came from heaven is here, and in Mark, related not
   so fully as in Matthew: This is my beloved Son, hear him: though those
   words, in whom I am well pleased, which we have both in Matthew and
   Peter, are not expressed, they are implied in that, This is my beloved
   Son; for whom he loves, and in whom he is well pleased, come all to
   one; we are accepted in the Beloved.

   Lastly, The apostles are here said to have kept this vision private.
   They told no man in those days, reserving the discovery of it for
   another opportunity, when the evidences of Christ's being the Son of
   God were completed in the pouring out of the Spirit, and that doctrine
   was to be published to all the world. As there is a time to speak, so
   there is a time to keep silence. Every thing is beautiful and useful in
   its season.

An Evil Spirit Expelled.

   37 And it came to pass, that on the next day, when they were come down
   from the hill, much people met him.   38 And, behold, a man of the
   company cried out, saying, Master, I beseech thee, look upon my son:
   for he is mine only child.   39 And, lo, a spirit taketh him, and he
   suddenly crieth out; and it teareth him that he foameth again, and
   bruising him hardly departeth from him.   40 And I besought thy
   disciples to cast him out; and they could not.   41 And Jesus answering
   said, O faithless and perverse generation, how long shall I be with
   you, and suffer you? Bring thy son hither.   42 And as he was yet a
   coming, the devil threw him down, and tare him. And Jesus rebuked the
   unclean spirit, and healed the child, and delivered him again to his
   father.

   This passage of story in Matthew and Mark follows immediately upon that
   of Christ's transfiguration, and his discourse with his disciples after
   it; but here it is said to be on the next day, as they were coming down
   from the hill, which confirms the conjecture that Christ was
   transfigured in the night, and, it should seem, though they did not
   make tabernacles as Peter proposed, yet they found some shelter to
   repose themselves in all night, for it was not till next day that they
   came down from the hill, and then he found things in some disorder
   among his disciples, though not so bad as Moses did when he came down
   from the mount. When wise and good men are in their beloved
   retirements, they would do well to consider whether they are not wanted
   in their public stations.

   In this narrative here, observe, 1. How forward the people were to
   receive Christ at his return to them. Though he had been but a little
   while absent, much people met him, as, at other times, much people
   followed him; for so it was foretold concerning him, that to him should
   the gathering of the people be. 2. How importunate the father of the
   lunatic child was with Christ for help for him (v. 38): I beseech thee,
   look upon my son; this is his request, and it is a very modest one; one
   compassionate look from Christ is enough to set every thing to rights.
   Let us bring ourselves and our children to Christ, to be looked upon.
   His plea is, He is my only child. They that have many children may
   balance their affliction in one with their comfort in the rest; yet, if
   it be an only child that is a grief, the affliction in that may be
   balanced with the love of God in giving his only-begotten Son for us.
   3. How deplorable the case of the child was, v. 39. He was under the
   power of an evil spirit, that took him; and diseases of that nature are
   more frightful than such as arise merely from natural causes: when the
   fit seized him without any warning given, he suddenly cried out, and
   many a time his shrieks had pierced the heart of his tender father.
   This malicious spirit tore him, and bruised him, and departed not from
   him but with great difficulty, and a deadly gripe at parting. O the
   afflictions of the afflicted in this world! And what mischief doth
   Satan do where he gets possession! But happy they that have access to
   Christ! 4. How defective the disciples were in their faith. Though
   Christ had given them power over unclean spirits, yet they could not
   cast out this evil spirit, v. 40. Either they distrusted the power they
   were to fetch in strength from, or the commission given to them, or
   they did not exert themselves in prayer as they ought; for this Christ
   reproved them. O faithless and perverse generation. Dr. Clarke
   understands this as spoken to his disciples: "Will ye be yet so
   faithless and full of distrust that ye cannot execute the commission I
   have given you?" 5. How effectual the cure was, which Christ wrought
   upon this child, v. 42. Christ can do that for us which his disciples
   cannot: Jesus rebuked the unclean spirit then when he raged most. The
   devil threw the child down, and tore him, distorted him, as if he would
   have pulled him to pieces. But one word from Christ healed the child,
   and made good the damage the devil had done him. And it is here added
   that he delivered him again to his father. Note, When our children are
   recovered from sickness, we must receive them as delivered to us again,
   receive them as life from the dead, and as when we first received them.
   It is comfortable to receive them from the hand of Christ, to see him
   delivering them to us again: "Here, take this child, and be thankful;
   take it, and bring it up for me, for thou hast it again from me. Take
   it, and do not set thy heart too much upon it." With such cautions as
   these, parents should receive their children from Christ's hands, and
   then with comfort put them again into his hands.

Ambition of the Disciples Reproved.

   43 And they were all amazed at the mighty power of God. But while they
   wondered every one at all things which Jesus did, he said unto his
   disciples,   44 Let these sayings sink down into your ears: for the Son
   of man shall be delivered into the hands of men.   45 But they
   understood not this saying, and it was hid from them, that they
   perceived it not: and they feared to ask him of that saying.   46 Then
   there arose a reasoning among them, which of them should be greatest.
   47 And Jesus, perceiving the thought of their heart, took a child, and
   set him by him,   48 And said unto them, Whosoever shall receive this
   child in my name receiveth me: and whosoever shall receive me receiveth
   him that sent me: for he that is least among you all, the same shall be
   great.   49 And John answered and said, Master, we saw one casting out
   devils in thy name; and we forbad him, because he followeth not with
   us.   50 And Jesus said unto him, Forbid him not: for he that is not
   against us is for us.

   We may observe here, I. The impression which Christ's miracles made
   upon all that beheld them (v. 43): They were all amazed at the mighty
   power of God, which they could not but see in all the miracles Christ
   wrought. Note, The works of God's almighty power are amazing,
   especially those that are wrought by the hand of the Lord Jesus; for he
   is the power of God, and his name is Wonderful. Their wonder was
   universal: they wondered every one. The causes of it were universal:
   they wondered at all things which Jesus did; all his actions had
   something uncommon and surprising in them.

   II. The notice Christ gave to his disciples of his approaching
   sufferings: The Son of man shall be delivered into the hands of men,
   wicked men, men of the worst character; they shall be permitted to
   abuse him at their pleasure. That is here implied which is expressed by
   the other evangelists: They shall kill him. But that which is peculiar
   here is, 1. The connection of this with what goes next before, of the
   admiration with which the people were struck at beholding Christ's
   miracles (v. 43): While they all wondered at all things which Jesus
   did, he said this to his disciples. They had a fond conceit of his
   temporal kingdom, and that he should reign, and they with him, in
   secular pomp and power; and now they thought that this mighty power of
   his would easily effect the thing, and his interest gained by his
   miracles in the people would contribute to it; and therefore Christ,
   who knew what was in their hearts, takes this occasion to tell them
   again, what he had told them before, that he was so far from having men
   delivered into his hands that he must be delivered into the hands of
   men, so far from living in honour that he must die in disgrace; and all
   his miracles, and the interest he has by them gained in the hearts of
   the people, will not be able to prevent it. 2. The solemn preface with
   which it is introduced: "Let these sayings sink down into your ears;
   take special notice of what I say, and mix faith with it; let not the
   notions you have of the temporal kingdom of the Messiah stop your ears
   against it, nor make you unwilling to believe it. Admit what I say, and
   submit to it." Let it sink down into your hearts; so the Syriac and
   Arabic read it. The word of Christ does us no good, unless we let it
   sink down into our heads and hearts. 3. The unaccountable stupidity of
   the disciples, with reference to this prediction of Christ's
   sufferings. It was said in Mark, They understood not that saying. It
   was plain enough, but they would not understand it in the literal
   sense, because it agreed not with their notions; and they could not
   understand it in any other, and were afraid to ask him lest they should
   be undeceived and awaked out of their pleasing dream. But it is here
   added that it was hidden from them, that they perceived it not, through
   the weakness of faith and the power of prejudice. We cannot think that
   it was in mercy hidden from them, lest they should be swallowed up with
   overmuch sorrow at the prospect of it; but that it was a paradox,
   because they made it so to themselves.

   III. The rebuke Christ gave to his disciples for their disputing among
   themselves which should be greatest, v. 46-48. This passage we had
   before, and, the more is the pity, we shall meet with the like again.
   Observe here,

   1. Ambition of honour, and strife for superiority and precedency, are
   sins that most easily beset the disciples of our Lord Jesus, for which
   they deserve to be severely rebuked; they flow from corruptions which
   they are highly concerned to subdue and mortify, v. 46. They that
   expect to be great in this world commonly aim high, and nothing will
   serve them short of being greatest; this exposes them to a great deal
   of temptation and trouble, which they are safe from that are content to
   be little, to be least, to be less than the least.

   2. Jesus Christ is perfectly acquainted with the thoughts and intents
   of our hearts: He perceived their thoughts, v. 47. Thoughts are words
   to him, and whispers are loud cries. It is a good reason why we should
   keep up a strict government of our thoughts because Christ takes a
   strict cognizance of them.

   3. Christ will have his disciples to aim at that honour which is to be
   obtained by a quiet and condescending humility, and not at that which
   is to be obtained by a restless and aspiring ambition. Christ took a
   child, and set him by him, v. 47 (for he always expressed a tenderness
   and kindness for little children), and he proposed this child to them
   for an example. (1.) Let them be of the temper of this child, humble
   and quiet, and easy to itself; let them not affect worldly pomp, or
   grandeur, or high titles, but be as dead to them as this child; let
   them bear no more malice to their rivals and competitors than this
   child did. Let them be willing to be the least, if that would
   contribute any thing to their usefulness, to stoop to the meanest
   office whereby they might do good. (2.) Let them assure themselves that
   this was the way to preferment; for this would recommend them to the
   esteem of their brethren: they that loved Christ would therefore
   receive them in his name, because they did most resemble him, and they
   would likewise recommend themselves to his favour, for Christ would
   take the kindnesses done to them as done to himself: Whosoever shall
   receive one such child, a preacher of the gospel that is of such a
   disposition as this, he placeth his respect aright, and receiveth me;
   and whosoever receiveth me, in such a minister, receiveth him that sent
   me; and what greater honour can any man attain to in this world than to
   be received by men as a messenger of God and Christ, and to have God
   and Christ own themselves received and welcomed in him? This honour
   have all the humble disciples of Jesus Christ, and thus they shall be
   truly great that are least among them.

   IV. The rebuke Christ gave to his disciples for discouraging one that
   honoured him and served him, but was not of their communion, not only
   not one of the twelve, nor one of the seventy, but not one of those
   that ever associated with them, or attended on them, but, upon
   occasional hearing of Christ, believed in him, and made use of his name
   with faith and prayer in a serious manner, for the casting out of
   devils. Now, 1. This man they rebuked and restrained; they would not
   let him pray and preach, though it was to the honour of Christ, though
   it did good to men and weakened Satan's kingdom, because he did not
   follow Christ with them; he separated from their church, was not
   ordained as they were, paid them no respect, nor gave them the right
   hand of fellowship. Now, if ever any society of Christians in this
   world had reason to silence those that were not of their communion, the
   twelve disciples at this time had; and yet, 2. Jesus Christ chid them
   for what they did, and warned them not to do the like again, nor any
   that profess to be successors of the apostles: "Forbid him not (v. 50),
   but rather encourage him, for he is carrying on the same design that
   you are, though, for reasons best known to himself, he does not follow
   with you; and he will meet you in the same end, though he does not
   accompany you in the same way. You do well to do as you do, but it does
   not therefore follow that he does ill to do as he does, and that you do
   well to put him under an interdict, for he that is not against us is
   for us, and therefore ought to be countenanced by us." We need not lose
   any of our friends, while we have so few, and so many enemies. Those
   may be found faithful followers of Christ, and, as such, may be
   accepted of him, though they do not follow with us. See Mark ix. 38,
   39. O what a great deal of mischief to the church, even from those that
   boast of relation to Christ, and pretend to envy for his sake, would be
   prevented, if this passage of story were but duly considered!

The Samaritans Refuse to Receive Christ; Mistaken Zeal of James and John.

   51 And it came to pass, when the time was come that he should be
   received up, he stedfastly set his face to go to Jerusalem,   52 And
   sent messengers before his face: and they went, and entered into a
   village of the Samaritans, to make ready for him.   53 And they did not
   receive him, because his face was as though he would go to Jerusalem.
   54 And when his disciples James and John saw this, they said, Lord,
   wilt thou that we command fire to come down from heaven, and consume
   them, even as Elias did?   55 But he turned, and rebuked them, and
   said, Ye know not what manner of spirit ye are of.   56 For the Son of
   man is not come to destroy men's lives, but to save them. And they went
   to another village.

   This passage of story we have not in any other of the evangelists, and
   it seems to come in here for the sake of its affinity with that next
   before, for in this also Christ rebuked his disciples, because they
   envied for his sake. There, under colour of zeal for Christ, they were
   for silencing and restraining separatists: here, under the same colour,
   they were for putting infidels to death; and, as for that, so for this
   also, Christ reprimanded them, for a spirit of bigotry and persecution
   is directly contrary to the spirit of Christ and Christianity. Observe
   here,

   I. The readiness and resolution of our Lord Jesus, in prosecuting his
   great undertaking for our redemption and salvation. Of this we have an
   instance, v. 51: When the time was come that he should be received up,
   he stedfastly set his face to go to Jerusalem. Observe 1. There was a
   time fixed for the sufferings and death of our Lord Jesus, and he knew
   well enough when it was, and had a clear and certain foresight of it,
   and yet was so far from keeping out of the way that then he appeared
   most publicly of all, and was most busy, knowing that his time was
   short. 2. When he saw his death and sufferings approaching, he looked
   through them and beyond them, to the glory that should follow; he
   looked upon it as the time when he should be received up into glory (1
   Tim. iii. 16), received up into the highest heavens, to be enthroned
   there. Moses and Elias spoke of his death as his departure out of this
   world, which made it not formidable; but he went further, and looked
   upon it as his translation to a better world, which made it very
   desirable. All good Christians may frame to themselves the same notion
   of death, and may call it their being received up, to be with Christ
   where he is; and, when the time of their being received up is at hand,
   let them lift up their heads, knowing that their redemption draws nigh.
   3. On this prospect of the joy set before him, he stedfastly set his
   face to go to Jerusalem the place where he was to suffer and die. He
   was fully determined to go, and would not be dissuaded; he went
   directly to Jerusalem, because there now his business lay, and he did
   not go about to other towns, or fetch a compass, which if he had done,
   as commonly he did, he might have avoided going through Samaria. He
   went cheerfully and courageously thither, though he knew the things
   that should befal him there. He did not fail nor was discouraged, but
   set his face as a flint, knowing that he should be not only justified,
   but glorified (Isa. l. 7), not only not run down, but received up. How
   should this shame us for, and shame us out of, our backwardness to do
   and suffer for Christ! We draw back, and turn our faces another way
   from his service who stedfastly set his face against all opposition, to
   go through with the work of our salvation.

   II. The rudeness of the Samaritans in a certain village (not named, nor
   deserving to be so) who would not receive him, nor suffer him to bait
   in their town, though his way lay through it. Observe here, 1. How
   civil he was to them: He sent messengers before his face, some of his
   disciples, that went to take up lodgings, and to know whether he might
   have leave to accommodate himself and his company among them; for he
   would not come to give offence, or if they took any umbrage at the
   number of his followers. He sent some to make ready for him, not for
   state, but convenience, and that his coming might be no surprise. 2.
   How uncivil they were to him, v. 53. They did not receive him, would
   not suffer him to come into their village, but ordered their watch to
   keep him out. He would have paid for all he bespoke, and been a
   generous guest among them, would have done them good, and preached the
   gospel to them, as he had done some time ago to another city of the
   Samaritans, John iv. 41. He would have been, if they pleased, the
   greatest blessing that ever came to their village, and yet they forbid
   him entrance. Such treatment his gospel and ministers have often met
   with. Now the reason was because his face was as though he would go to
   Jerusalem; they observed, by his motions, that he was steering his
   course that way. The great controversy between the Jews and the
   Samaritans was about the place of worship--whether Jerusalem or mount
   Gerizim near Sychar; see John iv. 20. And so hot was the controversy
   between them that the Jews would have no dealings with the Samaritans,
   nor they with them, John iv. 9. Yet we may suppose that they did not
   deny other Jews lodgings among them, no, not when they went up to the
   feast; for if that had been their constant practice Christ would not
   have attempted it, and it would have been a great way about for some of
   the Galileans to go to Jerusalem any other way than through Samaria.
   But they were particularly incensed against Christ, who was a
   celebrated teacher, for owning and adhering to the temple at Jerusalem,
   when the priests of that temple were such bitter enemies to him, which,
   they hoped, would have driven him to come and worship at their temple,
   and bring that into reputation; but when they saw that he would go
   forward to Jerusalem, notwithstanding this, they would not show him the
   common civility which probably they used formerly to show him in his
   journey thither.

   III. The resentment which James and John expressed of this affront, v.
   54. When these two heard this message brought, they were all in a flame
   presently, and nothing will serve them but Sodom's doom upon this
   village: "Lord," say they, "give us leave to command fire to come down
   from heaven, not to frighten them only, but to consume them."

   1. Here indeed was something commendable, for they showed, (1.) A great
   confidence in the power they had received from Jesus Christ; though
   this had not been particularly mentioned in their commission, yet they
   could with a word's speaking fetch fire from heaven. Theleis
   eipomen--Wilt thou that we speak the word, and the thing will be done.
   (2.) A great zeal for the honour of their Master. They took it very ill
   that he who did good wherever he came and found a hearty welcome should
   be denied the liberty of the road by a parcel of paltry Samaritans;
   they could not think of it without indignation that their Master should
   be thus slighted. (3.) A submission, notwithstanding, to their Master's
   good will and pleasure. They will not offer to do such a thing, unless
   Christ give leave: Wilt thou that we do it? (4.) A regard to the
   examples of the prophets that were before them. It is doing as Elias
   did? they would not have thought of such a thing if Elijah had not done
   it upon the soldiers that came to take him, once and again, 2 Kings i.
   10, 12. They thought that this precedent would be their warrant; so apt
   are we to misapply the examples of good men, and to think to justify
   ourselves by them in the irregular liberties we give ourselves, when
   the case is not parallel.

   2. But though there was something right in what they said, yet there
   was much more amiss, for (1.) This was not the first time, by a great
   many, that our Lord Jesus had been thus affronted, witness the
   Nazarenes thrusting him out of their city, and the Gadarenes desiring
   him to depart out of their coast; and yet he never called for any
   judgment upon them, but patiently put up with the injury. (2.) These
   were Samaritans, from whom better was not to be expected, and perhaps
   they had heard that Christ had forbidden his disciples to enter into
   any of the cities of the Samaritans (Matt. x. 5), and therefore it was
   not so bad in them as in others who knew more of Christ, and had
   received so many favours from him. (3.) Perhaps it was only some few of
   the town that knew any thing of the matter, or that sent that rude
   message to him, while, for aught they knew, there were many in the town
   who, if they had heard of Christ's being so near them, would have gone
   to meet him and welcomed him; and must the whole town be laid in ashes
   for the wickedness of a few? Will they have the righteous destroyed
   with the wicked? (4.) Their Master had never yet upon any occasion
   called for fire from heaven, nay, he had refused to give the Pharisees
   any sign from heaven when they demanded it (Matt. xvi. 1, 2); and why
   should they think to introduce it? James and John were the two
   disciples whom Christ had called Boanerges--sons of thunder (Mark iii.
   17); and will not that serve them, but they must be sons of lightning
   too? (5.) The example of Elias did not reach the case. Elijah was sent
   to display the terrors of the law, and to give proof of that, and to
   witness as a bold reprover against the idolatries and wickednesses of
   the court of Ahab, and it was agreeable enough to him to have his
   commission thus proved; but it is a dispensation of grace that is now
   to be introduced, to which such a terrible display of divine justice
   will not be at all agreeable. Archbishop Tillotson suggests that their
   being now near Samaria, where Elijah called for fire from heaven, might
   help to put it in their heads; perhaps at the very place; but, though
   the place was the same, the times were altered.

   IV. The reproof he gave to James and John for their fiery, furious zeal
   (v. 55): He turned with a just displeasure, and rebuked them; for as
   many as he loves he rebukes and chastens, particularly for what they
   do, that is irregular and unbecoming them, under colour of zeal for
   him.

   1. He shows them in particular their mistake: Ye know not what manner
   of spirit ye are of; that is, (1.) "You are not aware what an evil
   spirit and disposition you are of; how much there is of pride, and
   passion, and personal revenge, covered under this pretence of zeal for
   your Master." Note, There may be much corruption lurking, nay, and
   stirring too, in the hearts of good people, and they themselves not be
   sensible of it. (2.) "You do not consider what a good spirit, directly
   contrary to this, you should be of. Surely you have yet to learn,
   though you have been so long learning, what the spirit of Christ and
   Christianity is. Have you not been taught to love your enemies, and to
   bless them that curse you, and to call for grace from heaven, not fire
   from heaven, upon them? You know not how contrary your disposition
   herein is to that which it was the design of the gospel you should be
   delivered into. You are not now under the dispensation of bondage, and
   terror, and death, but under the dispensation of love, and liberty, and
   grace, which was ushered in with a proclamation of peace on earth and
   good will toward men, to which you ought to accommodate yourselves, and
   not by such imprecations as these oppose yourselves."

   2. He shows them the general design and tendency of his religion (v.
   56): The Son of man is not himself come, and therefore does not send
   you abroad to destroy men's lives, but to save them. He designed to
   propagate his holy religion by love and sweetness, and every thing that
   is inviting and endearing, not by fire and sword, and blood and
   slaughter; by miracles of healing, not by plagues and miracles of
   destruction, as Israel was brought out of Egypt. Christ came to slay
   all enmities, not to foster them. Those are certainly destitute of the
   spirit of the gospel that are for anathematizing and rooting out by
   violence and persecution all that are not of their mind and way, that
   cannot in conscience say as they say, and do as they do. Christ came,
   not only to save men's souls, but to save their lives too--witness the
   many miracles he wrought for the healing of diseases that would
   otherwise have been mortal, by which, and a thousand other instances of
   beneficence, it appears that Christ would have his disciples do good to
   all, to the utmost of their power, but hurt to none, to draw men into
   his church with the cords of a man and the bands of love, but not think
   to drive men into it with a rod of violence or the scourge of the
   tongue.

   V. His retreat from this village. Christ would not only not punish them
   for their rudeness, but would not insist upon his right of travelling
   the road (which was as free to him as to his neighbours), would not
   attempt to force his way, but quietly and peaceably went to another
   village, where they were not so stingy and bigoted, and there refreshed
   himself, and went on his way. Note, When a stream of opposition is
   strong, it is wisdom to get out of the way of it, rather than to
   contend with it. If some be very rude, instead of revenging it, we
   should try whether others will not be more civil.

Every Thing to Be Left for Christ.

   57 And it came to pass, that, as they went in the way, a certain man
   said unto him, Lord, I will follow thee whithersoever thou goest.   58
   And Jesus said unto him, Foxes have holes, and birds of the air have
   nests; but the Son of man hath not where to lay his head.   59 And he
   said unto another, Follow me. But he said, Lord, suffer me first to go
   and bury my father.   60 Jesus said unto him, Let the dead bury their
   dead: but go thou and preach the kingdom of God.   61 And another also
   said, Lord, I will follow thee; but let me first go bid them farewell,
   which are at home at my house.   62 And Jesus said unto him, No man,
   having put his hand to the plough, and looking back, is fit for the
   kingdom of God.

   We have here an account of three several persons that offered
   themselves to follow Christ, and the answers that Christ gave to each
   of them. The two former we had an account of in Matt. xix. 21.

   I. Here is one that is extremely forward to follow Christ immediately,
   but seems to have been too rash, hasty, and inconsiderate, and not to
   have set down and counted the cost.

   1. He makes Christ a very large promise (v. 57): As they went in the
   way, going up to Jerusalem, where it was expected Christ would first
   appear in his glory, one said to him, Lord, I will follow thee
   withersoever thou goest. This must be the resolution of all that will
   be found Christ's disciples indeed; they follow the Lamb whithersoever
   he goes (Rev. xiv. 4), though it be through fire and water, to prisons
   and deaths.

   2. Christ gives him a necessary caution, not to promise himself great
   things in the world, in following him, but, on the contrary, to count
   upon poverty and meanness; for the Son of man has not where to lay his
   head.

   We may look upon this, (1.) As setting forth the very low condition
   that our Lord Jesus was in, in this world. He not only wanted the
   delights and ornaments that great princes usually have, but even such
   accommodations for mere necessity as the foxes have, and the birds of
   the air. See what a depth of poverty our Lord Jesus submitted to for
   us, to increase the worth and merit of his satisfaction, and to
   purchase for us a larger allowance of grace, that we through his
   poverty might be rich, 2 Cor. viii. 9. He that made all did not make a
   dwelling-place for himself, not a house of his own to put his head in,
   but what he was beholden to others for. He here calls himself the Son
   of man, a Son of Adam, partaker of flesh and blood. He glories in his
   condescension towards us, not only to the meanness of our nature, but
   to the meanest condition in that nature, to testify his love to us, and
   to teach us a holy contempt of the world and of great things in it, and
   a continual regard to another world. Christ was thus poor, to sanctify
   and sweeten poverty to his people; the apostles had not certain
   dwelling-place (1 Cor. iv. 11), which they might the better bear when
   they knew their Master had not; see 2 Sam. xi. 11. We may well be
   content to fare as Christ did. (2.) As proposing this to the
   consideration of those who intend to be his disciples. If we mean to
   follow Christ, we must lay aside the thoughts of great things in the
   world, and not reckon upon making any thing more than heaven of our
   religion, as we must resolve not to take up with any thing less. Let us
   not go about to compound the profession of Christianity with secular
   advantages; Christ has put them asunder, let us not think of joining
   them together; on the contrary, we must expect to enter into the
   kingdom of heaven through many tribulations, must deny ourselves, and
   take up our cross. Christ tells this man what he must count upon if he
   followed him, to lie cold and uneasy, to fare hard, and live in
   contempt; if he could not submit to this, let him not pretend to follow
   Christ. This word sent him back, for aught that appears; but it will be
   no discouragement to any that know what there is in Christ and heaven
   to set in the scale against this.

   II. Here is another, that seems resolved to follow Christ, but he begs
   a day, v. 59. To this man Christ first gave the call; he said to him,
   Follow me. He that proposed the thing of himself fled off when he heard
   of the difficulties that attended it; but this man to whom Christ gave
   a call, though he hesitated at first, yet, as it should seem,
   afterwards yielded; so true was that of Christ, You have not chosen me,
   but I have chosen you, John xv. 16. It is not of him that willeth, nor
   of him that runneth (as that forward spark in the foregoing verses),
   but of God that showeth mercy, that gives the call, and makes it
   effectual, as to this man here. Observe,

   1. The excuse he made: "Lord, suffer me first to go and bury my father.
   I have an aged father at home, who cannot live long, and will need me
   while he does live; let me go and attend on him until he is dead, and I
   have performed my last office of love to him, and then I will do any
   thing." We may here see three temptations, by which we are in danger of
   being drawn and kept from following Christ, which therefore we should
   guard against:--(1.) We are tempted to rest in a discipleship at large,
   in which we may be at a loose end, and not to come close, and give up
   ourselves to be strict and constant. (2.) We are tempted to defer the
   doing of that which we know to be our duty, and to put if off to some
   other time. When we have got clear of such a care and difficulty, when
   we have despatched such a business, raised an estate to such a pitch,
   then we will begin to think of being religious; and so we are cozened
   out of all our time, by being cozened out of the present time. (3.) We
   are tempted to think that our duty to our relations will excuse us from
   our duty to Christ. It is a plausible excuse indeed: "Let me go and
   bury my father,--let me take care of my family, and provide for my
   children, and then I will think of serving Christ;" whereas the kingdom
   of God and the righteousness thereof must be sought ad minded in the
   first place.

   2. Christ's answer to it (v. 60): "Let the dead bury their dead.
   Suppose (which is not likely) that there are none but the dead to bury
   their dead, or none but those who are themselves aged and dying, who
   are as good as dead, and fit for no other service, yet thou hast other
   work to do; go thou, and preach the kingdom of God." Not that Christ
   would have his followers or his ministers to be unnatural; our religion
   teaches us to be kind and good in every relation, to show piety at
   home, and to requite our parents. But we must not make these offices an
   excuse from our duty to God. If the nearest and dearest relation we
   have in the world stand in our way to keep us from Christ, it is
   necessary that we have a zeal that will make us forget father and
   mother, as Levi did, Deut. xxxiii. 9. This disciple was called to be a
   minister, and therefore must not entangle himself with the affairs of
   this world, 2 Tim. ii. 4. And it is a rule that, whenever Christ calls
   to any duty, we must not consult with flesh and blood, Gal. i. 15, 16.
   No excuses must be admitted against a present obedience to the call of
   Christ.

   III. Here is another that is willing to follow Christ, but he must have
   a little time to talk with his friends about it.

   Observe, 1. His request for a dispensation, v. 61. He said, "Lord, I
   will follow thee; I design no other, I am determined to do it: but let
   me first go bid them farewell that are at home." This seemed
   reasonable; it was what Elisha desired when Elijah called him,Let me
   kiss my father and my mother; and it was allowed him: but the ministry
   of the gospel is preferable, and the service of it more urgent than
   that of the prophets; and therefore here it would not be allowed.
   Suffer me apotaxasthai tois eis ton oikon mou--Let me go and set in
   order my household affairs, and give direction concerning them; so some
   understand it. Now that which was amiss in this is, (1.) That he looked
   upon his following Christ as a melancholy, troublesome, dangerous
   thing; it was to him as if he were going to die and therefore he must
   take leave of all his friends, never to see them again, or never with
   any comfort; whereas, in following Christ, he might be more a comfort
   and blessing to them than if he had continued with them. (2.) That he
   seemed to have his worldly concerns more upon his heart than he ought
   to have, and than would consist with a close attendance to his duty as
   a follower of Christ. He seemed to hanker after his relations and
   family concerns, and he could not part easily and suitably from them,
   but they stuck to him. It may be he had bidden them farewell once, but
   Loth to depart bids oft farewell, and therefore he must bid them
   farewell once more, for they are at home at his house. (3.) That he was
   willing to enter into a temptation from his purpose of following
   Christ. To go and bid them farewell that were at home at his house
   would be to expose himself to the strongest solicitations imaginable to
   alter his resolution; for they would all be against it, and would beg
   and pray that he would not leave them. Now it was presumption in him to
   thrust himself into such a temptation. Those that resolve to walk with
   their Maker, and follow their Redeemer, must resolve that they will not
   so much as parley with their tempter.

   2. The rebuke which Christ gave him for this request (v. 62): "No man,
   having put his hand to the plough, and designing to make good work of
   his ploughing, will look back, or look behind him, for then he makes
   balks with his plough, and the ground he ploughs is not fit to be sown;
   so thou, if thou hast a design to follow me and to reap the advantages
   of those that do so, yet if thou lookest back to a worldly life again
   and hankerest after that, if thou lookest back as Lot's wife did to
   Sodom, which seems to be alluded to here, thou art not fit for the
   kingdom of God." (1.) "Thou art not soil fit to receive the good seed
   of the kingdom of God if thou art thus ploughed by the halves, and not
   gone through with." (2.) "Thou art not a sower fit to scatter the good
   seed of the kingdom if thou canst hold the plough no better." Ploughing
   is in order to sowing. As those are not fit to be sown with divine
   comforts whose fallow ground is not first broken up, so those are not
   fit to be employed in sowing who know not how to break up the fallow
   ground, but, when they have laid their hand to the plough, upon every
   occasion look back and think of quitting it. Note, Those who begin with
   the work of God must resolve to go on with it, or they will make
   nothing of it. Looking back inclines to drawing back, and drawing back
   is to perdition. Those are not fit for heaven who, having set their
   faces heavenward, face about. But he, and he only, that endures to the
   end, shall be saved.
     __________________________________________________________________

L U K E.

  CHAP. X.

   In this chapter we have, I. The ample commission which Christ gave to
   the seventy disciples to preach the gospel, and to confirm it by
   miracles; and the full instructions he gave them how to manage
   themselves in the execution of their commissions, and great
   encouragements therein, ver. 1-16. II. The report which the seventy
   disciples made to their Master of the success of their negotiation, and
   his discourse thereupon, ver. 17-24. III. Christ's discourse with a
   lawyer concerning the way to heaven, and the instructions Christ gave
   him by a parable to look upon every one as his neighbour whom he had
   occasion to show kindness to, or receive kindness from, ver. 25-37. IV.
   Christ's entertainment at Martha's house, the reproof he gave to her
   for her care about the world, and his commendation of Mary for her care
   about her soul, ver. 38-42.

The Mission of the Seventy.

   1 After these things the Lord appointed other seventy also, and sent
   them two and two before his face into every city and place, whither he
   himself would come.   2 Therefore said he unto them, The harvest truly
   is great, but the labourers are few: pray ye therefore the Lord of the
   harvest, that he would send forth labourers into his harvest.   3 Go
   your ways: behold, I send you forth as lambs among wolves.   4 Carry
   neither purse, nor scrip, nor shoes: and salute no man by the way.   5
   And into whatsoever house ye enter, first say, Peace be to this house.
     6 And if the son of peace be there, your peace shall rest upon it: if
   not, it shall turn to you again.   7 And in the same house remain,
   eating and drinking such things as they give: for the labourer is
   worthy of his hire. Go not from house to house.   8 And into whatsoever
   city ye enter, and they receive you, eat such things as are set before
   you:   9 And heal the sick that are therein, and say unto them, The
   kingdom of God is come nigh unto you.   10 But into whatsoever city ye
   enter, and they receive you not, go your ways out into the streets of
   the same, and say,   11 Even the very dust of your city, which cleaveth
   on us, we do wipe off against you: notwithstanding be ye sure of this,
   that the kingdom of God is come nigh unto you.   12 But I say unto you,
   that it shall be more tolerable in that day for Sodom, than for that
   city.   13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if
   the mighty works had been done in Tyre and Sidon, which have been done
   in you, they had a great while ago repented, sitting in sackcloth and
   ashes.   14 But it shall be more tolerable for Tyre and Sidon at the
   judgment, than for you.   15 And thou, Capernaum, which art exalted to
   heaven, shalt be thrust down to hell.   16 He that heareth you heareth
   me; and he that despiseth you despiseth me; and he that despiseth me
   despiseth him that sent me.

   We have here the sending forth of seventy disciples, two and two, into
   divers parts of the country, to preach the gospel, and to work miracles
   in those places which Christ himself designed to visit, to make way for
   his entertainment. This is not taken notice of by the other
   evangelists: but the instructions here given them are much the same
   with those given to the twelve. Observe,

   I. Their number: they were seventy. As in the choice of twelve apostles
   Christ had an eye to the twelve patriarchs, the twelve tribes, and the
   twelve princes of those tribes, so here he seems to have an eye to the
   seventy elders of Israel. So many went up with Moses and Aaron to the
   mount, and saw the glory of the God of Israel (Exod. xxiv. 1, 9), and
   so many were afterwards chosen to assist Moses in the government, in
   order to which the Spirit of prophecy came unto them, Num. xi. 24, 25.
   The twelve wells of water and the seventy palm-trees that were at Elim
   were a figure of the twelve apostles and the seventy disciples, Exod.
   xv. 27. They were seventy elders of the Jews that were employed by
   Ptolemy king of Egypt in turning the Old Testament into Greek, whose
   translation is thence called the Septuagint. The great sanhedrim
   consisted of this number. Now,

   1. We are glad to find that Christ had so many followers fit to be sent
   forth; his labour was not altogether in vain, though he met with much
   opposition. Note, Christ's interest is a growing interest, and his
   followers, like Israel in Egypt, though afflicted shall multiply. These
   seventy, though they did not attend him so closely and constantly as
   the twelve did, were nevertheless the constant hearers of his doctrine,
   and witnesses of his miracles, and believed in him. Those three
   mentioned in the close of the foregoing chapter might have been of
   these seventy, if they would have applied themselves in good earnest to
   their business. These seventy are those of whom Peter speaks as "the
   men who companied with us all the time that the Lord Jesus went in and
   out among us," and were part of the one hundred and twenty there spoken
   of, Acts i. 15, 21. Many of those that were the companions of the
   apostles, whom we read of in the Acts and the Epistles, we may suppose,
   were of these seventy disciples.

   2. We are glad to find there was work for so many ministers, hearers
   for so many preachers: thus the grain of mustard-seed began to grow,
   and the savour of the leaven to diffuse itself in the meal, in order to
   the leavening of the whole.

   II. Their work and business: He sent them two and two, that they might
   strengthen and encourage one another. If one fall, the other will help
   to raise him up. He sent them, not to all the cities of Israel, as he
   did the twelve, but only to every city and place whither he himself
   would come (v. 1), as his harbingers; and we must suppose, though it is
   not recorded, that Christ soon after went to all those places whither
   he now sent them, though he could stay but a little while in a place.
   Two things they were ordered to do, the same that Christ did wherever
   he came:--1. They must heal the sick (v. 9), heal them in the name of
   Jesus, which would make people long to see this Jesus, and ready to
   entertain him whose name was so powerful. 2. They must publish the
   approach of the kingdom of God, its approach to them: "Tell them this,
   The kingdom of God is come nigh to you, and you now stand fair for an
   admission into it, if you will but look about you. Now is the day of
   your visitation, know and understand it." It is good to be made
   sensible of our advantages and opportunities, that we may lay hold of
   them. When the kingdom of God comes nigh us, it concerns us to go forth
   to meet it.

   III. The instructions he gives them.

   1. They must set out with prayer (v. 2); and, in prayer, (1.) They must
   be duly affected with the necessities of the souls of men, which called
   for their help. They must look about, and see how great the harvest
   was, what abundance of people there were that wanted to have the gospel
   preached to them and were willing to receive it, nay, that had at this
   time their expectations raised of the coming of the Messiah and of his
   kingdom. There was corn ready to shed and be lost for want of hands to
   gather it in. Note, Ministers should apply themselves to their work
   under a deep concern for precious souls, looking upon them as the
   riches of this world, which ought to be secured for Christ. They must
   likewise be concerned that the labourers were so few. The Jewish
   teachers were indeed many, but they were not labourers; they did not
   gather in souls to God's kingdom, but to their own interest and party.
   Note, Those that are good ministers themselves wish that there were
   more good ministers, for there is work for more. It is common for
   tradesmen not to care how few there are of their own trade; but Christ
   would have the labourers in his vineyard reckon it a matter of
   complaint when the labourers are few. (2.) They must earnestly desire
   to receive their mission from God, that he would send them forth as
   labourers into his harvest who is the Lord of the harvest, and that he
   would send others forth; for, if God send them forth, they may hope he
   will go along with them and give them success. Let them therefore say,
   as the prophet (Isa. vi. 8), Here I am, send me. It is desirable to
   receive our commission from God, and then we may go on boldly.

   2. They must set out with an expectation of trouble and persecution:
   "Behold, I send you forth as lambs among wolves; but go your ways, and
   resolve to make the best of it. Your enemies will be as wolves, bloody
   and cruel, and ready to pull you to pieces; in their threatenings and
   revilings, they will be as howling wolves to terrify you; in their
   persecutions of you, they will be as ravening wolves to tear you. But
   you must be as lambs, peaceable and patient, though made an easy prey
   of." It would have been very hard thus to be sent forth as sheep among
   wolves, if he had not endued them with his spirit and courage.

   3. They must not encumber themselves with a load of provisions, as if
   they were going a long voyage, but depend upon God and their friends to
   provide what was convenient for them: "Carry neither a purse for money,
   nor a scrip or knapsack for clothes or victuals, nor new shoes (as
   before to the twelve, ch. ix. 3); and salute no man by the way." This
   command Elisha gave to his servant, when he sent him to see the
   Shunamite's dead child, 2 Kings iv. 29. Not that Christ would have his
   ministers to be rude, morose, and unmannerly; but, (1.) They must go as
   men in haste, that had their particular places assigned them, where
   they must deliver their message, and in their way directly to those
   places must not hinder or retard themselves with needless ceremonies or
   compliments. (2.) They must go as men of business, business that
   relates to another world, which they must be intent in, and intent
   upon, and therefore must not entangle themselves with conversation
   about secular affairs. Minister verbi est; hoc age--You are a minister
   of the word; attend to your office. (3.) They must go as serious men,
   and men in sorrow. It was the custom of mourners, during the first
   seven days of their mourning, not to salute any, Job ii. 13. Christ was
   a man of sorrows and acquainted with grief; and it was fit that by this
   and other signs his messengers should resemble him, and likewise show
   themselves affected with the calamities of mankind which they came to
   relieve, and touched with a feeling of them.

   4. They must show, not only their goodwill, but God's good-will, to all
   to whom they came, and leave the issue and success to him that knows
   the heart, v. 5, 6.

   (1.) The charge given them was, Whatsoever house they entered into,
   they must say, Peace be to this house. Here, [1.] They are supposed to
   enter into private houses; for, being not admitted into the synagogues,
   they were forced to preach where they could have liberty. And, as their
   public preaching was driven into houses, so thither they carried it.
   Like their Master, wherever they visited, they preached from house to
   house, Acts v. 42; xx. 20. Christ's church was at first very much a
   church in the house. [2.] They are instructed to say, "Peace be to this
   house, to all under this roof, to this family, and to all that belong
   to it." Peace be to you was the common form of salutation among the
   Jews. They must not use it in formality, according to custom, to those
   they met on the way, because they must use it with solemnity to those
   whose houses they entered into: "Salute no man by the way in
   compliment, but to those into whose house ye enter, say, Peace be to
   you, with seriousness and in reality; for this is intended to be more
   than a compliment." Christ's ministers go into all the world, to say,
   in Christ's name, Peace be to you. First, We are to propose peace to
   all, to preach peace by Jesus Christ, to proclaim the gospel of peace,
   the covenant of peace, peace on earth, and to invite the children of
   men to come and take the benefit of it. Secondly, We are to pray for
   peace to all. We must earnestly desire the salvation of the souls of
   those we preach to, and offer up those desires to God in prayer; and it
   may be well to let them know that we do thus pray for them, and bless
   them in the name of the Lord.

   (2.) The success was to be different, according to the different
   dispositions of those whom they preached to and prayed for. According
   as the inhabitants were sons of peace or not, so their peace should or
   should not rest upon the house. Recipitur ad modum recipientis--The
   quality of the receiver determines the nature of the reception. [1.]
   "You will meet with some that are the sons of peace, that by the
   operations of divine grace, pursuant to the designations of the divine
   counsel, are ready to admit the word of the gospel in the light and
   love of it, and have their hearts made as soft wax to receive the
   impressions of it. Those are qualified to receive the comforts of the
   gospel in whom there is a good work of grace wrought. And, as to those,
   your peace shall find them out and rest upon them; your prayers for
   them shall be heard, the promises of the gospel shall be confirmed to
   them, the privileges of it conferred on them, and the fruit of both
   shall remain and continue with them--a good part that shall not be
   taken away." [2.] "You will meet with others that are no ways disposed
   to hear or heed your message, whole houses that have not one son of
   peace in them." Now it is certain that our peace shall not come upon
   them, they have no part nor lot in the matter; the blessing that rests
   upon the sons of peace shall never come upon the sons of Belial, nor
   can any expect the blessings of the covenant that will not come under
   the bonds of it. But it shall return to us again; that is, we shall
   have the comfort of having done our duty to God and discharged our
   trust. Our prayers like David's shall return into our own bosom (Ps.
   xxxv. 13) and we shall have commission to go on in the work. Our peace
   shall return to us again, not only to be enjoyed by ourselves, but to
   be communicated to others, to the next we meet with, them that are sons
   of peace.

   5. They must receive the kindnesses of those that should entertain them
   and bid them welcome, v. 7, 8. "Those that receive the gospel will
   receive you that preach it, and give you entertainment; you must not
   think to raise estates, but you may depend upon a subsistence; and,"
   (1.) "Be not shy; do not suspect our welcome, nor be afraid of being
   troublesome, but eat and drink heartily such things as they give; for,
   whatever kindness they show you, it is but a small return for the
   kindness you do them in bringing the glad tidings of peace. You will
   deserve it, for the labourer is worthy of his hire, the labourer in the
   work of the ministry is so, if he be indeed a labourer; and it is not
   an act of charity, but of justice, in those who are taught in the word
   to communicate to those that teach them" (2.) "Be not nice and curious
   in your diet: Eat and drink such things as they give (v. 7), such
   things as are set before you, v. 8. Be thankful for plain food, and do
   not find fault, though it be not dressed according to art." It ill
   becomes Christ's disciples to be desirous of dainties. As he has not
   tied them up to the Pharisees' superstitious fasts, so he has not
   allowed the luxurious feasts of the Epicureans. Probably, Christ here
   refers to the traditions of the elders about their meat which were so
   many that those who observed them were extremely critical, you could
   hardly set a dish of meat before them, but there was some scruple or
   other concerning it; but Christ would not have them to regard those
   things, but eat what was given them, asking no question for conscience'
   sake.

   6. They must denounce the judgments of God against those who should
   reject them and their message: "If you enter into a city, and they do
   not receive you, if there be none there disposed to hearken to your
   doctrine, leave them, v. 10. If they will not give you welcome into
   their houses, do you give them warning in their streets." He orders
   them to (ch. ix. 5) do as he had ordered the apostles to do: "Say to
   them, not with rage, or scorn, or resentment, but with compassion to
   their poor perishing souls, and a holy dread of the ruin which they are
   bringing upon themselves, Even the dust of your city, which cleaveth on
   us, we do wipe off against you, v. 11. From them do not receive any
   kindnesses at all, be not beholden to them. It cost that prophet of the
   Lord dear who accepted a meal's meat with a prophet in Bethel, 1 Kings
   xiii. 21, 22. Tell them that you will not carry with you the dust of
   their city; let them take it to themselves, for dust they are." It
   shall be a witness for Christ's messengers that they had been there
   according to their Master's order; tender and refusal were a discharge
   of their trust. But it shall be a witness against the recusants that
   they would not give Christ's messengers any entertainment, no, not so
   much as water to wash their feet with, but they were forced to wipe off
   the dust. "But tell them plainly, and bid them be sure of it, The
   kingdom of God is come nigh to you. Here is a fair offer made you; if
   you have not the benefit of it, it is your own fault. The gospel is
   brought to your doors; if you shut your doors against it, your blood is
   upon your own head. Now that the kingdom of God is come nigh to you, if
   you will not come up to it, and come into it, your sin will be
   inexcusable, and your condemnation intolerable." Note, The fairer
   offers we have of grace and life by Christ, the more we shall have to
   answer for another day, if we slight these offers: It shall be more
   tolerable for Sodom than for that city, v. 12. The Sodomites indeed
   rejected the warning given them by Lot; but rejecting the gospel is a
   more heinous crime, and will be punished accordingly in that day. He
   means the day of judgment (v. 14), but calls it, by way of emphasis,
   that day, because it is the last and great day, the day when we must
   account for all the days of time, and have our state determined for the
   days of eternity.

   Upon this occasion, the evangelist repeats,

   (1.) The particular doom of those cities wherein most of Christ's
   mighty works were done, which we had, Matt. xi. 20, &c. Chorazin,
   Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where
   Christ was most conversant, are the places here mentioned. [1.] They
   enjoyed greater privileges. Christ's mighty works were done in them,
   and they were all gracious works, works of mercy. They were hereby
   exalted to heaven, not only dignified and honoured, but put into a fair
   way of being happy; they were brought as near heaven as external means
   could bring them. [2.] God's design in favouring them thus was to bring
   them to repentance and reformation of life, to sit in sackcloth and
   ashes, both in humiliation for the sins they had committed, and in
   humility and a meek subjection to God's government. [3.] Their
   frustrating this design, and their receiving the grace of God therein
   in vain. It is implied that they repented not; they were not wrought
   upon by all the miracles of Christ to think the better of him, or the
   worse of sin; they did not bring forth fruits agreeable to the
   advantages they enjoyed. [4.] There was reason to think, morally
   speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities,
   and had preached the same doctrine to them and wrought the same
   miracles among them that he did in these cities of Israel, they would
   have repented long ago, so speedy would their repentance have been, and
   that in sackcloth and ashes, so deep would it have been. Now to
   understand the wisdom of God, in giving the means of grace to those who
   would not improve them, and denying them to those that would, we must
   wait for the great day of discovery. [5.] The doom of those who thus
   receive the grace of God in vain will be very fearful. They that were
   thus exalted, not making use of their elevation, will be thrust down to
   hell, thrust down with disgrace and dishonour. They will thrust in to
   get into heaven, in the crowd of professors, but in vain; they shall be
   thrust down, to their everlasting grief and disappointment, into the
   lowest hell, and hell will be hell indeed to them. [6.] In the day of
   judgment Tyre and Sidon will fare better, and it will be more tolerable
   for them than for these cities.

   (2.) The general rule which Christ would go by, as to those to whom he
   sent his ministers: He will reckon himself treated according as they
   treated his ministers, v. 16. What is done to the ambassador is done,
   as it were, to the prince that sends him. [1.] "He that hearest you,
   and regardeth what you say, heareth me, and herein doeth me honour.
   But," [2.] "He that despiseth you doth in effect despise me, and shall
   be reckoned with as having put an affront upon me; nay, he despiseth
   him that sent me." Note, Those who contemn the Christian religion do in
   effect put a slight upon natural religion, which it is perfective of.
   And they who despise the faithful ministers of Christ, who, though they
   do not hate and persecute them, yet think meanly of them, look
   scornfully upon them, and turn their backs upon their ministry, will be
   reckoned with as despisers of God and Christ.

The Success of the Seventy.

   17 And the seventy returned again with joy, saying, Lord, even the
   devils are subject unto us through thy name.   18 And he said unto
   them, I beheld Satan as lightning fall from heaven.   19 Behold, I give
   unto you power to tread on serpents and scorpions, and over all the
   power of the enemy: and nothing shall by any means hurt you.   20
   Notwithstanding in this rejoice not, that the spirits are subject unto
   you; but rather rejoice, because your names are written in heaven.   21
   In that hour Jesus rejoiced in spirit, and said, I thank thee, O
   Father, Lord of heaven and earth, that thou hast hid these things from
   the wise and prudent, and hast revealed them unto babes: even so,
   Father; for so it seemed good in thy sight.   22 All things are
   delivered to me of my Father: and no man knoweth who the Son is, but
   the Father; and who the Father is, but the Son, and he to whom the Son
   will reveal him.   23 And he turned him unto his disciples, and said
   privately, Blessed are the eyes which see the things that ye see:   24
   For I tell you, that many prophets and kings have desired to see those
   things which ye see, and have not seen them; and to hear those things
   which ye hear, and have not heard them.

   Christ sent forth the seventy disciples as he was going up to Jerusalem
   to the feast of tabernacles, when he went up, not openly, but as it
   were in secret (John vii. 10), having sent abroad so great a part of
   his ordinary retinue; and Dr. Lightfoot thinks it was before his return
   from that feast, and while he was yet at Jerusalem, or Bethany, which
   was hard by (for there he was, v. 38), that they, or at least some of
   them, returned to him. Now here we are told,

   1. What account they gave him of the success of their expedition: They
   returned again with joy (v. 17); not complaining of the fatigue of
   their journeys, nor of the opposition and discouragement they met with,
   but rejoicing in their success, especially in casting out unclean
   spirits: Lord, even the devils are subject unto us through thy name.
   Though only the healing of the sick was mentioned in their commission
   (v. 19), yet no doubt the casting out of devils was included, and in
   this they had wonderful success. 1. They give Christ the glory of this:
   It is through thy name. Note, all our victories over Satan are obtained
   by power derived from Jesus Christ. We must in his name enter the lists
   with our spiritual enemies, and, whatever advantages we gain, he must
   have all the praise; if the work be done in his name, the honour is due
   to his name. 2. They entertain themselves with the comfort of it; they
   speak of it with an air of exultation: Even the devils, those potent
   enemies, are subject to us. Note, the saints have no greater joy or
   satisfaction in any of their triumphs than in those over Satan. If
   devils are subject to us, what can stand before us?

   II. What acceptance they found with him, and how he received this
   account.

   1. He confirmed what they said, as agreeing with his own observation
   (v. 18): "My heart and eye went along with you; I took notice of the
   success you had, and I saw Satan fall as lightning from heaven." Note,
   Satan and his kingdom fell before the preaching of the gospel. "I see
   how it is," saith Christ, "as you get ground the devil loseth ground."
   He falls as lightning falls from heaven, so suddenly, so irrecoverably,
   so visibly, that all may perceive it, and say, "See how Satan's kingdom
   totters, see how it tumbles." They triumphed in casting devils out of
   the bodies of people; but Christ sees and rejoices in the fall of the
   devil from the interest he has in the souls of men, which is called his
   power in high places, Eph. vi. 12. He foresees this to be but an
   earnest of what should now be shortly done and was already begun--the
   destroying of Satan's kingdom in the world by the extirpating of
   idolatry and the turning of the nations to the faith of Christ. Satan
   falls from heaven when he falls from the throne in men's hearts, Acts
   xxvi. 18. And Christ foresaw that the preaching of the gospel, which
   would fly like lightning through the world, would wherever it went pull
   down Satan's kingdom. Now is the prince of this world cast out. Some
   have given another sense of this, as looking back to the fall of the
   angels, and designed for a caution to these disciples, lest their
   success should puff them up with pride: "I saw angels turned into
   devils by pride: that was the sin for which Satan was cast down from
   heaven, where he had been an angel of light I saw it, and give you an
   intimation of it lest you, being lifted up with pride should fall into
   that condemnation of the devil, who fell by pride," 1 Tim. iii. 6.

   2. He repeated, ratified, and enlarged their commission: Behold I give
   you power to tread on serpents, v. 19. Note, To him that hath, and
   useth well what he hath, more shall be given. They had employed their
   power vigorously against Satan, and now Christ entrusts them with
   greater power. (1.) An offensive power, power to tread on serpents and
   scorpions, devils and malignant spirits, the old serpent: "You shall
   bruise their heads in my name," according to the first promise, Gen.
   iii. 15. Come, set your feet on the necks of these enemies; you shall
   tread upon these lions and adders wherever you meet with them; you
   shall trample them under foot, Ps. xci. 13. You shall tread upon all
   the power of the enemy, and the kingdom of the Messiah shall be every
   where set up upon the ruins of the devil's kingdom. As the devils have
   now been subject to you, so they shall still be. (2.) A defensive
   power: "Nothing shall by any means hurt you; not serpents nor
   scorpions, if you should be chastised with them or thrown into prisons
   and dungeons among them; you shall be unhurt by the most venomous
   creatures," as St. Paul was (Acts xxviii. 5), and as is promised in
   Mark xvi. 18. "If wicked men be as serpents to you, and you dwell among
   those scorpions (as Ezek. ii. 6), you may despise their rage, and tread
   upon it; it need not disturb you, for they have no power against you
   but what is given them from above; they may hiss, but they cannot
   hurt." You may play upon the hole of the asp, for death itself shall
   not hurt nor destroy, Isa. xi. 8, 19; xxv. 8.

   3. He directed them to turn their joy into the right channel (v. 20):
   "Notwithstanding in this rejoice not, that the spirits are subject unto
   you, that they have been so, and shall be still so. Do not rejoice in
   this merely as it is your honour, and a confirmation of your mission,
   and as it sets you a degree above other good people; do not rejoice in
   this only, or in this chiefly, but rather rejoice because your names
   are written in heaven, because you are chosen of God to eternal life,
   and are the children of God through faith." Christ, who knew the
   counsels of God, could tell them that their names were written in
   heaven, for it is the Lamb's book of life that they are written in. All
   believers are through grace, entitled to the inheritance of sons, and
   have received the adoption of sons, and the Spirit of adoption, which
   is the earnest of that inheritance and so are enrolled among his
   family; now this is matter of joy, greater joy than casting out devils.
   Note, Power to become the children of God is to be valued more than a
   power to work miracles; for we read of those who did in Christ's name
   cast out devils, as Judas did, and yet will be disowned by Christ in
   the great day. But they whose names are written in heaven shall never
   perish; they are Christ's sheep, to whom he will give eternal life.
   Saving graces are more to be rejoiced in than spiritual gifts; holy
   love is a more excellent way than speaking with tongues.

   4. He offered up a solemn thanksgiving to his Father, for employing
   such mean people as his disciples were in such high and honourable
   service, v. 21, 22. This we had before (Matt. xi. 25-27), only here it
   is prefixed that in that hour Jesus rejoiced. It was fit that
   particular notice should be taken of that hour, because there were so
   few such, for he was a man of sorrows. In that hour in which he saw
   Satan fall, and heard of the good success of his ministers, in that
   hour he rejoiced. Note, Nothing rejoices the heart of the Lord Jesus so
   much as the progress of the gospel, and its getting ground of Satan, by
   the conversion of souls to Christ. Christ's joy was a solid substantial
   joy, an inward joy: he rejoiced in spirit; but his joy, like deep
   waters, made no noise; it was a joy that a stranger did not intermeddle
   with. Before he applied himself to thank his Father, he stirred up
   himself to rejoice; for, as thankful praise is the genuine language of
   holy joy, so holy joy is the root and spring of thankful praise. Two
   things he gives thanks for:--

   (1.) For what was revealed by the Father through the Son: I thank thee,
   O Father, Lord of heaven and earth, v. 21. In all our adorations of
   God, we must have an eye to him, both as the Maker of heaven and earth
   and as the Father of our Lord Jesus Christ, and in him our Father. Now
   that which he gives thanks for is, [1.] That the counsels of God
   concerning man's reconciliation to himself were revealed to some of the
   children of men, who might be fit also to teach others, and it is God
   that by his Son has spoken these things to us and by his Spirit has
   revealed them in us; he has revealed that which had been kept secret
   from the beginning of the world. [2.] That they were revealed to babes,
   to those who were of mean parts and capacities, whose extraction and
   education had nothing in them promising, who were but children in
   understanding, till God by his Spirit elevated their faculties, and
   furnished them with this knowledge, and an ability to communicate it.
   We have reason to thank God, not so much for the honour he has hereby
   put upon babes, as for the honour he has hereby done himself in
   perfecting strength out of weakness. [3.] That, at the same time when
   he revealed them unto babes, he hid them from the wise and prudent, the
   Gentile philosophers, the Jewish rabbin. He did not reveal the things
   of the gospel to them, nor employ them in preaching up his kingdom.
   Thanks be to God that the apostles were not fetched from their schools;
   for, First, they would have been apt to mingle their notions with the
   doctrine of Christ, which would have corrupted it, as afterwards it
   proved. For Christianity was much corrupted by the Platonic philosophy
   in the first ages of it, by the Peripatetic in its latter ages, and by
   the Judaizing teachers at the first planting of it. Secondly, If rabbin
   and philosophers had been made apostles, the success of the gospel
   would have been ascribed to their learning and wit and the force of
   their reasonings and eloquence; and therefore they must not be
   employed, lest they should have taken too much to themselves, and
   others should have attributed too much to them. They were passed by for
   the same reason that Gideon's army was reduced: The people are yet too
   many, Judges vii. 4. Paul indeed was bred a scholar among the wise and
   prudent; but he became a babe when he became an apostle, and laid aside
   the enticing words of man's wisdom, forgot them all, and made neither
   show nor use of any other knowledge than that of Christ and him
   crucified, 1 Cor. ii. 2, 4. [4.] That God herein acted by way of
   sovereignty: Even so, Father, for so it seemed good in thy sight. If
   God gives his grace and the knowledge of his son to some that are less
   likely, and does not give it to others whom we should think better able
   to deliver it with advantage, this must satisfy: so it pleases God,
   whose thoughts are infinitely above ours. He chooses to entrust the
   dispensing of his gospel in the hands of those who with a divine energy
   will give it the setting on, rather than in theirs who with human art
   will give it the setting off.

   (2.) For what was secret between the Father and the Son, v. 22. [1.]
   The vast confidence that the Father puts in the Son: All things are
   delivered to me of my Father, all wisdom and knowledge, all power and
   authority, all the grace and comfort which are intended for the chosen
   remnant; it is all delivered into the hands of the Lord Jesus; in him
   all fulness must dwell, and from him it must be derived: he is the
   great trustee that manages all the concerns of God's kingdom. [2.] The
   good understanding that there is between the Father and the Son, and
   their mutual consciousness, such as no creature can be admitted to: No
   man knows who the Son is, nor what his mind is, but the Father, who
   possessed him in the beginning of his ways, before his works of old
   (Prov. viii. 22), nor who the Father is, and what his counsels are, but
   the Son, who lay in his bosom from eternity, was by him as one brought
   up with him, and was daily his delight (Prov. viii. 30), and he to whom
   the Son by the Spirit will reveal him. The gospel is the revelation of
   Jesus Christ, to him we owe all the discoveries made to us of the will
   of God for our salvation; and here he speaks of being entrusted with it
   as that which was a great pleasure to himself and for which he was very
   thankful to his Father.

   5. He told his disciples how well it was for them that they had these
   things revealed to them, v. 23, 24. Having addressed himself to his
   Father, he turned to his disciples, designing to make them sensible how
   much it was for their happiness, as well as for the glory and honour of
   God, that they knew the mysteries of the kingdom and were employed to
   lead others into the knowledge of them, considering, (1.) What a step
   it is towards something better. Though the bare knowledge of these
   things is not saving, yet it puts us in the way of salvation: Blessed
   are the eyes which see the things which we see. God therein blesseth
   them, and, if it be not their own fault it will be an eternal
   blessedness to them. (2.) What a step it is above those that went
   before them, even the greatest saints, and those that were most the
   favourites of Heaven: "Many prophets and righteous men" (so it is in
   Matt. xiii. 17), many prophets and kings (so it is here), "have desired
   to see and hear those things which you are daily and intimately
   conversant with, and have not seen and heard them." The honour and
   happiness of the New-Testament saints far exceed those even of the
   prophets and kings of the Old Testament, though they also were highly
   favoured. The general ideas which the Old-Testament saints had,
   according to the intimations given them, of the graces and glories of
   the Messiah's kingdom, made them wish a thousand times that their lot
   had been reserved for those blessed days, and that they might see the
   substance of those things of which they had faint shadows. Note, The
   consideration of the great advantages which we have in the
   New-Testament light, above what they had who lived in Old-Testament
   times, should awaken our diligence in the improvement of it; for, if it
   do not, it will aggravate our condemnation for the non-improvement of
   it.

Who Is Our Neighbour.

   25 And, behold, a certain lawyer stood up, and tempted him, saying,
   Master, what shall I do to inherit eternal life?   26 He said unto him,
   What is written in the law? how readest thou?   27 And he answering
   said, Thou shalt love the Lord thy God with all thy heart, and with all
   thy soul, and with all thy strength, and with all thy mind; and thy
   neighbour as thyself.   28 And he said unto him, Thou hast answered
   right: this do, and thou shalt live.   29 But he, willing to justify
   himself, said unto Jesus, And who is my neighbour?   30 And Jesus
   answering said, A certain man went down from Jerusalem to Jericho, and
   fell among thieves, which stripped him of his raiment, and wounded him,
   and departed, leaving him half dead.   31 And by chance there came down
   a certain priest that way: and when he saw him, he passed by on the
   other side.   32 And likewise a Levite, when he was at the place, came
   and looked on him, and passed by on the other side.   33 But a certain
   Samaritan, as he journeyed, came where he was: and when he saw him, he
   had compassion on him,   34 And went to him, and bound up his wounds,
   pouring in oil and wine, and set him on his own beast, and brought him
   to an inn, and took care of him.   35 And on the morrow when he
   departed, he took out two pence, and gave them to the host, and said
   unto him, Take care of him; and whatsoever thou spendest more, when I
   come again, I will repay thee.   36 Which now of these three, thinkest
   thou, was neighbour unto him that fell among the thieves?   37 And he
   said, He that showed mercy on him. Then said Jesus unto him, Go, and do
   thou likewise.

   We have here Christ's discourse with a lawyer about some points of
   conscience, which we are all concerned to be rightly informed in and
   are so here from Christ though the questions were proposed with no good
   intention.

   I. We are concerned to know what that good is which we should do in
   this life, in order to our attaining eternal life. A question to this
   purport was proposed to our Saviour by a certain lawyer, or scribe,
   only with a design to try him, not with a desire to be instructed by
   him, v. 25. The lawyer stood up, and asked him, Master, what shall I do
   to inherit eternal life? If Christ had any thing peculiar to prescribe,
   by this question he would get it out of him, and perhaps expose him for
   it; if not, he would expose his doctrine as needless, since it would
   give no other direction for obtaining happiness than what they had
   already received; or, perhaps, he had no malicious design against
   Christ, as some of the scribes had, only he was willing to have a
   little talk with him, just as people go to church to hear what the
   minister will say. This was a good question: What shall I do to inherit
   eternal life? But it lost all its goodness when it was proposed with an
   ill design, or a very mean one. Note, It is not enough to speak of the
   things of God, and to enquire about them, but we must do it with a
   suitable concern. If we speak of eternal life, and the way to it, in a
   careless manner, merely as matter of discourse, especially as matter of
   dispute, we do but take the name of God in vain, as the lawyer here
   did. Now this question being started, observe,

   1. How Christ turned him over to the divine law, and bade him follow
   the direction of that. Though he knew the thoughts and intents of his
   heart, he did not answer him according to the folly of that, but
   according to the wisdom and goodness of the question he asked. He
   answered him with a question: What is written in the law? How readest
   thou? v. 26. He came to catechize Christ, and to know him; but Christ
   will catechize him, and make him know himself. He talks to him as a
   lawyer, as one conversant in the law: the studies of his profession
   would inform him; let him practise according to his knowledge, and he
   should not come short of eternal life. Note, It will be of great use to
   us, in our way to heaven, to consider what is written in the law, and
   what we read there. We must have recourse to our bibles, to the law, as
   it is now in the hand of Christ and walk in the way that is shown us
   there. It is a great mercy that we have the law written, that we have
   it thereby reduced to certainty, and that thereby it is capable of
   spreading the further, and lasting the longer. Having it written, it is
   our duty to read it, to read it with understanding, and to treasure up
   what we read, so that when there is occasion, we may be able to tell
   what is written in the law, and how we read. To this we must appeal; by
   this we must try doctrines and end disputes; this must be our oracle,
   our touchstone, our rule, our guide. What is written in the law? How do
   we read? if there be light in us, it will have regard to this light.

   2. What a good account he gave of the law, of the principal
   commandments of the law, to the observance of which we must bind
   ourselves if we would inherit eternal life. He did not, like a
   Pharisee, refer himself to the tradition of the elders, but, like a
   good textuary, fastened upon the two first and great commandments of
   the law, as those which he thought must be most strictly observed in
   order to the obtaining of eternal life, and which included all the
   rest, v. 27. (1.) We must love God with all our hearts, must look upon
   him as the best of beings, in himself most amiable, and infinitely
   perfect and excellent; as one whom we lie under the greatest
   obligations to, both in gratitude and interest. We must prize him, and
   value ourselves by our elation to him; must please ourselves in him,
   and devote ourselves entirely to him. Our love to him must be sincere,
   hearty, and fervent; it must be a superlative love, a love that is as
   strong as death, but an intelligent love, and such as we can give a
   good account of the grounds and reasons of. It must be an entire love;
   he must have our whole souls, and must be served with all that is
   within us. We must love nothing besides him, but what we love for him
   and in subordination to him. (2.) We must love our neighbours as
   ourselves, which we shall easily do, if we, as we ought to do, love God
   better than ourselves. We must wish well to all and ill to none; must
   do all the good we can in the world and no hurt, and must fix it as a
   rule to ourselves to do to others as we would they should do to us; and
   this is to love our neighbour as ourselves.

   3. Christ's approbation of what he said, v. 28. Though he came to tempt
   him, yet what he said that was good Christ commended: Thou hast
   answered right. Christ himself fastened upon these as the two great
   commandments of the law (Matt. xxii. 37): both sides agreed in this.
   Those who do well shall have praise of the same, and so should those
   have that speak well. So far is right; but he hardest part of this work
   yet remains: "This do, and thou shalt live; thou shalt inherit eternal
   life."

   4. His care to avoid the conviction which was now ready to fasten upon
   him. When Christ said, This do, and thou shalt live, he began to be
   aware that Christ intended to draw from him an acknowledgment that he
   had not done this, and therefore an enquiry what he should do, which
   way he should look, to get his sins pardoned; an acknowledgment also
   that he could not do this perfectly for the future by any strength of
   his own, and therefore an enquiry which way he might fetch in strength
   to enable him to do it: but he was willing to justify himself, and
   therefore cared not for carrying on that discourse, but saith, in
   effect, as another did (Matt. xix. 20), All these things have I kept
   from my youth up. Note, Many ask good questions with a design rather to
   justify themselves than to inform themselves, rather proudly to show
   what is good in them than humbly to see what is bad in them.

   II. We are concerned to know who is our neighbour, whom by the second
   great commandment we are obliged to love. This is another of this
   lawyer's queries, which he started only that he might drop the former,
   lest Christ should have forced him, in the prosecution of it, to
   condemn himself, when he was resolved to justify himself. As to loving
   God, he was willing to say no more of it; but, as to his neighbour, he
   was sure that there he had come up to the rule, for he had always been
   very kind and respectful to all about him. Now observe,

   1. What was the corrupt notion of the Jewish teachers in this matter.
   Dr. Lightfoot quotes their own words to this purport: "Where he saith,
   Thou shalt love thy neighbour, he excepts all Gentiles, for they are
   not our neighbours, but those only that are of our own nation and
   religion." They would not put an Israelite to death for killing a
   Gentile, for he was not his neighbour: they indeed say that they ought
   not to kill a Gentile whom they were not at war with; but, if they saw
   a Gentile in danger of death, they thought themselves under no
   obligation to help to save his life. Such wicked inferences did they
   draw from that holy covenant of peculiarity by which God had
   distinguished them, and by abusing it thus they had forfeited it; God
   justly took the forfeiture, and transferred covenant-favours to the
   Gentile world, to whom they brutishly denied common favours.

   2. How Christ corrected this inhuman notion, and showed, by a parable,
   that whomsoever we have need to receive kindness from, and find ready
   to show us the kindness we need, we cannot but look upon as our
   neighbour; and therefore ought to look upon all those as such who need
   our kindness, and to show them kindness accordingly, though they be not
   of our own nation and religion. Now observe,

   (1.) The parable itself, which represents to us a poor Jew in
   distressed circumstances, succoured and relieved by a good Samaritan.
   Let us see here,

   [1.] How he was abused by his enemies. The honest man was traveling
   peaceably upon his lawful business in the road, and it was a great road
   that led from Jerusalem to Jericho, v. 30. The mentioning of those
   places intimates that it was matter of fact, and not a parable;
   probably it happened lately, just as it is here related. The
   occurrences of Providence would yield us many good instructions, if we
   would carefully observe and improve them, and would be equivalent to
   parables framed on purpose for instruction, and be more affecting. This
   poor man fell among thieves. Whether they were Arabians, plunderers,
   that lived by spoil, or some profligate wretches of his own nation, or
   some of the Roman soldiers, who, notwithstanding the strict discipline
   of their army, did this villany, does not appear; but they were very
   barbarous; they not only took his money, but stripped him of his
   clothes, and, that he might not be able to pursue them, or only to
   gratify a cruel disposition (for otherwise what profit was there in his
   blood?) they wounded him, and left him half dead, ready to die of his
   wounds. We may here conceive a just indignation at highwaymen, that
   have divested themselves of all humanity, and are as natural brute
   beasts, beasts of prey, made to be taken and destroyed; and at the same
   time we cannot but think with compassion on those that fall into the
   hands of such wicked and unreasonable men, and be ready, when it is in
   our power, to help them. What reason have we to thank God for our
   preservation from perils by robbers!

   [2.] How he was slighted by those who should have been his friends, who
   were not only men of his own nation and religion, but one a priest and
   the other a Levite, men of a public character and station; nay, they
   were men of professed sanctity, whose offices obliged them to
   tenderness and compassion (Heb. v. 2), who ought to have taught others
   their duty in such a case as this, which was to deliver them that were
   drawn unto death; yet they would not themselves do it. Dr. Lightfoot
   tells us that many of the courses of the priests had their residence in
   Jericho, and thence came up to Jerusalem, when it was their turn to
   officiate there, and so back again, which occasioned abundance of
   passing and repassing of priests that way, and Levites their
   attendants. They came this way, and saw the poor wounded man. It is
   probable that they heard his groans, and could not but perceive that if
   he were not helped he must quickly perish. The Levite not only saw him,
   but came and looked on him v. 32. But they passed by on the other side;
   when they saw his case, they got as far off him as ever they could, as
   if they would have had a pretence to say, Behold, we knew it not. It is
   sad when those who should be examples of charity are prodigies of
   cruelty, and when those who should by displaying the mercies of God,
   open the bowels of compassion in others, shut up their own.

   [3.] How he was succoured and relieved by a stranger, a certain
   Samaritan, of that nation which of all others the Jews most despised
   and detested and would have no dealings with. This man had some
   humanity in him, v. 33. The priest had his heart hardened against one
   of his own people, but the Samaritan had his opened towards one of
   another people. When he saw him he had compassion on him, and never
   took into consideration what country he was of. Though he was a Jew, he
   was a man, and a man in misery, and the Samaritan has learned to honour
   all men; he knows not how soon this poor man's case may be his own, and
   therefore pities him, as he himself would desire and expect to be
   pitied in the like case. That such great love should be found in a
   Samaritan was perhaps thought as wonderful as that great faith which
   Christ admired in a Roman, and in a woman of Canaan; but really it was
   not so, for pity is the work of a man, but faith is the work of divine
   grace. The compassion of this Samaritan was not an idle compassion; he
   did not think it enough to say, "Be healed, be helped" (Jam. ii. 16);
   but, when he drew out his soul, he reached forth his hand also to this
   poor needy creature, Isa. lviii. 7, 10; Prov. xxxi. 20. See how
   friendly this good Samaritan was. First, He went to the poor man, whom
   the priest and Levite kept at a distance from; he enquired, no doubt,
   how he came into this deplorable condition, and condoled with him.
   Secondly, He did the surgeon's part, for want of a better. He bound up
   his wounds, making use of his own linen, it is likely, for that
   purpose; and poured in oil and wine, which perhaps he had with him;
   wine to wash the wound, and oil to mollify it, and close it up. He did
   all he could to ease the pain, and prevent the peril, of his wounds, as
   one whose heart bled with him. Thirdly, He set him on his own beast,
   and went on foot himself, and brought him to an inn. A great mercy it
   is to have inns upon the road, where we may be furnished for our money
   with all the conveniences for food and rest. Perhaps the Samaritan, if
   he had not met with this hindrance, would have got that night to his
   journey's end; but, in compassion to that poor man, he takes up short
   at an inn. Some think that the priest and Levite pretended they could
   not stay to help the poor man, because they were in haste to go and
   attend the temple-service at Jerusalem. We suppose the Samaritan went
   upon business; but he understood that both his own business and God's
   sacrifice too must give place to such an act of mercy as this.
   Fourthly, He took care of him in the inn, got him to bed, had food for
   him that was proper, and due attendance, and, it may be, prayed with
   him. Nay, Fifthly, As if he had been his own child, or one he was
   obliged to look after, when he left him next morning, he left money
   with the landlord, to be laid out for his use, and passed his word for
   what he should spend more. Twopence of their money was about fifteen
   pence of ours, which, according to the rate of things then, would go a
   great way; however, here it was an earnest of satisfaction to the full
   of all demands. All this was kind and generous, and as much as one
   could have expected from a friend or a brother; and yet here it is done
   by a stranger and foreigner.

   Now this parable is applicable to another purpose than that for which
   it was intended; and does excellently set forth the kindness and love
   of God our Saviour towards sinful miserable man. We were like this poor
   distressed traveller. Satan, our enemy, had robbed us, stripped us,
   wounded us; such is the mischief that sin had done us. We were by
   nature more than half dead, twice dead, in trespasses and sins; utterly
   unable to help ourselves, for we were without strength. The law of
   Moses, like the priest and Levite, the ministers of the law, looks upon
   us, but has no compassion on us, gives us no relief, passes by on the
   other side, as having neither pity nor power to help us; but then comes
   the blessed Jesus, that good Samaritan (and they said of him, by way of
   reproach, he is a Samaritan), he has compassion on us, he binds up our
   bleeding wounds (Ps. cxlvii. 3; Isa. lxi. 1), pours in, not oil and
   wine, but that which is infinitely more precious, his own blood. He
   takes care of us, and bids us put all the expenses of our cure upon his
   account; and all this though he was none of us, till he was pleased by
   his voluntary condescension to make himself so, but infinitely above
   us. This magnifies the riches of his love, and obliges us all to say,
   "How much are we indebted, and what shall we render?"

   (2.) The application of the parable. [1.] The truth contained in it is
   extorted from the lawyer's own mouth. "Now tell me," saith Christ,
   "which of these three was neighbour to him that fell among thieves (v.
   36), the priest, the Levite, or the Samaritan? Which of these did the
   neighbour's part?" To this the lawyer would not answer, as he ought to
   have done, "Doubtless, the Samaritan was;" but, "He that showed mercy
   on him; doubtless, he was a good neighbour to him, and very
   neighbourly, and I cannot but say that it was a good work thus to save
   an honest Jew from perishing." [2.] The duty inferred from it is
   pressed home upon the lawyer's own conscience: Go, and do thou
   likewise. The duty of relations is mutual and reciprocal; the titles of
   friends, brethren, neighbours, are, as Grotius here speaks ton pros
   ti--equally binding on both sides: if one side be bound, the other
   cannot be loose, as is agreed in all contracts. If a Samaritan does
   well that helps a distressed Jew, certainly a Jew does not well if he
   refuses in like manner to help a distressed Samaritan. Petimusque
   damusque vicissim--These kind offices are to be reciprocated. "And
   therefore go thou and do as the Samaritan did, whenever occasion
   offers: show mercy to those that need thy help, and do it freely, and
   with concern and compassion, though they be not of thy own nation and
   thy own profession, or of thy own opinion and communion in religion.
   Let thy charity be thus extensive, before thou boastest of having
   conformed thyself to that great commandment of loving thy neighbour."
   This lawyer valued himself much upon his learning and his knowledge of
   the laws, and in that he thought to have puzzled Christ himself; but
   Christ sends him to school to a Samaritan, to learn his duty: "Go, and
   do like him." Note, It is the duty of every one of us, in our places,
   and according to our ability, to succour, help, and relieve all that
   are in distress and necessity, and of lawyers particularly; and herein
   we must study to excel many that are proud of their being priests and
   Levites.

Martha and Mary.

   38 Now it came to pass, as they went, that he entered into a certain
   village: and a certain woman named Martha received him into her house.
     39 And she had a sister called Mary, which also sat at Jesus' feet,
   and heard his word.   40 But Martha was cumbered about much serving,
   and came to him, and said, Lord, dost thou not care that my sister hath
   left me to serve alone? bid her therefore that she help me.   41 And
   Jesus answered and said unto her, Martha, Martha, thou art careful and
   troubled about many things:   42 But one thing is needful: and Mary
   hath chosen that good part, which shall not be taken away from her.

   We may observe in this story,

   I. The entertainment which Martha gave to Christ and his disciples at
   her house, v. 38. Observe,

   1. Christ's coming to the village where Martha lived: As they went
   (Christ and his disciples together), he and they with him entered into
   a certain village. This village was Bethany, nigh to Jerusalem, whither
   Christ was now going up, and he took this in his way. Note (1.) Our
   Lord Jesus went about doing good (Acts x. 38), scattering his benign
   beams and influences as the true light of the world. (2.) Wherever
   Christ went his disciples went along with him. (3.) Christ honoured the
   country-villages with his presence and favour, and not the great and
   populous cities only; for, as he chose privacy, so he countenanced
   poverty.

   2. His reception at Martha's house: A certain woman, named Martha,
   received him into her house, and made him welcome, for she was the
   housekeeper. Note, (1.) Our Lord Jesus, when he was here upon earth,
   was so poor that he was necessitated to be beholden to his friends for
   a subsistence. Though he was Zion's King, he had no house of his own
   either in Jerusalem or near it. (2.) There were some who were Christ's
   particular friends, whom he loved more than his other friends, and them
   he visited most frequently. He loved this family (John xi. 5), and
   often invited himself to them. Christ's visits are the tokens of his
   love, John xiv. 23. (3.) There were those who kindly received Christ
   into their houses when he was here upon earth. It is called Martha's
   house, for, probably, she was a widow, and was the housekeeper. Though
   it was expensive to entertain Christ for he did not come alone, but
   brought his disciples with him, yet she would not regard the cost of
   it. (How can we spend what we have better than in Christ's service!)
   Nay, though at this time it was grown dangerous to entertain him
   especially so near Jerusalem, yet she cared not what hazard she ran for
   his name's sake. Though there were many that rejected him, and would
   not entertain him, yet there was one that would bid him welcome. Though
   Christ is every where spoken against, yet there is a remnant to whom he
   is dear, and who are dear to him.

   II. The attendance which Mary, the sister of Martha, gave upon the word
   of Christ, v. 20. 1. She heard his word. It seems, our Lord Jesus, as
   soon as he came into Martha's house, even before entertainment was made
   for him, addressed himself to his great work of preaching the gospel.
   He presently took the chair with solemnity; for Mary sat to hear him,
   which intimates that it was a continued discourse. Note, A good sermon
   is never the worse for being preached in a house; and the visits of our
   friends should be so managed as to make them turn to a spiritual
   advantage. Mary, having this price put into her hands, sat herself to
   improve it, not knowing when she should have such another. Since Christ
   is forward to speak, we should be swift to hear. 2. She sat to hear,
   which denotes a close attention. Her mind was composed, and she
   resolved to abide by it: not to catch a word now and then, but to
   receive all that Christ delivered. She sat at his feet, as scholars at
   the feet of their tutors when they read their lectures; hence Paul is
   said to be brought up at the feet of Gamaliel. Our sitting at Christ's
   feet, when we hear his word, signifies a readiness to receive it, and a
   submission and entire resignation of ourselves to the guidance of it.
   We must either sit at Christ's feet or be made his footstool; but, if
   we sit with him at his feet now, we shall sit with him on his throne
   shortly.

   III. The care of Martha about her domestic affairs: But Martha was
   cumbered about much serving (v. 40), and that was the reason why she
   was not where Mary was--sitting at Christ's feet, to hear his word. She
   was providing for the entertainment of Christ and those that came with
   him. Perhaps she had no notice before of his coming, and she was
   unprovided, but was in care to have every thing handsome upon this
   occasion; she had not such guests every day. Housekeepers know what
   care and bustle there must be when a great entertainment is to be made.
   Observe here,

   1. Something commendable, which must not be overlooked. (1.) Here was a
   commendable respect to our Lord Jesus; for we have reason to think it
   was not for ostentation, but purely to testify her good-will to him,
   that she made this entertainment. Note, Those who truly love Christ
   will think that well bestowed that is laid out for his honour. (2.)
   Here was a commendable care of her household affairs. It appears, from
   the respect shown to this family among the Jews (John xi. 19), that
   they were persons of some quality and distinction; and yet Martha
   herself did not think it a disparagement to her to lay her hand even to
   the service of the family, when there was occasion for it. Note, It is
   the duty of those who have the charge of families to look well to the
   ways of their household. The affectation of state and the love of ease
   make many families neglected.

   2. Here was something culpable, which we must take notice of too. (1.)
   She was for much serving. Her heart was upon it, to have a very
   sumptuous and splendid entertainment; great plenty, great variety, and
   great exactness, according to the fashion of the place. She was in
   care, peri pollen diakonian--concerning much attendance. Note, It does
   not become the disciples of Christ to affect much serving, to affect
   varieties, dainties, and superfluities in eating and drinking; what
   need is there of much serving, when much less will serve? (2.) She was
   cumbered about it; periespato--she was just distracted with it. Note,
   Whatever cares the providence of God casts upon us we must not be
   cumbered with them, nor be disquieted and perplexed by them. Care is
   good and duty; but cumber is sin and folly. (2.) She was then cumbered
   about much serving when she should have been with her sister, sitting
   at Christ's feet to hear his word. Note, Worldly business is then a
   snare to us when it hinders us from serving God and getting good to our
   souls.

   IV. The complaint which Martha made to Christ against her sister Mary,
   for not assisting her, upon this occasion, in the business of the house
   (v. 40): "Lord, dost thou not care that my sister, who is concerned as
   well as I in having things done well, has left me to serve alone?
   Therefore dismiss her from attending thee, and bid her come and help
   me." Now,

   1. This complaint of Martha's may be considered as a discovery of her
   worldliness: it was the language of her inordinate care and cumber. She
   speaks as one in a mighty passion with her sister, else she would not
   have troubled Christ with the matter. Note, The inordinacy of worldly
   cares and pursuits is often the occasion of disturbance in families and
   of strife and contention among relations. Moreover, those that are
   eager upon the world themselves are apt to blame and censure those that
   are not so too; and while they justify themselves in their worldliness,
   and judge of others by their serviceableness to them in their worldly
   pursuits, they are ready to condemn those that addict themselves to the
   exercises of religion, as if they neglected the main chance, as they
   call it. Martha, being angry at her sister, appealed to Christ, and
   would have him say that she did well to be angry. Lord, doest not thou
   care that my sister has let me to serve alone? It should seem as if
   Christ had sometimes expressed himself tenderly concerned for her, and
   her ease and comfort, and would not have her go through so much toil
   and trouble, and she expected that he should now bid her sister take
   her share in it. When Martha was caring, she must have Mary, and Christ
   and all, to care too, or else she is not pleased. Note, Those are not
   always in the right that are most forward to appeal to God; we must
   therefore take heed, lest at any time we expect that Christ should
   espouse our unjust and groundless quarrels. The cares which he cast
   upon us we may cheerfully cast upon him, but not those which we
   foolishly draw upon ourselves. He will be the patron of the poor and
   injured, but not of the turbulent and injurious.

   2. It may be considered as a discouragement of Mary's piety and
   devotion. Her sister should have commended her for it, should have told
   her that she was in the right; but, instead of this, she condemns her
   as wanting in her duty. Note, It is no strange thing for those that are
   zealous in religion to meet with hindrances and discouragements from
   those that are about them; not only with opposition from enemies, but
   with blame and censure from their friends. David's fasting, and his
   dancing before the ark, were turned to his reproach.

   V. The reproof which Christ gave to Martha for her inordinate care, v.
   41. She appealed to him, and he gives judgment against her: Martha,
   Martha, thou art careful and troubled about many things, whereas but
   one thing is needful.

   1. He reproved her, though he was at this time her guest. Her fault was
   her over-solicitude to entertain him, and she expected he should
   justify her in it, yet he publicly checked her for it. Note, As many as
   Christ loves he rebukes and chastens. Even those that are dear to
   Christ, if any thing be amiss in them, shall be sure to hear of it.
   Nevertheless I have something against thee.

   2. When he reproved her, he called her by her name, Martha; for
   reproofs are then most likely to do good when they are particular,
   applied to particular persons and cases, as Nathan's to David, Thou art
   the man. He repeated her name, Martha, Martha; he speaks as one in
   earnest, and deeply concerned for her welfare. Those that are entangled
   in the cares of this life are not easily disentangled. To them we must
   call again and again, O earth, earth, earth, hear the word of the Lord.

   3. That which he reproved her for was her being careful and troubled
   about many things. He was not pleased that she should think to please
   him with a rich and splendid entertainment, and with perplexing herself
   to prepare it for him; whereas he would teach us, as not to be sensual
   in using such things, so not to be selfish in being willing that others
   should be troubled, no matter who or how many, so we may be gratified.
   Christ reproves her, both for the intenseness of her care ("Thou art
   careful and troubled, divided and disturbed by thy care"), and for the
   extensiveness of it, "about many things; thou dost grasp at many
   enjoyments, and so art troubled at many disappointments. Poor Martha,
   thou hast many things to fret at, and this puts thee out of humour,
   whereas less ado would serve." Note, Inordinate care or trouble about
   many things in this world is a common fault among Christ's disciples;
   it is very displeasing to Christ, and that for which they often come
   under the rebukes of Providence. If they fret for no just cause, it is
   just with him to order them something to fret at.

   4. That which aggravated the sin and folly of her care was that but one
   thing is needful. It is a low construction which some put upon this,
   that, whereas Martha was in care to provide many dishes of meat, there
   was occasion but for one, one would be enough. There is need but of one
   thing--henos de esti chreia. If we take it so, it furnishes us with a
   rule of temperance, not to affect varieties and dainties, but to be
   content to sit down to one dish of meat, to half on one, Prov. xxiii.
   1-3. It is a forced construction which some of the ancients put upon
   it: But oneness is needful, in opposition to distractions. There is
   need of one heart to attend upon the word, not divided and hurried to
   and fro, as Martha's was at this time. The one thing needful is
   certainly meant of that which Mary made her choice--sitting at Christ's
   feet, to hear his word. She was troubled about many things, when she
   should have applied herself to one; godliness unites the heart, which
   the world had divided. The many things she was troubled about were
   needless, while the one thing she neglected was needful. Martha's care
   and work were good in their proper season and place; but now she had
   something else to do, which was unspeakably more needful, and therefore
   should be done first, and most minded. She expected Christ to have
   blamed Mary for not doing as she did, but he blamed her for not doing
   as Mary did; and we are sure the judgment of Christ is according to
   truth. The day will come when Martha will wish she had set where Mary
   did.

   VI. Christ's approbation and commendation of Mary for her serious
   piety: Mary hath chosen the good part. Mary said nothing in her own
   defence; but, since Martha has appealed to the Master, to him she is
   willing to refer it, and will abide by his award; and here we have it.

   1. She had justly given the preference to that which best deserved it;
   for one thing is needful, this one thing that she has done, to give up
   herself to the guidance of Christ, and receive the law from his mouth.
   Note, Serious godliness is a needful thing, it is the one thing
   needful; for nothing without this will do us any real good in this
   world, and nothing but this will go with us into another world.

   2. She had herein wisely done well for herself. Christ justified Mary
   against her sister's clamours. However we may be censured and condemned
   by men for our piety and zeal, our Lord Jesus will take our part: But
   thou shalt answer, Lord, for me. Let us not then condemn the pious zeal
   of any, lest we set Christ against us; and let us never be discouraged
   if we be censured for our pious zeal, for we have Christ for us. Note,
   Sooner or later, Mary's choice will be justified, and all those who
   make that choice, and abide by it. But this was not all; he applauded
   her for her wisdom: She hath chosen the good part; for she chose to be
   with Christ, to take her part with him; she chose the better business,
   and the better happiness, and took a better way of honouring Christ and
   of pleasing him, by receiving his word into her heart, than Martha did
   by providing for his entertainment in her house. Note, (1.) A part with
   Christ is a good part; it is a part for the soul and eternity, the part
   Christ gives to his favourites (John xiii. 8), who are partakers of
   Christ (Heb. iii. 14), and partakers with Christ, Rom. viii. 17. (2.)
   It is a part that shall never be taken away from those that have it. A
   portion in this life will certainly be taken away from us, at the
   furthest, when we shall be taken away from it; but nothing shall
   separate us from the love of Christ, and our part in that love. Men and
   devils cannot take it away from us, and God and Christ will not. (3.)
   It is the wisdom and duty of every one of us to choose this good part,
   to choose the service of God for our business, and the favour of God
   for our happiness, and an interest in Christ, in order to both. In
   particular cases we must choose that which has a tendency to religion,
   and reckon that best for us that is best for our souls. Mary was at her
   choice whether she would partake with Martha in her care, and get the
   reputation of a fine housekeeper, or sit at the feet of Christ and
   approve herself a zealous disciple; and, by her choice in this
   particular, Christ judges of her general choice. (4.) Those who choose
   this good part shall not only have what they choose, but shall have
   their choice commended in the great day.
     __________________________________________________________________

L U K E.

  CHAP. XI.

   In this chapter, I. Christ teaches his disciples to pray, and quickens
   and encourages them to be frequent, instant, and importunate in prayer,
   ver. 1-13. II. He fully answers the blasphemous imputation of the
   Pharisees, who charged him with casting out devils by virtue of a
   compact and confederacy with Beelzebub, the prince of the devils, and
   shows the absurdity and wickedness of it, ver. 14-26. III. He shows the
   honour of obedient disciples to be greater than that of his own mother,
   ver. 27, 28. IV. He upbraids the men of that generation for their
   infidelity and obstinacy, notwithstanding all the means of conviction
   offered to them, ver. 29-36. V. He severely reproves the Pharisees and
   consciences of those that submitted to them, and their hating and
   persecuting those that witnessed against their wickedness, ver. 37-54.

The Disciples Taught to Pray.

   1 And it came to pass, that, as he was praying in a certain place, when
   he ceased, one of his disciples said unto him, Lord, teach us to pray,
   as John also taught his disciples.   2 And he said unto them, When ye
   pray, say, Our Father which art in heaven, Hallowed be thy name. Thy
   kingdom come. Thy will be done, as in heaven, so in earth.   3 Give us
   day by day our daily bread.   4 And forgive us our sins; for we also
   forgive every one that is indebted to us. And lead us not into
   temptation; but deliver us from evil.   5 And he said unto them, Which
   of you shall have a friend, and shall go unto him at midnight, and say
   unto him, Friend, lend me three loaves;   6 For a friend of mine in his
   journey is come to me, and I have nothing to set before him?   7 And he
   from within shall answer and say, Trouble me not: the door is now shut,
   and my children are with me in bed; I cannot rise and give thee.   8 I
   say unto you, Though he will not rise and give him, because he is his
   friend, yet because of his importunity he will rise and give him as
   many as he needeth.   9 And I say unto you, Ask, and it shall be given
   you; seek, and ye shall find; knock, and it shall be opened unto you.
   10 For every one that asketh receiveth; and he that seeketh findeth;
   and to him that knocketh it shall be opened.   11 If a son shall ask
   bread of any of you that is a father, will he give him a stone? or if
   he ask a fish, will he for a fish give him a serpent?   12 Or if he
   shall ask an egg, will he offer him a scorpion?   13 If ye then, being
   evil, know how to give good gifts unto your children: how much more
   shall your heavenly Father give the Holy Spirit to them that ask him?

   Prayer is one of the great laws of natural religion. That man is a
   brute, is a monster, that never prays, that never gives glory to his
   Maker, nor feels his favour, nor owns his dependence upon him. One
   great design therefore of Christianity is to assist us in prayer, to
   enforce the duty upon us, to instruct us in it, and encourage us to
   expect advantage by it. Now here,

   I. We find Christ himself praying in a certain place, probably where he
   used to pray, v. 1. As God, he was prayed to; as man, he prayed; and,
   though he was a Son, yet learned he this obedience. This evangelist has
   taken particular notice of Christ's praying often, more than any other
   of the evangelists: when he was baptized (ch. iii. 21), he was praying;
   he withdrew into the wilderness, and prayed (ch. v. 16); he went out
   into a mountain to pray, and continued all night in prayer (ch. vi.
   12); he was alone praying (ch. ix. 18); soon after, he went up into a
   mountain to pray, and as he prayed he was transfigured (ch. ix. 28,
   29); and here he was praying in a certain place. Thus, like a genuine
   son of David, he gave himself unto prayer, Ps. cix. 4. Whether Christ
   was now alone praying, and the disciples only knew that he was so, or
   whether he prayed with them, is uncertain; it is most probable that
   they were joining with him.

   II. His disciples applied themselves to him for direction in prayer.
   When he was praying, they asked, Lord, teach us to pray. Note, The
   gifts and graces of others should excite us to covet earnestly the
   same. Their zeal should provoke us to a holy imitation and emulation;
   why should not we do as well as they? Observe, They came to him with
   this request, when he ceased; for they would not disturb him when he
   was at prayer, no, not with this good motion. Every thing is beautiful
   in its season. One of his disciples, in the name of the rest, and
   perhaps by their appointment, said, Lord, teach us. Note, Though Christ
   is apt to teach, yet he will for this be enquired of, and his disciples
   must attend him for instruction.

   Now, 1. Their request is, "Lord, teach us to pray; give us a rule or
   model by which to go in praying, and put words into our mouths." Note,
   It becomes the disciples of Christ to apply themselves to him for
   instruction in prayer. Lord, teach us to pray, is itself a good prayer,
   and a very needful one, for it is a hard thing to pray well and it is
   Jesus Christ only that can teach us, by his word and Spirit, how to
   pray. "Lord, teach me what it is to pray; Lord, excite and quicken me
   to the duty; Lord, direct me what to pray for; Lord, give me praying
   graces, that I may serve God acceptably in prayer; Lord, teach me to
   pray in proper words; give me a mouth and wisdom in prayer, that I may
   speak as I ought; teach me what I shall say."

   2. Their plea is, "As John also taught his disciples. He took care to
   instruct his disciples in this necessary duty, and we would be taught
   as they were, for we have a better Master than they had." Dr.
   Lightfoot's notion of this is, That whereas the Jews' prayers were
   generally adorations, and praises of God, and doxologies, John taught
   his disciples such prayers as were more filled up with petitions and
   requests; for it is said of them that they did deeseis poiountai--make
   prayers, ch. v. 33. The word signifies such prayers as are properly
   petitionary. "Now, Lord, teach us this, to be added to those
   benedictions of the name of God which we have been accustomed to from
   our childhood." According to this sense, Christ did there teach them a
   prayer consisting wholly of petitions, and even omitting the doxology
   which had been affixed; and the Amen, which was usually said in the
   giving of thanks (1 Cor. xiv. 16), and in the Psalms, is added to
   doxologies only. This disciple needed not to have urged John Baptist's
   example: Christ was more ready to teach than ever John Baptist was, and
   particularly taught to pray better than John did, or could, teach his
   disciples.

   III. Christ gave them direction, much the same as he had given them
   before in his sermon upon the mount, Matt. vi. 9, &c. We cannot think
   that they had forgotten it, but they ought to have had further and
   fuller instructions, and he did not, as yet, think fit to give them
   any; when the Spirit should be poured out upon them from on high, they
   would find all their requests couched in these few words, and would be
   able, in words of their own, to expatiate and enlarge upon them. In
   Matthew he had directed them to pray after this manner; here, When ye
   pray, say; which intimates that the Lord's prayer was intended to be
   used both as a form of prayer and a directory.

   1. There are some differences between the Lord's prayer in Matthew and
   Luke, by which it appears that it was not the design of Christ that we
   should be tied up to these very words, for then there would have been
   no variation. Here is one difference in the translation only, which
   ought not to have been, when there is none in the original, and that is
   in the third petition: As in heaven, so in earth; whereas the words are
   the very same, and in the same order, as in Matthew. But there is a
   difference in the fourth petition. In Matthew we pray, "Give us daily
   bread this day:" here, "Give it us day by day"--kath hemeran. Day by
   day; that is, "Give us each day the bread which our bodies require, as
   they call for it:" not, "Give us this day bread for many days to come;"
   but as the Israelites had manna, "Let us have bread to-day for to-day,
   and to-morrow for to-morrow;" for thus we may be kept in a continual
   dependence upon God, as children upon their parents, and may have our
   mercies fresh from his hand daily, and may find ourselves under fresh
   obligations to do the work of every day in the day, according as the
   duty of the day requires, because we have from God the supplies of
   every day in the day, according as the necessity of the day requires.
   Here is likewise some difference in the fifth petition. In Matthew it
   is, Forgive us our debts, as we forgive: here it is, Forgive us our
   sins; which proves that our sins are our debts. For we forgive; not
   that our forgiving those that have offended us can merit pardon from
   God, or be an inducement to him to forgive us (he forgives for his own
   name's sake, and his Son's sake); but this is a very necessary
   qualification for forgiveness, and, if God have wrought it in us, we
   may plead that work of his grace for the enforcing of our petitions for
   the pardon of our sins: "Lord, forgive us, for thou hast thyself
   inclined us to forgive others." There is another addition here; we
   plead not only in general, We forgive our debtors, but in particular,
   "We profess to forgive every one that is indebted to us, without
   exception. We so forgive our debtors as not to bear malice or ill-will
   to any, but true love to all, without any exception whatsoever." Here
   also the doxology in the close is wholly omitted, and the Amen; for
   Christ would leave them at liberty to use that or any other doxology
   fetched out of David's psalms; or, rather, he left a vacuum here, to be
   filled up by a doxology more peculiar to the Christian institutes,
   ascribing glory to Father, Son, and Holy Ghost.

   2. Yet it is, for substance, the same; and we shall therefore here only
   gather up some general lessons from it.

   (1.) That in prayer we ought to come to God as children to a Father, a
   common Father to us and all mankind, but in a peculiar manner a Father
   to all the disciples of Jesus Christ. Let us therefore in our requests
   both for others and for ourselves, come to him with a humble boldness,
   confiding in his power and goodness.

   (2.) That at the same time, and in the same petitions, which we address
   to God for ourselves, we should take in with us all the children of
   men, as God's creatures and our fellow-creatures. A rooted principle of
   catholic charity, and of Christian sanctified humanity, should go along
   with us, and dictate to us throughout this prayer, which is so worded
   as to be accommodated to that noble principle.

   (3.) That in order to the confirming of the habit of
   heavenly-mindedness in us, which ought to actuate and govern us in the
   whole course of our conversation, we should, in all our devotions, with
   an eye of faith look heavenward, and view the God we pray to as our
   Father in heaven, that we may make the upper world more familiar to us,
   and may ourselves become better prepared for the future state.

   (4.) That in prayer, as well as in the tenour of our lives, we must
   seek first the kingdom of God and the righteousness thereof, by
   ascribing honour to his name, his holy name, and power to his
   government, both that of his providence in the world and that of his
   grace in the church. O that both the one and the other may be more
   manifested, and we and others more manifestly brought into subjection
   to both!

   (5.) That the principles and practices of the upper world, the unseen
   world (which therefore by faith only we are apprized of), are the great
   original--the archetypon, to which we should desire that the principles
   and practices of this lower world, both in others and in ourselves, may
   be more conformable. Those words, As in heaven, so on earth, refer to
   all the first three petitions: "Father, let thy name be sanctified and
   glorified, and thy kingdom prevail, and thy will be done on this earth
   that is now alienated from thy service, as it is in yonder heaven that
   is entirely devoted to thy service."

   (6.) That those who faithfully and sincerely mind the kingdom of God,
   and the righteousness thereof, may humbly hope that all other things,
   as far as to Infinite Wisdom seems good, shall be added to them, and
   they may in faith pray for them. If our first chief desire and care be
   that God's name may be sanctified, his kingdom come, and his will be
   done, we may then come boldly to the throne of grace for our daily
   bread, which will then be sanctified to us when we are sanctified to
   God, and God is sanctified by us.

   (7.) That in our prayers for temporal blessings we must moderate our
   desires, and confine them to a competency. The expression here used of
   day by day is the very same with our daily bread; and therefore some
   think that we must look for another signification of the word epiousios
   than that of daily, which we give it, and that it means our necessary
   bread, that bread that is suited to the craving of our nature, the
   fruit that is brought out of the earth for our bodies that are made of
   the earth and are earthly, Ps. civ. 14.

   (8.) That sins are debts which we are daily contracting, and which
   therefore we should every day pray for the forgiveness of. We are not
   only going behind with our rent every day by omissions of duty and in
   duty, but are daily incurring the penalty of the law, as well as the
   forfeiture of our bond, by our commissions. Every day adds to the score
   of our guilt, and it is a miracle of mercy that we have so much
   encouragement given us to come every day to the throne of grace, to
   pray for the pardon of our sins of daily infirmity. God multiplies to
   pardon beyond seventy times seven.

   (9.) That we have no reason to expect, nor can with any confidence
   pray, that God would forgive our sins against him, if we do not
   sincerely, and from a truly Christian principle of charity, forgive
   those that have at any time affronted us or been injurious to us.
   Though the words of our mouth be even this prayer to God, if the
   meditation of our heart at the same time be, as often it is, malice and
   revenge to our brethren, we are not accepted, nor can we expect an
   answer of peace.

   (10.) That temptations to sin should be as much dreaded and deprecated
   by us as ruin by sin; and it should be as much our care and prayer to
   get the power of sin broken in us as to get the guilt of sin removed
   from us; and though temptation may be a charming, fawning, flattering
   thing, we must be as earnest with God that we may not be led into it as
   that we may not be led by that to sin, and by sin to ruin.

   (11.) That God is to be depended upon, and sought unto, for our
   deliverance from all evil; and we should pray, not only that we may not
   be left to ourselves to run into evil, but that we may not be left to
   Satan to bring evil upon us. Dr. Lightfoot understands it of being
   delivered from the evil one, that is, the devil, and suggests that we
   should pray particularly against the apparitions of the devil and his
   possessions. The disciples were employed to cast out devils, and
   therefore were concerned to pray that they might be guarded against the
   particular spite he would always be sure to have against them.

   IV. He stirs up and encourages importunity, fervency, and constancy, in
   prayer, by showing,

   1. That importunity will go far in our dealings with men, v. 5-8.
   Suppose a man, upon a sudden emergency, goes to borrow a loaf or two of
   bread of a neighbour, at an unseasonable time of night, not for
   himself, but for his friend that came unexpectedly to him. His
   neighbour will be loth to accommodate him, for he has wakened him with
   his knocking, and put him out of humour, and he has a great deal to say
   in his excuse. The door is shut and locked, his children are asleep in
   bed, in the same room with him, and, if he make a noise, he shall
   disturb them. His servants are asleep, and he cannot make them hear;
   and, for his own part, he shall catch cold if he rise to give him. But
   his neighbour will have no nay, and therefore he continues knocking
   still, and tells him he will do so till he has what he comes for; so
   that he must give it to him, to be rid of him: He will rise, and give
   him as many as he needs, because of his importunity. He speaks this
   parable with the same intent that he speaks that in ch. xviii. 1: That
   men ought always to pray, and not to faint. Not that God can be wrought
   upon by importunity; we cannot be troublesome to him, nor by being so
   change his counsels. We prevail with men by importunity because they
   are displeased with it, but with God because he is pleased with it. Now
   this similitude may be of use to us,

   (1.) To direct us in prayer. [1.] We must come to God with boldness and
   confidence for what we need, as a man does to the house of his
   neighbour or friend, who, he knows, loves him, and is inclined to be
   kind to him. [2.] We must come for bread, for that which is needful,
   and which we cannot be without. [3.] We must come to him by prayer for
   others as well as for ourselves. This man did not come for bread for
   himself, but for his friend. The Lord accepted Job, when he prayed for
   his friends, Job xlii. 10. We cannot come to God upon a more pleasing
   errand than when we come to him for grace to enable us to do good, to
   feed many with our lips, to entertain and edify those that come to us.
   [4.] We may come with the more boldness to God in a strait, if it be a
   strait that we have not brought ourselves into by our own folly and
   carelessness, but Providence has led us into it. This man would not
   have wanted bread if his friend had not come in unexpectedly. The care
   which Providence casts upon us, we may with cheerfulness cast back upon
   Providence. [5.] We ought to continue instant in prayer, and watch in
   the same with all perseverance.

   (2.) To encourage us in prayer. If importunity could prevail thus with
   a man who was angry at it, much more with a God who is infinitely more
   kind and ready to do good to us than we are to one another, and is not
   angry at our importunity, but accepts it, especially when it is for
   spiritual mercies that we are importunate. If he do not answer our
   prayers presently, yet he will in due time, if we continue to pray.

   2. That God has promised to give us what we ask of him. We have not
   only the goodness of nature to take comfort from, but the word which he
   has spoken (v. 9, 10): "Ask, and it shall be given you; either the
   thing itself you shall ask or that which is equivalent; either the
   thorn in the flesh removed, or grace sufficient given in."--We had this
   before, Matt. vii. 7, 8. I say unto you. We have it from Christ's own
   mouth, who knows his Father's mind, and in whom all promises are yea
   and amen. We must not only ask, but we must seek, in the use of means,
   must second our prayers with our endeavours; and, in asking and
   seeking, we must continue pressing, still knocking at the same door,
   and we shall at length prevail, not only by our prayers in concert, but
   by our particular prayers: Every one that asketh receiveth, even the
   meanest saint that asks in faith. This poor man cried, and the Lord
   heard him, Ps. xxxiv. 6. When we ask of God those things which Christ
   has here directed us to ask, that his name may be sanctified, that his
   kingdom may come, and his will be done, in these requests we must be
   importunate, must never hold our peace day or night; we must not keep
   silence, nor give God any rest, until he establish, until he make
   Jerusalem a praise in the earth, Isa. lxii. 6, 7.

   V. He gives us both instruction and encouragement in prayer from the
   consideration of our relation to God as a Father. Here is,

   1. An appeal to the bowels of earthly fathers: "Let any of you that is
   a father, and knows the heart of a father, a father's affection to a
   child and care for a child, tell me, if his son ask bread for his
   breakfast, will he give him a stone to breakfast on? If he ask a fish
   for his dinner (when it may be a fish-day), will he for a fish give him
   a serpent, that will poison and sting him? Or, if he shall ask an egg
   for his supper (an egg and to bed), will he offer him a scorpion? You
   know you could not be so unnatural to your own children," v. 11, 12.

   2. An application of this to the blessings of our heavenly Father (v.
   13): If ye then, being evil, give, and know how to give, good gifts to
   your children, much more shall God give you the Spirit. He shall give
   good things; so it is in Matthew. Observe,

   (1.) The direction he gives us what to pray for. We must ask for the
   Holy Spirit, not only a necessary in order to our praying well, but as
   inclusive of all the good things we are to pray for; we need no more to
   make us happy, for the Spirit is the worker of spiritual life, and the
   earnest of eternal life. Note, The gift of the Holy Ghost is a gift we
   are every one of us concerned earnestly and constantly to pray for.

   (2.) The encouragement he gives us to hope that we shall speed in this
   prayer: Your heavenly Father will give. It is in his power to give the
   Spirit; he has all good things to bestow, wrapped up in that one; but
   that is not all, it is in his promise, the gift of the Holy Ghost is in
   the covenant, Acts ii. 33, 38, and it is here inferred from parents'
   readiness to supply their children's needs, and gratify their desires,
   when they are natural and proper. If the child ask for a serpent, or a
   scorpion, the father, in kindness, will deny him, but not if he ask for
   what is needful, and will be nourishing. When God's children ask for
   the Spirit, they do, in effect, ask for bread; for the Spirit is the
   staff of life; nay, he is the Author of the soul's life. If our earthly
   parents, though evil, be yet so kind, if they, though weak, be yet so
   knowing, that they not only give, but give with discretion, give what
   is best, in the best manner and time, much more will our heavenly
   Father, who infinitely excels the fathers of our flesh both in wisdom
   and goodness, give us his Holy Spirit. If earthly parents be willing to
   lay out for the education of their children, to whom they design to
   leave their estates, much more will our heavenly Father give the spirit
   of sons to all those whom he has predestinated to the inheritance of
   sons.

Christ Accused of Leaguing with Satan; Watchfulness Inculcated.

   14 And he was casting out a devil, and it was dumb. And it came to
   pass, when the devil was gone out, the dumb spake; and the people
   wondered.   15 But some of them said, He casteth out devils through
   Beelzebub the chief of the devils.   16 And others, tempting him,
   sought of him a sign from heaven.   17 But he, knowing their thoughts,
   said unto them, Every kingdom divided against itself is brought to
   desolation; and a house divided against a house falleth.   18 If Satan
   also be divided against himself, how shall his kingdom stand? because
   ye say that I cast out devils through Beelzebub.   19 And if I by
   Beelzebub cast out devils, by whom do your sons cast them out?
   therefore shall they be your judges.   20 But if I with the finger of
   God cast out devils, no doubt the kingdom of God is come upon you.   21
   When a strong man armed keepeth his palace, his goods are in peace:
   22 But when a stronger than he shall come upon him, and overcome him,
   he taketh from him all his armour wherein he trusted, and divideth his
   spoils.   23 He that is not with me is against me: and he that
   gathereth not with me scattereth.   24 When the unclean spirit is gone
   out of a man, he walketh through dry places, seeking rest; and finding
   none, he saith, I will return unto my house whence I came out.   25 And
   when he cometh, he findeth it swept and garnished.   26 Then goeth he,
   and taketh to him seven other spirits more wicked than himself; and
   they enter in, and dwell there: and the last state of that man is worse
   than the first.

   The substance of these verses we had in Matt. xii. 22, &c. Christ is
   here giving a general proof of his divine mission, by a particular
   proof of his power over Satan, his conquest of whom was an indication
   of his great design in coming into the world, which was, to destroy the
   works of the devil. Here too he gives an earnest of the success of that
   undertaking. He is here casting out a devil that made the poor
   possessed man dumb: in Matthew we are told that he was blind and dumb.
   When the devil was forced out by the word of Christ, the dumb spoke
   immediately, echoed to Christ's word, and the lips were opened to show
   forth his praise. Now,

   I. Some were affected with this miracle. The people wondered; they
   admired the power of God, and especially that it should be exerted by
   the hand of one who made so small a figure, that one who did the work
   of the Messiah should have so little of that pomp of the Messiah which
   they expected.

   II. Others were offended at it, and, to justify their infidelity,
   suggested that it was by virtue of a league with Beelzebub, the prince
   of the devils, that he did this, v. 15. It seems, in the devil's
   kingdom there are chiefs, which supposes that there are subalterns. Now
   they would have it thought, or said at least, that there was a
   correspondence settled between Christ and the devil, that the devil
   should have the advantage in the main and be victorious at last, but
   that in order hereto, in particular instances, he should yield Christ
   the advantage and retire by consent. Some, to corroborate this
   suggestion, and confront the evidence of Christ's miraculous power,
   challenged him to give them a sign from heaven (v. 16), to confirm his
   doctrine by some appearance in the clouds, such as was upon mount Sinai
   when the law was given; as if a sign from heaven, not disprovable by
   any sagacity of theirs, could not have been given them as well by a
   compact and collusion with the prince of the power of the air, who
   works with power and lying wonders, as the casting out of a devil; nay,
   that would not have been any present prejudice to his interest, which
   this manifestly was. Note, Obstinate infidelity will never be at a loss
   for something to say in its own excuse, though ever so frivolous and
   absurd. Now Christ here returns a full and direct answer to this cavil
   of theirs; in which he shows,

   1. That it can by no means be imagined that such a subtle prince as
   Satan is should ever agree to measures that had such a direct tendency
   to his own overthrow, and the undermining of his own kingdom, v. 17,
   18. What they objected they kept to themselves, afraid to speak it,
   lest it should be answered and baffled; but Jesus knew their thoughts,
   even when they industriously thought to conceal them, and he said, "You
   yourselves cannot but see the groundlessness, and consequently the
   spitefulness, of this charge; for it is an allowed maxim, confirmed by
   every day's experience, that no interest can stand that is divided
   against itself; not the more public interest of a kingdom, nor the
   private interest of a house or family; if either the one or the other
   be divided against itself, it cannot stand. Satan would herein act
   against himself; not only by the miracle which turned him out of
   possession of the bodies of people, but much more in the doctrine for
   the explication and confirmation of which the miracle was wrought,
   which had a direct tendency to the ruin of Satan's interest in the
   minds of men, by mortifying sin, and turning men to the service of God.
   Now, if Satan should thus be divided against himself, he would hasten
   his own overthrow, which you cannot suppose an enemy to do that acts so
   subtlely for his own establishment, and is so solicitous to have his
   kingdom stand."

   2. That was a very partial ill-natured thing for them to impute that in
   him to a compact with Satan which yet they applauded and admired in
   others that were of their own nation (v. 19): "By whom do your sons
   cast them out? Some of your own kindred, as Jews, nay, and some of your
   own followers, as Pharisees, have undertaken, in the name of the God of
   Israel, to cast out devils, and they were never charged with such a
   hellish combination as I am charged with." Note, It is gross hypocrisy
   to condemn that in those who reprove us which yet we allow in those
   that flatter us.

   3. That, in opposing the conviction of this miracle, they were enemies
   to themselves, stood in their own light, and put a bar in their own
   door, for they thrust from them the kingdom of God (v. 20): "If I with
   the finger of God cast out devils, as you may assure yourselves I do,
   no doubt the kingdom of God is come upon you, the kingdom of the
   Messiah offers itself and all its advantages to you, and, if you
   receive it not, it is at your peril." In Matthew it is by the Spirit of
   God, here by the finger of God; the Spirit is the arm of the Lord, Isa.
   liii. 1. His greatest and most mighty works were wrought by his Spirit;
   but, if the Spirit in this work is said to be the finger of the Lord,
   it perhaps may intimate how easily Christ did and could conquer Satan,
   even with the finger of God, the exerting of the divine power in a less
   and lower degree than in many other instances. He needed not make bare
   his everlasting arm; that roaring lion, when he pleases, is crushed,
   like a moth, with a touch of a finger. Perhaps here is an allusion to
   the acknowledgment of Pharaoh's magicians, when they were run aground
   (Exod. viii. 19): This is the finger of God. "Now if the kingdom of God
   be herein come to you, and you be found by those cavils and blasphemies
   fighting against it, it will come upon you as a victorious force which
   you cannot stand before."

   4. That his casting out devils was really the destroying of them and
   their power, for it confirmed a doctrine which had a direct tendency to
   the ruining of his kingdom, v. 21, 22. Perhaps there had been some who
   had cast out the inferior devils by compact with Beelzebub their chief,
   but that was without any real damage or prejudice to Satan and his
   kingdom, what he lost one way he gained another. The devil and such
   exorcists played booty, as we say, and, while the forlorn hope of his
   army gave ground, the main body thereby gained ground; the interest of
   Satan in the souls of men was not weakened by it in the least. But,
   when Christ cast out devils, he needed not do it by any compact with
   them, for he was stronger than they, and could do it by force, and did
   it so as to ruin Satan's power and blast his great design by that
   doctrine and that grace which break the power of sin, and so rout
   Satan's main body, take from him all his armour, and divide his spoils,
   which no one devil ever did to another or ever will. Now this is
   applicable to Christ's victories over Satan both in the world and in
   the hearts of particular persons, by that power which went along with
   the preaching of his gospel, and does still. And so we may observe
   here,

   (1.) The miserable condition of an unconverted sinner. In his heart,
   which was fitted to be a habitation of God, the devil has his palace;
   and all the powers and the faculties of the soul, being employed by him
   in the service of sin, are his goods. Note, [1.] The heart of every
   unconverted sinner is the devil's palace, where he resides and where he
   rules; he works in the children of disobedience. The heart is a palace,
   a noble dwelling; but the unsanctified heart is the devil's palace. His
   will is obeyed, his interests are served, and the militia is in his
   hands; he usurps the throne in the soul. [2.] The devil, as a strong
   man armed, keeps this palace, does all he can to secure it to himself,
   and to fortify it against Christ. All the prejudices with which he
   hardens men's hearts against truth and holiness are the strong-holds
   which he erects for the keeping of his palace; this palace is his
   garrison. [3.] There is a kind of peace in the palace of an unconverted
   soul, while the devil, as a strong man armed, keeps it. The sinner has
   a good opinion of himself, is very secure and merry, has no doubt
   concerning the goodness of his state nor any dread of the judgment to
   come; he flatters himself in his own eyes, and cries peace to himself.
   Before Christ appeared, all was quiet, because all went one way; but
   the preaching of the gospel disturbed the peace of the devil's palace.

   (2.) The wonderful change that is made in conversion, which is Christ's
   victory over this usurper. Satan is a strong man armed; but our Lord
   Jesus is stronger than he, as God, as Mediator. If we speak of
   strength, he is strong: more are with us than against us. Observe, [1.]
   The manner of this victory: He comes upon him by surprise, when his
   goods are in peace and the devil thinks it is all his own for ever, and
   overcomes him. Note, The conversion of a soul to God is Christ's
   victory over the devil and his power in that soul, restoring the soul
   to its liberty, and recovering his own interest in it and dominion over
   it. [2.] The evidences of this victory. First, He takes from him all
   his armour wherein he trusted. The devil is a confident adversary; he
   trusts to his armour, as Pharaoh to his rivers (Ezek. xxix. 3): but
   Christ disarms him. When the power of sin and corruption in the soul is
   broken, when the mistakes are rectified, the eyes opened, the heart
   humbled and changed, and made serious and spiritual, then Satan's
   armour is taken away. Secondly, He divides the spoils; he takes
   possession of them for himself. All the endowments of mind and body,
   the estate, power, interest, which before were made use of in the
   service of sin and Satan, are now converted to Christ's service and
   employed for him; yet this is not all; he makes a distribution of them
   among his followers, and, and having conquered Satan, gives to all
   believers the benefit of that victory. Hence Christ infers that, since
   the whole drift of his doctrine and miracles was to break the power of
   the devil, that great enemy of mankind, it was the duty of all to join
   with him and to follow his guidance, to receive his gospel and come
   heartily into the interests of it; for otherwise they would justly be
   reckoned as siding with the enemy (v. 23): He that is not with me is
   against me. Those therefore who rejected the doctrine of Christ, and
   slighted his miracles, were looked upon as adversaries to him, and in
   the devil's interest.

   5. That there was a vast difference between the devil's going out by
   compact and his being cast out by compulsion. Those out of whom Christ
   cast him he never entered into again, for so was Christ's charge (Mark
   ix. 25); whereas, if he had gone out, whenever he saw fit he would have
   made a re-entry, for that is the way of the unclean spirit, when he
   voluntarily and with design goes out of a man, v. 24-26. The prince of
   the devils may give leave, nay, may give order, to his forces to
   retreat, or make a feint, to draw the poor deluded soul into an ambush;
   but Christ, as he gives a total, so he gives a final, defeat to the
   enemy. In this part of the argument he has a further intention, which
   is to represent the state of those who have had fair offers made
   them,--among whom, and in whom, God has begun to break the devil's
   power and overthrow his kingdom,--but they reject his counsel against
   themselves, and relapse into a state of subjection to Satan. Here we
   have,

   (1.) The condition of a formal hypocrite, his bright side and his dark
   side. His heart still remains the devil's house; he calls it his own,
   and he retains his interest in it; and yet, [1.] The unclean spirit is
   gone out. He was not driven out by the power of converting grace; there
   was none of that violence which the kingdom of heaven suffers; but he
   went out, withdrew for a time, so that the man seemed not to be under
   the power of Satan as formerly, nor so followed with his temptations.
   Satan is gone, or has turned himself into an angel of light. [2.] The
   house is swept from common pollutions, by a forced confession of sin,
   as Pharaoh's--a feigned contrition for it, as Ahab's,--and a partial
   reformation, as Herod's. There are those that have escaped the
   pollutions of the world, and yet are still under the power of the god
   of this world, 2 Pet. ii. 20. The house is swept, but it is not washed;
   and Christ hath said, If I wash thee not, thou hast no part with me;
   the house must be washed, or it is none of his. Sweeping takes off only
   the loose dirt, while the sin that besets the sinner, the beloved sin,
   is untouched. It is swept from the filth that lies open to the eye of
   the world, but it is not searched and ransacked for secret filthiness,
   Matt. xxiii. 25. It is swept, but the leprosy is in the wall, and will
   be till something more be done. [3.] The house is garnished with common
   gifts and graces. It is not furnished with any true grace, but
   garnished with the pictures of all graces. Simon Magus was garnished
   with faith, Balaam with good desires, Herod with a respect for John,
   the Pharisees with many external performances. It is garnished, but it
   is like a potsherd covered with silver dross, it is all paint and
   varnish, not real, not lasting. The house is garnished, but the
   property is not altered; it was never surrendered to Christ, nor
   inhabited by the Spirit. Let us therefore take heed of resting in that
   which a man may have and yet come short.

   (2.) Here is the condition of a final apostate, into whom the devil
   returns after he had gone out: Then goes he, and takes seven other
   spirits more wicked than himself (v. 26); a certain number for an
   uncertain, as seven devils are said to be cast out of Mary Magdalene.
   Seven wicked spirits are opposed to the seven spirits of God, Rev. iii.
   1. These are said to be more wicked than himself. It seems, even devils
   are not all alike wicked; probably, the degrees of their wickedness,
   now that they are fallen, are as the degrees of their holiness were
   while they stood. When the devil would do mischief most effectually, he
   employs those that are more mischievous than himself. These enter in
   without any difficulty or opposition; they are welcomed, and they dwell
   there; there they work, there they rule; and the last state of that man
   is worse than the first. Note, [1.] Hypocrisy is the high road to
   apostasy. If the heart remains in the interest of sin and Satan, the
   shows and shadows will come to nothing; those that have not set that
   right will not long be stedfast. Where secret haunts of sin are kept
   up, under the cloak of a visible profession, conscience is debauched,
   God is provoked to withdraw his restraining grace, and the close
   hypocrite commonly proves an open apostate, [2.] The last state of such
   is worse than the first, in respect both of sin and punishment.
   Apostates are usually the worst of men, the most vain and profligate,
   the most bold and daring; their consciences are seared, and their sins
   of all others the most aggravated. God often sets marks of his
   displeasure upon them in this world, and in the other world they will
   receive the greater damnation. Let us therefore hear, and fear, and
   hold fast our integrity.

Praise and a Blessing.

   27 And it came to pass, as he spake these things, a certain woman of
   the company lifted up her voice, and said unto him, Blessed is the womb
   that bare thee, and the paps which thou hast sucked.   28 But he said,
   Yea rather, blessed are they that hear the word of God, and keep it.

   We had not this passage in the other evangelists, nor can we tack it,
   as Dr. Hammond does, to that of Christ's mother and brethren desiring
   to speak with him (for this evangelist also has related that in ch.
   viii. 19), but it contains an interruption much like that, and, like
   that, occasion is taken from it for instruction.

   1. The applause which an affectionate, honest, well-meaning woman gave
   to our Lord Jesus, upon hearing his excellent discourses. While the
   scribes and Pharisees despised and blasphemed them, this good woman
   (and probably she was a person of some quality) admired them, and the
   wisdom and power with which he spoke: As he spoke these things (v. 27),
   with a convincing force and evidence, a certain woman of the company
   was so pleased to hear how he had confounded the Pharisees, and
   conquered them, and put them to shame, and cleared himself from their
   vile insinuations, that she could not forbear crying out, "Blessed is
   the womb that bore thee. What an admirable, what an excellent man is
   this! Surely never was there a greater or better born of a woman: happy
   the woman that has him for her son. I should have thought myself very
   happy to have been the mother of one that speaks as never man spoke,
   that has so much of the grace of heaven in him, and is so great a
   blessing to this earth." This was well said, as it expressed her high
   esteem of Christ, and that for the sake of his doctrine; and it was not
   amiss that it reflected honour upon the virgin Mary his mother, for it
   agreed with what she herself had said (ch. i. 48), All generations
   shall call me blessed; some even of this generation, bad as it was.
   Note, To all that believe the word of Christ the person of Christ is
   precious, and he is an honour, 1 Pet. ii. 7. Yet we must be careful,
   lest, as this good woman, we too much magnify the honour of his natural
   kindred, and so know him after the flesh, whereas we must now
   henceforth know him so no more.

   2. The occasion which Christ took from this to pronounce them more
   happy who are his faithful and obedient followers than she was who bore
   and nursed him. He does not deny what this woman said, nor refuse her
   respect to him and his mother; but leads her from this to that which
   was of higher consideration, and which more concerned her: Yea, rather,
   blessed are they that hear the word of God, and keep it, v. 28. He
   thinks them so; and his saying that they are so makes them so, and
   should make us of his mind. This is intended partly as a check to her,
   for doting so much upon his bodily presence and his human nature,
   partly as an encouragement to her to hope that she might be as happy as
   his own mother, whose happiness she was ready to envy, if she would
   hear the word of God and keep it. Note, Though it is a great privilege
   to hear the word of God, yet those only are truly blessed, that is,
   blessed of the Lord, that hear it and keep it, that keep it in memory,
   and keep to it as their way and rule.

The Sign of the Prophet Jonah.

   29 And when the people were gathered thick together, he began to say,
   This is an evil generation: they seek a sign; and there shall no sign
   be given it, but the sign of Jonas the prophet.   30 For as Jonas was a
   sign unto the Ninevites, so shall also the Son of man be to this
   generation.   31 The queen of the south shall rise up in the judgment
   with the men of this generation, and condemn them: for she came from
   the utmost parts of the earth to hear the wisdom of Solomon; and,
   behold, a greater than Solomon is here.   32 The men of Nineve shall
   rise up in the judgment with this generation, and shall condemn it: for
   they repented at the preaching of Jonas; and, behold, a greater than
   Jonas is here.   33 No man, when he hath lighted a candle, putteth it
   in a secret place, neither under a bushel, but on a candlestick, that
   they which come in may see the light.   34 The light of the body is the
   eye: therefore when thine eye is single, thy whole body also is full of
   light; but when thine eye is evil, thy body also is full of darkness.
   35 Take heed therefore that the light which is in thee be not darkness.
     36 If thy whole body therefore be full of light, having no part dark,
   the whole shall be full of light, as when the bright shining of a
   candle doth give thee light.

   Christ's discourse in these verses shows two things:--

   I. What is the sign we may expect from God for the confirmation of our
   faith. The great and most convincing proof of Christ's being sent of
   God, and which they were yet to wait for, after the many signs that had
   been given them, was the resurrection of Christ from the dead. Here is,

   1. A reproof to the people for demanding other signs than what had
   already been given them in great plenty: The people were gathered
   thickly together (v. 29), a vast crowd of them, expecting not so much
   to have their consciences informed by the doctrine of Christ as to have
   their curiosity gratified by his miracles. Christ knew what brought
   such a multitude together; they came seeking a sign, they came to gaze,
   to have something to talk of when they went home; and it is an evil
   generation which nothing will awaken and convince, no, not the most
   sensible demonstrations of divine power and goodness.

   2. A promise that yet there should be one sign more given them,
   different from any that had yet been given them, even the sign of Jonas
   the prophet, which in Matthew is explained as meaning the resurrection
   of Christ. As Jonas being cast into the sea, and lying there three
   days, and then coming up alive and preaching repentance to the
   Ninevites, was a sign to them, upon which they turned from their evil
   way, so shall the death and resurrection of Christ, and the preaching
   of his gospel immediately after to the Gentile world, be the last
   warning to the Jewish nation. If they be provoked to a holy jealousy by
   this, well and good; but, if this do not work upon them, let them look
   for nothing but utter ruin: The Son of Man shall be a sign to this
   generation (v. 30), a sign speaking to them, though a sign spoken
   against by them.

   3. A warning to them to improve this sign; for it was at their peril if
   they did not. (1.) The queen of Sheba would rise up in judgment against
   them, and condemn their unbelief, v. 31. She was a stranger to the
   commonwealth of Israel, and yet so readily gave credit to the report
   she heard of the glories of a king of Israel, that, notwithstanding the
   prejudices we are apt to conceive against foreigners, she came from the
   uttermost parts of the earth to hear his wisdom, not only to satisfy
   her curiosity, but to inform her mind, especially in the knowledge of
   the true God and his worship, which is upon record, to her honour; and,
   behold, a greater than Solomon in here, pleion Solomontos--more than a
   Solomon is here; that is, says Dr. Hammond, more of wisdom and more
   heavenly divine doctrine than ever was in all Solomon's words or
   writings; and yet these wretched Jews will give no manner of regard to
   what Christ says to them, though he be in the midst of them. (2.) The
   Ninevites would rise up in judgment against them, and condemn their
   impenitency (v. 32): They repented at the preaching of Jonas; but here
   is preaching which far exceeds that of Jonas, is more powerful and
   awakening, and threatens a much sorer ruin than that of Nineveh, and
   yet none are startled by it, to turn from their evil way, as the
   Ninevites did.

   II. What is the sign that God expects from us for the evidencing of our
   faith, and that is the serious practice of that religion which we
   profess to believe, and a readiness to entertain all divine truths,
   when brought to us in their proper evidence. Now observe,

   1. They had the light with all the advantage they could desire. For
   God, having lighted the candle of the gospel, did not put it in a
   secret place, or under a bushel; Christ did not preach in corners. The
   apostles were ordered to preach the gospel to every creature; and both
   Christ and his ministers, Wisdom and her maidens, cry in the chief
   places of concourse, v. 33. It is a great privilege that the light of
   the gospel is put on a candlestick, so that all that come in may see
   it, and may see by it where they are and whither they are going, and
   what is the true, and sure, and only way to happiness.

   2. Having the light, their concern was to have the sight, or else to
   what purpose had they the light? Be the object ever so clear, if the
   organ be not right, we are never the better: The light of the body is
   the eye (v. 34), which receives the light of the candle when it is
   brought into the room. So the light of the soul is the understanding
   and judgment, and its power of discerning between good and evil, truth
   and falsehood. Now, according as this is, so the light of divine
   revelation is to us, and our benefit by it; it is a savour of life unto
   life, or of death unto death. (1.) If this eye of the soul be single,
   if it see clear, see things as they are, and judge impartially
   concerning them, if it aim at truth only, and seek it for its own sake,
   and have not any sinister by--looks and intentions, the whole body,
   that is, the whole soul, is full of light, it receives and entertains
   the gospel, which will bring along with it into the soul both knowledge
   and joy. This denotes the same thing with that of the good ground,
   receiving the word and understanding it. If our understanding admits
   the gospel in its full light, it fills the soul, and it has enough to
   fill it. And if the soul be thus filled with the light of the gospel,
   having no part dark,--if all its powers and faculties be subjected to
   the government and influence of the gospel, and none left
   unsanctified,--then the whole soul shall be full of light, full of
   holiness and comfort. It was darkness itself, but now light in the
   Lord, as when the bright shining of a candle doth give thee light, v.
   36. Note, The gospel will come into those souls whose doors and windows
   are thrown open to receive it; and where it comes it will bring light
   with it. But, (2.) If the eye of the soul be evil,--if the judgment be
   bribed and biassed by the corrupt and vicious dispositions of the mind,
   by pride and envy, by the love of the world and sensual pleasures,--if
   the understanding be prejudiced against divine truths, and resolved not
   to admit them, though brought with ever so convincing an evidence,--it
   is no wonder that the whole body, the whole soul, should be full of
   darkness, v. 34. How can they have instruction, information, direction,
   or comfort, from the gospel, that wilfully shut their eyes against it?
   and what hope is there of such? what remedy for them? The inference
   hence therefore is, Take heed that the light which is in thee be not
   darkness, v. 35. Take heed that the eye of the mind be not blinded by
   partiality, and prejudice, and sinful aims. Be sincere in your
   enquiries after truth, and ready to receive it in the light, and love,
   and power of it; and not as the men of this generation to whom Christ
   preached, who never sincerely desired to know God's will, nor designed
   to do it, and therefore no wonder that they walked on in darkness,
   wandered endlessly, and perished eternally.

Woes Denounced on That Generation; The Pharisees and Lawyers Reproved.

   37 And as he spake, a certain Pharisee besought him to dine with him:
   and he went in, and sat down to meat.   38 And when the Pharisee saw
   it, he marvelled that he had not first washed before dinner.   39 And
   the Lord said unto him, Now do ye Pharisees make clean the outside of
   the cup and the platter; but your inward part is full of ravening and
   wickedness.   40 Ye fools, did not he that made that which is without
   make that which is within also?   41 But rather give alms of such
   things as ye have; and, behold, all things are clean unto you.   42 But
   woe unto you, Pharisees! for ye tithe mint and rue and all manner of
   herbs, and pass over judgment and the love of God: these ought ye to
   have done, and not to leave the other undone.   43 Woe unto you,
   Pharisees! for ye love the uppermost seats in the synagogues, and
   greetings in the markets.   44 Woe unto you, scribes and Pharisees,
   hypocrites! for ye are as graves which appear not, and the men that
   walk over them are not aware of them.   45 Then answered one of the
   lawyers, and said unto him, Master, thus saying thou reproachest us
   also.   46 And he said, Woe unto you also, ye lawyers! for ye lade men
   with burdens grievous to be borne, and ye yourselves touch not the
   burdens with one of your fingers.   47 Woe unto you! for ye build the
   sepulchres of the prophets, and your fathers killed them.   48 Truly ye
   bear witness that ye allow the deeds of your fathers: for they indeed
   killed them, and ye build their sepulchres.   49 Therefore also said
   the wisdom of God, I will send them prophets and apostles, and some of
   them they shall slay and persecute:   50 That the blood of all the
   prophets, which was shed from the foundation of the world, may be
   required of this generation;   51 From the blood of Abel unto the blood
   of Zacharias, which perished between the altar and the temple: verily I
   say unto you, It shall be required of this generation.   52 Woe unto
   you, lawyers! for ye have taken away the key of knowledge: ye entered
   not in yourselves, and them that were entering in ye hindered.   53 And
   as he said these things unto them, the scribes and the Pharisees began
   to urge him vehemently, and to provoke him to speak of many things:
   54 Laying wait for him, and seeking to catch something out of his
   mouth, that they might accuse him.

   Christ here says many of those things to a Pharisee and his guests, in
   a private conversation at table, which he afterwards said in a public
   discourse in the temple (Matt. xxiii.); for what he said in public and
   private was of a piece. He would not say that in a corner which he
   durst not repeat and stand to in the great congregation; nor would he
   give those reproofs to any sort of sinners in general which he durst
   not apply to them in particular as he met with them; for he was, and
   is, the faithful Witness. Here is,

   I. Christ's going to dine with a Pharisee that very civilly invited him
   to his house (v. 37); As he spoke, even while he was speaking, a
   certain Pharisee interrupted him with a request to him to come and dine
   with him, to come forthwith, for it was dinner-time. We are willing to
   hope that the Pharisee was so well pleased with his discourse that he
   was willing to show him respect, and desirous to have more of his
   company, and therefore gave him this invitation and bade him truly
   welcome; and yet we have some cause to suspect that it was with an ill
   design, to break off his discourse to the people, and to have an
   opportunity of ensnaring him and getting something out of him which
   might serve for matter of accusation or reproach, v. 53, 54. We know
   not the mind of this Pharisee; but, whatever it was, Christ knew it: if
   he meant ill, he shall know Christ does not fear him; if well, he shall
   know Christ is willing to do him good: so he went in, and sat down to
   meat. Note, Christ's disciples must learn of him to be conversable, and
   not morose. Though we have need to be cautious what company we keep,
   yet we need not be rigid, nor must we therefore go out of the world.

   II. The offence which the Pharisee took at Christ, as those of that
   sort had sometimes done at the disciples of Christ, for not washing
   before dinner, v. 38. He wondered that a man of his sanctity, a
   prophet, a man of so much devotion, and such a strict conversation,
   should sit down to meat, and not first wash his hands, especially being
   newly come out of a mixed company, and there being in the Pharisee's
   dining-room, no doubt, all accommodations set ready for it, so that he
   need not fear being troublesome; and the Pharisee himself and all his
   guests, no doubt, washing, so that he could not be singular; what, and
   yet not wash? What harm had it been if he had washed? Was it not
   strictly commanded by the canons of their church? It was so, and
   therefore Christ would not do it, because he would witness against
   their assuming a power to impose that as a matter of religion which God
   commanded them not. The ceremonial law consisted in divers washings,
   but this was none of them, and therefore Christ would not practise it,
   no not in complaisance to the Pharisee who invited him, nor though he
   knew that offence would be taken at his omitting it.

   III. The sharp reproof which Christ, upon this occasion, gave to the
   Pharisees, without begging pardon even of the Pharisee whose guest he
   now was; for we must not flatter our best friends in any evil thing.

   1. He reproves them for placing religion so much in those instances of
   it which are only external, and fall under the eye of man, while those
   were not only postponed, but quite expunged, which respect the soul,
   and fall under the eye of God, v. 39, 40. Now observe here, (1.) The
   absurdity they were guilty of: "You Pharisees make clean the outside
   only, you wash your hands with water, but do not wash your hearts from
   wickedness; these are full of covetousness and malice, covetousness of
   men's goods, and malice against good men." Those can never be reckoned
   cleanly servants that wash only the outside of the cup out of which
   their master drinks, or the platter out of which he eats, and take no
   care to make clean the inside, the filth of which immediately affects
   the meat or drink. The frame or temper of the mind in every religious
   service is as the inside of the cup and platter; the impurity of this
   infects the services, and therefore to keep ourselves free from
   scandalous enormities, and yet to live under the dominion of spiritual
   wickedness, is as great an affront to God as it would be for a servant
   to give the cup into his master's hand, clean wiped from all the dust
   on the outside, but within full of cobwebs and spiders. Ravening and
   wickedness, that is, reigning worldliness and reigning spitefulness,
   which men think they can find some cloak and cover for, are the
   dangerous damning sins of many who have made the outside of the cup
   clean from the more gross, and scandalous, and inexcusable sins of
   whoredom and drunkenness. (2.) A particular instance of the absurdity
   of it: "Ye fools, did not he that made that which is without make that
   which is within also? v. 40. Did not that God who in the law of Moses
   appointed divers ceremonial washings, with which you justify yourselves
   in these practices and impositions, appoint also that you should
   cleanse and purify your hearts? He who made laws for that which is
   without, did not he even in those laws further intend something within,
   and by other laws show how little he regarded the purifying of the
   flesh, and the putting away of the filth of that, if the heart be not
   made clean?" Or, it may have regard to God not only as a Lawgiver, but
   (which the words seem rather to import) as a Creator. Did not God, who
   made us these bodies (and they are fearfully and wonderfully made),
   make us these souls also, which are more fearfully and wonderfully
   made? Now, if he made both, he justly expects we should take care of
   both; and therefore not only wash the body, which he is the former of,
   and make the hands clean in honour of his work, but wash the spirit,
   which he is the Father of, and get the leprosy in the heart cleansed.

   To this he subjoins a rule for making our creature-comforts clean to us
   (v. 41): "Instead of washing your hands before you go to meat, give
   alms of such things as you have" (ta enonta--of such things as are set
   before you, and present with you); "let the poor have their share out
   of them, and then all things are clean to you, and you may use them
   comfortably." Here is a plain allusion to the law of Moses, by which it
   was provided that certain portions of the increase of their land should
   be given to the Levite, the stranger, the fatherless, and the widow;
   and, when that was done, what was reserved for their own use was clean
   to them, and they could in faith pray for a blessing upon it, Deut.
   xxvi. 12-15. Then we can with comfort enjoy the gifts of God's bounty
   ourselves when we send portions to them for whom nothing is prepared,
   Neh. viii. 10. Job ate not his morsel alone, but the fatherless ate
   thereof, and so it was clean to him (Job xxxi. 17); clean, that is,
   permitted and allowed to be used, and then only can it be used
   comfortably. Note, What we have is not our own, unless God have his
   dues out of it; and it is by liberality to the poor that we clear up to
   ourselves our liberty to make use of our creature-comforts.

   2. He reproves them for laying stress upon trifles, and neglecting the
   weighty matters of the law, v. 42. (1.) Those laws which related only
   to the means of religion they were very exact in the observance of, as
   particularly those concerning the maintenance of the priests: Ye pay
   tithe of mint and rue, pay it in kind and to the full, and will not put
   off the priests with a modus decimandi or compound for it. By this they
   would gain reputation with the people as strict observers of the law,
   and would make an interest in the priests, in whose power it was many a
   time to do them a kindness; and no wonder if the priests and the
   Pharisees contrived how to strengthen one another's hands. Now Christ
   does not condemn them for being so exact in paying tithes (these things
   ought ye to have done), but to think that this would atone for the
   neglect of their greater duties; for, (2.) Those laws which relate to
   the essentials of religion they made nothing of: You pass over judgment
   and the love of God, you make no conscience of giving men their dues
   and God your hearts.

   3. He reproves them for their pride and vanity, and affectations of
   precedency and praise of men (v. 43): "Ye love the uppermost seats in
   the synagogues" (or consistories where the elders met for government);
   "if you have not those seats, you are ambitious of them; if you have,
   you are proud of them; and you love greetings in the markets, to be
   complimented by the people and to have their cap and knee." It is not
   sitting uppermost, or being greeted, that is reproved, but loving it.

   4. He reproves them for their hypocrisy, and their colouring over the
   wickedness of their hearts and lives with specious pretences (v. 44):
   "You are as graves overgrown with grass, which therefore appear not,
   and the men that walk over them are not aware of them, and so they
   contract the ceremonial pollution which by the law arose from the touch
   of a grave." These Pharisees were within full of abominations, as a
   grave of putrefaction; full of covetousness, envy, and malice; and yet
   they concealed it so artfully with a profession of devotion, that it
   did not appear, so that they who conversed with them, and followed
   their doctrine, were defiled with sin, infected with their corruptions
   and ill morals, and yet, they making a show of piety, suspected no
   danger by them. The contagion insinuated itself, and was insensibly
   caught, and those that caught it thought themselves never the worse.

   IV. The testimony which he bore also against the lawyers or scribes,
   who made it their business to expound the law according to the
   tradition of the elders, as the Pharisees did to observe the law
   according to that tradition.

   1. There was one of that profession who resented what he said against
   the Pharisees (v. 45): "Master, thus saying thou reproachest us also,
   for we are scribes; and we are therefore hypocrites?" Note, It is a
   common thing for unhumbled sinners to call and count reproofs
   reproaches. It is the wisdom of those who desire to have their sin
   mortified to make a good use of reproaches that come from ill will, and
   to turn them into reproofs. If we can in this way hear of our faults,
   and amend them, it is well: but it is the folly of those who are wedded
   to their sins, and resolved not to part with them, to make an ill use
   of the faithful and friendly admonitions given them, which come from
   love, and to have their passions provoked by them as if they were
   intended for reproaches, and therefore fly in the face of their
   reprovers, and justify themselves in rejecting the reproof. Thus the
   prophet complained (Jer. vi. 10): The word of the Lord is to them a
   reproach; they have no delight in it. This lawyer espoused the
   Pharisee's cause, and so made himself partaker of his sins.

   2. Our Lord Jesus thereupon took them to task (v. 46): Woe unto you
   also, ye lawyers; and again (v. 52): Woe unto you lawyers. They blessed
   themselves in the reputation they had among the people, who thought
   them happy men, because they studied the law, and were always
   conversant with that, and had the honour of instructing the people in
   the knowledge of that; but Christ denounced woes against them, for he
   sees not as man sees. This was just upon him for taking the Pharisee's
   part, and quarrelling with Christ because he reproved them. Note, Those
   who quarrel with the reproofs of others, and suspect them to be
   reproaches to them, do but get woes of their own by so doing.

   (1.) The lawyers are reproved for making the services of religion more
   burdensome to others, but more easy to themselves, than God had made
   them (v. 46): "You lade men with burdens grievous to be borne, by your
   traditions, which bind them out from many liberties God has allowed
   them, and bind them up to many slaveries which God never enjoined them,
   to show your authority, and to keep people in awe; but you yourselves
   touch them not with one of your fingers;" that is, [1.] "You will not
   burden yourselves with them, nor be yourselves bound by those
   restraints with which you hamper others." They would seem, by the
   hedges they pretended to make about the law, to be very strict for the
   observance of the law; but, if you could see their practices, you would
   find that they not only make nothing of those hedges themselves, but
   make nothing of the law itself neither: thus the confessors of the
   Romish church are said to do with their penitents. [2.] "You will not
   lighten them to those you have power over; you will not touch them,
   that is, either to repeal them or to dispense with them when you find
   them to be burdensome and grievous to the people." They would come in
   with both hands to dispense with a command of God, but not with a
   finger to mitigate the rigour of any of the traditions of the elders.

   (2.) They are reproved for pretending a veneration for the memory of
   the prophets whom their fathers killed, when yet they hated and
   persecuted those in their own day who were sent to them on the same
   errand, to call them to repentance, and direct them to Christ, v.
   47-49. [1.] These hypocrites, among other pretences of piety, built the
   sepulchres of the prophets; that is, they erected monuments over their
   graves, in honour of them, probably with large inscriptions containing
   high encomiums of them. They were not so superstitious as to enshrine
   their relics, or to think their devotions the more acceptable to God
   for being offered at the tombs of the martyrs; they did not burn
   incense or pray to them, or plead their merits with God; they did not
   add that iniquity to their hypocrisy; but, as if they owned themselves
   the children of the prophets, their heirs and executors, they repaired
   and beautified the monuments sacred to their pious memory. [2.]
   Notwithstanding this, they had an inveterate enmity to those in their
   own day that came to them in the spirit and power of those prophets;
   and, though they had not yet had an opportunity of carrying it far, yet
   they would soon do it, for the Wisdom of God said, that is, Christ
   himself would so order it, and did now foretel it, that they would slay
   and persecute the prophets and apostles that should be sent them. The
   Wisdom of God would thus make trial of them, and discover their odious
   hypocrisy, by sending them prophets, to reprove them for their sins and
   warn them of the judgments of God. Those prophets should prove
   themselves apostles, or messengers sent from heaven, by signs, and
   wonders, and gifts of the Holy Ghost. Or, "I will send them prophets
   under the style and title of apostles, who yet shall produce as good an
   authority as any of the old prophets did; and these they shall not only
   contradict and oppose, but slay and persecute, and put to death."
   Christ foresaw this, and yet did not otherwise than as became the
   Wisdom of God in sending them, for he knew how to bring glory to
   himself in the issue, by the recompences reserved both for the
   persecutors and the persecuted in the future state. [3.] That therefore
   God will justly put another construction upon their building the tombs
   of the prophets than what they would be thought to intend, and it shall
   be interpreted their allowing the deeds of their fathers (v. 45); for,
   since by their present actions it appeared that they had no true value
   for their prophets, the building of their sepulchres shall have this
   sense put upon it, that they resolved to keep them in their graves whom
   their fathers had hurried thither. Josiah, who had a real value for
   prophets, thought it enough not to disturb the grave of the man of God
   at Bethel: Let no man move his bones, 2 Kings xxiii. 17, 18. If these
   lawyers will carry the matter further, and will build their sepulchres,
   it is such a piece of over-doing as gives cause to suspect an ill
   design in it, and that it is meant as a cover for some design against
   prophecy itself, like the kiss of a traitor, as he that blesseth his
   friend with a loud voice, rising early in the morning, it shall be
   counted a curse to him, Prov. xxvii. 14.

   [4.] That they must expect no other than to be reckoned with, as the
   fillers up of the measure of persecution, v. 50, 51. They keep up the
   trade as it were in succession, and therefore are responsible for the
   debts of the company, even those it has been contracting all along from
   the blood of Abel, when the world began, to that of Zacharias, and so
   forward to the end of the Jewish state; it shall all be required of
   this generation, this last generation of the Jews, whose sin in
   persecuting Christ's apostles would exceed any of the sins of that kind
   that their fathers were guilty of, and so would bring wrath upon them
   to the uttermost, 1 Thess. ii. 15, 16. Their destruction by the Romans
   was so terrible that it might well be reckoned the completing of God's
   vengeance upon that persecuting nation.

   (3.) They are reproved for opposing the gospel of Christ, and doing all
   they could to obstruct the progress and success of it, v. 52. [1.] They
   had not, according to the duty of their place, faithfully expounded to
   the people those scriptures of the Old Testament which pointed at the
   Messiah, which if they had been led into the right understanding of by
   the lawyers, they would readily have embraced him and his doctrine:
   but, instead of that, they had perverted those texts, and had cast a
   mist before the eyes of the people, by their corrupt glosses upon them,
   and this is called taking away the key of knowledge; instead of using
   that key for the people, and helping them to use it aright, they hid it
   from them; this is called, in Matthew, shutting up the kingdom of
   heaven against men, Matt. xxiii. 13. Note, those who take away the key
   of knowledge shut up the kingdom of heaven. [2.] They themselves did
   not embrace the gospel of Christ, though by their acquaintance with the
   Old Testament they could not but know that the time was fulfilled, and
   the kingdom of God was at hand; they saw the prophecies accomplished in
   that kingdom which our Lord Jesus was about to set up, and yet would
   not themselves enter into it. Nay, [3.] Them that without any guidance
   or assistance of theirs were entering in they did all they could to
   hinder and discourage, by threatening to cast them out of the
   synagogue, and otherwise terrifying them. It is bad for people to be
   averse to revelation, but much worse to be adverse to it.

   Lastly, In the close of the chapter we are told how spitefully and
   maliciously the scribes and Pharisees contrived to draw him into a
   snare, v. 53, 54. They could not bear those cutting reproofs which they
   must own to be just; but what he had said against them in particular
   would not bear an action, nor could they ground upon it any criminal
   accusation, and therefore, as if, because his reproofs were warm, they
   hoped to stir him up to some intemperate heat and passion, so as to put
   him off his guard, they began to urge him vehemently, to be very fierce
   upon him, and to provoke him to speak of many things, to propose
   dangerous questions to him, laying wait for something which might serve
   the design they had of making him either odious to the people, or
   obnoxious to the government, or both. Thus did they seek occasion
   against him, like David's enemies that did every day wrest his words,
   Ps. lvi. 5. Evil men dig up mischief. Note, Faithful reprovers of sin
   must expect to have many enemies, and have need to set a watch before
   the door of their lips, because of their observers that watch for their
   halting. The prophet complains of those in his time who make a man an
   offender for a word, and lay a snare for him that reproveth in the
   gate, Isa. xxix. 21. That we may bear trials of this kind with
   patience, and get through them with prudence, let us consider him who
   endured such contradiction of sinners against himself.
     __________________________________________________________________

L U K E.

  CHAP. XII.

   In this chapter we have divers excellent discourses of our Saviour's
   upon various occasions, many of which are to the same purport with what
   we had in Matthew upon other the like occasions; for we may suppose
   that our Lord Jesus preached the same doctrines, and pressed the same
   duties, at several times, in several companies, and that one of the
   evangelists took them as he delivered them at one time and another at
   another time; and we need thus to have precept upon precept, line upon
   line. Here, I. Christ warns his disciples to take heed of hypocrisy,
   and of cowardice in professing Christianity and preaching the gospel,
   ver. 1-12. II. He gives a caution against covetousness, upon occasion
   of a covetous motion made to him, and illustrates that caution by a
   parable of a rich man suddenly cut off by death in the midst of his
   worldly projects and hopes, ver. 13-21. III. He encourages his
   disciples to cast all their care upon God, and to live easy in a
   dependence upon his providence, and exhorts them to make religion their
   main business, ver. 22-34. IV. He stirs them up to watchfulness for
   their Master's coming, from the consideration of the reward of those
   who are then found faithful, and the punishment of those who are found
   unfaithful, ver. 35-48. V. He bids them expect trouble and persecution,
   ver. 49-53. VI. He warns the people to observe and improve the day of
   their opportunities and to make their peace with God in time, ver.
   54-59.

Christ's Charge to His Apostles.

   1 In the mean time, when there were gathered together an innumerable
   multitude of people, insomuch that they trode one upon another, he
   began to say unto his disciples first of all, Beware ye of the leaven
   of the Pharisees, which is hypocrisy.   2 For there is nothing covered,
   that shall not be revealed; neither hid, that shall not be known.   3
   Therefore whatsoever ye have spoken in darkness shall be heard in the
   light; and that which ye have spoken in the ear in closets shall be
   proclaimed upon the housetops.   4 And I say unto you my friends, Be
   not afraid of them that kill the body, and after that have no more that
   they can do.   5 But I will forewarn you whom ye shall fear: Fear him,
   which after he hath killed hath power to cast into hell; yea, I say
   unto you, Fear him.   6 Are not five sparrows sold for two farthings,
   and not one of them is forgotten before God?   7 But even the very
   hairs of your head are all numbered. Fear not therefore: ye are of more
   value than many sparrows.   8 Also I say unto you, Whosoever shall
   confess me before men, him shall the Son of man also confess before the
   angels of God:   9 But he that denieth me before men shall be denied
   before the angels of God.   10 And whosoever shall speak a word against
   the Son of man, it shall be forgiven him: but unto him that blasphemeth
   against the Holy Ghost it shall not be forgiven.   11 And when they
   bring you unto the synagogues, and unto magistrates, and powers, take
   ye no thought how or what thing ye shall answer, or what ye shall say:
     12 For the Holy Ghost shall teach you in the same hour what ye ought
   to say.

   We find here, I. A vast auditory that was got together to hear Christ
   preach. The scribes and Pharisees sought to accuse him, and do him
   mischief; but the people, who were not under the bias of their
   prejudices and jealousies, still admired him, attended on him, and did
   him honour. In the mean time (v. 1), while he was in the Pharisee's
   house, contending with them that sought to ensnare him, the people got
   together for an afternoon sermon, a sermon after dinner, after dinner
   with a Pharisee; and he would not disappoint them. Though in the
   morning sermon, when they were gathered thickly together (ch. xi. 29),
   he had severely reproved them, as an evil generation that seek a sign,
   yet they renewed their attendance on him; so much better could the
   people bear their reproofs than the Pharisees theirs. The more the
   Pharisees strove to drive the people from Christ, the more flocking
   there was to him. Here was an innumerable multitude of people gathered
   together, so that they trade one upon another, in labouring to get
   foremost, and to come within hearing. It is a good sight to see people
   thus forward to hear the word, and venture upon inconvenience and
   danger rather than miss an opportunity for their souls. Who are these
   that thus fly as the doves to their windows? Isa. lx. 8. When the net
   is cast where there is such a multitude of fish, it may be hoped that
   some will be enclosed.

   II. The instructions which he gave his followers, in the hearing of
   this auditory.

   1. He began with a caution against hypocrisy. This he said to his
   disciples first of all; either to the twelve, or to the seventy. These
   were his more peculiar charge, his family, his school, and therefore he
   particularly warned them as his beloved sons; they made more profession
   of religion than others and hypocrisy in that was the sin they were
   most in danger of. They were to preach to others; and, if they should
   prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be
   worse in them than in others. Besides, there was a Judas among them,
   who was a hypocrite, and Christ knew it, and would hereby startle him,
   or leave him inexcusable. Christ's disciples were, for aught we know,
   the best men then in the world, yet they needed to be cautioned against
   hypocrisy. Christ said this to the disciples, in the hearing of this
   great multitude, rather than privately when he had them by themselves,
   to add the greater weight to the caution, and to let the world know
   that he would not countenance hypocrisy, no, not in his own disciples.
   Now observe,

   (1.) The description of that sin which he warns them against: It is the
   leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven,
   insinuates itself into the whole man, and all that he does; it is
   swelling and souring as leaven, for it puffs men up with pride,
   embitters them with malice, and makes their service unacceptable to
   God. [2.] It is the leaven of the Pharisees: "It is the sin they are
   most of them found in. Take heed of imitating them; be not you of their
   spirit; do not dissemble in Christianity as they do in Judaism; make
   not your religion a cloak of maliciousness, as they do theirs."

   (2.) A good reason against it: "For there is nothing covered that shall
   not be revealed, v. 2, 3. It is to no purpose to dissemble, for, sooner
   or later, truth will come out; and a lying tongue is but for a moment.
   If you speak in darkness that which is unbecoming you, and is
   inconsistent with your public professions, it shall be heard in the
   light; some way or other it shall be discovered, a bird of the air
   shall carry the voice (Eccl. x. 20), and your folly and falsehood will
   be made manifest." The iniquity that is concealed with a show of piety
   will be discovered, perhaps in this world, as Judas's was, and Simon
   Magus's, at furthest in the great day, when the secrets of all hearts
   shall be made manifest, Eccl. xii. 14; Rom. ii. 16. If men's religion
   prevail not to conquer and cure the wickedness of their hearts, it
   shall not always serve for a cloak. The day is coming when hypocrites
   will be stripped of their fig-leaves.

   2. To this he added a charge to them to be faithful to the trust
   reposed in them, and not to betray it, through cowardice or base fear.
   Some make v. 2, 3, to be a caution to them not to conceal those things
   which they had been instructed in, and were employed to publish to the
   world. "Whether men will hear, or whether they will forbear, tell them
   the truth, the whole truth, and nothing but the truth; what has been
   spoken to you, and you have talked of among yourselves, privately, and
   in corners, that do you preach publicly, whoever is offended; for, if
   you please men, you are not Christ's servants, nor can you please him,"
   Gal. i. 10. But this was not the worst of it: it was likely to be a
   suffering cause, though never a sinking one: let them therefore arm
   themselves with courage; and divers arguments are furnished here to
   steel them with a holy resolution in their work. Consider,

   (1.) "The power of your enemies is a limited power (v. 4): I say unto
   you, my friends" (Christ's disciples are his friends, he calls them
   friends, and gives them this friendly advice), "be not afraid, do not
   disquiet yourselves with tormenting fears of the power and rage of
   men." Note, Those whom Christ owns for his friends need not be afraid
   of any enemies. "Be not afraid, no, not of them that kill the body, let
   it not be in the power of scoffers, not even of murderers, to drive you
   off from your work, for you that have learned to triumph over death may
   say, even of them, Let them do their worst, after that there is no more
   that they can do; the immortal soul lives, and is happy, and enjoys
   itself and its God, and sets them all at defiance." Note, Those can do
   Christ's disciples no real harm, and therefore ought not to be dreaded,
   who can but kill the body; for they only send that to its rest, and the
   soul to its joy, the sooner.

   (2.) God is to be feared more than the most powerful men: "I will
   forewarn you whom you shall fear (v. 5): that you may fear man less,
   fear God more. Moses conquers his fear of the wrath of the king, by
   having an eye to him that is invisible. By owning Christ you may incur
   the wrath of men, which can reach no further than to put you to death
   (and without God's permission they cannot do that); but by denying
   Christ, and disowning him, you will incur the wrath of God, which has
   power to send you to hell, and there is no resisting it. Now of two
   evils the less is to be chosen, and the greater is to be dreaded, and
   therefore I say unto you, Fear him." "It is true," said that blessed
   martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal
   life is more sweet, and eternal death more bitter."

   (3.) The lives of good Christians and good ministers are the particular
   care of divine Providence, v. 6, 7. To encourage us in times of
   difficulty and danger, we must have recourse to our first principles,
   and build upon them. Now a firm belief of the doctrine of God's
   universal providence, and the extent of it, will be satisfying to us
   when at any time we are in peril, and will encourage us to trust God in
   the way of duty. [1.] Providence takes cognizance of the meanest
   creatures, even of the sparrows. "Though they are of such small account
   that five of them are sold for two farthings, yet not one of them is
   forgotten of God, but is provided for, and notice is taken of its
   death. Now, you are of more value than many sparrows, and therefore you
   may be sure you are not forgotten, though imprisoned, though banished,
   though forgotten by your friends; much more precious in the sight of
   the Lord is the death of saints than the death of sparrows." [2.]
   Providence takes cognizance of the meanest interest of the disciples of
   Christ: "Even the very hairs of your head are all numbered (v. 7); much
   more are your sighs and tears numbered, and the drops of your blood,
   which you shed for Christ's name's sake. An account is kept of all your
   losses, that they may be, and without doubt they shall be, recompensed
   unspeakably to your advantage."

   (4.) "You will be owned or disowned by Christ, in the great day,
   according as you now own or disown him," v. 8, 9. [1.] To engage us to
   confess Christ before men, whatever we may lose or suffer for our
   constancy to him, and how dear soever it may cost us, we are assured
   that they who confess Christ now shall be owned by him in the great day
   before the angels of God, to their everlasting comfort and honour.
   Jesus Christ will confess, not only that he suffered for them, and that
   they are to have the benefit of his sufferings, but that they suffered
   for him, and that his kingdom and interest on earth were advanced by
   their sufferings; and what greater honour can be done them? [2.] To
   deter us from denying Christ, and a cowardly deserting of his truths
   and ways, we are here assured that those who deny Christ, and
   treacherously depart from him, whatever they may save by it, though it
   were life itself, and whatever they may gain by it, though it were a
   kingdom, will be vast losers at last, for they shall be denied before
   the angels of God; Christ will not know them, will not own them, will
   not show them any favour, which will turn to their everlasting terror
   and contempt. By the stress here laid upon their being confessed or
   denied before the angels of God, it should seem to be a considerable
   part of the happiness of glorified saints that they will not only stand
   right, but stand high, in the esteem of the holy angels; they will love
   them, and honour them, and own them, if they be Christ's servants; they
   are their fellow-servants, and they will take them for their
   companions. On the contrary, a considerable part of the misery of
   damned sinners will be that the holy angels will abandon them, and will
   be the pleased witnesses, not only of their disgrace, as here, but of
   their misery, for they shall be tormented in the presence of the holy
   angels (Rev. xiv. 10), who will give them no relief.

   (5.) The errand they were shortly to be sent out upon was of the
   highest and last importance to the children of men, to whom they were
   sent, v. 10. Let them be bold in preaching the gospel, for a sorer and
   heavier doom would attend those that rejected them (after the Spirit
   was poured upon them, which was to be the last method of conviction)
   than those that now rejected Christ himself, and opposed him: "Greater
   works than those shall he do, and, consequently, greater will be the
   punishment of those that blaspheme the gifts and operations of the Holy
   Ghost in you. Whosoever shall speak a word against the Son of man,
   shall stumble at the meanness of his appearance, and speak slightly and
   spitefully of him, it is capable of some excuse: Father, forgive them,
   for they know not what they do. But unto him that blasphemes the Holy
   Ghost, that blasphemes the Christian doctrine, and maliciously opposes
   it, after the pouring out of the Spirit and his attestation of Christ's
   being glorified (Acts ii. 33; v. 32), the privilege of the forgiveness
   of sins shall be denied; he shall have no benefit by Christ and his
   gospel. You may shake off the dust of your feet against those that do
   so, and give them over as incurable; they have forfeited that
   repentance and that remission which Christ was exalted to give, and
   which you are commissioned to preach." The sin, no doubt, was the more
   daring, and consequently the case the more desperate, during the
   continuance of the extraordinary gifts and operations of the Spirit in
   the church, which were intended for a sign to them who believed not, 1
   Cor. xiv. 22. There were hopes of those who, though not convinced by
   them at first, yet admired them, but those who blasphemed them were
   given over.

   (6.) Whatever trials they should be called out to, they should be
   sufficiently furnished for them, and honourably brought through them,
   v. 11, 12. The faithful martyr for Christ has not only sufferings to
   undergo, but a testimony to bear, a good confession to witness, and is
   concerned to do that well, so that the cause of Christ may not suffer,
   though he suffer for it; and, if this be his care, let him cast it upon
   God: "When they bring you into the synagogues, before church-rulers,
   before the Jewish courts, or before magistrates and powers, Gentile
   rulers, rulers in the state, to be examined about your doctrine, what
   it is, and what the proof of it, take no thought what ye shall answer,"
   [1.] "That you may save yourselves. Do not study by what art or
   rhetoric to mollify your judges, or by what tricks in law to bring
   yourselves off; if it be the will of God that you should come off, and
   your time is not yet come, he will bring it about effectually." [2.]
   "That you may serve your Master; aim at this, but do not perplex
   yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall
   teach you what you ought to say, and how to say it, so that it may be
   for the honour of God and his cause."

Worldly-mindedness Exposed.

   13 And one of the company said unto him, Master, speak to my brother,
   that he divide the inheritance with me.   14 And he said unto him, Man,
   who made me a judge or a divider over you?   15 And he said unto them,
   Take heed, and beware of covetousness: for a man's life consisteth not
   in the abundance of the things which he possesseth.   16 And he spake a
   parable unto them, saying, The ground of a certain rich man brought
   forth plentifully:   17 And he thought within himself, saying, What
   shall I do, because I have no room where to bestow my fruits?   18 And
   he said, This will I do: I will pull down my barns, and build greater;
   and there will I bestow all my fruits and my goods.   19 And I will say
   to my soul, Soul, thou hast much goods laid up for many years; take
   thine ease, eat, drink, and be merry.   20 But God said unto him, Thou
   fool, this night thy soul shall be required of thee: then whose shall
   those things be, which thou hast provided?   21 So is he that layeth up
   treasure for himself, and is not rich toward God.

   We have in these verses,

   I. The application that was made to Christ, very unseasonably, by one
   of his hearers, desiring him to interpose between him and his brother
   in a matter that concerned the estate of the family (v. 13): "Master,
   speak to my brother; speak as a prophet, speak as a king, speak with
   authority; he is one that will have regard to what thou sayest; speak
   to him, that he divide the inheritance with me." Now, 1. Some think
   that his brother did him wrong, and that he appealed to Christ to right
   him, because he knew the law was costly. His brother was such a one as
   the Jews called Ben-hamesen--a son of violence, that took not only his
   own part of the estate, but his brother's too, and forcibly detained it
   from him. Such brethren there are in the world, who have no sense at
   all either of natural equity or natural affection, who make a prey of
   those whom they ought to patronize and protect. They who are so wronged
   have God to go to, who will execute judgment and justice for those that
   are oppressed. 2. Others think that he had a mind to do his brother
   wrong, and would have Christ to assist him; that, whereas the law gave
   the elder brother a double portion of the estate, and the father
   himself could not dispose of what he had but by that rule (Deut. xxi.
   16, 17), he would have Christ to alter that law, and oblige his
   brother, who perhaps was a follower of Christ at large, to divide the
   inheritance equally with him, in gavel-kind, share and share alike, and
   to allot him as much as his elder brother. I suspect that this was the
   case, because Christ takes occasion from it to warn against
   covetousness, pleonexia--a desire of having more, more than God in his
   providence has allotted us. It was not a lawful desire of getting his
   own, but a sinful desire of getting more than his own.

   II. Christ's refusal to interpose in this matter (v. 14): Man, who made
   me a judge or divider over you? In matters of this nature, Christ will
   not assume either a legislative power to alter the settled rule of
   inheritances, or a judicial power to determine controversies concerning
   them. He could have done the judge's part, and the lawyer's, as well as
   he did the physician's, and have ended suits at law as happily as he
   did diseases; but he would not, for it was not in his commission: Who
   made me a judge? Probably he refers to the indignity done to Moses by
   his brethren in Egypt, with which Stephen upbraided the Jews, Acts vii.
   27, 35. "If I should offer to do this, you would taunt me as you did
   Moses, Who made thee a judge or a divider?" He corrects the man's
   mistake, will not admit his appeal (it was coram non judice--not before
   the proper judge), and so dismisses his bill. If he had come to him to
   desire him to assist his pursuit of the heavenly inheritance, Christ
   would have given him his best help; but as to this matter he has
   nothing to do: Who made me a judge? Note, Jesus Christ was no usurper;
   he took no honour, no power, to himself, but what was given him, Heb.
   v. 5. Whatever he did, he could tell by what authority he did it, and
   who gave him that authority. Now this shows us what is the nature and
   constitution of Christ's kingdom. It is a spiritual kingdom, and not of
   this world. 1. It does not interfere with civil powers, nor take the
   authority of princes out of their hands. Christianity leaves the matter
   as it found it, as to civil power. 2. It does not intermeddle with
   civil rights; it obliges all to do justly, according to the settled
   rules of equity, but dominion is not founded in grace. 3. It does not
   encourage our expectations of worldly advantages by our religion. If
   this man will be a disciple of Christ, and expects that in
   consideration of this Christ should give him his brother's estate, he
   is mistaken; the rewards of Christ's disciples are of another nature.
   4. It does not encourage our contests with our brethren, and our being
   rigorous and high in our demands, but rather, for peace' sake, to
   recede from our right. 5. It does not allow ministers to entangle
   themselves in the affairs of this life (2 Tim. ii. 4), to leave the
   word of God to serve tables. There are those whose business it is, let
   it be left to them, Tractent fabrilia fabri--Each workman to his proper
   craft.

   III. The necessary caution which Christ took occasion from this to give
   to his hearers. Though he came not to be a divider of men's estates, he
   came to be a director of their consciences about them, and would have
   all take heed of harbouring that corrupt principle which they saw to be
   in others the root of so much evil. Here is,

   1. The caution itself (v. 15): Take heed and beware of covetousness;
   horate--"Observe yourselves, keep a jealous eye upon your own hearts,
   lest covetous principles steal into them; and phylassesthe--preserve
   yourselves, keep a strict band upon your own hearts, lest covetous
   principles rule and give law in them." Covetousness is a sin which we
   have need constantly to watch against, and therefore frequently to be
   warned against.

   2. The reason of it, or an argument to enforce this caution: For a
   man's life consisteth not in the abundance of the things which he
   possesseth; that is, "our happiness and comfort do not depend upon our
   having a great deal of the wealth of this world." (1.) The life of the
   soul, undoubtedly, does not depend upon it, and the soul is the man.
   The things of the world will not suit the nature of a soul, nor supply
   its needs, nor satisfy its desires, nor last so long as it will last.
   Nay, (2.) Even the life of the body and the happiness of that do not
   consist in an abundance of these things; for many live very contentedly
   and easily, and get through the world very comfortably, who have but a
   little of the wealth of it (a dinner of herbs with holy love is better
   than a feast of fat things); and, on the other hand, many live very
   miserably who have a great deal of the things of this world; they
   possess abundance, and yet have no comfort of it; they bereave their
   souls of good, Eccl. iv. 8. Many who have abundance are discontented
   and fretful, as Ahab and Haman; and then what good does their abundance
   do them?

   3. The illustration of this by a parable, the sum of which is to show
   the folly of carnal worldlings while they live, and their misery when
   they die, which is intended not only for a check to that man who came
   to Christ with an address about his estate, while he was in no care
   about his soul and another world, but for the enforcing of that
   necessary caution to us all, to take heed of covetousness. The parable
   gives us the life and death of a rich man, and leaves us to judge
   whether he was a happy man.

   (1.) Here is an account of his worldly wealth and abundance (v. 16):
   The ground of a certain rich man brought forth plentifully,
   chora--regio--the country. He had a whole country to himself, a
   lordship of his own; he was a little prince. Observe, His wealth lay
   much in the fruits of the earth, for the king himself is served by the
   field, Eccl. v. 9. He had a great deal of ground, and his ground was
   fruitful; much would have more, and he had more. Note, The fruitfulness
   of the earth is a great blessing, but it is a blessing which God often
   gives plentifully to wicked men, to whom it is a snare, that we may not
   think to judge of his love or hatred by what is before us.

   (2.) Here are the workings of his heart, in the midst of this
   abundance. We are here told what he thought within himself, v. 17.
   Note, The God of heaven knows and observes whatever we think within
   ourselves, and we are accountable to him for it. He is both a discerner
   and judge of the thoughts and intents of the heart. We mistake if we
   imagine that thoughts are hid and thoughts are free. Let us here
   observe,

   [1.] What his cares and concerns were. When he saw an extraordinary
   crop upon his ground, instead of thanking God for it, or rejoicing in
   the opportunity it would give him of doing the more good, he afflicts
   himself with this thought, What shall I do, because I have no room
   where to bestow my fruits? He speaks as one at a loss, and full of
   perplexity. What shall I do now? The poorest beggar in the country,
   that did not know where to get a meal's meat, could not have said a
   more anxious word. Disquieting care is the common fruit of an abundance
   of this world, and the common fault of those that have abundance. The
   more men have, the more perplexity they have with it, and the more
   solicitous they are to keep what they have and to add to it, how to
   spare and how to spend; so that even the abundance of the rich will not
   suffer them to sleep, for thinking what they shall do with what they
   have and how they shall dispose of it. The rich man seems to speak it
   with a sigh, What shall I do? And if you ask, Why, what is the matter?
   Truly he had abundance of wealth, and wants a place to put it in, that
   is all.

   [2.] What his projects and purposes were, which were the result of his
   cares, and were indeed absurd and foolish like them (v. 18): "This will
   I do, and it is the wisest course I can take, I will pull down my
   barns, for they are too little, and I will build greater, and there
   will I bestow all my fruits and my goods, and then I shall be at ease."
   Now here, First, It was folly for him to call the fruits of the ground
   his fruits and his goods. He seems to lay a pleasing emphasis upon
   that, my fruits and my goods; whereas what we have is but lent us for
   our use, the property is still in God; we are but stewards of our
   Lord's goods, tenants at will of our Lord's land. It is my corn (saith
   God) and my wine, Hos. ii. 8, 9. Secondly, It was folly for him to
   hoard up what he had, and then to think it well bestowed. There will I
   bestow it all; as if none must be bestowed upon the poor, none upon his
   family, none upon the Levite and the stranger, the fatherless and the
   widow, but all in the great barn. Thirdly, It was folly for him to let
   his mind rise with his condition; when his ground brought forth more
   plentifully than usual, then to talk of bigger barns, as if the next
   year must needs be as fruitful as this, and much more abundant, whereas
   the barn might be as much too big the next year as it was too little
   this. Years of famine commonly follow years of plenty, as they did in
   Egypt; and therefore it were better to stack some of his corn for this
   once. Fourthly, It was folly for him to think to ease his care by
   building new barns, for the building of them would but increase his
   care; those know this who know any thing of the spirit of building. The
   way that God prescribes for the cure of inordinate care is certainly
   successful, but the way of the world does but increase it. Besides,
   when he had done this, there were other cares that would still attend
   him; the greater the barns, still the greater the cares, Eccl. v. 10.
   Fifthly, It was folly for him to contrive and resolve all this
   absolutely and without reserve. This I will do: I will pull down my
   barns and will build greater, yea, that I will; without so much as that
   necessary proviso, If the Lord will, I shall live, Jam. iv. 13-15.
   Peremptory projects are foolish projects; for our times are in God's
   hand, and not in our own, and we do not so much as know what shall be
   on the morrow.

   [3.] What his pleasing hopes and expectations were, when he should have
   made good these projects. "Then I will say to my soul, upon the credit
   of this security, whether God say it or no, Soul, mark what I say, thou
   hast much goods laid up for many years in these barns; now take thine
   ease, enjoy thyself, eat, drink, and be merry," v. 19. Here also
   appears his folly, as much in the enjoyment of his wealth as in the
   pursuit of it. First, It was folly for him to put off his comfort in
   his abundance till he had compassed his projects concerning it. When he
   has built bigger barns, and filled them (which will be a work of time),
   then he will take his ease; and might he not as well have done that
   now? Grotius here quotes the story of Pyrrhus, who was projecting to
   make himself master of Sicily, Africa, and other places, in the
   prosecution of his victories. Well, says his friend Cyneas, and what
   must we do then? Postea vivemus, says he, Then we will live; At hoc jam
   licet, says Cyneas, We may live now if we please. Secondly, It was
   folly for him to be confident that his goods were laid up for many
   years, as if his bigger barns would be safer than those he had; whereas
   in an hour's time they might be burnt to the ground and all that was
   laid up in them, perhaps by lightning, against which there is no
   defence. A few years may make a great change; moth and rust may
   corrupt, or thieves break through and steal. Thirdly, It was folly for
   him to count upon certain ease, when he had laid up abundance of the
   wealth of this world, whereas there are many things that may make
   people uneasy in the midst of their greatest abundance. One dead fly
   may spoil a whole pot of precious ointment; and one thorn a whole bed
   of down. Pain and sickness of body, disagreeableness of relations, and
   especially a guilty conscience, may rob a man of his ease, who has ever
   so much of the wealth of this world. Fourthly, It was folly for him to
   think of making no other use of his plenty than to eat and drink, and
   to be merry; to indulge the flesh, and gratify the sensual appetite,
   without any thought of doing good to others, and being put thereby into
   a better capacity of serving God and his generation: as if we lived to
   eat, and did not eat to live, and the happiness of man consisted in
   nothing else but in having all the gratifications of sense wound up to
   the height of pleasurableness. Fifthly, It was the greatest folly of
   all to say all this to his soul. if he had said, Body, take thine ease,
   for thou hast goods laid up for many years, there had been sense in it;
   but the soul, considered as an immortal spirit, separable from the
   body, was no way interested in a barn full of corn or a bag full of
   gold. If he had had the soul of a swine, he might have blessed it with
   the satisfaction of eating and drinking; but what is this to the soul
   of a man, that has exigencies and desires which these things will be no
   ways suited to? It is the great absurdity which the children of this
   world are guilty of that they portion their souls in the wealth of the
   world and the pleasures of sense.

   (3.) Here is God's sentence upon all this; and we are sure that his
   judgment is according to truth. He said to himself, said to his soul,
   Take thine ease. If God had said so too, the man had been happy, as his
   Spirit witnesses with the spirit of believers to make them easy. But
   God said quite otherwise; and by his judgment of us we must stand or
   fall, not by ours of ourselves, 1 Cor. iv. 3, 4. His neighbours blessed
   him (Ps. x. 3), praised him as doing well for himself (Ps. xlix. 18);
   but God said he did ill for himself: Thou fool, this night thy soul
   shall be required of thee, v. 20. God said to him, that is, decreed
   this concerning him, and let him know it, either by his conscience or
   by some awakening providence, or rather by both together. This was said
   when he was in the fulness of his sufficiency (Job xx. 22), when his
   eyes were held waking upon his bed with his cares and contrivances
   about enlarging his barns, not by adding a bay or two more of building
   to them, which might serve to answer the end, but by pulling them down
   and building greater, which was requisite to please his fancy. When he
   was forecasting this, and had brought it to an issue, and then lulled
   himself asleep again with a pleasing dream of many years' enjoyment of
   his present improvements, then God said this to him. Thus Belshazzar
   was struck with terror by the hand-writing on the wall, in the midst of
   his jollity. Now observe what God said,

   [1.] The character he gave him: Thou fool, thou Nabal, alluding to the
   story of Nabal, that fool (Nabal is his name, and folly is with him)
   whose heart was struck dead as a stone while he was regaling himself in
   the abundance of his provision for his sheep-shearers. Note, Carnal
   worldlings are fools, and the day is coming when God will call them by
   their own name, Thou fool, and they will call themselves so.

   [2.] The sentence he passed upon him, a sentence of death: This night
   thy soul shall be required of thee; they shall require thy soul (so the
   words are), and then whose shall those things be which thou hast
   provided? He thought he had goods that should be his for many years,
   but he must part from them this night; he thought he should enjoy them
   himself, but he must leave them to he knows not who. Note, The death of
   carnal worldlings is miserable in itself and terrible to them.

   First, It is a force, an arrest; it is the requiring of the soul, that
   soul that thou art making such a fool of; what hast thou to do with a
   soul, who canst use it no better? Thy soul shall be required; this
   intimates that he is loth to part with it. A good man, who has taken
   his heart off from this world, cheerfully resigns his soul at death,
   and gives it up; but a worldly man has it torn from him with violence;
   it is a terror to him to think of leaving this world. They shall
   require thy soul. God shall require it; he shall require an account of
   it. "Man, woman, what hast thou done with thy soul. Give an account of
   that stewardship." They shall; that is, evil angels as the messengers
   of God's justice. As good angels receive gracious souls to carry them
   to their joy, so evil angels receive wicked souls to carry them to the
   place of torment; they shall require it as a guilty soul to be
   punished. The devil requires thy soul as his own, for it did, in
   effect, give itself to him.

   Secondly, It is a surprize, an unexpected force. It is in the night,
   and terrors in the night are most terrible. The time of death is
   day-time to a good man; it is his morning. But it is night to a
   worldling, a dark night; he lies down in sorrow. It is this night, this
   present night, without delay; there is no giving bail, or begging a
   day. This pleasant night, when thou art promising thyself many years to
   come, now thou must die, and go to judgment. Thou art entertaining
   thyself with the fancy of many a merry day, and merry night, and merry
   feast; but, in the midst of all, here is an end of all, Isa. xxi. 4.

   Thirdly, It is the leaving of all those things behind which they have
   provided, which they have laboured for, and prepared for hereafter,
   with abundance of toil and care. All that which they have placed their
   happiness in, and built their hope upon, and raised their expectations
   from, they must leave behind. Their pomp shall not descend after them
   (Ps. xlix. 17), but they shall go as naked out of the world as they
   came into it, and they shall have no benefit at all by what they have
   hoarded up either in death, in judgment, or in their everlasting state.

   Fourthly, It is leaving them to they know not who: "Then whose shall
   those things be? Not thine to be sure, and thou knowest not what they
   will prove for whom thou didst design them, thy children and relations,
   whether they will be wise or fools (Eccl. ii. 18, 19), whether such as
   will bless thy memory or curse it, be a credit to thy family or a
   blemish, do good or hurt with what thou leavest them, keep it or spend
   it; nay, thou knowest not but those for whom thou dost design it may be
   prevented from the enjoyment of it, and it may be turned to somebody
   else thou little thinkest of; nay, though thou knowest to whom thou
   leavest it, thou knowest not to whom they will leave it, or into whose
   hand it will come at last." If many a man could have foreseen to whom
   his house would have come after his death, he would rather have burned
   it than beautified it.

   Fifthly, It is a demonstration of his folly. Carnal worldlings are
   fools while they live: this their way is their folly (Ps. xlix. 13);
   but their folly is made most evident when they die: at his end he shall
   be a fool (Jer. xvii. 11); for then it will appear that he took pains
   to lay up treasure in a world he was hastening from, but took no care
   to lay it up in the world he was hastening to.

   Lastly, Here is the application of this parable (v. 21): So is he, such
   a fool, a fool in God's judgment, a fool upon record, that layeth up
   treasure for himself, and is not rich towards God. This is the way and
   this is the end of such a man. Observe here,

   1. The description of a worldly man: He lays up treasure for himself,
   for the body, for the world, for himself in opposition to God, for that
   self that is to be denied. (1.) It is his error that he counts his
   flesh himself, as if the body were the man. If self be rightly stated
   and understood, it is only the true Christian that lays up treasure for
   himself, and is wise for himself, Prov. ix. 12. (2.) It is his error
   that he makes it his business to lay up for the flesh, which he calls
   laying up for himself. All his labour is for his mouth (Eccl. vi. 7),
   making provision for the flesh. (3.) It is his error that he counts
   those things his treasure which are thus laid up for the world, and the
   body, and the life that now is; they are the wealth he trusts to, and
   spends upon, and lets out his affections toward. (4.) The greatest
   error of all is that he is in no care to be rich towards God, rich in
   the account of God, whose accounting us rich makes us so (Rev. ii. 9),
   rich in the things of God, rich in faith (Jam. ii. 5), rich in good
   works, in the fruits of righteousness (1 Tim. vi. 18), rich in graces,
   and comforts, and spiritual gifts. Many who have abundance of this
   world are wholly destitute of that which will enrich their souls, which
   will make them rich towards God, rich for eternity.

   2. The folly and misery of a worldly man: So is he. Our Lord Jesus
   Christ, who knows what the end of things will be, has here told us what
   his end will be. Note, It is the unspeakable folly of the most of men
   to mind and pursue the wealth of this world more than the wealth of the
   other world, that which is merely for the body and for time, more than
   that which is for the soul and eternity.

Inordinate Care Reproved.

   22 And he said unto his disciples, Therefore I say unto you, Take no
   thought for your life, what ye shall eat; neither for the body, what ye
   shall put on.   23 The life is more than meat, and the body is more
   than raiment.   24 Consider the ravens: for they neither sow nor reap;
   which neither have storehouse nor barn; and God feedeth them: how much
   more are ye better than the fowls?   25 And which of you with taking
   thought can add to his stature one cubit?   26 If ye then be not able
   to do that thing which is least, why take ye thought for the rest?   27
   Consider the lilies how they grow: they toil not, they spin not; and
   yet I say unto you, that Solomon in all his glory was not arrayed like
   one of these.   28 If then God so clothe the grass, which is to day in
   the field, and to morrow is cast into the oven; how much more will he
   clothe you, O ye of little faith?   29 And seek not ye what ye shall
   eat, or what ye shall drink, neither be ye of doubtful mind.   30 For
   all these things do the nations of the world seek after: and your
   Father knoweth that ye have need of these things.   31 But rather seek
   ye the kingdom of God; and all these things shall be added unto you.
   32 Fear not, little flock; for it is your Father's good pleasure to
   give you the kingdom.   33 Sell that ye have, and give alms; provide
   yourselves bags which wax not old, a treasure in the heavens that
   faileth not, where no thief approacheth, neither moth corrupteth.   34
   For where your treasure is, there will your heart be also.   35 Let
   your loins be girded about, and your lights burning;   36 And ye
   yourselves like unto men that wait for their lord, when he will return
   from the wedding; that when he cometh and knocketh, they may open unto
   him immediately.   37 Blessed are those servants, whom the lord when he
   cometh shall find watching: verily I say unto you, that he shall gird
   himself, and make them to sit down to meat, and will come forth and
   serve them.   38 And if he shall come in the second watch, or come in
   the third watch, and find them so, blessed are those servants.   39 And
   this know, that if the goodman of the house had known what hour the
   thief would come, he would have watched, and not have suffered his
   house to be broken through.   40 Be ye therefore ready also: for the
   Son of man cometh at an hour when ye think not.

   Our Lord Jesus is here inculcating some needful useful lessons upon his
   disciples, which he had before taught them, and had occasion afterwards
   to press upon them; for they need to have precept upon precept, and
   line upon line: "Therefore, because there are so many that are ruined
   by covetousness, and an inordinate affection to the wealth of this
   world, I say unto you, my disciples, take heed of it." Thou, O man of
   God, flee these things, as well as thou, O man of the world, 1 Tim. vi.
   11.

   I. He charges them not to afflict themselves with disquieting
   perplexing cares about the necessary supports of life: Take no thought
   for your life, v. 22. In the foregoing parable he had given us warning
   against that branch of covetousness of which rich people are most in
   danger; and that is, a sensual complacency in the abundance of this
   world's goods. Now his disciples might think they were in no danger of
   this, for they had no plenty or variety to glory in; and therefore he
   here warns them against another branch of covetousness, which they are
   most in temptation to that have but a little of this world, which was
   the case of the disciples at best and much more now that they had left
   all to follow Christ, and that was, an anxious solicitude about the
   necessary supports of life: "Take no thought for your life, either for
   the preservation of it, if it be in danger, or for the provision that
   is to be made for it, either of food or clothing, what ye shall eat or
   what ye shall put on." This is the caution he had largely insisted
   upon, Matt. vi. 25, &c.; and the arguments here used are much the same,
   designed for our encouragement to cast all our care upon God, which is
   the right way to ease ourselves of it. Consider then,

   1. God, who has done the greater for us, may be depended upon to do the
   less. He has, without any care or forecast of our own, given us life
   and a body, and therefore we may cheerfully leave it to him to provide
   meat for the support of that life, and raiment for the defence of that
   body.

   2. God, who provides for the inferior creatures, may be depended upon
   to provide for good Christians. "Trust God for meat, for he feeds the
   ravens (v. 24); they neither sow nor reap, they take neither care nor
   pains beforehand to provide for themselves, and yet they are fed, and
   never perish for want. Now consider how much better ye are than the
   fowls, than the ravens. Trust God for clothing, for he clothes the
   lilies (v. 27, 28); they make no preparation for their own clothing,
   they toil not, they spin not, the root in the ground is a naked thing,
   and without ornament, and yet, as the flower grows up, it appears
   wonderfully beautified. Now, if God has so clothed the flowers, which
   are fading perishing things, shall he not much more clothe you with
   such clothing as is fit for you, and with clothing suited to your
   nature, as theirs is?" When God fed Israel with manna in the
   wilderness, he also took care for their clothing; for though he did not
   furnish them with new clothes, yet (which came all to one) he provided
   that those they had should not wax old upon them, Deut. viii. 4. Thus
   will he clothe his spiritual Israel; but then let them not be of little
   faith. Note, Our inordinate cares are owing to the weakness of our
   faith; for a powerful practical belief of the all-sufficiency of God,
   his covenant-relation to us as a Father, and especially his precious
   promises, relating both to this life and that to come, would be mighty,
   through God, to the pulling down of the strong holds of these
   disquieting perplexing imaginations.

   3. Our cares are fruitless, vain, and insignificant, and therefore it
   is folly to indulge them. They will not gain us our wishes, and
   therefore ought not to hinder our repose (v. 25): "Which of you by
   taking thought can add to his stature one cubit, or one inch, can add
   to his age one year or one hour? Now if ye be not able to do that which
   is least, if it be not in your power to alter your statures, why should
   you perplex yourselves about other things, which are as much out of
   your power, and about which it is necessary that we refer ourselves to
   the providence of God?" Note, As in our stature, so in our state, it is
   our wisdom to take it as it is, and make the best of it; for fretting
   and vexing, carping and caring, will not mend it.

   4. An inordinate anxious pursuit of the things of this world, even
   necessary things, very ill becomes the disciples of Christ (v. 29, 30):
   "Whatever others do, seek not ye what ye shall eat, or what ye shall
   drink; do not you afflict yourselves with perplexing cares, nor weary
   yourselves with constant toils; do not hurry hither and thither with
   enquiries what you shall eat or drink, as David's enemies, that
   wandered up and down for meat (Ps. lix. 15), or as the eagle that seeks
   the prey afar off, Job xxxix. 29. Let not the disciples of Christ thus
   seek their food, but ask it of God day by day; let them not be of
   doubtful mind; me meteorizesthe--Be not as meteors in the air, that are
   blown hither and thither with every wind; do not, like them, rise and
   fall, but maintain a consistency with yourselves; be even and steady,
   and have your hearts fixed; live not in careful suspense; let not your
   minds be continually perplexed between hope and fear, ever upon the
   rack." Let not the children of God make themselves uneasy; for,

   (1.) This is to make themselves like the children of this world: "All
   these things do the nations of the world seek after, v. 30. They that
   take care for the body only, and not for the soul, for this world only,
   and not for the other, look no further than what they shall eat and
   drink; and, having no all-sufficient God to seek to and confide in,
   they burden themselves with anxious cares about those things. But it
   ill becomes you to do so. You, who are called out of the world, ought
   not to be thus conformed to the world, and to walk in the way of this
   people," Isa. viii. 11, 12. When inordinate cares prevail over us, we
   should think, "What am I, a Christian or a heathen? Baptized or not
   baptized? If a Christian, if baptized, shall I rank myself with
   Gentiles, and join with them in their pursuits?"

   (2.) It is needless for them to disquiet themselves with care about the
   necessary supports of life; for they have a Father in heaven who does
   and will take care for them: "Your Father knows that you have need of
   these things, and considers it, and will supply your needs according to
   his riches in glory; for he is your Father, who made you subject to
   these necessities, and therefore will suit his compassions to them:
   your Father, who maintains you, educates you, and designs an
   inheritance for you, and therefore will take care that you want no good
   thing."

   (3.) They have better things to mind and pursue (v. 31): "But rather
   seek ye the kingdom of God, and mind this, you, my disciples, who are
   to preach the kingdom of God; let your hearts be upon your work, and
   your great care how to do that well, and this will effectually divert
   your thoughts from inordinate care about things of the world. And let
   all that have souls to save seek the kingdom of God, in which only they
   can be safe. Seek admission into it, seek advancement in it; seek the
   kingdom of grace, to be subjects in that; the kingdom of glory, to be
   princes in that; and then all these things shall be added to you. Mind
   the affairs of your souls with diligence and care, and then trust God
   with all your other affairs."

   (4.) They have better things to expect and hope for: Fear not, little
   flock, v. 32. For the banishing of inordinate cares, it is necessary
   that fears should be suppressed. When we frighten ourselves with an
   apprehension of evil to come, we put ourselves upon the stretch of care
   how to avoid it, when after all perhaps it is but the creature of our
   own imagination. Therefore fear not, little flock, but hope to the end;
   for it is your Father's good pleasure to give you the kingdom. This
   comfortable word we had not in Matthew. Note, [1.] Christ's flock in
   this world is a little flock; his sheep are but few and feeble. The
   church is a vineyard, a garden, a small spot, compared with the
   wilderness of this world; as Israel (1 Kings xx. 27), who were like two
   little flocks of kids, when the Syrians filled the country. [2.] Though
   it be a little flock, quite over-numbered, and therefore in danger of
   being overpowered, by its enemies, yet it is the will of Christ that
   they should not be afraid: "Fear not, little flock, but see yourselves
   safe under the protection and conduct of the great and good Shepherd,
   and lie easy." [3.] God has a kingdom in store for all that belong to
   Christ's little flock, a crown of glory (1 Pet. v. 4), a throne of
   power (Rev. iii. 21), unsearchable riches, far exceeding the peculiar
   treasures of kings and provinces. The sheep on the right hand are
   called to come and inherit the kingdom; it is theirs for ever; a
   kingdom for each. [4.] The kingdom is given according to the good
   pleasure of the Father; It is your Father's good pleasure; it is given
   not of debt, but of grace, free grace, sovereign grace; even so,
   Father, because it seemed good unto thee. The kingdom is his; and may
   he not do what he will with his own? [5.] The believing hopes and
   prospects of the kingdom should silence and suppress the fears of
   Christ's little flock in this world. "Fear no trouble; for, though it
   should come, it shall not come between you and the kingdom, that is
   sure, it is near." (That is not an evil worth trembling at the thought
   of which cannot separate us from the love of God). "Fear not the want
   of any thing that is good for you; for, if it be your Father's good
   pleasure to give you the kingdom, you need not question but he will
   bear your charges thither."

   II. He charged them to make sure work for their souls, by laying up
   their treasure in heaven, v. 33, 34. Those who have done this may be
   very easy as to all the events of time.

   1. "Sit loose to this world, and to all your possessions in it: Sell
   that ye have, and give alms," that is, "rather than want wherewith to
   relieve those that are truly necessitous, sell what you have that is
   superfluous, all that you can spare from the support of yourselves and
   families, and give it to the poor. Sell what you have, if you find it a
   hindrance from, or incumbrance in, the service of Christ. Do not think
   yourselves undone, if by being fined, imprisoned, or banished, for the
   testimony of Jesus, you be forced to sell your estates, thought they be
   the inheritance of your fathers. Do not sell to hoard up the money, or
   because you can make more of it by usury, but sell and give alms; what
   is given in alms, in a right manner, is put out to the best interest,
   upon the best security."

   2. "Set your hearts upon the other world, and your expectations from
   that world. Provide yourselves bags that wax not old, that wax not
   empty, not of gold, but of grace in the heart and good works in the
   life; these are the bags that will last." Grace will go with us into
   another world, for it is woven in the soul; and our good works will
   follow us, for God is not unrighteous to forget them. These will be
   treasures in heaven, that will enrich us to eternity. (1.) It is
   treasure that will not be exhausted; we may spend upon it to eternity,
   and it will not be at all the less; there is no danger of seeing the
   bottom of it. (2.) It is treasure that we are in no danger of being
   robbed of, for no thief approaches near it; what is laid up in heaven
   is out of reach of enemies. (3.) It is treasure that will not spoil
   with keeping, any more than it will waste with spending; the moth does
   not corrupt it, as it does our garments which we now wear. Now by this
   it appears that we have laid up our treasure in heaven if our hearts be
   there while we are here (v. 34), if we think much of heaven and keep
   our eye upon it, if we quicken ourselves with the hopes of it and keep
   ourselves in awe with the fear of falling short of it. But, if your
   hearts be set upon the earth and the things of it, it is to be feared
   that you have your treasure and portion in it, and are undone when you
   leave it.

   III. He charges them to get ready, and to keep in a readiness for
   Christ's coming, when all those who have laid up their treasure in
   heaven shall enter upon the enjoyment of it, v. 35, &c.

   1. Christ is our Master, and we are his servants, not only working
   servants, but waiting servants, servants that are to do him honour, in
   waiting on him, and attending his motions: If any man serve me, let him
   follow me. Follow the Lamb whithersoever he goes. But that is not all:
   they must do him honour in waiting for him, and expecting his return.
   We must be as men that wait for their Lord, that sit up late while he
   stays out late, to be ready to receive him.

   2. Christ our Master, though now gone from us, will return again,
   return from the wedding, from solemnizing the nuptials abroad, to
   complete them at home. Christ's servants are now in a state of
   expectation, looking for their Master's glorious appearing, and doing
   every thing with an eye to that, and in order to that. He will come to
   take cognizance of his servants, and, that being a critical day, they
   shall either stay with him or be turned out of doors, according as they
   are found in that day.

   3. The time of our Master's return is uncertain; it will be in the
   night, it will be far in the night, when he has long deferred his
   coming, and when many have done looking for him; in the second watch,
   just before midnight, or in the third watch, next after midnight, v.
   38. His coming to us, at our death, is uncertain, and to many it will
   be a great surprise; for the Son of Man cometh at an hour that ye think
   not (v. 40), without giving notice beforehand. This bespeaks not only
   the uncertainty of the time of his coming, but the prevailing security
   of the greatest part of men, who are unthinking, and altogether
   regardless of the notices given them, so that, whenever he comes, it is
   in an hour that they think not.

   4. That which he expects and requires from his servants is that they be
   ready to open to him immediately, whenever he comes (v. 36), that is,
   that they be in a frame fit to receive him, or rather to be received by
   him; that they be found as his servants, in the posture that becomes
   them, with their loins girded about, alluding to the servants that are
   ready to go whither their master sends them, and do what their master
   bids them, having their long garments tucked up (which otherwise would
   hang about them, and hinder them), and their lights burning, with which
   to light their master into the house, and up to his chamber.

   5. Those servants will be happy who shall be found ready, and in a good
   frame, when their Lord shall come (v. 37): Blessed are those servants
   who, after having waited long, continue in a waiting frame, until the
   hour that their Lord comes, and are then found awake and aware of his
   first approach, of his first knock; and again (v. 38): Blessed are
   those servants, for then will be the time of their preferment. Here is
   such an instance of honour done them as is scarcely to be found among
   men: He will make them sit down to meat, and will serve them. For the
   bridegroom to wait upon his bride at table is not uncommon, but to wait
   upon his servants is not the manner of men; yet Jesus Christ was among
   his disciples as one that served, and did once, to show his
   condescension, gird himself, and serve them, when he washed their feet
   (John xiii. 4, 5); it signified the joy with which they shall be
   received into the other world by the Lord Jesus, who is gone before, to
   prepare for them, and has told them that his Father will honour them,
   John xii. 26.

   6. We are therefore kept at uncertainty concerning the precise time of
   his coming that we may be always ready; for it is no thanks to a man to
   be ready for an attack, if he know beforehand just the time when it
   will be made: The good man of the house, if he had known what hour the
   thief would have come, though he were ever so careless a man, would yet
   have watched, and have frightened away the thieves, v. 39. But we do
   not know at what hour the alarm will be given us, and therefore are
   concerned to watch at all tines, and never to be off our guard. Or this
   may intimate the miserable case of those who are careless and
   unbelieving in this great matter. If the good man of the house had had
   notice of his danger of being robbed such a night, he would have sat
   up, and saved his house; but we have notice of the day of the Lord's
   coming, as a thief in the night, to the confusion and ruin of all
   secure sinners, and yet do not thus watch. If men will take such care
   of their houses, O let us be thus wise for our souls: Be ye therefore
   ready also, as ready as the good man of the house would be if he knew
   what hour the thief would come.

Vigilance and Exertion Inculcated.

   41 Then Peter said unto him, Lord, speakest thou this parable unto us,
   or even to all?   42 And the Lord said, Who then is that faithful and
   wise steward, whom his lord shall make ruler over his household, to
   give them their portion of meat in due season?   43 Blessed is that
   servant, whom his lord when he cometh shall find so doing.   44 Of a
   truth I say unto you, that he will make him ruler over all that he
   hath.   45 But and if that servant say in his heart, My lord delayeth
   his coming; and shall begin to beat the menservants and maidens, and to
   eat and drink, and to be drunken;   46 The lord of that servant will
   come in a day when he looketh not for him, and at a hour when he is not
   aware, and will cut him in sunder, and will appoint him his portion
   with the unbelievers.   47 And that servant, which knew his lord's
   will, and prepared not himself, neither did according to his will,
   shall be beaten with many stripes.   48 But he that knew not, and did
   commit things worthy of stripes, shall be beaten with few stripes. For
   unto whomsoever much is given, of him shall be much required: and to
   whom men have committed much, of him they will ask the more.   49 I am
   come to send fire on the earth; and what will I, if it be already
   kindled?   50 But I have a baptism to be baptized with; and how am I
   straitened till it be accomplished!   51 Suppose ye that I am come to
   give peace on earth? I tell you, Nay; but rather division:   52 For
   from henceforth there shall be five in one house divided, three against
   two, and two against three.   53 The father shall be divided against
   the son, and the son against the father; the mother against the
   daughter, and the daughter against the mother; the mother in law
   against her daughter in law, and the daughter in law against her mother
   in law.

   Here is, I. Peter's question, which he put to Christ upon occasion of
   the foregoing parable (v. 41): "Lord, speakest thou this parable to us
   that are thy constant followers, to us that are ministers, or also to
   all that come to be taught by thee, to all the hearers, and in them to
   all Christians?" Peter was now, as often, spokesman for the disciples.
   We have reason to bless God that there are some such forward men, that
   have a gift of utterance; let those that are such take heed of being
   proud. Now Peter desires Christ to explain himself, and to direct the
   arrow of the foregoing parable to the mark he intended. He calls it a
   parable, because it was not only figurative, but weighty, solid, and
   instructive. Lord, said Peter, was it intended for us, or for all? To
   this Christ gives a direct answer (Mark xiii. 37): What I say unto you,
   I say unto all. Yet here he seems to show that the apostles were
   primarily concerned in it. Note, We are all concerned to take to
   ourselves what Christ in his word designs for us, and to enquire
   accordingly concerning it: Speakest thou this to us? To me? Speak,
   Lord, for thy servant hears. Doth this word belong to me? Speak it to
   my heart.

   II. Christ's reply to this question, directed to Peter and the rest of
   the disciples. If what Christ had said before did not so peculiarly
   concern them, but in common with other Christians, who must all watch
   and pray for Christ's coming, as his servants, yet this that follows is
   peculiarly adapted to ministers, who are the stewards in Christ's
   house. Now our Lord Jesus here tells them,

   1. What was their duty as stewards, and what the trust committed to
   them. (1.) They are made rulers of God's household, under Christ, whose
   own the house is; ministers derive an authority from Christ to preach
   the gospel, and to administer the ordinances of Christ, and apply the
   seals of the covenant of grace. (2.) Their business is to give God's
   children and servants their portion of meat, that which is proper for
   them and allotted to them; convictions and comfort to those to whom
   they respectively belong. Suum cuique--to every one his own. This is
   rightly to divide the word of truth, 2 Tim. ii. 15. (3.) To give it to
   them in due season, at that time and in that way which are most
   suitable to the temper and condition of those that are to be fed; a
   word in season to him that is weary. (4.) Herein they must approve
   themselves faithful and wise; faithful to their Master, by whom this
   great trust is reposed in them, and faithful to their fellow-servants,
   for whose benefit they are put in trust; and wise to improve an
   opportunity of doing honour to their Master, and service in the family.
   Ministers must be both skilful and faithful.

   2. What would be their happiness if they approved themselves faithful
   and wise (v. 43): Blessed is that servant, (1.) That is doing, and is
   not idle, nor indulgent of his ease; even the rulers of the household
   must be doing, and make themselves servants of all. (2.) That is so
   doing, doing as he should be, giving them their portion of meat, by
   public preaching and personal application. (3.) That is found so doing
   when his Lord comes; that perseveres to the end, notwithstanding the
   difficulties he may meet with in the way. Now his happiness is
   illustrated by the preferment of a steward that has approved himself
   within a lower and narrower degree of service; he shall be preferred to
   a larger and higher (v. 44): He will make him ruler over all that he
   has, which was Joseph's preferment in Pharaoh's court. Note, Ministers
   that obtain mercy of the Lord to be faithful shall obtain further mercy
   to be abundantly rewarded for their faithfulness in the day of the
   Lord.

   3. What a dreadful reckoning there would be if they were treacherous
   and unfaithful, v. 45, 46. If that servant begin to be quarrelsome and
   profane, he shall be called to an account, and severely punished. We
   had all this before in Matthew, and therefore shall here only observe,
   (1.) Our looking upon Christ's second coming as a thing at a distance
   is the cause of all those irregularities which render the thought of it
   terrible to us: He saith in his heart, My Lord delays his coming.
   Christ's patience is very often misinterpreted his delay, to the
   discouragement of his people, and the encouragement of his enemies.
   (2.) The persecutors of God's people are commonly abandoned to security
   and sensuality; they beat their fellow-servants, and then eat and drink
   with the drunken, altogether unconcerned either at their own sin or
   their brethren's sufferings, as the king and Haman, who sat down to
   drink when the city Shushan was perplexed. Thus they drink, to drown
   the clamours of their own consciences, and baffle them, which would
   otherwise fly in their faces. (3.) Death and judgment will be very
   terrible to all wicked people, but especially to wicked ministers. It
   will be a surprise to them: At an hour when they are not aware. It will
   be the determining of them to endless misery; they shall be cut in
   sunder, and have their portion assigned them with the unbelievers.

   4. What an aggravation it would be of their sin and punishment that
   they knew their duty, and did not do it (v. 47, 48): That servant that
   knew his lord's will, and did it not, shall be beaten with many
   stripes, shall fall under a sorer punishment; and he that knew not
   shall be beaten with few stripes, his punishment shall, in
   consideration of this, be mitigated. Here seems to be an allusion to
   the law, which made a distinction between sins committed through
   ignorance, and presumptuous sins (Lev. v. 15, &c.; Num. xv. 29, 30), as
   also to another law concerning the number of stripes given to a
   malefactor, to be according to the nature of the crime, Deut. xxv. 2,
   3. Now, (1.) Ignorance of our duty is an extenuation of sin. He that
   knew not his lord's will, through carelessness and neglect, and his not
   having such opportunities as some others had of coming to the knowledge
   of it, and did things worthy of stripes, he shall be beaten, because he
   might have known his duty better, but with few stripes; his ignorance
   excuses in part, but not wholly. Thus through ignorance the Jews put
   Christ to death (Acts iii. 17; 1 Cor. ii. 8), and Christ pleaded that
   ignorance in their excuse: They know not what they do. (2.) The
   knowledge of our duty is an aggravation of our sin: That servant that
   knew his lord's will, and yet did his own will, shall be beaten with
   many stripes. God will justly inflict more upon him for abusing the
   means of knowledge he afforded him, which others would have made a
   better use of, because it argues a great degree of wilfulness and
   contempt to sin against knowledge; of how much sorer punishment then
   shall they be thought worthy, besides the many stripes that their own
   consciences will give them! Son, remember. Here is a good reason for
   this added: To whomsoever much is given, of him shall be much required,
   especially when it is committed as a trust he is to account for. Those
   have greater capacities of mind than others, more knowledge and
   learning, more acquaintance and converse with the scriptures, to them
   much is given, and their account will be accordingly.

   III. A further discourse concerning his own sufferings, which he
   expected, and concerning the sufferings of his followers, which he
   would have them also to live in expectation of. In general (v. 49): I
   am come to send fire on the earth. By this some understand the
   preaching of the gospel, and the pouring out of the Spirit, holy fire;
   this Christ came to send with a commission to refine the world, to
   purge away its dross, to burn up its chaff, and it was already kindled.
   The gospel was begun to be preached; some prefaces there were to the
   pouring out of the Spirit. Christ baptized with the Holy Ghost and with
   fire; this Spirit descended in fiery tongues. But, by what follows, it
   seems rather to be understood of the fire of persecution. Christ is not
   the Author of it, as it is the sin of the incendiaries, the
   persecutors; but he permits it, nay, he commissions it, as a refining
   fire for the trial of the persecuted. This fire was already kindled in
   the enmity of the carnal Jews to Christ and his followers. "What will I
   that it may presently be kindled? What thou doest, do quickly. If it be
   already kindled, what will I? Shall I wait the quenching of it? No, for
   it must fasten upon myself, and upon all, and glory will redound to God
   from it."

   1. He must himself suffer many things; he must pass through this fire
   that was already kindled (v. 50): I have a baptism to be baptized with.
   Afflictions are compared both to fire and water, Ps. lxvi. 12; lxix. 1,
   2. Christ's sufferings were both. He calls them a baptism (Matt. xx.
   22); for he was watered or sprinkled with them, as Israel was baptized
   in the cloud, and dipped into them, as Israel was baptized in the sea,
   1 Cor. x. 2. He must be sprinkled with his own blood, and with the
   blood of his enemies, Isa. lxiii. 3. See here, (1.) Christ's foresight
   of his sufferings; he knew what he was to undergo, and the necessity of
   undergoing it: I am to be baptized with a baptism. He calls his
   sufferings by a name that mitigates them; it is a baptism, not a
   deluge; I must be dipped in them, not drowned in them; and by a name
   that sanctifies them, for baptism is a name that sanctifies them, for
   baptism is a sacred rite. Christ in his sufferings devoted himself to
   his Father's honour, and consecrated himself a priest for evermore,
   Heb. vii. 27, 28. (2.) Christ's forwardness to his sufferings: How am I
   straitened till it be accomplished! He longed for the time when he
   should suffer and die, having an eye to the glorious issue of his
   sufferings. It is an allusion to a woman in travail, that is pained to
   be delivered, and welcomes her pains, because they hasten the birth of
   the child, and wishes them sharp and strong, that the work may be cut
   short. Christ's sufferings were the travail of his soul, which he
   cheerfully underwent, in hope that he should by them see his seed, Isa.
   liii. 10, 11. So much was his heart set upon the redemption and
   salvation of man.

   2. He tells those about him that they also must bear with hardships and
   difficulties (v. 51): "Suppose ye that I came to give peace on earth,
   to give you a peaceable possession of the earth, and outward prosperity
   on the earth?" It is intimated that they were ready to entertain such a
   thought as this, nay, that they went upon this supposition, that the
   gospel would meet with a universal welcome, that people unanimously
   embrace it, and would therefore study to make the preachers of it easy
   and great, that Christ, if he did not give them pomp and power, would
   at least give them peace; and herein they were encouraged by divers
   passages of the Old Testament, which speak of the peace of the
   Messiah's kingdom, which they were willing to understand of external
   peace. "But," saith Christ, "you will be mistaken, the event will
   declare the contrary, and therefore do not flatter yourselves into a
   fool's paradise. You will find,"

   (1.) "That the effect of the preaching of the gospel will be division."
   Not but that the design of the gospel and its proper tendency are to
   unite the children of men to one another, to knit them together in holy
   love, and, if all would receive it, this would be the effect of it; but
   there being multitudes that not only will not receive it, but oppose
   it, and have their corruptions exasperated by it, and are enraged at
   those that do receive it, it proves, though not the cause yet the
   occasion of division. While the strong man armed kept his palace, in
   the Gentile world, his goods were at peace; all was quiet, for all went
   one way, the sects of philosophers agreed well enough, so did the
   worshippers of different deities; but when the gospel was preached, and
   many were enlightened by it, and turned from the power of Satan to God,
   then there was a disturbance, a noise and a shaking, Ezek. xxxvii. 7.
   Some distinguished themselves by embracing the gospel, and others were
   angry that they did so. Yea, and among them that received the gospel
   there would be different sentiments in minor things, which would
   occasion division; and Christ permits it for holy ends (1 Cor. xi. 18),
   that Christians may learn and practise mutual forbearance, Rom. xiv. 1,
   2.

   (2.) "That this division will reach into private families, and the
   preaching of the gospel will give occasion for discord among the
   nearest relations" (v. 53): The father shall be divided against the
   son, and the son against the father, when the one turns Christian and
   the other does not; for the one that does turn Christian will be
   zealous by arguments and endearments to turn the other too, 1 Cor. vii.
   16. As soon as ever Paul was converted, he disputed, Acts ix. 29. The
   one that continues in unbelief will be provoked, and will hate and
   persecute the one that by his faith and obedience witnesses against,
   and condemns, his unbelief and disobedience. A spirit of bigotry and
   persecution will break through the strongest bonds of relation and
   natural affection; see Matt. x. 35; xxiv. 7. Even mothers and daughters
   fall out about religion; and those that believe not are so violent and
   outrageous that they are ready to deliver up into the hands of the
   bloody persecutors those that believe, though otherwise very near and
   dear to them. We find in the Acts that, wherever the gospel came,
   persecution was stirred up; it was every where spoken against, and
   there was no small stir about that way. Therefore let not the disciples
   of Christ promise themselves peace upon earth, for they are sent forth
   as sheep in the midst of wolves.

Reconciliation to God.

   54 And he said also to the people, When ye see a cloud rise out of the
   west, straightway ye say, There cometh a shower; and so it is.   55 And
   when ye see the south wind blow, ye say, There will be heat; and it
   cometh to pass.   56 Ye hypocrites, ye can discern the face of the sky
   and of the earth; but how is it that ye do not discern this time?   57
   Yea, and why even of yourselves judge ye not what is right?   58 When
   thou goest with thine adversary to the magistrate, as thou art in the
   way, give diligence that thou mayest be delivered from him; lest he
   hale thee to the judge, and the judge deliver thee to the officer, and
   the officer cast thee into prison.   59 I tell thee, thou shalt not
   depart thence, till thou hast paid the very last mite.

   Having given his disciples their lesson in the foregoing verses, here
   Christ turns to the people, and gives them theirs, v. 54. He said also
   to the people: he preached ad populum--to the people, as well as ad
   clerum--to the clergy. In general, he would have them be as wise in the
   affairs of their souls as they are in their outward affairs. Two things
   he specifies:--

   I. Let them learn to discern the way of God towards them, that they may
   prepare accordingly. They were weather-wise, and by observing the winds
   and clouds could foresee when there would be rain and when there would
   be hot weather (v. 54, 55); and, according as they foresaw the weather
   would be, they either housed their hay and corn, or threw it abroad,
   and equipped themselves for a journey? Even in regard to changes of the
   weather God gives warning to us what is coming, and art has improved
   the notices of nature in weather-glasses. The prognostications here
   referred to had their origin in repeated observations upon the chain of
   causes: from what has been we conjecture what will be. See the benefit
   of experience; by taking notice we may come to give notice. Whose is
   wise will observe and learn. See now.

   1. The particulars of the presages: "When you see a cloud arising out
   of the west" (the Hebrew would say, out of the sea), "perhaps it is at
   first no bigger than a man's hand (1 Kings xviii. 44), but you say,
   There is a shower in the womb of it, and it proves so. When you observe
   the south wind blow, you say, There will be heat" (for the hot
   countries of Africa lay not far south from Judea), "and it usually
   comes to pass;" yet nature has not ties itself to such a track but that
   sometimes we are mistaken in our prognostics.

   2. The inferences from them (v. 56): "Ye hypocrites, who pretend to be
   wise, but really are not so, who pretend to expect the Messiah and his
   kingdom" (for so the generality of the Jews did) "and yet are no way
   disposed to receive and entertain it, how is it that you do not discern
   this time, that you do not discern that now is the time, according to
   the indications given in the Old-Testament prophecies, for the Messiah
   to appear, and that, according to the marks given of him, I am he? Why
   are you not aware that you have now an opportunity which you will not
   have long, and which you may never have again, of securing to
   yourselves an interest in the kingdom of God and the privileges of that
   kingdom?" Now is the accepted time, now or never. It is the folly and
   misery of man that he knows not his time, Eccl. ix. 12. This was the
   ruin of the men of that generation, that they knew not the day of their
   visitation, ch. xix. 44. But a wise man's heart discerns time and
   judgment; such was the wisdom of the men of Issachar, who had
   understanding of the times, 1 Chron. xii. 32. He adds, "Yea, and why
   even of yourselves, though ye had not these loud alarms given you,
   judge ye not what is right? v. 57. You are not only stupid and
   regardless in matters that are purely of divine revelation, and take
   not the hints which that gives you, but you are so even in the dictates
   of the very light and law of nature." Christianity has reason and
   natural conscience on its side; and, if men would allow themselves the
   liberty of judging what is right, they would soon find that all
   Christ's precepts concerning all things are right, and that there is
   nothing more equitable in itself, nor better becoming us, than to
   submit to them and be ruled by them.

   II. Let them hasten to make their peace with God in time, before it be
   too late, v. 58, 59. This we had upon another occasion, Matt. v. 25,
   26. 1. We reckon it our wisdom in our temporal affairs to compound with
   those with whom we cannot contend, to agree with our adversary upon the
   best terms we can, before the equity be foreclosed, and we be left to
   the rigour of the law: "When thou goest with thine adversary to the
   magistrate, to whom the appeal is made, and knowest that he has an
   advantage against thee, and thou art in danger of being cast, thou
   knowest it is the most prudent course to make the matter up between
   yourselves; as thou art in the way, give diligence to be delivered from
   him, to get a discharge, lest judgment be given, and execution awarded
   according to law." Wise men will not let their quarrels go to an
   extremity, but accommodate them in time. 2. Let us do thus in the
   affairs of our souls. We have by sin made God our adversary, have
   provoked his displeasure against us, and he has both right and might on
   his side; so that it is to no purpose to think of carrying on the
   controversy with him either at bar or in battle. Christ, to whom all
   judgment is committed, is the magistrate before whom we are hastening
   to appear: if we stand a trial before him, and insist upon our own
   justification, the cause will certainly go against us, the Judge will
   deliver us to the officer, the ministers of his justice, and we shall
   be cast into the prison of hell, and the debt will be exacted to the
   utmost; though we cannot make a full satisfaction for it, it will be
   continually demanded, till the last mite be paid, which will not be to
   all eternity. Christ's sufferings were short, yet the value of them
   made them fully satisfactory. In the sufferings of damned sinners what
   is wanting in value must be made up in an endless duration. Now, in
   consideration of this, let us give diligence to be delivered out of the
   hands of God as an adversary, into his hands as a Father, and this as
   we are in the way, which has the chief stress laid upon it here. While
   we are alive, we are in the way; and now is our time, by repentance and
   faith through Christ (who is the Mediator as well as the magistrate),
   to get the quarrel made up, while it may be done, before it be too
   late. Thus was God in Christ reconciling the world to himself,
   beseeching us to be reconciled. Let us take hold on the arm of the Lord
   stretched out in this gracious offer, that we may make peace, and we
   shall make peace (Isa. xxvii. 4, 5), for we cannot walk together till
   we be agreed.
     __________________________________________________________________

L U K E.

  CHAP. XIII.

   In this chapter we have, I. The good improvement Christ made of a piece
   of news that was brought him concerning some Galileans, that were
   lately massacred by Pilate, as they were sacrificing in the temple at
   Jerusalem, ver. 1-5. II. The parable of the fruitless fig-tree, by
   which we are warned to bring forth fruits meet for that repentance to
   which he had in the foregoing passage called us, ver. 6-9. III.
   Christ's healing a poor infirm woman on the sabbath day, and justifying
   himself in it, ver. 11-17. IV. A repetition of the parables of the
   grain of mustard-seed and the leaven, ver. 18-22. V. His answer to the
   question concerning the number of the saved, ver. 23-30. VI. The slight
   he put upon Herod's malice and menaces, and the doom of Jerusalem read,
   ver. 31-35.

The Murdered Galileans.

   1 There were present at that season some that told him of the
   Galilæans, whose blood Pilate had mingled with their sacrifices.   2
   And Jesus answering said unto them, Suppose ye that these Galilæans
   were sinners above all the Galilæans, because they suffered such
   things?   3 I tell you, Nay: but, except ye repent, ye shall all
   likewise perish.   4 Or those eighteen, upon whom the tower in Siloam
   fell, and slew them, think ye that they were sinners above all men that
   dwelt in Jerusalem?   5 I tell you, Nay: but, except ye repent, ye
   shall all likewise perish.

   We have here, I. Tidings brought to Christ of the death of some
   Galileans lately, whose blood Pilate had mingled with their sacrifices,
   v. 1. Let us consider,

   1. What this tragical story was. It is briefly related here, and is not
   met with in any of the historians of those times. Josephus indeed
   mentions Pilate's killing some Samaritans, who, under the conduct of a
   factious leader, were going in a tumultuous manner to mount Gerizim,
   where the Samaritans' temple was; but we can by no means allow that
   story to be the same with this. Some think that these Galileans were of
   the faction of Judas Gaulonita, called also Judas of Galilee (Acts v.
   37), who disowned Cæsar's authority and refused to pay tribute to him:
   or perhaps these, being Galileans, were only suspected by Pilate to be
   of that faction, and barbarously murdered, because those who were in
   league with that pretender were out of his reach. The Galileans being
   Herod's subjects, it is probable that this outrage committed upon them
   by Pilate occasioned the quarrel that was between Herod and Pilate,
   which we read of in ch. xxiii. 12. We are not told what number they
   were, perhaps but a few, whom Pilate had some particular pique against
   (and therefore the story is overlooked by Josephus); but the
   circumstance remarked is that he mingled their blood with their
   sacrifices in the court of the temple. Though perhaps they had reason
   to fear Pilate's malice, yet they would not, under pretence of that
   fear, keep away from Jerusalem, whither the law obliged them to go up
   with their sacrifices. Dr Lightfoot thinks it probable that they were
   themselves killing their sacrifices (which was allowed, for the
   priest's work, they said, began with the sprinkling of the blood), and
   that Pilate's officers came upon them by surprise, just at the time
   when they were off their guard (for otherwise the Galileans were
   mettled men, and generally went well-armed), and mingled the blood of
   the sacrificers with the blood of the sacrifices, as if it had been
   equally acceptable to God. Neither the holiness of the place nor of the
   work would be a protection to them from the fury of an unjust judge,
   who neither feared God nor regarded man. The altar, which used to be a
   sanctuary and place of shelter, is now become a snare and a trap, a
   place of danger and slaughter.

   2. Why it was related at this season to our Lord Jesus. (1.) Perhaps
   merely as a matter of news, which they supposed he had not heard
   before, and as a thing which they lamented, and believed he would do so
   too; for the Galileans were their countrymen. Note, Sad providences
   ought to be observed by us, and the knowledge of them communicated to
   others, that they and we may be suitably affected with them, and make a
   good use of them. (2.) Perhaps it was intended as a confirmation of
   what Christ had said in the close of the foregoing chapter, concerning
   the necessity of making our peace with God in time, before we be
   delivered to the officer, that is, to death, and so cast into prison,
   and then it will be too late to make agreements: "Now," say they,
   "Master, here is a fresh instance of some that were very suddenly
   delivered to the officer, that were taken away by death when they
   little expected it; and therefore we have all need to be ready." Note,
   It will be of good use to us both to explain the word of God and to
   enforce it upon ourselves by observing the providences of God. (3.)
   Perhaps they would stir him up, being himself of Galilee, and a
   prophet, and one that had a great interest in that country, to find out
   a way to revenge the death of these Galileans upon Herod. If they had
   any thoughts of this kind, they were quite mistaken; for Christ was now
   going up to Jerusalem, to be delivered into the hands of Pilate, and to
   have his blood, not mingled with his sacrifice, but itself made a
   sacrifice. (4.) Perhaps this was told Christ to deter him from going up
   to Jerusalem, to worship (v. 22), lest Pilate should serve him as he
   had served those Galileans, and should suggest against him, as probably
   he had insinuated against those Galileans, in vindication of his
   cruelty, that they came to sacrifice as Absalom did, with a seditious
   design, under colour of sacrificing, to raise rebellion. Now, lest
   Pilate, when his hand was in, should proceed further, they think it
   advisable that Christ should for the present keep out of the way. (5.)
   Christ's answer intimates that they told him this with a spiteful
   innuendo, that, though Pilate was unjust in killing them, yet without
   doubt they were secretly bad men, else God would not have permitted
   Pilate thus barbarously to cut them off. It was very invidious; rather
   than they would allow them to be martyrs, though they died sacrificing,
   and perhaps suffered for their devotion, they would, without any colour
   of proof, suppose them to be malefactors; and it may be for no other
   reason than because they were not of their party and denomination,
   differed from them, or had difference with them. This fate of theirs,
   which was capable not only of a favourable, but an honourable
   construction, shall be called a just judgment of God upon them, though
   they know not for what.

   II. Christ's reply to this report, in which,

   1. He seconded it with another story, which, like it, gave an instance
   of people's being taken away by sudden death. It is not long since the
   tower of Siloam fell, and there were eighteen persons killed and buried
   in the ruins of it. Dr Lightfoot's conjecture is that this tower
   adjoined to the pool of Siloam, which was the same with the pool of
   Bethesda, and that it belonged to those porches which were by the pool,
   in which the impotent folks lay, that waited for the stirring of the
   water (John v. 3), and that they who were killed were some of them, or
   some of those who in this pool used to purify themselves for the
   temple-service, for it was near the temple. Whoever they were, it was a
   sad story; yet such melancholy accidents we often hear of: for as the
   birds are caught in a snare, so are the sons of men snared in an evil
   time, when it falls suddenly upon them, Eccl. ix. 12. Towers, that were
   built for safety, often prove men's destruction.

   2. He cautioned his hearers not to make an ill use of these and similar
   events, nor take occasion thence to censure great sufferers, as if they
   were therefore to be accounted great sinners: Suppose ye that these
   Galileans, who were slain as they were sacrificing, were sinners above
   all the Galileans, because they suffered such things? I tell you nay,
   v. 2, 3. Perhaps they that told him the story of the Galileans were
   Jews, and were glad of any thing that furnished them with matter of
   reflection upon the Galileans, and therefore Christ retorted upon them
   the story of the men of Jerusalem, that came to an untimely end; for,
   with what measure of that kind we mete, it shall be measured to us
   again. "Now suppose ye that those eighteen who met with their death
   from the tower of Siloam, while perhaps they were expecting their cure
   from the pool of Siloam, were debtors to divine justice above all men
   that dwelt at Jerusalem? I tell you nay." Whether it make for us or
   against us, we must abide by this rule, that we cannot judge of men's
   sins by their sufferings in this world; for many are thrown into the
   furnace as gold to be purified, not as dross and chaff to be consumed.
   We must therefore not be harsh in our censures of those that are
   afflicted more than their neighbours, as Job's friends were in their
   censures of him, lest we condemn the generation of the righteous, Ps.
   lxxii. 14. If we will be judging, we have enough to do to judge
   ourselves; nor indeed can we know love or hatred by all that is before
   us, because all things come alike to all, Eccl. ix. 1, 2. And we might
   as justly conclude that the oppressors, and Pilate among the rest, on
   whose side are power and success, are the greatest saints, as that the
   oppressed, and those Galileans among the rest, who are all in tears and
   have no comforter, no, not the priests and Levites that attended the
   altar, are the greatest sinners. Let us, in our censures of others, do
   as we would be done by; for as we do we shall be done by: Judge not,
   that ye be not judged, Matt. vii. 1.

   3. On these stories he founded a call to repentance, adding to each of
   them this awakening word, Except ye repent, ye shall all likewise
   perish, v. 3-5. (1.) This intimates that we all deserve to perish as
   much as they did, and had we been dealt with according to our sins,
   according to the iniquity of our holy things, our blood had been long
   ere this mingled with our sacrifices by the justice of God. It must
   moderate our censure, not only that we are sinners, but that we are as
   great sinners as they, have as much sin to repent of as they had to
   suffer for. (2.) That therefore we are all concerned to repent, to be
   sorry for what we have done amiss, and to do so no more. The judgments
   of God upon others are loud calls to us to repent. See how Christ
   improved every thing for the pressing of that great duty which he came
   not only to gain room for, and give hopes to, but to enjoin upon
   us--and that is, to repent. (3.) That repentance is the way to escape
   perishing, and it is a sure way: so iniquity shall not be your ruin,
   but upon no other terms. (4.) That, if we repent not, we shall
   certainly perish, as others have done before us. Some lay an emphasis
   upon the word likewise, and apply it to the destruction that was coming
   upon the people of the Jews, and particularly upon Jerusalem, who were
   destroyed by the Romans at the time of their passover, and so, like the
   Galileans, they had their blood mingled with their sacrifices; and many
   of them, both in Jerusalem and in other places, were destroyed by the
   fall of walls and buildings which were battered down about their ears,
   as those that died by the fall of the tower of Siloam. But certainly it
   looks further; except we repent, we shall perish eternally, as they
   perished out of this world. The same Jesus that calls us to repent
   because the kingdom of heaven is at hand, bids us repent because
   otherwise we shall perish; so that he has set before us life and death,
   good and evil, and put us to our choice. (5.) The perishing of those in
   their impenitency who have been most harsh and severe in judging others
   will be in a particular manner aggravated.

The Barren Fig-Tree.

   6 He spake also this parable; A certain man had a fig tree planted in
   his vineyard; and he came and sought fruit thereon, and found none.   7
   Then said he unto the dresser of his vineyard, Behold, these three
   years I come seeking fruit on this fig tree, and find none: cut it
   down; why cumbereth it the ground?   8 And he answering said unto him,
   Lord, let it alone this year also, till I shall dig about it, and dung
   it:   9 And if it bear fruit, well: and if not, then after that thou
   shalt cut it down.

   This parable is intended to enforce that word of warning immediately
   going before, "Except ye repent, ye shall all likewise perish; except
   you be reformed, you will be ruined, as the barren tree, except it
   bring forth fruit, will be cut down."

   I. This parable primarily refers to the nation and people of the Jews.
   God chose them for his own, made them a people near to him, gave them
   advantages for knowing and serving him above any other people, and
   expected answerable returns of duty and obedience from them, which,
   turning to his praise and honour, he would have accounted fruit; but
   they disappointed his expectations: they did not do their duty; they
   were a reproach instead of being a credit to their profession. Upon
   this, he justly determined to abandon them, and cut them off, to
   deprive them of their privileges, to unchurch and unpeople them; but,
   upon Christ's intercession, as of old upon that of Moses, he graciously
   gave them further time and further mercy; tried them, as it were,
   another year, by sending his apostles among them, to call them to
   repentance, and in Christ's name to offer them pardon, upon repentance.
   Some of them were wrought upon to repent, and bring forth fruit, and
   with them all was well; but the body of the nation continued impenitent
   and unfruitful, and ruin without remedy came upon them; about forty
   years after they were cut down, and cast into the fire, as John Baptist
   had told them (Matt. iii. 10), which saying of his this parable
   enlarges upon.

   II. Yet it has, without doubt, a further reference, and is designed for
   the awakening of all that enjoy the means of grace, and the privileges
   of the visible church, to see to it that the temper of their minds and
   the tenour of their lives be answerable to their professions and
   opportunities, for that is the fruit required. Now observe here,

   1. The advantages which this fig-tree had. It was planted in a
   vineyard, in better soil, and where it had more care taken of it and
   more pains taken with it, than other fig-trees had, that commonly grew,
   not in vineyards (Those are for vines), but by the way-side, Matt. xxi.
   19. This fig-tree belonged to a certain man, that owned it, and was at
   expense upon it. Note, The church of God is his vineyard, distinguished
   from the common, and fenced about, Isa. v. 1, 2. We are fig-trees
   planted in this vineyard by our baptism; we have a place and a name in
   the visible church, and this is our privilege and happiness. It is a
   distinguishing favour: he has not dealt so with other nations.

   2. The owner's expectation from it: He came, and sought fruit thereon,
   and he had reason to expect it. He did not send, but came himself,
   intimating his desire to find fruit. Christ came into this world, came
   to his own, to the Jews, seeking fruit. Note, The God of heaven
   requires and expects fruit from those that have a place in his
   vineyard. He has his eye upon those that enjoy the gospel, to see
   whether they live up to it; he seeks evidences of their getting good by
   the means of grace they enjoy. Leaves will not serve, crying, Lord,
   Lord; blossoms will not serve, beginning well and promising fair; there
   must be fruit. Our thoughts, words, and actions must be according to
   the gospel, light and love.

   3. The disappointment of his expectation: He found none, none at all,
   not one fig. Note, It is sad to think how many enjoy the privileges of
   the gospel, and yet do nothing at all to the honour of God, nor to
   answer the end of his entrusting them with those privileges; and it is
   a disappointment to him and a grief to the Spirit of his grace.

   (1.) He here complains of it to the dresser of the vineyard: I come,
   seeking fruit, but am disappointed--I find none, looking for grapes,
   but behold wild grapes. He is grieved with such a generation.

   (2.) He aggravates it, with two considerations:--[1.] That he had
   waited long, and yet was disappointed. As he was not high in his
   expectations, he only expected fruit, not much fruit, so he was not
   hasty, he came three years, year after year: applying it to the Jews,
   he came one space of time before the captivity, another after that, and
   another in the preaching of John Baptist and of Christ himself; or it
   may allude to the three years of Christ's public ministry, which were
   now expiring. In general, it teaches us that the patience of God is
   stretched out to long-suffering with many that enjoy the gospel, and do
   not bring forth the fruits of it; and this patience is wretchedly
   abused, which provokes God to so much the greater severity. How many
   times three years has God come to many of us, seeking fruit, but has
   found none, or next to none, or worse than none! [2.] That this
   fig-tree did not only not bring forth fruit, but did hurt; it cumbered
   the ground; it took up the room of a fruitful tree, and was injurious
   to all about it. Note, Those who do not do good commonly do hurt by the
   influence of their bad example; they grieve and discourage those that
   are good; they harden and encourage those that are bad. And the
   mischief is the greater, and the ground the more cumbered, if it be a
   high, large, spreading tree, and if it be an old tree of long standing.

   4. The doom passed upon it; Cut it down. He saith this to the dresser
   of the vineyard, to Christ, to whom all judgment is committed, to the
   ministers who are in his name to declare this doom. Note, No other can
   be expected concerning barren trees than that they should be cut down.
   As the unfruitful vineyard is dismantled, and thrown open to the common
   (Isa. v. 5, 6), so the unfruitful trees in the vineyard are cast out of
   it, and wither, John xv. 6. It is cut down by the judgments of God,
   especially spiritual judgments, such as those on the Jews that believed
   not, Isa. vi. 9, 10. It is cut down by death, and cast into the fire of
   hell; and with good reason, for why cumbers it the ground? What reason
   is there why it should have a place in the vineyard to no purpose?

   5. The dresser's intercession for it. Christ is the great Intercessor;
   he ever lives, interceding. Ministers are intercessors; they that dress
   the vineyard should intercede for it; those we preach to we should pray
   for, for we must give ourselves to the word of God and to prayer. Now
   observe,

   (1.) What it is he prays for, and that is a reprieve: Lord, let it
   alone this year also. He doth not pray, "Lord, let it never be cut
   down," but, "Lord, not now. Lord, do not remove the dresser, do not
   withhold the dews, do not pluck up the tree." Note, [1.] It is
   desirable to have a barren tree reprieved. Some have not yet grace to
   repent, yet it is a mercy to them to have space to repent, as it was to
   the old world to have 120 years allowed them to make their peace with
   God. [2.] We owe it to Christ, the great Intercessor, that barren trees
   are not cut down immediately: had it not been for his interposition,
   the whole world had been cut down, upon the sin of Adam; but he said,
   Lord, let it alone; and it is he that upholds all things. [3.] We are
   encouraged to pray to God for the merciful reprieve of barren
   fig-trees: "Lord, let them alone; continue them yet awhile in their
   probation; bear with them a little longer, and wait to be gracious."
   Thus must we stand in the gap, to turn away wrath. [4.] Reprieves of
   mercy are but for a time; Let it alone this year also, a short time,
   but a sufficient time to make trial. When God has borne long, we may
   hope he will bear yet a little longer, but we cannot expect he should
   bear always. [5.] Reprieves may be obtained by the prayers of others
   for us, but not pardons; there must be our own faith, and repentance,
   and prayers, else no pardon.

   (2.) How he promises to improve this reprieve, if it be obtained: Till
   I shall dig about it, and dung it, Note, [1.] In general, our prayers
   must always be seconded with our endeavours. The dresser seems to say,
   "Lord, it may be I have been wanting in that which is my part; but let
   it alone this year, and I will do more than I have done towards its
   fruitfulness." Thus in all our prayers we must request God's grace,
   with a humble resolution to do our duty, else we mock God, and show
   that we do not rightly value the mercies we pray for. [2.] In
   particular, when we pray to God for grace for ourselves or others, we
   must follow our prayers with diligence in the use of the means of
   grace. The dresser of the vineyard engages to do his part, and therein
   teaches ministers to do theirs. He will dig about the tree and will
   dung it. Unfruitful Christians must be awakened by the terrors of the
   law, which break up the fallow ground, and then encouraged by the
   promises of the gospel, which are warming and fattening, as manure to
   the tree. Both methods must be tried; the one prepares for the other,
   and all little enough.

   (3.) Upon what foot he leaves the matter: "Let us try it, and try what
   we can do with it one year more, and, if it bear fruit, well, v. 9. It
   is possible, nay, there is hope, that yet it may be fruitful." In this
   hope the owner will have patience with it, and the dresser will take
   pains with it, and, if it should have the desired success, both will be
   pleased that it was not cut down. The word well is not in the original,
   but the expression is abrupt: If it bear fruit!--supply it how you
   please, so as to express how wonderfully well-pleased both the owner
   and dresser will be. If it bear fruit, there will be cause of
   rejoicing; we have what we would have. But it cannot be better
   expressed than as we do: well. Note, Unfruitful professors of religion,
   if after long unfruitfulness they will repent, and amend, and bring
   forth fruit, shall find all is well. God will be pleased, for he will
   be praised; ministers' hands will be strengthened, and such penitents
   will be their joy now and their crown shortly. Nay, there will be joy
   in heaven for it; the ground will be no longer cumbered, but bettered,
   the vineyard beautified, and the good trees in it made better. As for
   the tree itself, it is well for it; it shall not only not be cut down,
   but it shall receive blessing from God (Heb. vi. 7); it shall be
   purged, and shall bring forth more fruit, for the Father is its
   husbandman (John xv. 2); and it shall at last be transplanted from the
   vineyard on earth to the paradise above.

   But he adds, If not, then after that thou shalt cut it down. Observe
   here, [1.] That, though God bear long, he will not bear always with
   unfruitful professors; his patience will have an end, and, if it be
   abused, will give way to that wrath which will have no end. Barren
   trees will certainly be cut down at last, and cast into the fire. [2.]
   The longer God has waited, and the more cost he has been at upon them,
   the greater will their destruction be: to be cut down after that, after
   all these expectations from it, these debates concerning it, this
   concern for it, will be sad indeed, and will aggravate the
   condemnation. [3.] Cutting down, though it is work that shall be done,
   is work that God does not take pleasure in: for observe here, the owner
   said to the dresser, "Do thou cut it down, for it cumbereth the
   ground." "Nay," said the dresser, "if it must be done at last, thou
   shalt cut it down; let not my hand be upon it." [4.] Those that now
   intercede for barren trees, and take pains with them, if they persist
   in their unfruitfulness will be even content to see them cut down, and
   will not have one word more to say for them. Their best friends will
   acquiesce in, nay, they will approve and applaud, the righteous
   judgment of God, in the day of the manifestation of it, Rev. xv. 3, 4.

The Infirm Woman Healed.

   10 And he was teaching in one of the synagogues on the sabbath.   11
   And, behold, there was a woman which had a spirit of infirmity eighteen
   years, and was bowed together, and could in no wise lift up herself.
   12 And when Jesus saw her, he called her to him, and said unto her,
   Woman, thou art loosed from thine infirmity.   13 And he laid his hands
   on her: and immediately she was made straight, and glorified God.   14
   And the ruler of the synagogue answered with indignation, because that
   Jesus had healed on the sabbath day, and said unto the people, There
   are six days in which men ought to work: in them therefore come and be
   healed, and not on the sabbath day.   15 The Lord then answered him,
   and said, Thou hypocrite, doth not each one of you on the sabbath loose
   his ox or his ass from the stall, and lead him away to watering?   16
   And ought not this woman, being a daughter of Abraham, whom Satan hath
   bound, lo, these eighteen years, be loosed from this bond on the
   sabbath day?   17 And when he had said these things, all his
   adversaries were ashamed: and all the people rejoiced for all the
   glorious things that were done by him.

   Here is, I. The miraculous cure of a woman that had been long under a
   spirit of infirmity. Our Lord Jesus spent his Sabbaths in the
   synagogues, v. 10. We should make conscience of doing so, as we have
   opportunity, and not think we can spend the sabbath as well at home
   reading a good book; for religious assemblies are a divine institution,
   which we must bear our testimony to, though but of two or three. And,
   when he was in the synagogues on the sabbath day, he was teaching
   there--en didaskon. It denotes a continued act; he still taught the
   people knowledge. He was in his element when he was teaching. Now to
   confirm the doctrine he preached, and recommend it as faithful, and
   well worthy of all acceptation, he wrought a miracle, a miracle of
   mercy.

   1. The object of charity that presented itself was a woman in the
   synagogue that had a spirit of infirmity eighteen years, v. 11. She had
   an infirmity, which an evil spirit, by divine permission, had brought
   upon her, which was such that she was bowed together by strong
   convulsions, and could in no wise lift up herself; and, having been so
   long thus, the disease was incurable; she could not stand erect, which
   is reckoned man's honour above the beasts. Observe, Though she was
   under this infirmity, by which she was much deformed, and made to look
   mean, and not only so, but, as is supposed, motion was very painful to
   her, yet she went to the synagogue on the sabbath day. Note, Even
   bodily infirmities, unless they be very grievous indeed, should not
   keep us from public worship on the sabbath days; for God can help us,
   beyond our expectation.

   2. The offer of this cure to one that sought it not bespeaks the
   preventing mercy and grace of Christ: When Jesus saw her, he called her
   to him, v. 12. It does not appear that she made any application to him,
   or had any expectation from him; but before she called he answered. She
   came to him to be taught, and to get good to her soul, and then Christ
   gave this relief to her bodily infirmity. Note, Those whose first and
   chief care is for their souls do best befriend the true interests of
   their bodies likewise, for other things shall be added to them. Christ
   in his gospel calls and invites those to come to him for healing that
   labour under spiritual infirmities, and, if he calls us, he will
   undoubtedly help us when we come to him.

   3. The cure effectually and immediately wrought bespeaks his almighty
   power. He laid his hands on her, and said, "Woman, thou art loosed from
   thine infirmity; though thou hast been long labouring under it, thou
   art at length released from it." Let not those despair whose disease is
   inveterate, who have been long in affliction. God can at length relieve
   them, therefore though he tarry wait for him. Though it was a spirit of
   infirmity, an evil spirit, that she was under the power of, Christ has
   a power superior to that of Satan, is stronger than he. Though she
   could in no wise lift up herself, Christ could lift her up, and enable
   her to lift up herself. She that had been crooked was immediately made
   straight, and the scripture was fulfilled (Ps. cxlvi. 8): The Lord
   raiseth them that are bowed down. This cure represents the work of
   Christ's grace upon the souls of the people. (1.) In the conversion of
   sinners. Unsanctified hearts are under this spirit of infirmity; they
   are distorted, the faculties of the soul are quite out of place and
   order; they are bowed down towards things below. O curvæ in terram
   animæ! They can in no wise lift up themselves to God and heaven; the
   bent of the soul, in its natural state, is the quite contrary way. Such
   crooked souls seek not to Christ; but he calls them to him, lays the
   hand of his power and grace upon them, speaks a healing word to them,
   by which he looses them from their infirmity, makes the soul straight,
   reduces it to order, raises it above worldly regards, and directs its
   affections and aims heavenward. Though man cannot make that straight
   which God has made crooked (Eccl. vii. 13), yet the grace of God can
   make that straight which the sin of man has made crooked. (2.) In the
   consolation of good people. Many of the children of God are long under
   a spirit of infirmity, a spirit of bondage; through prevailing grief
   and fear, their souls are cast down and disquieted within them, they
   are troubled, they are bowed down greatly, they go mourning all the day
   long, Ps. xxxviii. 6. But Christ, by his Spirit of adoption, looses
   them from this infirmity in due time, and raises them up.

   4. The present effect of this cure upon the soul of the patient as well
   as upon her body. She glorified God, gave him the praise of her cure to
   whom all praise is due. When crooked souls are made straight, they will
   show it by their glorifying God.

   II. The offence that was taken at this by the ruler of the synagogue,
   as if our Lord Jesus had committed some heinous crime, in healing this
   poor woman. He had indignation at it, because it was on the sabbath
   day, v. 14. One would think that the miracle should have convinced him,
   and that the circumstance of its being done on the sabbath day could
   not have served to counteract the conviction; but what light can shine
   so clear, so strong, that a spirit of bigotry and enmity to Christ and
   his gospel will not serve to shut men's eyes against it? Never was such
   honour done to the synagogue he was ruler of as Christ had now done it,
   and yet he had indignation at it. He had not indeed the impudence to
   quarrel with Christ; but he said to the people, reflecting upon Christ
   in what he said, There are six days in which men ought to work, in them
   therefore come and be healed, and not on the sabbath day. See here how
   light he made of the miracles Christ wrought, as if they were things of
   course, and no more than what quacks and mountebanks did every day:
   "You may come and be healed any day of the week." Christ's cures were
   become, in his eyes, cheap and common things. See also how he stretches
   the law beyond its intention, or any just construction that could be
   put upon it, in making either healing or being healed with a touch of
   the hand, or a word's speaking, to be that work which is forbidden on
   the sabbath day. This was evidently the work of God; and, when God tied
   us out from working that day, did he tie himself out? The same word in
   Hebrew signifies both godly and merciful (chesed), to intimate that
   works of mercy and charity are in a manner works of piety (1 Tim. v. 4)
   and therefore very proper on sabbath days.

   III. Christ's justification of himself in what he had done (v. 15): The
   Lord then answered him, as he had answered others who in like manner
   cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may
   call those hypocrites whom it would be presumption for us to call so.
   We must judge charitably, and can judge only according to the outward
   appearance. Christ knew that he had a real enmity to him and to his
   gospel, that he did but cloak this with a pretended zeal for the
   sabbath day, and that when he bade the people come on the six days, and
   be healed, he really would not have them be healed any day. Christ
   could have told him this, but he vouchsafes to reason the case with
   him; and,

   1. He appeals to the common practice among the Jews, which was never
   disallowed, that of watering their cattle on the sabbath day. Those
   cattle that are kept up in the stable are constantly loosed from the
   stall on the sabbath day, and led away to watering. It would be a
   barbarous thing not to do it; for a merciful man regards the life of
   his beast, his own beast that serves him. Letting the cattle rest on
   the sabbath day, as the law directed, would be worse than working them,
   if they must be made to fast on that day, as the Ninevites' cattle on
   their fast-day, that were not permitted to feed nor drink water, Jon.
   iii. 7.

   2. He applies this to the present case (v. 16): "Must the ox and the
   ass have compassion shown them on the sabbath day, and have so much
   time and pains bestowed upon them every sabbath, to be loosed from the
   stall, led away perhaps a great way to the water, and then back again,
   and shall not this woman, only with a touch of the hand and a word's
   speaking, be loosed from a much greater grievance than that which the
   cattle undergo when they are kept a day without water? For consider,"
   (1.) "She is a daughter of Abraham, in a relation to whom you all pride
   yourselves; she is your sister, and shall she be denied a favour that
   you grant to an ox or an ass, dispensing a little with the supposed
   strictness of the sabbath day? She is a daughter of Abraham, and
   therefore is entitled to the Messiah's blessings, to the bread which
   belongs to the children." (2.) "She is one whom Satan has bound. He had
   a hand in the affliction, and therefore it was not only an act of
   charity to the poor woman, but of piety to God, to break the power of
   the devil, and baffle him." (3.) "She has been in this deplorable
   condition, lo, these eighteen years, and therefore, now that there is
   an opportunity of delivering her, it ought not to be deferred a day
   longer, as you would have it, for any of you would have thought
   eighteen years' affliction full long enough."

   IV. The different effect that this had upon those that heard him. He
   had sufficiently made it out, not only that it was lawful, but that it
   was highly fit and proper, to heal this poor woman on the sabbath day,
   and thus publicly in the synagogue, that they might all be witnesses of
   the miracle. And now observe,

   1. What a confusion this was to the malice of his persecutors: When he
   had said these things, all his adversaries were ashamed (v. 17); they
   were put to silence, and were vexed that they were so, that they had
   not a word to say for themselves. It was not a shame that worked
   repentance, but rather indignation. Note, Sooner or later, all the
   adversaries of Christ, and his doctrine and miracles, will be made
   ashamed.

   2. What a confirmation this was to the faith of his friends: All the
   people, who had a better sense of things, and judged more impartially
   than their rulers, rejoiced for all the glorious things that were done
   by him. The shame of his foes was the joy of his followers; the
   increase of his interest was what the one fretted at, and the other
   triumphed in. The things Christ did were glorious things; they were all
   so, and, though now clouded, perhaps will appear to, and we ought to
   rejoice in them. Every thing that is the honour of Christ is the
   comfort of Christians.

The Widow of Nain.

   18 Then said he, Unto what is the kingdom of God like? and whereunto
   shall I resemble it?   19 It is like a grain of mustard seed, which a
   man took, and cast into his garden; and it grew, and waxed a great
   tree; and the fowls of the air lodged in the branches of it.   20 And
   again he said, Whereunto shall I liken the kingdom of God?   21 It is
   like leaven, which a woman took and hid in three measures of meal, till
   the whole was leavened.   22 And he went through the cities and
   villages, teaching, and journeying toward Jerusalem.

   Here is, I. The gospel's progress foretold in two parables, which we
   had before, Matt. xiii. 31-33. The kingdom of the Messiah is the
   kingdom of God, for it advances his glory; this kingdom was yet a
   mystery, and people were generally in the dark, and under mistakes,
   about it. Now, when we would describe a thing to those that are
   strangers to it, we choose to do it by similitudes. "Such a person you
   know not, but I will tell you whom he is like;" so Christ undertakes
   here to show what the kingdom of God is like (v. 18): "Whereunto shall
   I liken the kingdom of God? v. 20. It will be quite another thing from
   what you expect, and will operate, and gain its point, in quite another
   manner." 1. "You expect it will appear great, and will arrive at its
   perfection all of a sudden; but you are mistaken, it is like a grain of
   mustard-seed, a little thing, takes up but little room, makes but a
   little figure, and promises but little; yet, when sown in soil proper
   to receive it, it waxes a great tree," v. 19. Many perhaps were
   prejudiced against the gospel, and loth to come in to the obedience of
   it, because its beginning was so small; they were ready to say of
   Christ, Can this man save us? And of his gospel, Is this likely ever to
   come to any thing? Now Christ would remove this prejudice, by assuring
   them that though its beginning was small its latter end should greatly
   increase; so that many should come, should come upon the wing, should
   fly like a cloud, to lodge in the branches of it with more safety and
   satisfaction than in the branches of Nebuchadnezzar's tree, Dan. iv.
   21. 2. "You expect it will make its way by external means, by subduing
   nations and vanquishing armies, though it shall work like leaven,
   silently and insensibly, and without any force or violence, v. 21. A
   little leaven leaveneth the whole lump; so the doctrine of Christ will
   strangely diffuse its relish into the world of mankind: in this it
   triumphs, that the savour of the knowledge of it is unaccountably made
   manifest in every place, beyond what one could have expected, 2 Cor.
   ii. 14. But you must give it time, wait for the issue of the preaching
   of the gospel to the world, and you will find it does wonders, and
   alters the property of the souls of men. By degrees the whole will be
   leavened, even as many as are, like the meal to the leaven, prepared to
   receive the savour of it."

   II. Christ's progress towards Jerusalem recorded: He went through the
   cities and villages, teaching and journeying, v. 22. Here we find
   Christ an itinerant, but an itinerant preacher, journeying towards
   Jerusalem, to the feast of dedication, which was in the winter, when
   travelling was uncomfortable, yet he would be about his Father's
   business; and therefore, whatever cities or villages he could make in
   his way, he gave them a sermon or two, not only in the cities, but in
   the country villages. Wherever Providence brings us, we should
   endeavour to be doing all the good we can.

Curiosity Checked; The Doom of Sinful Professors.

   23 Then said one unto him, Lord, are there few that be saved? And he
   said unto them,   24 Strive to enter in at the strait gate: for many, I
   say unto you, will seek to enter in, and shall not be able.   25 When
   once the master of the house is risen up, and hath shut to the door,
   and ye begin to stand without, and to knock at the door, saying, Lord,
   Lord, open unto us; and he shall answer and say unto you, I know you
   not whence ye are:   26 Then shall ye begin to say, We have eaten and
   drunk in thy presence, and thou hast taught in our streets.   27 But he
   shall say, I tell you, I know you not whence ye are; depart from me,
   all ye workers of iniquity.   28 There shall be weeping and gnashing of
   teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the
   prophets, in the kingdom of God, and you yourselves thrust out.   29
   And they shall come from the east, and from the west, and from the
   north, and from the south, and shall sit down in the kingdom of God.
   30 And, behold, there are last which shall be first, and there are
   first which shall be last.

   We have here,

   I. A question put to our Lord Jesus. Who it was that put it we are not
   told, whether a friend or a foe; for he both gave a great liberty of
   questioning him and returned answers to the thoughts and intents of the
   heart. The question was, Are there few that are saved? v. 23: ei oligoi
   hoi sozomenoi--"If the saved be few? Master, I have heard thou
   shouldest say so; is it true?" 1. Perhaps it was a captious question.
   He put it to him, tempting him, with a design to ensnare him and lessen
   his reputation. If he should say that many would be saved, they would
   reproach him as too loose, and making salvation cheap; if few, they
   would reproach him as precise and strait-laced. The Jewish doctors said
   that all Israel should have a place in the world to come; and would he
   dare to contradict that? Those that have sucked in a corrupt nation are
   ready to make it the standard by which to measure all men's judgments;
   and in nothing do men more betray their ignorance, presumption, and
   partiality, than in judging of the salvation of others. 2. Perhaps it
   was a curious question, a nice speculation, which he had lately been
   disputing upon with his companions, and they all agreed to refer it to
   Christ. Note, Many are more inquisitive respecting who shall be saved,
   and who not, than respecting what they shall do to be saved. It is
   commonly asked, "May such and such be saved?" But it is well that we
   may be saved without knowing this. 3. Perhaps it was an admiring
   question. He had taken notice how strict the law of Christ was, and how
   bad the world was, and, comparing these together, cries out, "How few
   are there that will be saved!" Note, We have reason to wonder that of
   the many to whom the word of salvation is sent there are so few to whom
   it is indeed a saving word. 4. Perhaps it was an enquiring question:
   "If there be few that be saved, what then? What influence should this
   have upon me?" Note, It concerns us all seriously to improve the great
   truth of the fewness of those that are saved.

   II. Christ's answer to this question, which directs us what use to make
   of this truth. Our Saviour did not give a direct answer to this
   enquiry, for he came to guide men's consciences, not to gratify their
   curiosity. Ask not, "How many shall be saved?" But, be they more or
   fewer, "Shall I be one of them?" Not, "What shall become of such and
   such, and what shall this man do?" But, "What shall I do, and what will
   become of me?" Now in Christ's answer observe,

   1. A quickening exhortation and direction: Strive to enter in at the
   strait gate. This is directed not to him only that asked the question,
   but to all, to us, it is in the plural number: Strive ye. Note, (1.)
   All that will be saved must enter in at the strait gate, must undergo a
   change of the whole man, such as amounts to no less than being born
   again, and must submit to a strict discipline. (2.) Those that would
   enter in at the strait gate must strive to enter. It is a hard matter
   to get to heaven, and a point that will not be gained without a great
   deal of care and pains, of difficulty and diligence. We must strive
   with God in prayer, wrestle as Jacob, strive against sin and Satan. We
   must strive in every duty of religion; strive with our own hearts,
   agonizesthe--"Be in an agony; strive as those that run for a prize;
   excite and exert ourselves to the \ utmost."

   2. Divers awakening considerations, to enforce this exhortation. O that
   we may be all awakened and quickened by them! They are such
   considerations as will serve to answer the question, Are there few that
   shall be saved?

   (1.) Think how many take some pains for salvation and yet perish
   because they do not take enough, and you will say that there are few
   that will be saved and that it highly concerns us to strive: Many will
   seek to enter in, and shall not be able; they seek, but they do not
   strive. Note, The reason why many come short of grace and glory is
   because they rest in a lazy seeking of that which will not be attained
   without a laborious striving. They have a good mind to happiness, and a
   good opinion of holiness, and take some good steps towards both. But
   their convictions are weak; they do not consider what they know and
   believe, and, consequently, their desires are cold, and their
   endeavours feeble, and there is no strength or steadiness in their
   resolutions; and thus they come short, and lose the prize, because they
   do not press forward. Christ avers this upon his own word: I say unto
   you; and we may take it upon his word, for he knows both the counsels
   of God and the hearts of the children of men.

   (2.) Think of the distinguishing day that is coming and the decisions
   of that day, and you will say there are a few that shall be saved and
   that we are concerned to strive: The Master of the house will rise up,
   and shut to the door, v. 25. Christ is the Master of the house, that
   will take cognizance of all that frequent his house and are retainers
   to it, will examine comers and goers and those that pass and repass.
   Now he seems as if he left things at large; but the day is coming when
   he will rise up, and shut to the door. What door? [1.] A door of
   distinction. Now, within the temple of the church there are carnal
   professors who worship in the outer-court, and spiritual professors who
   worship within the veil; between these the door is now open, and they
   meet promiscuously in the same external performances. But, when the
   Master of the house is risen up, the door will be shut between them,
   that those who are in the outer-court may be kept out, and left to be
   trodden underfoot by the Gentiles, Rev. xi. 2. As to those that are
   filthy, shut the door upon them, and let them be filthy still; that
   those who are within may be kept within, that those who are holy may be
   holy still. The door is shut to separate between the precious and the
   vile, that sinners may no longer stand in the congregation of the
   righteous. Then you shall return, and discern betwixt them. [2.] A door
   of denial and exclusion. The door of mercy and grace has long stood
   open to them, but they would not come in by it, would not be beholden
   to the favour of that door; they hoped to climb up some other way, and
   to get to heaven by their own merits, and therefore when the Master of
   the house is risen up he will justly shut that door; let them not
   expect to enter by it, but let them take their own measures. Thus, when
   Noah was safe in the ark, God shut the door, to exclude all those that
   depended upon shelters of their own in the approaching flood.

   (3.) Think how many who were very confident that they should be saved
   will be rejected in the day of trial, and their confidences will
   deceive them, and you will say that there are few that shall be saved
   and that we are all concerned to strive. Consider,

   [1.] What an assurance they had of admission, and how far their hope
   carried them, even to heaven's gate. There they stand and knock, knock
   as if they had authority, knock as those that belong to the house,
   saying, "Lord, Lord, open to us, for we think we have a right to enter;
   take us in among the saved ones, for we joined ourselves to them."
   Note, Many are ruined by an ill-grounded hope of heaven, which they
   never distrusted or called in question, and therefore conclude their
   state is good because they never doubted it. They call Christ, Lord, as
   if they were his servants; nay, in token of their importunity, they
   double it, Lord, Lord; they are desirous now to enter in by that door
   which they had formerly made light of, and would now gladly come in
   among those serious Christians whom they had secretly despised.

   [2.] What grounds they had for this confidence. Let us see what their
   plea is, v. 26. First, They had been Christ's guests, had had an
   intimate converse with him, and had shared in his favours: We have
   eaten and drunk in thy presence, at thy table. Judas ate bread with
   Christ, dipped with him in the dish. Hypocrites, under the disguise of
   their external profession, receive the Lord's supper, and in it partake
   of the children's bread, as if they were children. Secondly, They had
   been Christ's hearers, had received instruction from him, and were well
   acquainted with his doctrine and law: "Thou hast taught in our
   streets--a distinguishing favour, which few had, and surely it might be
   taken as a pledge of distinguishing favour now; for wouldest thou teach
   us, and not save us?"

   [3.] How their confidence will fail them, and all their pleas be
   rejected as frivolous. Christ will say to them, I know you not whence
   you are, v. 25. And again (v. 27), I tell you, I know you not, depart
   from me. He does not deny that what they pleaded was true; they had
   eaten and drunk in his presence, by the same token that they had no
   sooner eaten of his bread than they lifted up the heel against him. He
   had taught in their streets, by the same token that they had despised
   his instruction and would not submit to it. And therefore, First, He
   disowns them: "I know you not; you do not belong to my family." The
   Lord knows them that are his, but them that are not he does not know,
   he has nothing to do with them: "I know you not whence you are. You are
   not of me, you are not from above, you are not branches of my house, of
   my vine." Secondly, He discards them: Depart from me. It is the hell of
   hell to depart from Christ, the principal part of the misery of the
   damned. "Depart from my door, here is nothing for you, no, not a drop
   of water." Thirdly, He gives them such a character as is the reason of
   this doom: You are workers of iniquity. This is their ruin, that, under
   a pretence of piety, they kept up secret haunts of sin, and did the
   devil's drudgery in Christ's livery.

   [4.] How terrible their punishment will be (v. 28): There shall be
   weeping and gnashing of teeth, the utmost degree of grief and
   indignation; and that which is the cause of it, and contributes to it,
   is a sight of the happiness of those that are saved: You shall see the
   patriarchs and prophets in the kingdom of God, and yourselves thrust
   out. Observe here, First, That the Old-Testament saints are in the
   kingdom of God; those had benefit by the Messiah who died before his
   coming, for they saw his day at a distance and it reflected comfort
   upon them. Secondly, That New-Testament sinners will be thrust out of
   the kingdom of God. It intimates that they will be thrusting in, and
   will presume upon admission, but in vain; they shall be thrust out with
   shame, as having no part or lot in the matter. Thirdly, That the sight
   of the saint's glory will be a great aggravation of sinner's misery;
   they shall thus far see the kingdom of God that they shall see the
   prophets in it, whom they hated and despised, and themselves, though
   they thought themselves sure of it, thrust out. This is that at which
   they will gnash their teeth, Ps. cxii. 10.

   (4.) Think who are they that shall be saved, notwithstanding: They
   shall come from the east and the west; and the last shall be first, v.
   29, 30. [1.] By what Christ said, it appears that but few shall be
   saved of those whom we think most likely, and who bid fairest for it.
   Yet do not say then that the gospel is preached in vain; for, though
   Israel be not gathered, Christ will be glorious. There shall come many
   from all parts of the Gentile world that shall be admitted into the
   kingdom of grace in this world, and of glory in the other. Plainly
   thus, when we come to heaven, we shall meet a great many there whom we
   little thought to have met there, and miss a great many thence whom we
   verily expected to have found there. [2.] Those who sit down in the
   kingdom of God are such as had taken pains to get thither, for they
   came from far--from the east and from the west, from the north and from
   the south; they had passed through different climates, had broken
   through many difficulties and discouragements. This shows that they who
   would enter into that kingdom must strive, as the queen of Sheba, who
   came from the utmost parts of the earth to hear the wisdom of Solomon.
   They who travel now in the service of God and religion shall shortly
   sit down to rest in the kingdom of God. [3.] Many who stood fair for
   heaven came short, and others who seemed cast behind, and thrown quite
   out of the way, will win and wear this prize, and therefore it concerns
   us to strive to enter. Let us be provoked, as Paul desires the Jews
   might be, to a holy emulation, by the zest an forwardness of the
   Gentiles, Rom. xi. 14. Shall I be outstripped by my juniors? Shall I,
   who started first, and stood nearest, miss of heaven, when others, less
   likely, enter into it? If it be got by striving, why should not I
   strive?

Christ's Message to Herod.

   31 The same day there came certain of the Pharisees, saying unto him,
   Get thee out, and depart hence: for Herod will kill thee.   32 And he
   said unto them, Go ye, and tell that fox, Behold, I cast out devils,
   and I do cures to day and to morrow, and the third day I shall be
   perfected.   33 Nevertheless I must walk to day, and to morrow, and the
   day following: for it cannot be that a prophet perish out of Jerusalem.
     34 O Jerusalem, Jerusalem, which killest the prophets, and stonest
   them that are sent unto thee; how often would I have gathered thy
   children together, as a hen doth gather her brood under her wings, and
   ye would not!   35 Behold, your house is left unto you desolate: and
   verily I say unto you, Ye shall not see me, until the time come when ye
   shall say, Blessed is he that cometh in the name of the Lord.

   Here is, I. A suggestion to Christ of his danger from Herod, now that
   he was in Galilee, within Herod's jurisdiction (v. 31): Certain of the
   Pharisees (for there were those of that sect dispersed all the nation
   over) came to Christ, pretending friendship and a concern for his
   safety, and said, Get thee out of this country, and depart hence, for
   otherwise Herod will kill thee, as he did John. Some think that these
   Pharisees had no ground at all for this, that Herod had not given out
   any words to this purport, but that they framed this lie, to drive him
   out of Galilee, where he had a great and growing interest, and to drive
   him into Judea, where they knew there were those that really sought his
   life. But, Christ's answer being directed to Herod himself, it should
   seem that the Pharisees had ground for what they said, and that Herod
   was enraged against Christ, and designed him a mischief, for the
   honourable testimony he had borne to John Baptist, and to the doctrine
   of repentance which John preached. Herod was willing to get rid of
   Christ out of his dominions; and, when he durst not put him to death,
   he hoped to frighten him away by sending him this threatening message.

   II. His defiance of Herod's rage and the Pharisees' too; he fears
   neither the one nor the other: Go you, and tell that fox so, v. 32. In
   calling him a fox, he gives him his true character; for he was subtle
   as a fox, noted for his craft, and treachery, and baseness, and preying
   (as they say of a fox) furthest from his own den. And, though it is a
   black and ugly character, yet it did not ill become Christ to give it
   to him, nor was it in him a violation of that law, Thou shalt not speak
   evil of the ruler of thy people. For Christ was a prophet, and prophets
   always had a liberty of speech in reproving princes and great men. Nay,
   Christ was more than a prophet, he was a king, he was King of kings,
   and the greatest of men were accountable to him, and therefore it
   became him to call this proud king by his own name; but it is not to be
   drawn into an example by us. "Go, and tell that fox, yea, and this fox
   too" (for so it is in the original, te alopeki taute); "that Pharisee,
   whoever he is, that whispers this in my ear, let him know that I do not
   fear him, nor regard his menaces. For," 1. "I know that I must die, and
   must die shortly; I expect it, and count upon it, the third day," that
   is, "very shortly; my hour is at hand." Note, It will help us very much
   above the fear of death, and of them that have the power of death, to
   make death familiar to us, to expect it, think of it, and converse with
   it, and see it at the door. "If Herod should kill me, he will not
   surprise me." 2. "I know that death will be not only no prejudice to
   me, but that it will be my preferment; and therefore tell him I do not
   fear him; when I die, I shall be perfected. I shall then have finished
   the hardest part of my undertaking; I shall have completed my
   business;" teleioumai--I shall be consecrated. When Christ dies, he is
   said to have sanctified himself; he consecrated himself to his priestly
   office with his own blood. 3. "I know that neither he nor any one else
   can kill me till I have done my work. Go, and tell him that I value not
   his impotent rage. I will cast out devils, and do cures, to-day and
   to-morrow," that is, "now and for some little space of time yet to
   come, in spite of him and all his threats. I must walk, I must go on in
   my intended journey, and it is not in his power to hinder me. I must go
   about, as I do, preaching and healing, to-day, and to-morrow, and the
   day following." Note, It is good for us to look upon the time we have
   before us as but a little, two or three days perhaps may be the utmost,
   that we may thereby be quickened to do the work of the day in its day.
   And it is a comfort to us, in reference to the power and malice of our
   enemies, that they can have no power to take us off as long as God has
   any work for us to do. The witnesses were not slain till they had
   finished their testimony. 4. "I know that Herod can do me no harm, not
   only because my time is not yet come, but because the place appointed
   for my death is Jerusalem, which is not within his jurisdiction: It
   cannot be that a prophet perish out of Jerusalem," that is, "any where
   but at Jerusalem." If a true prophet was put to death, he was
   prosecuted as a false prophet. Now none undertook to try prophets, and
   to judge concerning them, but the great sanhedrim, which always sat at
   Jerusalem; it was a cause which the inferior courts did not take
   cognizance of, and therefore, if a prophet be put to death, it must be
   at Jerusalem.

   III. His lamentation for Jerusalem, and his denunciation of wrath
   against that city, v. 34, 35. This we had Matt. xxiii. 37-39. Perhaps
   this was not said now in Galilee, but the evangelist, not designing to
   bring it in in its proper place, inserts it here, upon occasion of
   Christ's mentioning his being put to death at Jerusalem.

   Note, 1. The wickedness of persons and places that more eminently than
   others profess religion and relation to God is in a particular manner
   provoking and grieving to the Lord Jesus. How pathetically does he
   speak of the sin and ruin of that holy city! O Jerusalem! Jerusalem! 2.
   Those that enjoy great plenty of the means of grace, if they are not
   profited by them, are often prejudiced against them. They that would
   not hearken to the prophets, nor welcome those whom God had sent to
   them, killed them, and stoned them. If men's corruptions are not
   conquered, they are provoked. 3. Jesus Christ has shown himself
   willing, freely willing, to receive and entertain poor souls that come
   to him, and put themselves under his protection: How often would I have
   gathered thy children together, as a hen gathereth her brood under her
   wings, with such care and tenderness! 4. The reason why sinners are not
   protected and provided for by the Lord Jesus, as the chickens are by
   the hen, is because they will not: I would, I often would, and ye would
   not. Christ's willingness aggravates sinners' unwillingness, and leaves
   their blood upon their own heads. 5. The house that Christ leaves is
   left desolate. The temple, though richly adorned, though greatly
   frequented, is yet desolate if Christ has deserted it. He leaves it to
   them; they had made an idol of it, and let them take it to themselves,
   and make their best of it, Christ will trouble it no more. 6. Christ
   justly withdraws from those that drive him from them. They would not be
   gathered by him, and therefore, saith he, "You shall not see me, you
   shall not hear me, any more," as Moses said to Pharaoh, when he forbade
   him his presence, Exod. x. 28, 29. 7. The judgment of the great day
   will effectually convince unbelievers that would not now be convinced:
   "Then you will say, Blessed is he that cometh," that is, "you will be
   glad to be among those that say so, and will not see me to be the
   Messiah till then when it is too late."
     __________________________________________________________________

L U K E.

  CHAP. XIV.

   In this chapter we have, I. The cure which our Lord Jesus wrought upon
   a man that had the dropsy, on the sabbath day, and his justifying
   himself therein against those who were offended at his doing it on that
   day, ver. 1-6. II. A lesson of humility gives to those who were
   ambitious of the highest rooms, ver. 7-11. III. A lesson of charity to
   those who feasted the rich, and did not feed the poor, ver. 12-14. IV.
   The success of the gospel not foretold in the parable of the guests
   invited to a feast, signifying the rejection of the Jews and all others
   that set their hearts upon this world, and the entertainment of the
   Gentiles and all others that come to be filled with Christ, ver. 15-24.
   V. The great law of discipleship laid down, with a caution to all that
   will be Christ's disciples to undertake it deliberately and with
   consideration, and particularly to ministers, to retain their savour,
   ver. 25-35.

A Man Cured of the Dropsy.

   1 And it came to pass, as he went into the house of one of the chief
   Pharisees to eat bread on the sabbath day, that they watched him.   2
   And, behold, there was a certain man before him which had the dropsy.
   3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is
   it lawful to heal on the sabbath day?   4 And they held their peace.
   And he took him, and healed him, and let him go;   5 And answered them,
   saying, Which of you shall have an ass or an ox fallen into a pit, and
   will not straightway pull him out on the sabbath day?   6 And they
   could not answer him again to these things.

   In this passage of story we find,

   I. That the Son of man came eating and drinking, conversing familiarly
   with all sorts of people; not declining the society of publicans,
   though they were of ill fame, nor of Pharisees, though they bore him
   ill will, but accepting the friendly invitations both of the one and
   the other, that, if possible, he might do good to both. Here he went
   into the house of one of the chief Pharisees, a ruler, it may be, and a
   magistrate in his country, to eat bread on the sabbath day, v. 1. See
   how favourable God is to us, that he allows us time, even on his own
   day, for bodily refreshments; and how careful we should be not to abuse
   that liberty, or turn it into licentiousness. Christ went only to eat
   bread, to take such refreshment as was necessary on the sabbath day.
   Our sabbath meals must, with a particular care, be guarded against all
   manner of excess. On sabbath days we must do as Moses and Jethro did,
   eat bread before God (Exod. xviii. 12), and, as is said of the
   primitive Christians, on the Lord's day, must eat and drink as those
   that must pray again before we go to rest, that we may not be unfit for
   that.

   II. That he went about doing good. Wherever he came he sought
   opportunities to do good, and not only improved those that fell in his
   way. Here was a certain man before him who had the dropsy, v. 2. We do
   not find that he offered himself, or that his friends offered him to be
   Christ's patient, but Christ prevented him with the blessings of his
   goodness, and before he called he answered him. Note, It is a happy
   thing to be where Christ is, to be present before him, though we be not
   presented to him. This man had the dropsy, it is probable, in a high
   degree, and appeared much swoln with it; probably he was some relation
   of the Pharisee's, that now lodged in his house, which is more likely
   than that he should be an invited guest at the table.

   III. That he endured the contradiction of sinners against himself: They
   watched him, v. 1. The Pharisee that invited him, it should seem, did
   it with a design to pick some quarrel with him; if it were so, Christ
   knew it, and yet went, for he knew himself a match for the most subtle
   of them, and knew how to order his steps with an eye to his observers.
   Those that are watched had need to be wary. It is, as Dr. Hammond
   observes, contrary to all laws of hospitality to seek advantage against
   one that you invited to be your guest, for such a one you have taken
   under your protection. These lawyers and Pharisees, like the fowler
   that lies in wait to ensnare the birds, held their peace, and acted
   very silently. When Christ asked them whether they thought it lawful to
   heal on the sabbath day (and herein he is said to answer them, for it
   was an answer to their thoughts, and thoughts are words to Jesus
   Christ), they would say neither yea nor nay, for their design was to
   inform against him, not to be informed by him. They would not say it
   was lawful to heal, for then they would preclude themselves from
   imputing it to him as a crime; and yet the thing was so plain and
   self-evident that they could not for shame say it was not lawful. Note,
   Good men have often been persecuted for doing that which even their
   persecutors, if they would but give their consciences leave to speak
   out, could not but own to be lawful and good. Many a good work Christ
   did, for which they cast stones at him and his name.

   IV. That Christ would not be hindered from doing good by the opposition
   and contradiction of sinners. He took him, and healed him, and let him
   go, v. 4. Perhaps he took him aside into another room, and healed him
   there, because he would neither proclaim himself, such was his
   humility, nor provoke his adversaries, such was his wisdom, his
   meekness of wisdom. Note, Though we must not be driven off from our
   duty by the malice of our enemies, yet we should order the
   circumstances of it so as to make it the least offensive. Or, He took
   him, that is, he laid hands on him, to cure him; epilabomenos,
   complexus--he embraced him, took him in his arms, big and unwieldy as
   he was (for so dropsical people generally are), and reduced him to
   shape. The cure of a dropsy, as much as any disease, one would think,
   should be gradual; yet Christ cured even that disease, perfectly cured
   it, in a moment. He then let him go, lest the Pharisees should fall
   upon him for being healed, though he was purely passive; for what
   absurdities would not such men as they were be guilty of?

   V. That our Lord Jesus did nothing but what he could justify, to the
   conviction and confusion of those that quarrelled with him, v. 5, 6. He
   still answered their thoughts, and made them hold their peace for shame
   who before held their peace for subtlety, by an appeal to their own
   practice, as he had been used to do upon such occasions, that he might
   show them how in condemning him they condemned themselves: which of you
   shall have an ass or an ox fallen into a pit, by accident, and will not
   pull him out on the sabbath day, and that straightway, not deferring it
   till the sabbath be over, lest it perish? Observe, It is not so much
   out of compassion to the poor creature that they do it as a concern for
   their own interest. It is their own ox, and their own ass, that is
   worth money, and they will dispense with the law of the sabbath for the
   saving of. Now this was an evidence of their hypocrisy, and that it was
   not out of any real regard to the sabbath that they found fault with
   Christ for healing on the sabbath day (that was only the pretence), but
   really because they were angry at the miraculous good works which
   Christ wrought, and the proof he thereby gave of his divine mission,
   and the interest he thereby gained among the people. Many can easily
   dispense with that, for their own interest, which they cannot dispense
   with for God's glory and the good of their brethren. This question
   silenced them: They could not answer him again to these things, v. 6.
   Christ will be justified when he speaks, and every mouth must be
   stopped before him.

Humility Recommended.

   7 And he put forth a parable to those which were bidden, when he marked
   how they chose out the chief rooms; saying unto them,   8 When thou art
   bidden of any man to a wedding, sit not down in the highest room; lest
   a more honourable man than thou be bidden of him;   9 And he that bade
   thee and him come and say to thee, Give this man place; and thou begin
   with shame to take the lowest room.   10 But when thou art bidden, go
   and sit down in the lowest room; that when he that bade thee cometh, he
   may say unto thee, Friend, go up higher: then shalt thou have worship
   in the presence of them that sit at meat with thee.   11 For whosoever
   exalteth himself shall be abased; and he that humbleth himself shall be
   exalted.   12 Then said he also to him that bade him, When thou makest
   a dinner or a supper, call not thy friends, nor thy brethren, neither
   thy kinsmen, nor thy rich neighbours; lest they also bid thee again,
   and a recompence be made thee.   13 But when thou makest a feast, call
   the poor, the maimed, the lame, the blind:   14 And thou shalt be
   blessed; for they cannot recompense thee: for thou shalt be recompensed
   at the resurrection of the just.

   Our Lord Jesus here sets us an example of profitable edifying discourse
   at our tables, when we are in company with our friends. We find that
   when he had none but his disciples, who were his own family, with him
   at his table, his discourse with them was good, and to the use of
   edifying; and not only so, but when he was in company with strangers,
   nay, with enemies that watched him, he took occasion to reprove what he
   saw amiss in them, and to instruct them. Though the wicked were before
   him, he did not keep silence from good (as David did, Ps. xxxix. 1, 2),
   for, notwithstanding the provocation given him, he had not his heart
   hot within him, nor was his spirit stirred. We must not only not allow
   any corrupt communication at our tables, such as that of the
   hypocritical mockers at feasts, but we must go beyond common harmless
   talk, and should take occasion from God's goodness to us at our tables
   to speak well of him, and learn to spiritualize common things. The lips
   of the righteous should then feed many. Our Lord Jesus was among
   persons of quality, yet, as one that had not respect of persons,

   I. He takes occasion to reprove the guests for striving to sit
   uppermost, and thence gives us a lesson of humility.

   1. He observed how these lawyers and Pharisees affected the highest
   seats, towards the head-end of the table, v. 7. He had charged that
   sort of men with this in general, ch. xi. 43. Here he brings home the
   charge to particular persons; for Christ will give every man his own.
   He marked how they chose out the chief rooms; every man, as he came in,
   got as near the best seat as he could. Note, Even in the common actions
   of life, Christ's eye is upon us, and he marks what we do, not only in
   our religious assemblies, but at our tables, and makes remarks upon it.

   2. He observed how those who were thus aspiring often exposed
   themselves, and came off with a slur; whereas, those who were modest,
   and seated themselves in the lowest seats, often gained respect by it.
   (1.) Those who, when they come in, assume the highest seats, may
   perhaps be degraded, and forced to come down to give place to one more
   honourable, v. 8, 9. Note, It ought to check our high thoughts of
   ourselves to think how many there are that are more honourable than we,
   not only in respect of worldly dignities, but of personal merits and
   accomplishments. Instead of being proud that so many give place to us,
   it should be humbling to us that there are so many that we must give
   place to. The master of the feast will marshal his guests, and will not
   see the more honourable kept out of the seat that is his due, and
   therefore will make bold to take him lower that usurped it; Give this
   man place; and this will be a disgrace before all the company to him
   that would be thought more deserving than he really was. Note, Pride
   will have shame, and will at last have a fall. (2.) Those who, when
   they come in, content themselves with the lowest seats, are likely to
   be preferred (v. 10): "Go, and seat thyself in the lowest room, as
   taking it for granted that thy friend, who invited thee, has guests to
   come that are of better rank and quality than thou are; but perhaps it
   may not prove so, and then it will be said to thee, Friend, go up
   higher. The master of the feast will be so just to thee as not to keep
   thee at the lower end of the table because thou wert so modest as to
   seat thyself there." Note, The way to rise high is to begin low, and
   this recommends a man to those about him: "Thou shalt have honour and
   respect before those that sit with thee. They will see thee to be an
   honourable man, beyond what at first they thought; and honour appears
   the brighter for shining out of obscurity. They will likewise see thee
   to be a humble man, which is the greatest honour of all. Our Saviour
   here refers to that advice of Solomon (Prov. xxv. 6, 7), Stand not in
   the place of great men, for better it is that it be said unto thee,
   Come up hither, than that thou shouldest be put lower." And Dr.
   Lightfoot quotes a parable out of one of the rabbin somewhat like this.
   "Three men," said he, "were bidden to a feast; one sat highest, For,
   said he, I am a prince; the other next, For, said he, I am a wise man;
   the other lowest, For, said he, I am a humble man. The king seated the
   humble man highest, and put the prince lowest."

   3. He applied this generally, and would have us all learn not to mind
   high things, but to content ourselves with mean things, as for other
   reasons, so for this, because pride and ambition are disgraceful before
   men: for whosoever exalteth himself shall be abased; but humility and
   self-denial are really honourable: he that humbleth himself shall be
   exalted, v. 11. We see in other instances that a man's pride will bring
   him low, but honour shall uphold the humble in spirit, and before
   honour is humility.

   II. He takes occasion to reprove the master of the feast for inviting
   so many rich people, who had wherewithal to dine very well at home,
   when he should rather have invited the poor, or, which was all one,
   have sent portions to them for whom nothing was prepared, and who could
   not afford themselves a good meal's meat. See Neh. viii. 10. Our
   Saviour here teaches us that the using of what we have in works of
   charity is better, and will turn to a better account, than using it in
   works of generosity and in magnificent house-keeping.

   1. "Covet not to treat the rich; invite not thy friends, and brethren,
   and neighbours, that are rich," v. 12. This does not prohibit the
   entertaining of such; there may be occasion for it, for the cultivating
   of friendship among relations and neighbours. But, (1.) "Do not make a
   common custom of it; spend as little as thou canst that way, that thou
   mayest not disable thyself to lay out in a much better way, in
   almsgiving. Thou wilt find it very expensive and troublesome; one feast
   for the rich will make a great many meals for the poor." Solomon saith,
   He that giveth to the rich shall surely come to want, Prov. xxii. 16.
   "Give" (saith Pliny, Epist.) "to thy friends, but let it be to thy poor
   friends, not to those that need thee not." (2.) "Be not proud of it."
   Many make feasts only to make a show, as Ahasuerus did (Esth. i. 3, 4),
   and it is no reputation to them, they think, if they have not persons
   of quality to dine with them, and thus rob their families, to please
   their fancies. (3.) "Aim not at being paid again in your own coin."
   This is that which our Saviour blames in making such entertainments:
   "You commonly do it in hopes that you will be invited by them, and so a
   recompence will be made you; you will be gratified with such dainties
   and varieties as you treat your friends with, and this will feed your
   sensuality and luxury, and you will be no real gainer at last."

   2. "Be forward to relieve the poor (v. 13, 14): When thou makest a
   feast, instead of furnishing thyself with what is rare and nice, get
   thy table spread with a competency of plain and wholesome meat, which
   will not be so costly, and invite the poor and maimed, such as have
   nothing to live upon, nor are able to work for their living. These are
   objects of charity; they want necessaries; furnish them, and they will
   recompense thee with their prayers; they will commend thy provisions,
   which the rich, it may be, will despise. They will go away, and thank
   God for thee, when the rich will go away and reproach thee. Say not
   that thou art a loser, because they cannot recompense thee, thou art so
   much out of pocket; no, it is so much set out to the best interest, on
   the best security, for thou shall be recompensed at the resurrection of
   the just." There will be a resurrection of the just, a future state of
   the just. There is a state of happiness reserved for them in the other
   world; and we may be sure that the charitable will be remembered in the
   resurrection of the just, for alms are righteousness. Works of charity
   perhaps may not be rewarded in this world, for the things of this world
   are not the best things, and therefore God does not pay the best men in
   those things; but they shall in no wise lose their reward; they shall
   be recompensed in the resurrection. It will be found that the longest
   voyages make the richest returns, and that the charitable will be no
   losers, but unspeakable gainers, by having their recompense adjourned
   till the resurrection.

The Generous Invitations; The Neglected Feast.

   15 And when one of them that sat at meat with him heard these things,
   he said unto him, Blessed is he that shall eat bread in the kingdom of
   God.   16 Then said he unto him, A certain man made a great supper, and
   bade many:   17 And sent his servant at supper time to say to them that
   were bidden, Come; for all things are now ready.   18 And they all with
   one consent began to make excuse. The first said unto him, I have
   bought a piece of ground, and I must needs go and see it: I pray thee
   have me excused.   19 And another said, I have bought five yoke of
   oxen, and I go to prove them: I pray thee have me excused.   20 And
   another said, I have married a wife, and therefore I cannot come.   21
   So that servant came, and showed his lord these things. Then the master
   of the house being angry said to his servant, Go out quickly into the
   streets and lanes of the city, and bring in hither the poor, and the
   maimed, and the halt, and the blind.   22 And the servant said, Lord,
   it is done as thou hast commanded, and yet there is room.   23 And the
   lord said unto the servant, Go out into the highways and hedges, and
   compel them to come in, that my house may be filled.   24 For I say
   unto you, That none of those men which were bidden shall taste of my
   supper.

   Here is another discourse of our Saviour's, in which he spiritualizes
   the feast he was invited to, which is another way of keeping up good
   discourse in the midst of common actions.

   I. The occasion of the discourse was given by one of the guests, who,
   when Christ was giving rules about feasting, said to him, Blessed is he
   that shall eat bread in the kingdom of God (v. 15), which, some tell
   us, was a saying commonly used among the rabbin.

   1. But with what design does this man bring it in here? (1.) Perhaps
   this man, observing that Christ reproved first the guests and then the
   master of the house, fearing he should put the company out of humour,
   started this, to divert the discourse to something else. Or, (2.)
   Admiring the good rules of humility and charity which Christ had now
   given, but despairing to see them lived up to in the present degenerate
   state of things, he longs for the kingdom of God, when these and other
   good laws shall prevail, and pronounces them blessed who shall have a
   place in that kingdom. Or, (3.) Christ having mentioned the
   resurrection of the just, as a recompence for acts of charity to the
   poor, he here confirms what he said, "Yea, Lord, they that shall be
   recompensed in the resurrection of the just, shall eat bread in the
   kingdom, and that is a greater recompence than being reinvited to the
   table of the greatest man on earth." Or, (4.) Observing Christ to be
   silent, after he had given the foregoing lessons, he was willing to
   draw him in again to further discourse, so wonderfully well-pleased was
   he with what he said; and he knew nothing more likely to engage him
   than to mention the kingdom of God. Note, Even those that are not of
   ability to carry on good discourse themselves ought to put in a word
   now and then, to countenance it, and help it forward.

   2. Now what this man said was a plain and acknowledged truth, and it
   was quoted very appositely now that they were sitting at meat; for we
   should take occasion from common things to think and speak of those
   heavenly and spiritual things which in scripture are compared to them,
   for that is one end of borrowing similitudes from them. And it will be
   good for us, when we are receiving the gifts of God's providence, to
   pass through them to the consideration of the gifts of his grace, those
   better things. This thought will be very seasonable when we are
   partaking of bodily refreshments: Blessed are they that shall eat bread
   in the kingdom of God. (1.) In the kingdom of grace, in the kingdom of
   the Messiah, which was expected now shortly to be set up. Christ
   promised his disciples that they should eat and drink with him in his
   kingdom. They that partake of the Lord's supper eat bread in the
   kingdom of God. (2.) In the kingdom of glory, at the resurrection. The
   happiness of heaven is an everlasting feast; blessed are they that
   shall sit down at that table, whence they shall rise no more.

   II. The parable which our Lord Jesus put forth upon this occasion, v.
   16, &c. Christ joins with the good man in what he said: "It is very
   true, Blessed are they that shall partake of the privileges of the
   Messiah's kingdom. But who are they that shall enjoy that privilege?
   You Jews, who think to have the monopoly of it, will generally reject
   it, and the Gentiles will be the greatest sharers in it." This he shows
   by a parable, for, if he had spoken it plainly, the Pharisees would not
   have borne it. Now in the parable we may observe,

   1. The free grace and mercy of God, shining in the gospel of Christ; it
   appears,

   (1.) In the rich provision he has made for poor souls, for their
   nourishment, refreshment, and entertainment (v. 16): A certain man made
   a great supper. There is that in Christ and the grace of the gospel
   which will be food and a feast for the soul of man that knows its own
   capacities, for the soul of a sinner that knows its own necessities and
   miseries. It is called a supper, because in those countries supper time
   was the chief feasting time, when the business of the day was over. The
   manifestation of gospel grace to the world was the evening of the
   world's day; and the fruition of the fulness of that grace in heaven is
   reserved for the evening of our day.

   (2.) In gracious invitation given us to come and partake of this
   provision. Here is, [1.] A general invitation given: He bade many.
   Christ invited the whole nation and people of the Jews to partake of
   the benefits of his gospel. There is provision enough for as many as
   come; it was prophesied of as a feast for all people, Isa. xxv. 6.
   Christ in the gospel, as he keeps a good house, so he keeps an open
   house. [2.] A particular memorandum given, when the supper time was at
   hand; the servant was sent round to put them in mind of it: Come, for
   all things are now ready. When the Spirit was poured out, and the
   gospel church planted, those who before were invited were more closely
   pressed to come in presently: Now all things are ready, the full
   discovery of the gospel mystery is now made, all the ordinances of the
   gospel are now instituted, the society of Christians is now
   incorporated, and, which crowns all, the Holy Ghost is now given. This
   is the call now given to us: "All things are now ready, now is the
   accepted time; it is now, and has not been long; it is now, and will
   not be long; it is a season of grace that will be soon over, and
   therefore come now; do not delay; accept the invitation; believe
   yourselves welcome; eat, O friends; drink, yea drink abundantly, O
   beloved."

   2. The cold entertainment which the grace of the gospel meets with. The
   invited guests declined coming. They did not say flatly and plainly
   that they would not come, but they all with one consent began to make
   excuse, v. 18. One would have expected that they should all with one
   consent have come to a good supper, when they were so kindly invited to
   it: who would have refused such an invitation? Yet, on the contrary,
   they all found out some pretence or other to shift off their
   attendance. This bespeaks the general neglect of the Jewish nation to
   close with Christ, and accept of the offers of his grace, and the
   contempt they put upon the invitation. It also intimates the
   backwardness there is in most people to close with the gospel call.
   They cannot for shame avow their refusal, but they desire to be
   excused: they all ato mias, some supply horas, all straightway, they
   could give an answer extempore, and needed not to study for it, had not
   to seek for an excuse. Others supply gnomes, they were unanimous in it;
   with one voice. (1.) Here were two that were purchasers, who were in
   such haste to go and see their purchases that they could not find time
   to go to this supper. One had purchased land; he had bought a piece of
   ground, which was represented to him to be a good bargain, and he must
   needs to and see whether it was so or no; and therefore I pray thee
   have me excused. His heart was so much upon the enlarging of his estate
   that he could neither be civil to his friend nor kind to himself. Note,
   Those that have their hearts full of the world, and fond of laying
   house to house and field to field, have their ears deaf to the gospel
   invitation. But what a frivolous excuse was this! He might have
   deferred going to see his piece of ground till the next day, and have
   found it in the same place and plight it was now in, if he had so
   pleased. Another had purchased stock for his land. "I have bought five
   yoke of oxen for the plough, and I must just now go and prove them,
   must go and try whether they be fit for my purpose; and therefore
   excuse me for this time." The former intimates that inordinate
   complacency in the world, this the inordinate care and concern about
   the world, which keep people from Christ and his grace; both intimate a
   preference given to the body above the soul, and to the things of time
   above those of eternity. Note, It is very criminal, when we are called
   to any duty, to make excuses for our neglect of it: it is a sign that
   there are convictions that it is duty, but no inclination to it. These
   things here, that were the matter of the excuses, were, [1.] Little
   things, and of small concern. It had better become them to have said,
   "I am invited to eat bread in the kingdom of God, and therefore must be
   excused from going to see the ground or the oxen." [2.] Lawful things.
   Note, Things lawful in themselves, when the heart is too much set upon
   them, prove fatal hindrances in religion--Licitus perimus omnes. It is
   a hard matter so to manage our worldly affairs that they may not divert
   us from spiritual pursuits; and this ought to be our great care. (2.)
   Here was one that was newly married, and could not leave his wife to go
   out to supper, no, not for once (v. 30): I have married a wife, and
   therefore, in short, I cannot come. He pretends that he cannot, when
   the truth is he will not. Thus many pretend inability for the duties of
   religion when really they have an aversion to them. He has married a
   wife. It is true, he that married was excused by the law from going to
   war for the first year (Deut. xxiv. 5), but would that excuse him from
   going up to the feasts of the Lord, which all the males were yearly to
   attend? Much less will it excuse from the gospel feast, of which the
   other were but types. Note, Our affection to our relations often proves
   a hindrance to us in our duty to God. Adam's excuse was, The woman that
   thou gavest me persuaded me to eat; this here was, The woman persuaded
   me not to eat. He might have gone and taken his wife along with him;
   they would both have been welcome.

   3. The account which was brought to the master of the feast of the
   affront put upon him by his friends whom he had invited, who now showed
   how little they valued him (v. 21): That servant came, and showed his
   lord these things, told him with surprise that he was likely to sup
   alone, for the guests that were invited, though they had had timely
   notice a good while before, that they might order their affairs
   accordingly, yet were now engaged in some other business. He made the
   matter neither better nor worse, but related it just as it was. Note,
   Ministers must give account of the success of their ministry. They must
   do it now at the throne of grace. If they see of the travail of their
   soul, they must go to God with their thanks; if they labour in vain,
   they must go to God with their complaints. They will do it hereafter at
   the judgment-seat of Christ: they shall be produced as witnesses
   against those who persist and perish in their unbelief, to prove that
   they were fairly invited; and for those who accepted the call, Behold,
   I and the children thou hast given me. The apostle urges this as a
   reason why people should give ear to the word of God sent them by his
   ministers; for they watch for your souls, as those that must give
   account, Heb. xiii. 17.

   4. The master's just resentment of this affront: He was angry, v. 21.
   Note, The ingratitude of those that slight gospel offers, and the
   contempt they put upon the God of heaven thereby, are a very great
   provocation to him, and justly so. Abused mercy turns into the greatest
   wrath. The doom he passed upon them was, None of the men that were
   bidden shall taste of my supper. This was like the doom passed upon the
   ungrateful Israel, when they despised the pleasant land: God swore in
   his wrath that they should not enter into his rest. Note, Grace
   despised is grace forfeited, like Esau's birthright. They that will not
   have Christ when they may shall not have him when they would. Even
   those that were bidden, if they slight the invitation, shall be
   forbidden; when the door is shut, the foolish virgins will be denied
   entrance.

   5. The care that was taken to furnish the table with guests, as well as
   meat. "Go" (saith he to the servants), "go first into the streets and
   lanes of the city, and invite, not the merchants that are going from
   the custom-house, nor the tradesmen that are shutting up their shops;
   they will desire to be excused (one is going to his counting-house to
   cast up his books, another to the tavern to drink a bottle with his
   friend); but, that you may invite those that will be glad to come,
   bring in hither the poor and the maimed, the halt and the blind; pick
   up the common beggars." The servants object not that it will be a
   disparagement to the master and his house to have such guests at his
   table; for they know his mind, and they soon gather an abundance of
   such guests: Lord, it is done as thou hast commanded. Many of the Jews
   are brought in, not of the scribes and Pharisees, such as Christ was
   now at dinner with, who thought themselves most likely to be guests at
   the Messiah's table, but the publicans and sinners; these are the poor
   and the maimed. But yet there is room for more guests, and provision
   enough for them all. "Go, then, secondly, into the highways and hedges.
   Go out into the country, and pick up the vagrants, or those that are
   returning now in the evening from their work in the field, from hedging
   and ditching there, and compel them to come in, not by force of arms,
   but by force of arguments. Be earnest with them; for in this case it
   will be necessary to convince them that the invitation is sincere and
   not a banter; they will be shy and modest, and will hardly believe that
   they shall be welcome, and therefore be importunate with them and do
   not leave them till you have prevailed with them." This refers to the
   calling of the Gentiles, to whom the apostles were to turn when the
   Jews refused the offer, and with them the church was filled. Now
   observe here, (1.) The provision made for precious souls in the gospel
   of Christ shall appear not to have been made in vain; for, if some
   reject it, yet others will thankfully accept the offer of it. Christ
   comforts himself with this, that, though Israel be not gathered, yet he
   shall be glorious, as a light to the Gentiles, Isa. xlix. 5, 6. God
   will have a church in the world, though there are those that are
   unchurched; for the unbelief of man shall not make the promise of God
   of no effect. (2.) Those that are very poor and low in the world shall
   be as welcome to Christ as the rich and great; nay, and many times the
   gospel has greatest success among those that labour under worldly
   disadvantages, as the poor, and bodily infirmities, as the maimed, and
   the halt, and the blind. Christ here plainly refers to what he had said
   just before, in direction to us, to invite to our tables the poor and
   maimed, the lame and blind, v. 13. For consideration for the
   countenance which Christ's gospel gives to the poor should engage us to
   be charitable to them. His condescensions and compassions towards them
   should engage ours. (3.) Many times the gospel has the greatest success
   among those that are least likely to have the benefit of it, and whose
   submission to it was least expected. The publicans and harlots went
   into the kingdom of God before the scribes and Pharisees; so the last
   shall be first, and the first last. Let us not be confident concerning
   those that are most forward, nor despair of those that are least
   promising. (4.) Christ's ministers must be both very expeditious and
   very importunate in inviting to the gospel feast: "Go out quickly (v.
   21); lose not time, because all things are now ready. Call to them to
   come to-day, while it is called to-day; and compel them to come in, by
   accosting them kindly, and drawing them with the cords of a man and the
   bands of love." Nothing can be more absurd than fetching an argument
   hence for compelling men's consciences, nay, for compelling men against
   their consciences, in matters of religion: "You shall receive the
   Lord's supper, or you shall be fined and imprisoned, and ruined in your
   estate." Certainly nothing like this was the compulsion here meant, but
   only that of reason and love; for the weapons of our warfare are not
   carnal. (5.) Though many have been brought in to partake of the
   benefits of the gospel, yet still there is room for more; for the
   riches of Christ are unsearchable and inexhaustible; there is in him
   enough for all, and enough for each; and the gospel excludes none that
   do not exclude themselves. (6.) Christ's house, though it be large,
   shall at last be filled; it will be so when the number of the elect is
   completed, and as many as were given him are brought to him.

The Necessity of Self-denial.

   25 And there went great multitudes with him: and he turned, and said
   unto them,   26 If any man come to me, and hate not his father, and
   mother, and wife, and children, and brethren, and sisters, yea, and his
   own life also, he cannot be my disciple.   27 And whosoever doth not
   bear his cross, and come after me, cannot be my disciple.   28 For
   which of you, intending to build a tower, sitteth not down first, and
   counteth the cost, whether he have sufficient to finish it?   29 Lest
   haply, after he hath laid the foundation, and is not able to finish it,
   all that behold it begin to mock him,   30 Saying, This man began to
   build, and was not able to finish.   31 Or what king, going to make war
   against another king, sitteth not down first, and consulteth whether he
   be able with ten thousand to meet him that cometh against him with
   twenty thousand?   32 Or else, while the other is yet a great way off,
   he sendeth an ambassage, and desireth conditions of peace.   33 So
   likewise, whosoever he be of you that forsaketh not all that he hath,
   he cannot be my disciple.   34 Salt is good: but if the salt have lost
   his savour, wherewith shall it be seasoned?   35 It is neither fit for
   the land, nor yet for the dunghill; but men cast it out. He that hath
   ears to hear, let him hear.

   See how Christ in his doctrine suited himself to those to whom he
   spoke, and gave every one his portion of meat. To Pharisees he preached
   humility and charity. He is in these verses directing his discourse to
   the multitudes that crowded after him, and seemed zealous in following
   him; and his exhortation to them is to understand the terms of
   discipleship, before they undertook the profession of it, and to
   consider what they did. See here,

   I. How zealous people were in their attendance on Christ (v. 25): There
   went great multitudes with him, many for love and more for company, for
   where there are many there will be more. Here was a mixed multitude,
   like that which went with Israel out of Egypt; such we must expect
   there will always be in the church, and it will therefore be necessary
   that ministers should carefully separate between the precious and the
   vile.

   II. How considerate he would have them to be in their zeal. Those that
   undertake to follow Christ must count upon the worst, and prepare
   accordingly.

   1. He tells them what the worst is that they must count upon, much the
   same with what he had gone through before them and for them. He takes
   it for granted that they had a mind to be his disciples, that they
   might be qualified for preferment in his kingdom. They expected that he
   should say, "If any man come to me, and be my disciple, he shall have
   wealth and honour in abundance; let me alone to make him a great man."
   But he tells them quite the contrary.

   (1.) They must be willing to quit that which was very dear, and
   therefore must come to him thoroughly weaned from all their
   creature-comforts, and dead to them, so as cheerfully to part with them
   rather than quit their interest in Christ, v. 26. A man cannot be
   Christ's disciple but he must hate father, and mother, and his own
   life. He is not sincere, he will be constant and persevering, unless he
   love Christ better than any thing in this world, and be willing to part
   with that which he may and must leave, either as a sacrifice, when
   Christ may be glorified by our parting with it (so the martyrs, who
   loved not their lives to death), or as a temptation, when by our
   parting with it we are put into a better capacity of serving Christ.
   Thus Abraham parted with his own country, and Moses with Pharaoh's
   court. Mention is not made here of houses and lands; philosophy will
   teach a man to look upon these with contempt; but Christianity carries
   it higher. [1.] Every good man loves his relations; and yet, if he be a
   disciple of Christ, he must comparatively hate them, must love them
   less than Christ, as Leah is said to be hated when Rachel was better
   loved. Not that their persons must be in any degree hated, but our
   comfort and satisfaction in them must be lost and swallowed up in our
   love to Christ, as Levi's was, when he said to his father, I have not
   seen him, Deut. xxxiii. 9. When our duty to our parents comes in
   competition with our evident duty to Christ, we must give Christ the
   preference. If we must either deny Christ or be banished from our
   families and relations (as many of the primitive Christians were), we
   must rather lose their society than his favour. [2.] Every man loves
   his own life, no man ever yet hated it; and we cannot be Christ's
   disciples if we do not love him better than our own lives, so as rather
   to have our lives embittered by cruel bondage, nay, and taken away by
   cruel deaths, than to dishonour Christ, or depart from any of his
   truths and ways. The experience of the pleasures of the spiritual life,
   and the believing hopes and prospects of eternal life, will make this
   hard saying easy. When tribulation and persecution arise because of the
   word, then chiefly the trial is, whether we love better, Christ or our
   relations and lives; yet even in the days of peace this matter is
   sometimes brought to the trial. Those that decline the service of
   Christ, and opportunities of converse with him, and are ashamed to
   confess him, for fear of disobliging a relation or friend, or losing a
   customer, give cause to suspect that they love him better than Christ.

   (2.) That they must be willing to bear that which was very heavy (v.
   27): Whosoever doth not bear his cross, as those did that were
   condemned to be crucified, in submission to the sentence and in
   expectation of the execution of it, and so come after me whithersoever
   I shall lead him, he cannot be my disciple; that is (says Dr. Hammond),
   he is not for my turn; and my service, being so sure to bring
   persecution along with it, will not be for his. Though the disciples of
   Christ are not all crucified, yet they all bear their cross, as if they
   counted upon being crucified. They must be content to be put into an
   ill name, and to be loaded with infamy and disgrace; for no name is
   more ignominious than Furcifer--the bearer of the gibbet. He must bear
   his cross, and come after Christ; that is, he must bear it in the way
   of his duty, whenever it lies in that way. He must bear it when Christ
   calls him to it, and in bearing it he must have an eye to Christ, and
   fetch encouragements from him, and live in hope of a recompence with
   him.

   2. He bids them count upon it, and then consider of it. Since he has
   been so just to us as to tell us plainly what difficulties we shall
   meet with in following him, let us be so just to ourselves as to weigh
   the matter seriously before we take upon us a profession of religion.
   Joshua obliged the people to consider what they did when they promised
   to serve the Lord, Josh. xxiv. 19. It is better never to begin than not
   to proceed; and therefore before we begin we must consider what it is
   to proceed. This is to act rationally, and as becomes men, and as we do
   in other cases. The cause of Christ will bear a scrutiny. Satan shows
   the best, but hides the worst, because his best will not counter-vail
   his worst; but Christ's will abundantly. This considering of the case
   is necessary to perseverance, especially in suffering times. Our
   Saviour here illustrates the necessity of it by two similitudes, the
   former showing that we must consider the expenses of our religion, the
   latter that we must consider the perils of it.

   (1.) When we take upon us a profession of religion we are like a man
   that undertakes to build a tower, and therefore must consider the
   expense of it (v. 28-30): Which of you, intending to build a tower or
   stately house for himself, sitteth not down first, and counteth the
   cost? and he must be sure to count upon a great deal more than his
   workmen will tell him it will cost. Let him compare the charge with his
   purse, lest he make himself to be laughed at, by beginning to build
   what he is not able to finish. Note, [1.] All that take upon them a
   profession of religion undertake to build a tower, not as the tower of
   Babel, in opposition to Heaven, which therefore was left unfinished,
   but in obedience to Heaven, which therefore shall have its top-stone
   brought forth. Begin low, and lay the foundation deep, lay it on the
   rock, and make sure work, and then aim as high as heaven. [2.] Those
   that intend to build this tower must sit down and count the cost. Let
   them consider that it will cost them the mortifying of their sins, even
   the most beloved lusts; it will cost them a life of self-denial and
   watchfulness, and a constant course of holy duties; it may, perhaps,
   cost them their reputation among men, their estates and liberties, and
   all that is dear to them in this world, even life itself. And if it
   should cost us all this, what is it in comparison with what it cost
   Christ to purchase the advantages of religion for us, which come to us
   without money and without price? [3.] Many that begin to build this
   tower do not go on with it, nor persevere in it, and it is their folly;
   they have not courage and resolution, have not a rooted fixed
   principle, and so bring nothing to pass. It is true, we have none of us
   in ourselves sufficient to finish this tower, but Christ hath said, My
   grace is sufficient for thee, and that grace shall not be wanting to
   any of us, if we seek for it and make use of it. [4.] Nothing is more
   shameful than for those that have begun well in religion to break off;
   every one will justly mock him, as having lost all his labour hitherto
   for want of perseverance. We lose the things we have wrought (2 John
   8), and all we have done and suffered is in vain, Gal. iii. 4.

   (2.) When we undertake to be Christ's disciples we are like a man that
   goes to war, and therefore must consider the hazard of it, and the
   difficulties that are to be encountered, v. 31, 32. A king that
   declares war against a neighbouring prince considers whether he has
   strength wherewith to make his part good, and, if not, he will lay
   aside his thoughts of war. Note, [1.] The state of a Christian in this
   world is a military state. Is not the Christian life a warfare? We have
   many passes in our way, that must be disputed with dint of sword; nay,
   we must fight every step we go, so restless are our spiritual enemies
   in their opposition. [2.] We ought to consider whether we can endure
   the hardness which a good soldier of Jesus Christ must expect and count
   upon, before we enlist ourselves under Christ's banner; whether we are
   able to encounter the forces of hell and earth, which come against us
   twenty thousand strong. [3.] Of the two it is better to make the best
   terms we can with the world than pretend to renounce it and afterwards,
   when tribulation and persecution arise because of the word, to return
   to it. That young man that could not find in his heart to part with his
   possessions for Christ did better to go away from Christ sorrowing than
   to have staid with him dissembling.

   This parable is another way applicable, and may be taken as designed to
   teach us to begin speedily to be religious, rather than to begin
   cautiously; and may mean the same with Matt. v. 25, Agree with thine
   adversary quickly. Note, First, Those that persist in sin make war
   against God, the most unnatural, unjustifiable war; they rebel against
   their lawful sovereign, whose government is perfectly just and good.
   Secondly, The proudest and most daring sinner is no equal match for
   God; the disproportion of strength is much greater than that here
   supposed between ten thousand and twenty thousand. Do we provoke the
   Lord to jealousy? Are we stronger than he? No, surely; who knows the
   power of his anger? In consideration of this, it is our interest to
   make peace with him. We need not send to desire conditions of peace;
   they are offered to us, and are unexceptionable, and highly to our
   advantage. Let us acquaint ourselves with them, and be at peace; do
   this in time, while the other is yet a great way off; for delays in
   such a case are highly dangerous, and make after-applications
   difficult.

   But the application of this parable here (v. 33) is to the
   consideration that ought to be exercised when we take upon us a
   profession of religion. Solomon saith, With good advice make war (Prov.
   xx. 18); for he that draws the sword throws away the scabbard; so with
   good advice enter upon a profession of religion, as those that know
   that except you forsake all you have you cannot be Christ's disciples;
   that is, except you count upon forsaking all and consent to it, for all
   that will live godly in Christ Jesus must suffer persecution, and yet
   continue to live godly.

   3. He warns them against apostasy and a degeneracy of mind from the
   truly Christian spirit and temper, for that would make them utterly
   useless, v. 34, 35. (1.) Good Christians are the salt of the earth, and
   good ministers especially (Matt. v. 13); and this salt is good and of
   great use; by their instructions and examples they season all they
   converse with, to keep them from putrefying, and to quicken them, and
   make them savoury. (2.) Degenerate Christians, who, rather than part
   with what they have in the world, will throw up their profession, and
   then of course become carnal, and worldly, and wholly destitute of a
   Christian spirit, are like salt that has lost its savour, like that
   which the chemists call the caput mortuum, that has all its salts drawn
   from it, that is the most useless worthless thing in the world; it has
   no manner of virtue or good property in it. [1.] It can never be
   recovered: Wherewith shall it be seasoned? You cannot salt it. This
   intimates that it is extremely difficult, and next to impossible, to
   recover an apostate, Heb. vi. 4-6. If Christianity will not prevail to
   cure men of their worldliness and sensuality, if that remedy has been
   tried in vain, their ease must even be concluded desperate. [2.] It is
   of no use. It is not fit, as dung is, for the land, to manure that, nor
   will it be the better if it be laid in the dunghill to rot; there is
   nothing to be got out of it. A professor of religion whose mind and
   manners are depraved is the most insipid animal that can be. If he
   speaks of the things of God, of which he has had some knowledge, it is
   so awkwardly that none are the better for it: it is a parable in the
   mouth of a fool. [3.] It is abandoned: Men cast it out, as that which
   they will have no more to do with. Such scandalous professors ought to
   be cast out of the church, not only because they have forfeited all the
   honours and privileges of their church-membership, but because there is
   danger that others will be infected by them. Our Saviour concludes this
   with a call to all to take notice of it, and to take warning: He that
   hath ears to hear, let him hear. Now can the faculty of hearing be
   better employed than in attending to the word of Christ, and
   particularly to the alarms he has given us of the danger we are in of
   apostasy, and the danger we run ourselves into by apostasy?
     __________________________________________________________________

L U K E.

  CHAP. XV.

   Evil manners, we say, beget good laws; so, in this chapter, the
   murmuring of the scribes and Pharisees at the grace of Christ, and the
   favour he showed to publicans and sinners, gave occasion for a more
   full discovery of that grace than perhaps otherwise we should have had
   in these three parables which we have in this chapter, the scope of all
   of which is the same, to show, not only what God had said and sworn in
   the Old Testament, that he had no pleasure in the death and ruin of
   sinners, but that he had great pleasure in their return and repentance,
   and rejoices in the gracious entertainment he gives them thereupon.
   Here is, I. The offence which the Pharisees took at Christ for
   conversing with heathen men and publicans, and preaching his gospel to
   them, ver. 1, 2. II. His justifying himself in it, by the design and
   proper tendency of it, which with many had been the effect of it, and
   that was, the bringing of them to repent and reform their lives, than
   which there could not be a more pleasing and acceptable service done to
   God, which he shows in the parables, 1. Of the lost sheep that was
   brought home with joy, ver. 4-7. 2. Of the lost silver that was found
   with joy, ver. 8-10. 3. Of the lost son that had been a prodigal, but
   returned to his father's house, and was received with great joy, though
   his elder brother, like these scribes and Pharisees, was offended at
   it, ver. 11-32.

The Lost Sheep and Piece of Silver.

   1 Then drew near unto him all the publicans and sinners for to hear
   him.   2 And the Pharisees and scribes murmured, saying, This man
   receiveth sinners, and eateth with them.   3 And he spake this parable
   unto them, saying,   4 What man of you, having a hundred sheep, if he
   lose one of them, doth not leave the ninety and nine in the wilderness,
   and go after that which is lost, until he find it?   5 And when he hath
   found it, he layeth it on his shoulders, rejoicing.   6 And when he
   cometh home, he calleth together his friends and neighbours, saying
   unto them, Rejoice with me; for I have found my sheep which was lost.
   7 I say unto you, that likewise joy shall be in heaven over one sinner
   that repenteth, more than over ninety and nine just persons, which need
   no repentance.   8 Either what woman having ten pieces of silver, if
   she lose one piece, doth not light a candle, and sweep the house, and
   seek diligently till she find it?   9 And when she hath found it, she
   calleth her friends and her neighbours together, saying, Rejoice with
   me; for I have found the piece which I had lost.   10 Likewise, I say
   unto you, there is joy in the presence of the angels of God over one
   sinner that repenteth.

   Here is, I. The diligent attendance of the publicans and sinners upon
   Christ's ministry. Great multitudes of Jews went with him (ch. xiv.
   25), with such an assurance of admission into the kingdom of God that
   he found it requisite to say that to them which would shake their vain
   hopes. Here multitudes of publicans and sinners drew near to him, with
   a humble modest fear of being rejected by him, and to them he found it
   requisite to give encouragement, especially because there were some
   haughty supercilious people that frowned upon them. The publicans, who
   collected the tribute paid to the Romans, were perhaps some of them bad
   men, but they were all industriously put into an ill name, because of
   the prejudices of the Jewish nation against their office. They are
   sometimes ranked with harlots (Matt. xxi. 32); here and elsewhere with
   sinners, such as were openly vicious, that traded with harlots, known
   rakes. Some think that the sinners here meant were heathen, and that
   Christ was now on the other side Jordan, or in Galilee of the Gentiles.
   These drew near, when perhaps the multitude of the Jews that had
   followed him had (upon his discourse in the close of the foregoing
   chapter) dropped off; thus afterwards the Gentiles took their turn in
   hearing the apostles, when the Jews had rejected them. They drew near
   to him, being afraid of drawing nearer than just to come within
   hearing. They drew near to him, not, as some did, to solicit for cures,
   but to hear his excellent doctrine. Note, in all our approaches to
   Christ we must have this in our eye, to hear him; to hear the
   instructions he gives us, and his answers to our prayers.

   II. The offence which the scribes and Pharisees took at this. They
   murmured, and turned it to the reproach of our Lord Jesus: This man
   receiveth sinners, and eateth with them, v. 2. 1. They were angry that
   publicans and heathens had the means of grace allowed them, were called
   to repent, and encouraged to hope for pardon upon repentance; for they
   looked upon their case as desperate, and thought that none but Jews had
   the privilege of repenting and being pardoned, though the prophets
   preached repentance to the nations, and Daniel particularly to
   Nebuchadnezzar. 2. They thought it a disparagement to Christ, and
   inconsistent with the dignity of his character, to make himself
   familiar with such sort of people, to admit them into his company and
   to eat with them. They could not, for shame, condemn him for preaching
   to them, though that was the thing they were most enraged at; and
   therefore they reproached him for eating with them, which was more
   expressly contrary to the tradition of the elders. Censure will fall,
   not only upon the most innocent and the most excellent persons, but
   upon the most innocent and most excellent actions, and we must not
   think it strange.

   III. Christ's justifying himself in it, by showing that the worse these
   people were, to whom he preached, the more glory would redound to God,
   and the more joy there would be in heaven, if by his preaching they
   were brought to repentance. It would be a more pleasing sight in heaven
   to see Gentiles brought to the worship of the true God than to see Jews
   go on in it, and to see publicans and sinners live an orderly sort of
   life than to see scribes and Pharisees go on in living such a life.
   This he here illustrates by two parables, the explication of both of
   which is the same.

   1. The parable of the lost sheep. Something like it we had in Matt.
   xviii. 12. There it was designed to show the care God takes for the
   preservation of saints, as a reason why we should not offend them; here
   it is designed to show the pleasure God takes in the conversion of
   sinners, as a reason why we should rejoice in it. We have here,

   (1.) The case of a sinner that goes on in sinful ways. He is like a
   lost sheep, a sheep gone astray; he is lost to God, who has not the
   honour and service he should have from him; lost to the flock, which
   has not communion with him; lost to himself: he knows not where he is,
   wanders endlessly, is continually exposed to the beasts of prey,
   subject to frights and terrors, from under the shepherd's care, and
   wanting the green pastures; and he cannot of himself find the way back
   to the fold.

   (2.) The care the God of heaven takes of poor wandering sinners. He
   continues his care of the sheep that did not go astray; they are safe
   in the wilderness. But there is a particular care to be taken of this
   lost sheep; and though he has a hundred sheep, a considerable flock,
   yet he will not lose that one, but he goes after it, and shows
   abundance of care, [1.] In finding it out. He follows it, enquiring
   after it, and looking about for it, until he finds it. God follows
   backsliding sinners with the calls of his word and the strivings of his
   Spirit, until at length they are wrought upon to think of returning.
   [2.] In bringing it home. Though he finds it weary, and perhaps worried
   and worn away with its wanderings, and not able to bear being driven
   home, yet he does not leave it to perish, and say, It is not wroth
   carrying home; but lays it on his shoulders, and, with a great deal of
   tenderness and labour, brings it to the fold. This is very applicable
   to the great work of our redemption. Mankind were gone astray, Isa.
   liii. 6. The value of the whole race to God was not so much as that of
   one sheep to him that had a hundred; what loss would it have been to
   God if they had all been left to perish? There is a world of holy
   angels that are as the ninety-nine sheep, a noble flock; yet God sends
   his Son to seek and save that which was lost, ch. xix. 10. Christ is
   said to gather the lambs in his arms, and carry them in his bosom,
   denoting his pity and tenderness towards poor sinners; here he is said
   to bear them upon his shoulders, denoting the power wherewith he
   supports and bears them up; those can never perish whom he carries upon
   his shoulders.

   (3.) The pleasure that God takes in repenting returning sinners. He
   lays it on his shoulders rejoicing that he has not lost his labour in
   seeking; and the joy is the greater because he began to be out of hope
   of finding it; and he calls his friends and neighbours, the shepherds
   that keep their flocks about him, saying, Rejoice with me. Perhaps
   among the pastoral songs which the shepherds used to sing there was one
   for such an occasion as this, of which these words might be the burden,
   Rejoice with me, for I have found my sheep which was lost; whereas they
   never sung, Rejoice with me, for I have lost none. Observe, he calls it
   his sheep, though a stray, a wandering sheep. He has a right to it (all
   souls are mine), and he will claim his own, and recover his right;
   therefore he looks after it himself: I have found it; he did not send a
   servant, but his own Son, the great and good Shepherd, who will find
   what he seeks, and will be found of those that seek him not.

   2. The parable of the lost piece of silver. (1.) The loser is here
   supposed to be a woman, who will more passionately grieve for her loss,
   and rejoice in finding what she had lost, than perhaps a man would do,
   and therefore it the better serves the purpose of the parable. She has
   ten pieces of silver, and out of them loses only one. Let this keep up
   in us high thoughts of the divine goodness, notwithstanding the
   sinfulness and misery of the world of mankind, that there are nine to
   one, nay, in the foregoing parable there are ninety-nine to one, of
   God's creation, that retain their integrity, in whom God is praised,
   and never was dishonoured. O the numberless beings, for aught we know
   numberless worlds of beings, that never were lost, nor stepped aside
   from the laws and ends of their creation! (2.) That which is lost is a
   piece of silver, drachmen--the fourth part of a shekel. The soul is
   silver, of intrinsic worth and value; not base metal, as iron or lead,
   but silver, the mines of which are royal mines. The Hebrew word for
   silver is taken from the desirableness of it. It is silver coin, for so
   the drachma was; it is stamped with God's image and superscription, and
   therefore must be rendered to him. Yet it is comparatively but of small
   value; it was but seven pence half-penny; intimating that if sinful men
   be left to perish God would be no loser. This silver was lost in the
   dirt; a soul plunged in the world, and overwhelmed with the love of it
   and care about it, is like a piece of money in the dirt; any one would
   say, It is a thousand pities that it should lie there. (3.) Here is a
   great deal of care and pains taken in quest of it. The woman lights a
   candle, to look behind the door, under the table, and in every corner
   of the house, sweeps the house, and seeks diligently till she finds it.
   This represents the various means and methods God makes use of to bring
   lost souls home to himself: he has lighted the candle of the gospel,
   not to show himself the way to us, but to show us the way to him, to
   discover us to ourselves; he has swept the house by the convictions of
   the word; he seeks diligently, his heart is upon it, to bring lost
   souls to himself. (4.) Here is a great deal of joy for the finding of
   it: Rejoice with me, for I have found the piece which I had lost, v. 9.
   Those that rejoice desire that others should rejoice with them; those
   that are merry would have others merry with them. She was glad that she
   had found the piece of money, though she should spend it in
   entertaining those whom she called to make merry with her. The pleasing
   surprise of finding it put her, for the present, into a kind of
   transport, heureka, heureka--I have found, I have found, is the
   language of joy.

   3. The explication of these two parables is to the same purport (v. 7,
   10): There is joy in heaven, joy in the presence of the angels of God,
   over one sinner that repenteth, as those publicans and sinners did,
   some of them at least (and, if but one of them did repent, Christ would
   reckon it worth his while), more than over a great number of just
   persons, who need no repentance. Observe,

   (1.) The repentance and conversion of sinners on earth are matter of
   joy and rejoicing in heaven. It is possible that the greatest sinners
   may be brought to repentance. While there is life there is hope, and
   the worst are not to be despaired of; and the worst of sinners, if they
   repent and turn, shall find mercy. Yet this is not all, [1.] God will
   delight to show them mercy, will reckon their conversion a return for
   all the expense he has been at upon them. There is always joy in
   heaven. God rejoiceth in all his works, but particularly in the works
   of his grace. He rejoiceth to do good to penitent sinners, with his
   whole heart and his whole soul. He rejoiceth not only in the conversion
   of churches and nations, but even over one sinner that repenteth,
   though but one. [2.] The good angels will be glad that mercy is shown
   them, so far are they from repining at it, though those of their nature
   that sinned be left to perish, and no mercy shown to them; though those
   sinners that repent, that are so mean, and have been so vile, are, upon
   their repentance, to be taken into communion with them, and shortly to
   be made like them, and equal to them. The conversion of sinners is the
   joy of angels, and they gladly become ministering spirits to them for
   their good, upon their conversion. The redemption of mankind was matter
   of joy in the presence of the angels; for they sung, Glory to God in
   the highest, ch. ii. 14.

   (2.) There is more joy over one sinner that repenteth, and turneth to
   be religious from a course of life that had been notoriously vile and
   vicious, than there is over ninety-nine just persons, who need no
   repentance. [1.] More joy for the redemption and salvation of fallen
   man than for the preservation and confirmation of the angels that
   stand, and did indeed need no repentance. [2.] More joy for the
   conversion of the sinners of the Gentiles, and of those publicans that
   now heard Christ preach, than for all the praises and devotions, and
   all the God I thank thee, of the Pharisees, and the other
   self-justifying Jews, who though that they needed no repentance, and
   that therefore God should abundantly rejoice in them, and make his
   boast of them, as those that were most his honour; but Christ tells
   them that it was quite otherwise, that God was more praised in, and
   pleased with, the penitent broken heart of one of those despised,
   envied sinners, than all the long prayers which the scribes and
   Pharisees made, who could not see any thing amiss in themselves. Nay,
   [3.] More joy for the conversion of one such great sinner, such a
   Pharisee as Paul had been in his time, than for the regular conversion
   of one that had always conducted himself decently and well, and
   comparatively needs no repentance, needs not such a universal change of
   the life as those great sinners need. Not but that it is best not to go
   astray; but the grace of God, both in the power and the pity of that
   grace, is more manifested in the reducing of great sinners than in the
   conducting of those that never went astray. And many times those that
   have been great sinners before their conversion prove more eminently
   and zealously good after, of which Paul is an instance, and therefore
   in him God was greatly glorified, Gal. i. 24. They to whom much is
   forgiven will love much. It is spoken after the manner of men. We are
   moved with a more sensible joy for the recovery of what we had lost
   than for the continuance of what we had always enjoyed, for health out
   of sickness than for health without sickness. It is as life from the
   dead. A constant course of religion may in itself be more valuable, and
   yet a sudden return from an evil course and way of sin may yield a more
   surprising pleasure. Now if there is such joy in heaven, for the
   conversion of sinners, then the Pharisees were very much strangers to a
   heavenly spirit, who did all they could to hinder it and were grieved
   at it, and who were exasperated at Christ when he was doing a piece of
   work that was of all others most grateful to Heaven.

The Prodigal Son.

   11 And he said, A certain man had two sons:   12 And the younger of
   them said to his father, Father, give me the portion of goods that
   falleth to me. And he divided unto them his living.   13 And not many
   days after the younger son gathered all together, and took his journey
   into a far country, and there wasted his substance with riotous living.
     14 And when he had spent all, there arose a mighty famine in that
   land; and he began to be in want.   15 And he went and joined himself
   to a citizen of that country; and he sent him into his fields to feed
   swine.   16 And he would fain have filled his belly with the husks that
   the swine did eat: and no man gave unto him.   17 And when he came to
   himself, he said, How many hired servants of my father's have bread
   enough and to spare, and I perish with hunger!   18 I will arise and go
   to my father, and will say unto him, Father, I have sinned against
   heaven, and before thee,   19 And am no more worthy to be called thy
   son: make me as one of thy hired servants.   20 And he arose, and came
   to his father. But when he was yet a great way off, his father saw him,
   and had compassion, and ran, and fell on his neck, and kissed him.   21
   And the son said unto him, Father, I have sinned against heaven, and in
   thy sight, and am no more worthy to be called thy son.   22 But the
   father said to his servants, Bring forth the best robe, and put it on
   him; and put a ring on his hand, and shoes on his feet:   23 And bring
   hither the fatted calf, and kill it; and let us eat, and be merry:   24
   For this my son was dead, and is alive again; he was lost, and is
   found. And they began to be merry.   25 Now his elder son was in the
   field: and as he came and drew nigh to the house, he heard music and
   dancing.   26 And he called one of the servants, and asked what these
   things meant.   27 And he said unto him, Thy brother is come; and thy
   father hath killed the fatted calf, because he hath received him safe
   and sound.   28 And he was angry, and would not go in: therefore came
   his father out, and intreated him.   29 And he answering said to his
   father, Lo, these many years do I serve thee, neither transgressed I at
   any time thy commandment: and yet thou never gavest me a kid, that I
   might make merry with my friends:   30 But as soon as this thy son was
   come, which hath devoured thy living with harlots, thou hast killed for
   him the fatted calf.   31 And he said unto him, Son, thou art ever with
   me, and all that I have is thine.   32 It was meet that we should make
   merry, and be glad: for this thy brother was dead, and is alive again;
   and was lost, and is found.

   We have here the parable of the prodigal son, the scope of which is the
   same with those before, to show how pleasing to God the conversion of
   sinners is, of great sinners, and how ready he is to receive and
   entertain such, upon their repentance; but the circumstances of the
   parable do much more largely and fully set forth the riches of gospel
   grace than those did, and it has been, and will be while the world
   stands, of unspeakable use to poor sinners, both to direct and to
   encourage them in repenting and returning to God. Now,

   I. The parable represents God as a common Father to all mankind, to the
   whole family of Adam. We are all his offspring, have all one Father,
   and one God created us, Mal. ii. 10. From him we had our being, in him
   we still have it, and from him we receive our maintenance. He is our
   Father, for he has the educating and portioning of us, and will put us
   in his testament, or leave us out, according as we are, or are not,
   dutiful children to him. Our Saviour hereby intimates to those proud
   Pharisees that these publicans and sinners, whom they thus despised,
   were their brethren, partakers of the same nature, and therefore they
   ought to be glad of any kindness shown them. God is the God, not of the
   Jews only, but of the Gentiles, (Rom. iii. 29): the same Lord over all,
   that is rich in mercy to all that call upon him.

   II. It represents the children of men as of different characters,
   though all related to God as their common Father. He had two sons, one
   of them a solid grave youth, reserved and austere, sober himself, but
   not at all good-humoured to those about him; such a one would adhere to
   his education, and not be easily drawn from it; but the other volatile
   and mercurial, and impatient of restraint, roving, and willing to try
   his fortune, and, if he fall into ill hands, likely to be a rake,
   notwithstanding his virtuous education. Now this latter represents the
   publicans and sinners, whom Christ is endeavouring to bring to
   repentance, and the Gentiles, to whom the apostles were to be sent
   forth to preach repentance. The former represents the Jews in general,
   and particularly the Pharisees, whom he was endeavouring to reconcile
   to that grace of God which was offered to, and bestowed upon, sinners.

   The younger son is the prodigal, whose character and case are here
   designed to represent that of a sinner, that of every one of us in our
   natural state, but especially of some. Now we are to observe concerning
   him,

   1. His riot and ramble when he was a prodigal, and the extravagances
   and miseries he fell into. We are told,

   (1.) What his request to his father was (v. 12): He said to his father,
   proudly and pertly enough, "Father, give me"--he might have put a
   little more in his mouth, and have said, Pray give me, or, Sir, if you
   please, give me, but he makes an imperious demand--"give me the portion
   of goods that falleth to me; not so much as you think fit to allot to
   me, but that which falls to me as my due." Note, It is bad, and the
   beginning of worse, when men look upon God's gifts as debts. "Give me
   the portion, all my child's part, that falls to me;" not, "Try me with
   a little, and see how I can manage that, and accordingly trust me with
   more;" but, "Give it me all at present in possession, and I will never
   expect any thing in reversion, any thing hereafter." Note, The great
   folly of sinners, and that which ruins them, is being content to have
   their portion in hand, now in this lifetime to receive their good
   things. They look only at the things that are seen, that are temporal,
   and covet only a present gratification, but have no care for a future
   felicity, when that is spent and gone. And why did he desire to have
   his portion in his own hands? Was it that he might apply himself to
   business, and trade with it, and so make it more? No, he had no thought
   of that. But, [1.] He was weary of his father's government, of the good
   order and discipline of his father's family, and was fond of liberty
   falsely so called, but indeed the greatest slavery, for such a liberty
   to sin is. See the folly of many young men, who are religiously
   educated, but are impatient of the confinement of their education, and
   never think themselves their own masters, their own men, till they have
   broken all God's bands in sunder, and cast away his cords from them,
   and, instead of them, bound themselves with the cords of their own
   lust. Here is the original of the apostasy of sinners from God; they
   will not be tied up to the rules of God's government; they will
   themselves be as gods, knowing no other good and evil than what
   themselves please. [2.] He was willing to get from under his father's
   eye, for that was always a check upon him, and often gave a check to
   him. A shyness of God, and a willingness to disbelieve his omniscience,
   are at the bottom of the wickedness of the wicked. [3.] He was
   distrustful of his father's management. He would have his portion of
   goods himself, for he thought that his father would be laying up for
   hereafter for him, and, in order to that, would limit him in his
   present expenses, and that he did not like. [4.] He was proud of
   himself, and had a great conceit of his own sufficiency. He thought
   that if he had but his portion in his own hands he could manage it
   better than his father did, and make a better figure with it. There are
   more young people ruined by pride than by any one lust whatsoever. Our
   first parents ruined themselves and all theirs by a foolish ambition to
   be independent, and not to be beholden even to God himself; and this is
   at the bottom of sinners' persisting in their sin--they will be for
   themselves.

   (2.) How kind his father was to him: He divided unto them his living.
   He computed what he had to dispose of between his sons, and gave the
   younger son his share, and offered the elder his, which ought to be a
   double portion; but, it should seem, he desired his father to keep it
   in his own hands still, and we may see what he got by it (v. 31): All
   that I have is thine. He got all by staying for something in reserve.
   He gave the younger son what he asked, and the son had no reason to
   complain that he did him any wrong in the dividend; he had as much as
   he expected, and perhaps more. [1.] Thus he might now see his father's
   kindness, how willing he was to please him and make him easy, and that
   he was not such an unkind father as he was willing to represent him
   when he wanted an excuse to be gone. [2.] Thus he would in a little
   time be made to see his own folly, and that he was not such a wise
   manager for himself as he would be thought to be. Note, God is a kind
   Father to all his children, and gives to them all life, and breath, and
   all things, even to the evil and unthankful, dieilen autois ton
   bion--He divided to them life. God's giving us life is putting us in a
   capacity to serve and glorify him.

   (3.) How he managed himself when he had got his portion in his own
   hands. He set himself to spend it as fast as he could, and, as
   prodigals generally do, in a little time he made himself a beggar: not
   many days after, v. 13. Note, if God leave us ever so little to
   ourselves, it will not be long ere we depart from him. When the bridle
   of restraining grace is taken off we are soon gone. That which the
   younger son determined was to be gone presently, and, in order to that,
   he gathered all together. Sinners, that go astray from God, venture
   their all.

   Now the condition of the prodigal in this ramble of his represents to
   us a sinful state, that miserable state into which man is fallen.

   [1.] A sinful state is a state of departure and distance from God.
   First, It is the sinfulness of sin that it is an apostasy from God. He
   took his journey from his father's house. Sinners are fled from God;
   they go a whoring from him; they revolt from their allegiance to him,
   as a servant that runs from his service, or a wife that treacherously
   departs from her husband, and they say unto God, Depart. They get as
   far off him as they can. The world is the far country in which they
   take up their residence, and are as at home; and in the service and
   enjoyment of it they spend their all. Secondly. It is the misery of
   sinners that they are afar off from God, from him who is the Fountain
   of all good, and are going further and further from him. What is hell
   itself, but being afar off from God?

   [2.] A sinful state is a spending state: There he wasted his substance
   with riotous living (v. 13), devoured it with harlots (v. 30), and in a
   little time he had spent all, v. 14. He bought fine clothes, spent a
   great deal in meat and drink, treated high, associated with those that
   helped him to make an end of what he had in a little time. As to this
   world, they that live riotously waste what they have, and will have a
   great deal to answer for, that they spend that upon their lusts which
   should be for the necessary substance of themselves and their families.
   But this is to be applied spiritually. Wilful sinners waste their
   patrimony; for they misemploy their thoughts and all the powers of
   their souls, misspend their time and all their opportunities, do not
   only bury, but embezzle, the talents they are entrusted to trade with
   for their Master's honour; and the gifts of Providence, which were
   intended to enable them to serve God and to do good with, are made the
   food and fuel of their lusts. The soul that is made a drudge, either to
   the world or to the flesh, wastes its substance, and lives riotously.
   One sinner destroys much good, Eccl. ix. 18. The good he destroys is
   valuable, and it is none of his own; they are his Lord's goods that he
   wastes, which must be accounted for.

   [3.] A sinful state is a wanting state: When he had spent all upon his
   harlots, they left him, to seek such another prey; and there arose a
   mighty famine in that land, every thing was scarce and dear, and he
   began to be in want, v. 14. Note, Wilful waste brings woeful want.
   Riotous living in time, perhaps in a little time, brings men to a
   morsel of bread, especially when bad times hasten on the consequences
   of bad husbandry, which good husbandry would have provided for. This
   represents the misery of sinners, who have thrown away their own
   mercies, the favour of God, their interest in Christ, the strivings of
   the Spirit, and admonitions of conscience; these they gave away for the
   pleasure of sense, and the wealth of the world, and then are ready to
   perish for want of them. Sinners want necessaries for their souls; they
   have neither food nor raiment for them, nor any provision for
   hereafter. A sinful state is like a land where famine reigns, a mighty
   famine; for the heaven is as brass (the dews of God's favour and
   blessing are withheld, and we must needs want good things if God deny
   them to us), and the earth is as iron (the sinner's heart, that should
   bring forth good things, is dry and barren, and has no good in it).
   Sinners are wretchedly and miserably poor, and, what aggravates it,
   they brought themselves into that condition, and keep themselves in it
   by refusing the supplies offered.

   [4.] A sinful state is a vile servile state. When this young man's riot
   had brought him to want his want brought him to servitude. He went, and
   joined himself to a citizen of that country, v. 15. The same wicked
   life that before was represented by riotous living is here represented
   by servile living; for sinners are perfect slaves. The devil is the
   citizen of that country; for he is both in city and country. Sinners
   join themselves to him, hire themselves into his service, to do his
   work, to be at his beck, and to depend upon him for maintenance and a
   portion. They that commit sin are the servants of sin, John viii. 34.
   How did this young gentleman debase and disparage himself, when he
   hired himself into such a service and under such a master as this! He
   sent him into the fields, not to feed sheep (there had been some credit
   in that employment; Jacob, and Moses, and David, kept sheep), but to
   feed swine. The business of the devil's servants is to make provision
   for the flesh, to fulfil the lusts thereof, and that is no better than
   feeding greedy, dirty, noisy swine; and how can rational immortal souls
   more disgrace themselves?

   [5.] A sinful state is a state of perpetual dissatisfaction. When the
   prodigal began to be in want, he thought to help himself by going to
   service; and he must be content with the provision which not the house,
   but the field, afforded; but it is poor provision: He would fain have
   filled his belly, satisfied his hunger, and nourished his body, with
   the husks which the swine did eat, v. 16. A fine pass my young master
   had brought himself to, to be fellow-commoner with the swine! Note,
   That which sinners, when they depart from God, promise themselves
   satisfaction in, will certainly disappoint them; they are labouring for
   that which satisfieth not, Isa. lv. 2. That which is the
   stumbling-block of their iniquity will never satisfy their souls, nor
   fill their bowels, Ezek. vii. 19. Husks are food for swine, but not for
   men. The wealth of the world and the entertainments of sense will serve
   for bodies; but what are these to precious souls? They neither suit
   their nature, nor satisfy their desires, nor supply their needs. He
   that takes up with them feeds on wind (Hos. xii. 1), feeds on ashes,
   Isa. xliv. 20.

   [6.] A sinful state is a state which cannot expect relief from any
   creature. This prodigal, when he could not earn his bread by working,
   took to begging; but no man gave unto him, because they knew he had
   brought all this misery upon himself, and because he was rakish, and
   provoking to every body; such poor are least pitied. This, in the
   application of the parable, intimates that those who depart from God
   cannot be helped by any creature. In vain do we cry to the world and
   the flesh (those gods which we have served); they have that which will
   poison a soul, but have nothing to give it which will feed and nourish
   it. If thou refuse God's help, whence shall any creature help thee?

   [7.] A sinful state is a state of death: This my son was dead, v. 24,
   32. A sinner is not only dead in law, as he is under a sentence of
   death, but dead in state too, dead in trespasses and sins, destitute of
   spiritual life; no union with Christ, no spiritual senses exercised, no
   living to God, and therefore dead. The prodigal in the far country was
   dead to his father and his family, cut off from them, as a member from
   the body or a branch from the tree, and therefore dead, and it is his
   own doing.

   [8.] A sinful state is a lost state: This my son was lost--lost to
   every thing that was good--lost to all virtue and honour--lost to his
   father's house; they had no joy of him. Souls that are separated from
   God are lost souls; lost as a traveller that is out of his way, and, if
   infinite mercy prevent not, will soon be lost as a ship that is sunk at
   sea, lost irrecoverably.

   [9.] A sinful state is a state of madness and frenzy. This is intimated
   in that expression (v. 17), when he came to himself, which intimates
   that he had been beside himself. Surely he was so when he left his
   father's house, and much more so when he joined himself to the citizen
   of that country. Madness is said to be in the heart of sinners, Eccl.
   ix. 3. Satan has got possession of the soul; and how raging mad was he
   that was possessed by Legion! Sinners, like those that are mad, destroy
   themselves with foolish lusts, and yet at the same time deceive
   themselves with foolish hopes; and they are, of all diseased persons,
   most enemies to their own cure.

   2. We have here his return from this ramble, his penitent return to his
   father again. When he was brought to the last extremity, then he
   bethought himself how much it was his interest to go home. Note, We
   must not despair of the worst; for while there is life there is hope.
   The grace of God can soften the hardest heart, and give a happy turn to
   the strongest stream of corruption. Now observe here,

   (1.) What was the occasion of his return and repentance. It was his
   affliction; when he was in want, then he came to himself. Note,
   Afflictions, when they are sanctified by divine grace, prove happy
   means of turning sinners from the error of their ways. By them the ear
   is opened to discipline and the heart disposed to receive instructions;
   and they are sensible proofs both of the vanity of the world and of the
   mischievousness of sin. Apply it spiritually. When we find the
   insufficiency of creatures to make us happy, and have tried all other
   ways of relief for our poor souls in vain, then it is time to think of
   returning to God. When we see what miserable comforters, what
   physicians of no value, all but Christ are, for a soul that groans
   under the guilt and power of sin, and no man gives unto us what we
   need, then surely we shall apply ourselves to Jesus Christ.

   (2.) What was the preparative for it; it was consideration. He said
   within himself, he reasoned with himself, when he recovered his right
   mind, How many hired servants of my father's have bread enough! Note,
   Consideration is the first step towards conversion, Ezek. xviii. 28. He
   considers, and turns. To consider is to retire into ourselves, to
   reflect upon ourselves, to compare one thing with another, and
   determine accordingly. Now observe what it was that he considered.

   [1.] He considered how bad his condition was: I perish with hunger. Not
   only, "I am hungry," but, "I perish with hunger, for I see not what way
   to expect relief." Note, Sinners will not come to the service of Christ
   till they are brought to see themselves just ready to perish in the
   service of sin; and the consideration of that should drive us to
   Christ. Master, save us, we perish. And though we be thus driven to
   Christ he will not therefore reject us, nor think himself dishonoured
   by our being forced to him, but rather honoured by his being applied to
   in a desperate case.

   [2.] He considered how much better it might be made if he would but
   return: How many hired servants of my father's, the meanest in his
   family, the very day-labourers, have bread enough, and to spare, such a
   good house does he keep! Note, First, In our Father's house there is
   bread for all his family. This was taught by the twelve loaves of
   showbread, that were constantly upon the holy table in the sanctuary, a
   loaf for every tribe. Secondly, There is enough and to spare, enough
   for all, enough for each, enough to spare for such as will join
   themselves to his domestics, enough and to spare for charity. Yet there
   is room; there are crumbs that fall from his table, which many would be
   glad of, and thankful for. Thirdly, Even the hired servants in God's
   family are well provided for; the meanest that will but hire themselves
   into his family, to do his work, and depend upon his rewards, shall be
   well provided for. Fourthly, The consideration of this should encourage
   sinners, that have gone astray from God, to think of returning to him.
   Thus the adulteress reasons with herself, when she is disappointed in
   her new lovers: I will go and return to my first husband, for then was
   it better with me than now, Hos. ii. 7.

   (3.) What was the purpose of it. Since it is so, that his condition is
   so bad, and may be bettered by returning to his father, his
   consideration issues, at length, in this conclusion: I will arise, and
   go to my father. Note, Good purposes are good things, but still good
   performances are all in all.

   [1.] He determined what to do: I will arise and go to my father. He
   will not take any longer time to consider of it, but will forthwith
   arise and go. Though he be in a far country, a great way off from his
   father's house, yet, far as it is, he will return; every step of
   backsliding from God must be a step back again in return to him. Though
   he be joined to a citizen of this country, he makes no difficulty of
   breaking his bargain with him. We are not debtors to the flesh; we are
   under no obligation at all to our Egyptian task-masters to give them
   warning, but are at liberty to quit the service when we will. Observe
   with what resolution he speaks: "I will arise, and go to my father: I
   am resolved I will, whatever the issue be, rather than stay here and
   starve."

   [2.] He determined what to say. True repentance is a rising, and coming
   to God: Behold, we come unto thee. But what words shall we take with
   us? He here considers what to say. Note, In all our addresses to God,
   it is good to deliberate with ourselves beforehand what we shall say,
   that we may order our cause before him, and fill our mouth with
   arguments. We have liberty of speech, and we ought to consider
   seriously with ourselves, how we may use that liberty to the utmost,
   and yet not abuse it. Let us observe what he purposed to say.

   First, He would confess his fault and folly: I have sinned. Note,
   Forasmuch as we have all sinned, it behoves us, and well becomes us, to
   own that we have sinned. The confession of sin is required and insisted
   upon, as a necessary condition of peace and pardon. If we plead not
   guilty, we put ourselves upon a trial by the covenant of innocency,
   which will certainly condemn us. If guilty, with a contrite, penitent,
   and obedient heart, we refer ourselves to the covenant of grace, which
   offers forgiveness to those that confess their sins.

   Secondly, He would aggravate it, and would be so far from extenuating
   the matter that he would lay a load upon himself for it: I have sinned
   against Heaven, and before thee. Let those that are undutiful to their
   earthly parents think of this; they sin against heaven, and before God.
   Offences against them are offences against God. Let us all think of
   this, as that which renders our sin exceedingly sinful, and should
   render us exceedingly sorrowful for it. 1. Sin is committed in contempt
   of God's authority over us: We have sinned against Heaven. God is here
   called Heaven, to signify how highly he is exalted above us, and the
   dominion he has over us, for the Heavens do rule. The malignity of sin
   aims high; it is against Heaven. The daring sinner is said to have set
   his mouth against the heavens, Ps. lxiii. 9. Yet it is impotent malice,
   for we cannot hurt the heavens. Nay, it is foolish malice; what is shot
   against the heavens will return upon the head of him that shoots it,
   Ps. vii. 16. Sin is an affront to the God of heaven, it is a forfeiture
   of the glories and joys of heaven, and a contradiction to the designs
   of the kingdom of heaven. 2. It is committed in contempt of God's eye
   upon us: "I have sinned against Heaven and yet before thee, and under
   thine eye," than which there could not be a greater affront put upon
   him.

   Thirdly, He would judge and condemn himself for it, and acknowledge
   himself to have forfeited all the privileges of the family: I am no
   more worthy to be called thy son, v. 19. He does not deny the relation
   (for that was all he had to trust to), but he owns that his father
   might justly deny the relation, and shut his doors against him. He had,
   at his own demand, the portion of goods that belonged to him, and had
   reason to expect no more. Note, It becomes sinners to acknowledge
   themselves unworthy to receive any favour from God, and to humble and
   abase themselves before him.

   Fourthly, He would nevertheless sue for admission into the family,
   though it were into the meanest post there: "Make me as one of thy
   hired servants: that is good enough, and too good for me." Note, True
   penitents have a high value for God's house, and the privileges of it,
   and will be glad of any place, so they may but be in it, though it be
   but as door-keepers, Ps. lxxxiv. 10. If it be imposed on him as a
   mortification to sit with the servants, he will not only submit to it,
   but count it a preferment, in comparison with his present state. Those
   that return to God, from whom they have revolted, cannot but be
   desirous some way or other to be employed for him, and put into a
   capacity of serving and honouring him: "Make me as a hired servant,
   that I may show I love my father's house as much as ever I slighted
   it."

   Fifthly, In all this he would have an eye to his father as a father: "I
   will arise, and go to my father, and will say unto him, Father." Note,
   Eyeing God as a Father, and our Father, will be of great use in our
   repentance and return to him. It will make our sorrow for sin genuine,
   our resolutions against it strong, and encourage us to hope for pardon.
   God delights to be called Father both by penitents and petitioners. Is
   not Ephraim a dear son?

   (4.) What was the performance of this purpose: He arose, and came to
   his father. His good resolve he put in execution without delay; he
   struck while the iron was hot, and did not adjourn the thought to some
   more convenient season. Note, It is our interest speedily to close with
   our convictions. Have we said that we will arise and go? Let us
   immediately arise and come. He did not come halfway, and then pretend
   that he was tired and could get no further, but, weak and weary as he
   was, he made a thorough business of it. If thou wilt return, O Israel,
   return unto me, and do thy first works.

   3. We have here his reception and entertainment with his father: He
   came to his father; but was he welcome? Yes, heartily welcome. And, by
   the way, it is an example to parents whose children have been foolish
   and disobedient, if they repent, and submit themselves, not to be harsh
   and severe with them, but to be governed in such a case by the wisdom
   that is from above, which is gentle and easy to be entreated; herein
   let them be followers of God, and merciful, as he is. But it is chiefly
   designed to set forth the grace and mercy of God to poor sinners that
   repent and return to him, and his readiness to forgive them. Now here
   observe,

   (1.) The great love and affection wherewith the father received the
   son: When he was yet a great way off his father saw him, v. 20. He
   expressed his kindness before the son expressed his repentance; for God
   prevents us with the blessings of his goodness. Even before we call he
   answers; for he knows what is in our hearts. I said, I will confess,
   and thou forgavest. How lively are the images presented here! [1.] Here
   were eyes of mercy, and those eyes quick-sighted: When he was yet a
   great way off his father saw him, before any other of the family were
   aware of him, as if from the top of some high tower he had been looking
   that way which his son was gone, with such a thought as this, "O that I
   could see yonder wretched son of mine coming home!" This intimates
   God's desire of the conversion of sinners, and his readiness to meet
   them that are coming towards him. He looketh on men, when they are gone
   astray from him, to see whether they will return to him, and he is
   aware of the first inclination towards him. [2.] Here were bowels of
   mercy, and those bowels turning within him, and yearning at the sight
   of his son: He had compassion. Misery is the object of pity, even the
   misery of a sinner; though he has brought it upon himself, yet God
   compassionates. His soul was grieved for the misery of Israel, Hos. xi.
   8; Judg. x. 16. [3.] Here were feet of mercy, and those feet
   quick-paced: He ran. This denotes how swift God is to show mercy. The
   prodigal son came slowly, under a burden of shame and fear; but the
   tender father ran to meet him with his encouragements. [4.] Here were
   arms of mercy, and those arms stretched out to embrace him: He fell on
   his neck. Though guilty and deserving to be beaten, though dirty and
   newly come from feeding swine, so that any one who had not the
   strongest and tenderest compassions of a father would have loathed to
   touch him, yet he thus takes him in his arms, and lays him in his
   bosom. Thus dear are true penitents to God, thus welcome to the Lord
   Jesus. [5.] Here were lips of mercy, and those lips dropping as a
   honey-comb: He kissed him. This kiss not only assured him of his
   welcome, but sealed his pardon; his former follies shall be all
   forgiven, and not mentioned against him, nor is one word said by way of
   upbraiding. This was like David's kissing Absalom, 2 Sam. xiv. 33. And
   this intimates how ready, and free, and forward the Lord Jesus is to
   receive and entertain poor returning repenting sinners, according to
   his Father's will.

   (2.) The penitent submission which the poor prodigal made to his father
   (v. 21): He said unto him, Father, I have sinned. As it commends the
   good father's kindness that he showed it before the prodigal expressed
   his repentance, so it commends the prodigal's repentance that he
   expressed it after his father had shown him so much kindness. When he
   had received the kiss which sealed his pardon, yet he said, Father, I
   have sinned. Note, Even those that have received the pardon of their
   sins, and the comfortable sense of their pardon, must have in their
   hearts a sincere contrition for it, and with their mouths must make a
   penitent confession of it, even of those sins which they have reason to
   hope are pardoned. David penned the fifty-first psalm after Nathan had
   said, The Lord has taken away thy sin, thou shall not die. Nay, the
   comfortable sense of the pardon of sin should increase our sorrow for
   it; and that is ingenuous evangelical sorrow which is increased by such
   a consideration. See Ezek. xvi. 63, Thou shalt be ashamed and
   confounded, when I am pacified towards thee. The more we see of God's
   readiness to forgive us, the more difficult it should be to us to
   forgive ourselves.

   (3.) The splendid provision which this kind father made for the
   returning prodigal. He was going on in his submission, but one word we
   find in his purpose to say (v. 19) which we do not find that he did say
   (v. 21), and that was, Make me as one of thy hired servants. We cannot
   think that he forgot it, much less that he changed his mind, and was
   now either less desirous to be in the family or less willing to be a
   hired servant there than when he made that purpose; but his father
   interrupted him, prevented his saying it: "Hold, son, talk no more of
   thy unworthiness, thou art heartily welcome, and, though not worthy to
   be called a son, shalt be treated as a dear son, as a pleasant child."
   He who is thus entertained at first needs not ask to be made as a hired
   servant. Thus when Ephraim bemoaned himself God comforted him, Jer.
   xxxi. 18-20. It is strange that here is not one word of rebuke: "Why
   did you not stay with your harlots and your swine? You could never find
   the way home till beaten hither with your own rod." No, here is nothing
   like this; which intimates that, when God forgives the sins of true
   penitents, he forgets them, he remembers them no more, they shall not
   be mentioned against them, Ezek. xviii. 22. But this is not all; here
   is rich and royal provision made for him, according to his birth and
   quality, far beyond what he did or could expect. He would have thought
   it sufficient, and been very thankful, if his father had but taken
   notice of him, and bid him go to the kitchen, and get his dinner with
   his servants; but God does for those who return to their duty, and cast
   themselves upon his mercy, abundantly above what they are able to ask
   or think. The prodigal came home between hope and fear, fear of being
   rejected and hope of being received; but his father was not only better
   to him than his fears, but better to him than his hopes--not only
   received him, but received him with respect.

   [1.] He came home in rags, and his father not only clothed him, but
   adorned him. He said to the servants, who all attended their master,
   upon notice that his son was come, Bring forth the best robe, and put
   it on him. The worst old clothes in the house might have served, and
   these had been good enough for him; but the father calls not for a
   coat, but for a robe, the garment of princes and great men, the best
   robe--ten stolen ten proten. There is a double emphasis: "that robe,
   that principal robe, you know which I mean;" the first robe (so it may
   be read); the robe he wore before he ran his ramble. When backsliders
   repent and do their first works, they shall be received and dressed in
   their first robes. "Bring hither that robe, and put it on him; he will
   be ashamed to wear it, and think that it ill becomes him who comes home
   in such a dirty pickle, but put it on him, and do not merely offer it
   to him: and put a ring on his hand, a signet-ring, with the arms of the
   family, in token of his being owned as a branch of the family." Rich
   people wore rings, and his father hereby signified that though he had
   spent one portion, yet, upon his repentance, he intended him another.
   He came home barefoot, his feet perhaps sore with travel, and
   therefore, "Put shoes on his feet, to make him easy." Thus does the
   grace of God provide for true penitents. First, The righteousness of
   Christ is the robe, that principal robe, with which they are clothed;
   they put on the Lord Jesus Christ, are clothed with that Sun. The robe
   of righteousness is the garment of salvation, Isa. lxi. 10. A new
   nature is this best robe; true penitents are clothed with this, being
   sanctified throughout. Secondly, The earnest of the Spirit, by whom we
   are sealed to the day of redemption, is the ring on the hand. After you
   believed you were sealed. They that are sanctified are adorned and
   dignified, are put in power, as Joseph was by Pharaoh's giving him a
   ring: "Put a ring on his hand, to be before him a constant memorial of
   his father's kindness, that he may never forget it." Thirdly, The
   preparation of the gospel of peace is as shoes for our feet (Eph. vi.
   15), so that, compared with this here, signifies (saith Grotius) that
   God, when he receives true penitents into his favour, makes use of them
   for the convincing and converting of others by their instructions, at
   least by their examples. David, when pardoned, will teach transgressors
   God's ways, and Peter, when converted, will strengthen his brethren. Or
   it intimates that they shall go on cheerfully, and with resolution, in
   the way of religion, as a man does when he has shoes on his feet, above
   what he does when he is barefoot.

   [2.] He came home hungry, and his father not only fed him, but feasted
   him (v. 23): "Bring hither the fatted calf, that has been stall-fed,
   and long reserved for some special occasion, and kill it, that my son
   may be satisfied with the best we have." Cold meat might have served,
   or the leavings of the last meal; but he shall have fresh meat and hot
   meat, and the fatted calf can never be better bestowed. Note, There is
   excellent food provided by our heavenly Father for all those that arise
   and come to him. Christ himself is the Bread of Life; his flesh is meat
   indeed, and his blood drink indeed; in him there is a feast for souls,
   a feast for fat things. It was a great change with the prodigal, who
   just before would fain have filled his belly with husks. How sweet will
   the supplies of the new covenant be, and the relishes of its comforts,
   to those who have been labouring in vain for satisfaction in the
   creature! Now he found his own words made good, In my father's house
   there is bread enough and to spare.

   (4.) The great joy and rejoicing occasioned by his return. The bringing
   of the fatted calf was designed to be not only a feast for him, but a
   festival for the family: "Let us all eat, and be merry, for it is a
   good day; for this my son was dead, when he was in his ramble, but his
   return is as life from the dead, he is alive again; we thought that he
   was dead, having heard nothing from him of a long time, but behold he
   lives; he was lost, we gave him up for lost, we despaired of hearing of
   him, but he is found." Note, [1.] The conversion of a soul from sin to
   God is the raising of that soul from death to life, and the finding of
   that which seemed to be lost: it is a great, and wonderful, and happy
   change. What was in itself dead is made alive, what was lost to God and
   his church is found, and what was unprofitable becomes profitable,
   Philem. 11. It is such a change as that upon the face of the earth when
   the spring returns. [2.] The conversion of sinners is greatly pleasing
   to the God of heaven, and all that belong to his family ought to
   rejoice in it; those in heaven do, and those on earth should. Observe,
   It was the father that began the joy, and set all the rest on
   rejoicing. Therefore we should be glad of the repentance of sinners,
   because it accomplishes God's design; it is the bringing of those to
   Christ whom the Father had given him, and in whom he will be for ever
   glorified. We joy for your sakes before our God, with an eye to him (1
   Thess. iii. 9), and ye are our rejoicing in the presence of our Lord
   Jesus Christ, who is the Master of the family, 1 Thess. ii. 19. The
   family complied with the master: They began to be merry. Note, God's
   children and servants ought to be affected with things as he is.

   4. We have here the repining and envying of the elder brother, which is
   described by way of reproof to the scribes and Pharisees, to show them
   the folly and wickedness of their discontent at the repentance and
   conversion of the publicans and sinners, and the favour Christ showed
   them; and he represents it so as not to aggravate the matter, but as
   allowing them still the privileges of elder brethren: the Jews had
   those privileges (though the Gentiles were favoured), for the preaching
   of the gospel must begin at Jerusalem. Christ, when he reproved them
   for their faults, yet accosted them mildly, to smooth them into a good
   temper towards the poor publicans. But by the elder brother here we may
   understand those who are really good, and have been so from their youth
   up, and never went astray into any vicious course of living, who
   comparatively need no repentance; and to such these words in the close,
   Son, thou art ever with me, are applicable without any difficulty, but
   not to the scribes and Pharisees. Now concerning the elder brother,
   observe,

   (1.) How foolish and fretful he was upon occasion of his brother's
   reception, and how he was disgusted at it. It seems he was abroad in
   the field, in the country, when his brother came, and by the time he
   had returned home the mirth was begun; When he drew nigh to the house
   he heard music and dancing, either while the dinner was getting ready,
   or rather after they had eaten and were full, v. 25. He enquired what
   these things meant (v. 26), and was informed that his brother was come,
   and his father had made him a feast for his welcome home, and great joy
   there was because he had received him safe and sound, v. 27. It is but
   one word in the original, he had received him hygiainonta--in health,
   well both in body and mind. He received him not only well in body, but
   a penitent, returned to his right mind, and well reconciled to his
   father's house, cured of his vices and his rakish disposition, else he
   had not been received safe and sound. Now this offended him to the
   highest degree: He was angry, and would not go in (v. 28), not only
   because he was resolved he would not himself join in the mirth, but
   because he would show his displeasure at it, and would intimate to his
   father that he should have kept out his younger brother. This shows
   what is a common fault,

   [1.] In men's families. Those who have always been a comfort to their
   parents think they should have the monopoly of their parents' favours,
   and are apt to be too sharp upon those who have transgressed, and to
   grudge their parents' kindness to them.

   [2.] In God's family. Those who are comparatively innocents seldom know
   how to be compassionate towards those who are manifestly penitents. The
   language of such we have here, in what the elder brother said (v. 29,
   30), and it is written for warning to those who by the grace of God are
   kept from scandalous sin, and kept in the way of virtue and sobriety,
   that they sin not after the similitude of this transgression. Let us
   observe the particulars of it. First, He boasted of himself and his own
   virtue and obedience. He had not only not run from his father's house,
   as his brother did, but had made himself as a servant in it, and had
   long done so: Lo, these many years do I serve thee, neither
   transgressed I at any time thy commandment. Note, It is too common for
   those that are better than their neighbours to boast of it, yea, and to
   make their boast of it before God himself, as if he were indebted to
   them for it. I am apt to think that this elder brother said more than
   was true, when he gloried that he had never transgressed his father's
   commands, for them I believe he would not have been so obstinate as now
   he was to his father's entreaties. However, we will admit it
   comparatively; he had not been so disobedient as his brother had been.
   O what need have good men to take heed of pride, a corruption that
   arises out of the ashes of other corruptions! Those that have long
   served God, and been kept from gross sins, have a great deal to be
   humbly thankful for, but nothing proudly to boast of. Secondly, He
   complained of his father, as if he had not been so kind as he ought to
   have been to him, who had been so dutiful: Thou never gavest me a kid,
   that I might make merry with my friends. He was out of humour now, else
   he would not have made this complaint; for, no questions, if he had
   asked such a thing at any time, he might have had it at the first word;
   and we have reason to think that he did not desire it, but the killing
   of the fatted calf put him upon making this peevish reflection. When
   men are in a passion they are apt to reflect in a way they would not if
   they were in their right mind. He had been fed at his father's table,
   and had many a time been merry with him and the family; but his father
   had never given him so much as a kid, which was but a small token of
   love compared with the fatted calf. Note, Those that think highly of
   themselves and their services are apt to think hardly of their master
   and meanly of his favours. We ought to own ourselves utterly unworthy
   of those mercies which God has thought fit to give us, much more of
   those that he has not thought fit to give us, and therefore we must not
   complain. He would have had a kid, to make merry with his friends
   abroad, whereas the fatted calf he grudged so much was given to his
   brother, not to make merry with his friends abroad, but with the family
   at home: the mirth of God's children should be with their father and
   his family, in communion with God and his saints, and not with any
   other friends. Thirdly, He was very ill-humoured towards his younger
   brother, and harsh in what he thought and said concerning him. Some
   good people are apt to be overtaken in this fault, nay, and to indulge
   themselves too much in it, to look with disdain upon those who have not
   preserved their reputation so clean as they have done, and to be sour
   and morose towards them, yea, though they have given very good evidence
   of their repentance and reformation. This is not the Spirit of Christ,
   but of the Pharisees. Let us observe the instances of it. 1. He would
   not go in, except his brother were turned out; one house shall not hold
   him and his own brother, no, not his father's house. The language of
   this was that of the Pharisee (Isa. lxv. 5): Stand by thyself, come not
   near to me, for I am holier than thou; and (ch. xviii. 11) I am not as
   other men are, nor even as this publican. Note, Though we are to shun
   the society of those sinners by whom we are in danger of being
   infected, yet we must not be shy of the company of penitent sinners, by
   whom we may get good. He saw that his father had taken him in, and yet
   he would not go in to him. Note, We think too well of ourselves, if we
   cannot find in our hearts to receive those whom God hath received, and
   to admit those into favour, and friendship, and fellowship with us,
   whom we have reason to think God has a favour for, and who are taken
   into friendship and fellowship with him. 2. He would not call him
   brother; but this thy son, which sounds arrogantly, and not without
   reflection upon his father, as if his indulgence had made him a
   prodigal: "He is thy son, thy darling." Note, Forgetting the relation
   we stand in to our brethren, as brethren, and disowning that, are at
   the bottom of all our neglects of our duty to them and our
   contradictions to that duty. Let us give our relations, both in the
   flesh and in the Lord, the titles that belong to them. Let the rich
   call the poor brethren, and let the innocents call the penitents so. 3.
   He aggravated his brother's faults, and made the worst of them,
   endeavouring to incense his father against him: He is thy son, who hath
   devoured thy living with harlots. It is true, he had spent his own
   portion foolishly enough (whether upon harlots or no we are not told
   before, perhaps that was only the language of the elder brother's
   jealousy and ill will), but that he had devoured all his father's
   living was false; the father had still a good estate. Now this shows
   how apt we are, in censuring our brethren, to make the worst of every
   thing, and to set it out in the blackest colours, which is not doing as
   we would be done by, nor as our heavenly Father does by us, who is not
   extreme to mark iniquities. 4. He grudged him the kindness that his
   father showed him: Thou hast killed for him the fatted calf, as if he
   were such a son as he should be. Note, It is a wrong thing to envy
   penitents the grace of God, and to have our eye evil because he is
   good. As we must not envy those that are the worst of sinners the gifts
   of common providence (Let not thine heart envy sinners), so we must not
   envy those that have been the worst of sinners the gifts of covenant
   love upon their repentance; we must not envy them their pardon, and
   peace, and comfort, no, nor any extraordinary gift which God bestows
   upon them, which makes them eminently acceptable or useful. Paul,
   before his conversion, had been a prodigal, had devoured his heavenly
   Father's living by the havoc he made of the church; yet when after his
   conversion he had greater measures of grace given him, and more honour
   put upon him, than the other apostles, they who were the elder
   brethren, who had been serving Christ when he was persecuting him, and
   had not transgressed at any time his commandment, did not envy him his
   visions and revelations, nor his more extensive usefulness, but
   glorified God in him, which ought to be an example to us, as the
   reverse of this elder brother.

   (2.) Let us now see how favourable and friendly his father was in his
   carriage towards him when he was thus sour and ill-humoured. This is as
   surprising as the former. Methinks the mercy and grace of our God in
   Christ shine almost as brightly in his tender and gentle bearing with
   peevish saints, represented by the elder brother here, as before in his
   reception of prodigal sinners upon their repentance, represented by the
   younger brother. The disciples of Christ themselves had many
   infirmities, and were men subject to like passions as others, yet
   Christ bore with them, as a nurse with her children. See 1 Thess. ii.
   7.

   [1.] When he would not come in, his father came out, and entreated him,
   accosted him mildly, gave him good words, and desired him to come in.
   He might justly have said, "If he will not come in, let him stay out,
   shut the doors against him, and send him to seek a lodging where he can
   find it. Is not the house my own? and may I not do what I please in it?
   Is not the fatted calf my own? and may I not do what I please with it?"
   No, as he to meet the younger son, so now he goes to court the elder,
   did not send a servant out with a kind message to him, but went
   himself. Now, First, This is designed to represent to us the goodness
   of God; how strangely gentle and winning he has been towards those that
   were strangely froward and provoking. He reasoned with Cain: Why art
   thou wroth? He bore Israel's manners in the wilderness, Acts xiii. 18.
   How mildly did God reason with Elijah, when he was upon the fret (1
   Kings xix. 46), and especially with Jonah, whose case was very parallel
   with this here, for he was there disquieted at the repentance of
   Nineveh, and the mercy shown to it, as the elder brother here; and
   those questions, Dost thou well to be angry? and, Should not I spare
   Nineveh? are not unlike these expostulations of the father with the
   elder brother here. Secondly, It is to teach all superiors to be mild
   and gentle with their inferiors, even when they are in a fault and
   passionately justify themselves in it, than which nothing can be more
   provoking; and yet even in that case let fathers not provoke their
   children to more wrath, and let masters forbear threatening, and both
   show all meekness.

   [2.] His father assured him that the kind entertainment he gave his
   younger brother was neither any reflection upon him nor should be any
   prejudice to him (v. 31): "Thou shalt fare never the worse for it, nor
   have ever the less for it. Son, thou art ever with me; the reception of
   him is no rejection of thee, nor what is laid out on him any sensible
   diminution of what I design for thee; thou shalt still remain entitled
   to the pars enitia (so our law calls it), the double portion (so the
   Jewish law called it); thou shalt be hæres ex asse (so the Roman law
   called it): all that I have is thine, by an indefeasible title." If he
   had not given him a kid to make merry with his friends, he had allowed
   him to eat bread at his table continually; and it is better to be happy
   with our Father in heaven than merry with any friend we have in this
   world. Note, First, It is the unspeakable happiness of all the children
   of God, who keep close to their Father's house, that they are, and
   shall be, ever with him. They are so in this world by faith; they shall
   be so in the other world by fruition; and all that he has is theirs;
   for, if children, then heirs, Rom. viii. 17. Secondly, Therefore we
   ought not to envy others God's grace to them because we shall have
   never the less for their sharing in it. If we be true believers, all
   that God is, all that he has, is ours; and, if others come to be true
   believers, all that he is, and all that he has, is theirs too, and yet
   we have not the less, as they that walk in the light and warmth of the
   sun have all the benefit they can have by it, and yet not the less for
   others having as much; for Christ in his church is like what is said of
   the soul in the body: it is tota in toto--the whole in the whole, and
   yet tota in qualibet parte--the whole in each part.
     __________________________________________________________________

L U K E.

  CHAP. XVI.

   The scope of Christ's discourse in this chapter is to awaken and
   quicken us all so to use this world as not to abuse it, so to manage
   all our possessions and enjoyments here as that they may make for us,
   and may not make against us in the other world; for they will do either
   the one or the other, according as we use them now. I. If we do good
   with them, and lay out what we have in works of piety and charity, we
   shall reap the benefit of it in the world to come; and this he shows in
   the parable of the unjust steward, who made so good a hand of his
   lord's goods that, when he was turned out of his stewardship, he had a
   comfortable subsistence to betake himself to. The parable itself we
   have (ver. 1-8); the explanation and application of it (ver. 9-13); and
   the contempt which the Pharisees put upon the doctrine Christ preached
   to them, for which he sharply reproved them, adding some other weighty
   sayings, ver. 14-18. II. It, instead of doing good with our worldly
   enjoyments, we make them the food and fuel of our lusts, of our luxury
   and sensuality, and deny relief to the poor, we shall certainly perish
   eternally, and the things of this world, which were thus abused, will
   but add to our misery and torment. This he shows in the other parable
   of the rich man and Lazarus, which has likewise a further intention,
   and that is, to awaken us all to take the warning given us by the
   written word, and not to expect immediate messages from the other
   world, ver. 19-31.

The Unjust Steward.

   1 And he said also unto his disciples, There was a certain rich man,
   which had a steward; and the same was accused unto him that he had
   wasted his goods.   2 And he called him, and said unto him, How is it
   that I hear this of thee? give an account of thy stewardship; for thou
   mayest be no longer steward.   3 Then the steward said within himself,
   What shall I do? for my lord taketh away from me the stewardship: I
   cannot dig; to beg I am ashamed.   4 I am resolved what to do, that,
   when I am put out of the stewardship, they may receive me into their
   houses.   5 So he called every one of his lord's debtors unto him, and
   said unto the first, How much owest thou unto my lord?   6 And he said,
   A hundred measures of oil. And he said unto him, Take thy bill, and sit
   down quickly, and write fifty.   7 Then said he to another, And how
   much owest thou? And he said, A hundred measures of wheat. And he said
   unto him, Take thy bill, and write fourscore.   8 And the lord
   commended the unjust steward, because he had done wisely: for the
   children of this world are in their generation wiser than the children
   of light.   9 And I say unto you, Make to yourselves friends of the
   mammon of unrighteousness; that, when ye fail, they may receive you
   into everlasting habitations.   10 He that is faithful in that which is
   least is faithful also in much: and he that is unjust in the least is
   unjust also in much.   11 If therefore ye have not been faithful in the
   unrighteous mammon, who will commit to your trust the true riches?   12
   And if ye have not been faithful in that which is another man's, who
   shall give you that which is your own?   13 No servant can serve two
   masters: for either he will hate the one, and love the other; or else
   he will hold to the one, and despise the other. Ye cannot serve God and
   mammon.   14 And the Pharisees also, who were covetous, heard all these
   things: and they derided him.   15 And he said unto them, Ye are they
   which justify yourselves before men; but God knoweth your hearts: for
   that which is highly esteemed among men is abomination in the sight of
   God.   16 The law and the prophets were until John: since that time the
   kingdom of God is preached, and every man presseth into it.   17 And it
   is easier for heaven and earth to pass, than one tittle of the law to
   fail.   18 Whosoever putteth away his wife, and marrieth another,
   committeth adultery: and whosoever marrieth her that is put away from
   her husband committeth adultery.

   We mistake if we imagine that the design of Christ's doctrine and holy
   religion was either to amuse us with notions of divine mysteries or to
   entertain us with notions of divine mercies. No, the divine revelation
   of both these in the gospel is intended to engage and quicken us to the
   practice of Christian duties, and, as much as any one thing, to the
   duty of beneficence and doing good to those who stand in need of any
   thing that either we have or can do for them. This our Saviour is here
   pressing us to, by reminding us that we are but stewards of the
   manifold grace of God; and since we have in divers instances been
   unfaithful, and have forfeited the favour of our Lord, it is our wisdom
   to think how we may, some other way, make what we have in the world
   turn to a good account. Parables must not be forced beyond their
   primary intention, and therefore we must not hence infer that any one
   can befriend us if we lie under the displeasure of our Lord, but that,
   in the general, we must so lay out what we have in works of piety and
   charity as that we may meet it again with comfort on the other side
   death and the grave. If we would act wisely, we must be diligent and
   industrious to employ our riches in the acts of piety and charity, in
   order to promote our future and eternal welfare, as worldly men are in
   laying them out to the greatest temporal profit, in making to
   themselves friends with them, and securing other secular interests. So
   Dr. Clarke. Now let us consider,

   I. The parable itself, in which all the children of men are represented
   as stewards of what they have in this world, and we are but stewards.
   Whatever we have, the property of it is God's; we have only the use of
   it, and that according to the direction of our great Lord, and for his
   honour. Rabbi Kimchi, quoted by Dr. Lightfoot, says, "This world is a
   house; heaven the roof; the stars the lights; the earth, with its
   fruits, a table spread; the Master of the house is the holy and blessed
   God; man is the steward, into whose hands the goods of this house are
   delivered; if he behave himself well, he shall find favour in the eyes
   of his Lord; if not, he shall be turned out of his stewardship." Now,

   1. Here is the dishonesty of this steward. He wasted his lord's goods,
   embezzled them, misapplied them, or through carelessness suffered them
   to be lost and damaged; and for this he was accused to his lord, v. 1.
   We are all liable to the same charge. We have not made a due
   improvement of what God has entrusted us with in this world, but have
   perverted his purpose; and, that we may not be for this judged of our
   Lord, it concerns us to judge ourselves.

   2. His discharge out of his place. His lord called for him, and said,
   "How is it that I hear this of thee? I expected better things from
   thee." He speaks as one sorry to find himself disappointed in him, and
   under a necessity of dismissing him from his service: it troubles him
   to hear it; but the steward cannot deny it, and therefore there is no
   remedy, he must make up his accounts; and be gone in a little time, v.
   2. Now this is designed to teach us, (1.) That we must all of us
   shortly be discharged from our stewardship in this world; we must not
   always enjoy those things which we now enjoy. Death will come, and
   dismiss us from our stewardship, will deprive us of the abilities and
   opportunities we now have of doing good, and others will come in our
   places and have the same. (2.) That our discharge from our stewardship
   at death is just, and what we have deserved, for we have wasted our
   Lord's goods, and thereby forfeited our trust, so that we cannot
   complain of any wrong done us. (3.) That when our stewardship is taken
   from us we must give an account of it to our Lord: After death the
   judgment. We are fairly warned both of our discharge and our account,
   and ought to be frequently thinking of them.

   3. His after-wisdom. Now he began to consider, What shall I do? v. 3.
   He would have done well to have considered this before he had so
   foolishly thrown himself out of a good place by his unfaithfulness; but
   it is better to consider late than never. Note, Since we have all
   received notice that we must shortly be turned out of our stewardship,
   we are concerned to consider what we shall do then. He must live; which
   way shall he have a livelihood? (1.) He knows that he has not such a
   degree of industry in him as to get his living by work: "I cannot dig;
   I cannot earn by bread by my labour." But why can he not dig? It does
   not appear that he is either old or lame; but the truth is, he is lazy.
   His cannot is a will not; it is not a natural but a moral disability
   that he labours under; if his master, when he turned him out of the
   stewardship, had continued him in his service as a labourer, and set a
   task-master over him, he would have made him dig. He cannot dig, for he
   was never used to it. Now this intimates that we cannot get a
   livelihood for our souls by any labour for this world, nor indeed do
   any thing to purpose for our souls by any ability of our own. (2.) He
   knows that he has not such a degree of humility as to get his bread by
   begging: To beg I am ashamed. This was the language of his pride, as
   the former of his slothfulness. Those whom God, in his providence, has
   disabled to help themselves, should not be ashamed to ask relief of
   others. This steward had more reason to be ashamed of cheating his
   master than of begging his bread. (3.) He therefore determines to make
   friends of his lord's debtors, or his tenants that were behind with
   their rent, and had given notes under their hands for it: "I am
   resolved what to do, v. 4. My lord turns me out of his house. I have
   none of my own to go to. I am acquainted with my lord's tenants, have
   done them many a good turn, and now I will do them one more, which will
   so oblige them that they will bid me welcome to their houses, and the
   best entertainment they afford; and so long as I live, at least till I
   can better dispose of myself, I will quarter upon them, and go from one
   good house to another." Now the way he would take to make them his
   friends was by striking off a considerable part of their debt to his
   lord, and giving it in his accounts so much less than it was.
   Accordingly, he sent for one, who owed his lord a hundred measures of
   oil (in that commodity he paid his rent): Take thy bill, said he, here
   it is, and sit down quickly, and write fifty (v. 6); so he reduced his
   debt to the one half. Observe, he was in haste to have it done: "Sit
   down quickly, and do it, lest we be taken treating, and suspected." He
   took another, who owed his lord a hundred measures of wheat, and from
   his bill he cut off a fifth part, and bade him write fourscore (v. 7);
   probably he did the like by others, abating more or less according as
   he expected kindness from them. See here what uncertain things our
   worldly possessions are; they are most so to those who have most of
   them, who devolve upon others all the care concerning them, and so put
   it into their power to cheat them, because they will not trouble
   themselves to see with their own eyes. See also what treachery is to be
   found even among those in whom trust is reposed. How hard is it to find
   one that confidence can be reposed in! Let God be true, but every man a
   liar. Though this steward is turned out for dealing dishonestly, yet
   still he does so. So rare is it for men to mend of a fault, though they
   smart for it.

   4. The approbation of this: The lord commended the unjust steward,
   because he had done wisely, v. 8. It may be meant of his lord, the lord
   of that servant, who, though he could not but be angry at his knavery,
   yet was pleased with his ingenuity and policy for himself; but, taking
   it so, the latter part of the verse must be the words of our Lord, and
   therefore I think the whole is meant of him. Christ did, as it were,
   say, "Now commend me to such a man as this, that knows how to do well
   for himself, how to improve a present opportunity, and how to provide
   for a future necessity." He does not commend him because he had done
   falsely to his master, but because he had done wisely for himself. Yet
   perhaps herein he did well for his master too, and but justly with the
   tenants. He knew what hard bargains he had set them, so that they could
   not pay their rent, but, having been screwed up by his rigour, were
   thrown behindhand, and they and their families were likely to go to
   ruin; in consideration of this, he now, at going off, did as he ought
   to do both in justice and charity, not only easing them of part of
   their arrears, but abating their rent for the future. How much owest
   thou? may mean, "What rent dost thou sit upon? Come, I will set thee an
   easier bargain, and yet no easier than what thou oughtest to have." He
   had been all for his lord, but now he begins to consider the tenants,
   that he might have their favour when he had lost his lord's. The
   abating of their rent would be a lasting kindness, and more likely to
   engage them than abating their arrears only. Now this forecast of his,
   for a comfortable subsistence in this world, shames our improvidence
   for another world: The children of this world, who choose and have
   their portions in it, are wiser for their generation, act more
   considerately, and better consult their worldly interest and advantage,
   than the children of light, who enjoy the gospel, in their generation,
   that is, in the concerns of their souls and eternity. Note, (1.) The
   wisdom of worldly people in the concerns of this world is to be
   imitated by us in the concerns of our souls: it is their principle to
   improve their opportunities, to do that first which is most needful, in
   summer and harvest to lay up for winter, to take a good bargain when it
   is offered them, to trust the faithful and not the false. O that we
   were thus wise in our spiritual affairs! (2.) The children of light are
   commonly outdone by the children of this world. Not that the children
   of this world are truly wise; it is only in their generation. But in
   that they are wiser than the children of light in theirs; for, though
   we are told that we must shortly be turned out of our stewardship, yet
   we do not provide as we were to be here always and as if there were not
   another life after this, and are not so solicitous as this steward was
   to provide for hereafter. Though as children of the light, that light
   to which life and immortality are brought by the gospel, we cannot but
   see another world before us, yet we do not prepare for it, do not send
   our best effects and best affections thither, as we should.

   II. The application of this parable, and the inferences drawn from it
   (v. 9): "I say unto you, you my disciples" (for to them this parable is
   directed, v. 1), "though you have but little in this world, consider
   how you may do good with that little." Observe,

   1. What it is that our Lord Jesus here exhorts us to; to provide for
   our comfortable reception to the happiness of another world, by making
   good use of our possessions and enjoyments in this world: "Make to
   yourselves friends of the mammon of unrighteousness, as the steward
   with his lord's goods made his lord's tenants his friends." It is the
   wisdom of the men of this world so to manage their money as that they
   may have the benefit of it hereafter, and not for the present only;
   therefore they put it out to interest, buy land with it, put it into
   this or the other fund. Now we should learn of them to make use of our
   money so as that we may be the better for it hereafter in another
   world, as they do in hopes to be the better for it hereafter in this
   world; so cast it upon the waters as that we may find it again after
   many days, Eccl. xi. 1. And in our case, though whatever we have are
   our Lord's goods, yet, as long as we dispose of them among our Lord's
   tenants and for their advantage, it is so far from being reckoned a
   wrong to our Lord, that it is a duty to him as well as policy for
   ourselves. Note, (1.) The things of this world are the mammon of
   unrighteousness, or the false mammon, not only because often got by
   fraud and unrighteousness, but because those who trust to it for
   satisfaction and happiness will certainly be deceived; for riches are
   perishing things, and will disappoint those that raise their
   expectations from them. (2.) Though this mammon of unrighteousness is
   not to be trusted to for a happiness, yet it may and must be made use
   of in subserviency to our pursuit of that which is our happiness.
   Though we cannot find true satisfaction in it, yet we may make to
   ourselves friends with it, not by way of purchase or merit, but
   recommendation; so we may make God and Christ our friends, the good
   angels and saints our friends, and the poor our friends; and it is a
   desirable thing to be befriended in the account and state to come. (3.)
   At death we must all fail, hotan eklipete--when ye suffer an eclipse.
   Death eclipses us. A tradesman is said to fail when he becomes a
   bankrupt. We must all thus fail shortly; death shuts up the shop, seals
   up the hand. Our comforts and enjoyments on earth will all fail us;
   flesh and heart fail. (4.) It ought to be our great concern to make it
   sure to ourselves, that when we fail at death we may be received into
   everlasting habitations in heaven. The habitations in heaven are
   everlasting, not made with hands, but eternal, 2 Cor. v. 1. Christ is
   gone before, to prepare a place for those that are his, and is there
   ready to receive them; the bosom of Abraham is ready to receive them,
   and, when a guard of angels carries them thither, a choir of angels is
   ready to receive them there. The poor saints that are gone before to
   glory will receive those that in this world distributed to their
   necessities. (5.) This is a good reason why we should use what we have
   in the world for the honour of God and the good of our brethren, that
   thus we may with them lay up in store a good bond, a good security, a
   good foundation for the time to come, for an eternity to come. See 1
   Tim. vi. 17-19, which explains this here.

   2. With what arguments he presses this exhortation to abound in works
   of piety and charity.

   (1.) If we do not make a right use of the gifts of God's providence,
   how can we expect from him those present and future comforts which are
   the gifts of his spiritual grace? Our Saviour here compares these, and
   shows that though our faithful use of the things of this world cannot
   be thought to merit any favour at the hand of God, yet our
   unfaithfulness in the use of them may be justly reckoned a forfeiture
   of that grace which is necessary to bring us to glory, and that is it
   which our Saviour here shows, v. 10-14.

   [1.] The riches of this world are the less; grace and glory are the
   greater. Now if we be unfaithful in the less, if we use the things of
   this world to other purposes than those for which they were given us,
   it may justly be feared that we should be so in the gifts of God's
   grace, that we should receive them also in vain, and therefore they
   will be denied us: He that is faithful in that which is least is
   faithful also in much. He that serves God, and does good, with his
   money, will serve God, and do good, with the more noble and valuable
   talents of wisdom and grace, and spiritual gifts, and the earnests of
   heaven; but he that buries the one talent of this world's wealth will
   never improve the five talents of spiritual riches. God withholds his
   grace from covetous worldly people more than we are aware of. [2.] The
   riches of this world are deceitful and uncertain; they are the
   unrighteous mammon, which is hastening from us apace, and, if we would
   make any advantage of it, we must bestir ourselves quickly; if we do
   not, how can we expect to be entrusted with spiritual riches, which are
   the only true riches? v. 11. Let us be convinced of this, that those
   are truly rich, and very rich, who are rich in faith, and rich towards
   God, rich in Christ, in the promises, and in the earnests of heaven;
   and therefore let us lay up our treasure in them, expect our portion
   from them, and mind them in the first place, the kingdom of God and the
   righteousness thereof, and then, if other things be added to us, use
   them in ordine ad spiritualia--with a spiritual reference, so that by
   using them well we may take the faster hold of the true riches, and may
   be qualified to receive yet more grace from God; for God giveth to a
   man that is good in his sight, that is, to a free-hearted charitable
   man, wisdom, and knowledge, and joy (Eccl. ii. 26); that is, to a man
   that is faithful in the unrighteous mammon, he gives the true riches.
   [3.] The riches of this world are another man's. They are ta allotria,
   not our own; for they are foreign to the soul and its nature and
   interest. They are not our own; for they are God's; his title to them
   is prior and superior to ours; the property remains in him, we are but
   usufructuaries. They are another man's; we have them from others; we
   use them for others, and what good has the owner from his goods that
   increase, save the beholding of them with his eyes, while still they
   are increased that eat them; and we must shortly leave them to others,
   and we know not to whom? But spiritual and eternal riches are our own
   (they enter into the soul that becomes possessed of them) and
   inseparably; they are a good part that will never be taken away from
   us. If we make Christ our own, and the promises our own, and heaven our
   own, we have that which we may truly call our own. But how can we
   expect God should enrich us with these if we do not serve him with our
   worldly possessions, of which we are but stewards?

   (2.) We have no other way to prove ourselves the servants of God than
   by giving up ourselves so entirely to his service as to make mammon,
   that is, all our worldly gain, serviceable to us in his service (v.
   13): No servant can serve two masters, whose commands are so
   inconsistent as those of God and mammon are. If a man will love the
   world, and hold to that, it cannot be but he will hate God and despise
   him. He will make all his pretensions of religion truckle to his
   secular interests and designs, and the things of God shall be made to
   help him in serving and seeking the world. But, on the other hand, if a
   man will love God, and adhere to him, he will comparatively hate the
   world (whenever God and the world come in competition) and will despise
   it, and make all his business and success in the world some way or
   other conducive to his furtherance in the business of religion; and the
   things of the world shall be made to help him in serving God and
   working out his salvation. The matter is here laid plainly before us:
   Ye cannot serve God and mammon. So divided are their interests that
   their services can never be compounded. If therefore we be determined
   to serve God, we must disclaim and abjure the service of the world.

   3. We are here told what entertainment this doctrine of Christ met with
   among the Pharisees, and what rebuke he gave them.

   (1.) They wickedly ridiculed him, v. 14. The Pharisees, who were
   covetous, heard all these things, and could not contradict him, but
   they derided him. Let us consider this, [1.] As their sin, and the
   fruit of their covetousness, which was their reigning sin, their own
   iniquity. Note, Many that make a great profession of religion, have
   much knowledge, and abound in the exercise of devotion, are yet ruined
   by the love of the world; nor does any thing harden the heart more
   against the word of Christ. These covetous Pharisees could not bear to
   have that touched, which was their Delilah, their darling lust; for
   this they derided him, exemykterizon auton--they snuffled up their
   noses at him, or blew their noses on him. It is an expression of the
   utmost scorn and disdain imaginable; the word of the Lord was to them a
   reproach, Jer. vi. 10. They laughed at him for going so contrary to the
   opinion and way of the world, for endeavouring to recover them from a
   sin which they were resolved to hold fast. Note, It is common for those
   to make a jest of the word of God who are resolved that they will not
   be ruled by it; but they will find at last that it cannot be turned off
   so. [2.] As his suffering. Our Lord Jesus endured not only the
   contradiction of sinners, but their contempt; they had him in derision
   all the day. He that spoke as never man spoke was bantered and
   ridiculed, that his faithful ministers, whose preaching is unjustly
   derided, may not be disheartened at it. It is no disgrace to a man to
   be laughed at, but to deserve to be laughed at. Christ's apostles were
   mocked, and no wonder; the disciple is not greater than his Lord.

   (2.) He justly reproved them; not for deriding him (he knew how to
   despise the shame), but for deceiving themselves with the shows and
   colours of piety, when they were strangers to the power of it, v. 15.
   Here is,

   [1.] Their specious outside; nay, it was a splendid one. First, They
   justified themselves before men; they denied whatever ill was laid to
   their charge, even by Christ himself. They claimed to be looked upon as
   men of singular sanctity and devotion, and justified themselves in that
   claim: "You are they that do that, so as none ever did, that make it
   your business to court the opinion of men, and, right or wrong, will
   justify yourselves before the world; you are notorious for this."
   Secondly, They were highly esteemed among men. Men did not only acquit
   them from any blame they were under, but applauded them, and had them
   in veneration, not only as good men, but as the best of men. Their
   sentiments were esteemed as oracles, their directions as laws, and
   their practices as inviolable prescriptions.

   [2.] Their odious inside, which was under the eye of God: "He knows
   your heart, and it is in his sight an abomination; for it is full of
   all manner of wickedness." Note, First, It is folly to justify
   ourselves before men, and to think this enough to bear us out, and
   bring us off, in the judgment of the great day, that men know no ill of
   us; for God, who knows our hearts, knows that ill of us which no one
   else can know. This ought to check our value for ourselves, and our
   confidence in ourselves, that God knows our hearts, and how much deceit
   is there, for we have reason to abase and distrust ourselves. Secondly,
   It is folly to judge of persons and things by the opinion of men
   concerning them, and to go down with the stream of vulgar estimate; for
   that which is highly esteemed among men, who judge according to outward
   appearance, is perhaps an abomination in the sight of God, who sees
   things as they are, and whose judgment, we are sure, is according to
   truth. On the contrary, there are those whom men despise and condemn
   who yet are accepted and approved of God, 2 Cor. x. 18.

   (3.) He turned from them to the publicans and sinners, as more likely
   to be wrought upon by his gospel than those covetous conceited
   Pharisees (v. 16): "The law and the prophets were indeed until John;
   the Old-Testament dispensation, which was confined to you Jews,
   continued till John Baptist appeared, and you seemed to have the
   monopoly of righteousness and salvation; and you are puffed up with
   this, and this gains you esteem among men, that you are students in the
   law and the prophets; but since John Baptist appeared the kingdom of
   God is preached, a New-Testament dispensation, which does not value men
   at all for their being doctors of the law, but every man presses into
   the gospel kingdom, Gentiles as well as Jews, and no man thinks himself
   bound in good manners to let his betters go before him into it, or to
   stay till the rulers and the Pharisees have led him that way. It is not
   so much a political national constitution as the Jewish economy was,
   when salvation was of the Jews; but it is made a particular personal
   concern, and therefore every man that is convinced he has a soul to
   save, and an eternity to provide for, thrusts to get in, lest he should
   come short by trifling and complimenting." Some give this sense of it;
   they derided Christ or speaking in contempt of riches, for, thought
   they, were there not many promises of riches and other temporal good
   things in the law and the prophets? And were not many of the best of
   God's servants very rich, as Abraham and David? "It is true," saith
   Christ, "so it was, but now that the kingdom of God is begun to be
   preached things take a new turn; now blessed are the poor, and the
   mourners, and the persecuted." The Pharisees, to requite the people for
   their high opinion of them, allowed them in a cheap, easy, formal
   religion. "But," saith Christ, "now that the gospel is preached the
   eyes of the people are opened, and as they cannot now have a veneration
   for the Pharisees, as they have had, so they cannot content themselves
   with such an indifferency in religion as they have been trained up in,
   but they press with a holy violence into the kingdom of God." Note,
   Those that would go to heaven must take pains, must strive against the
   stream, must press against the crowd that are going the contrary way.

   (4.) Yet still he protests against any design to invalidate the law (v.
   17): It is easier for heaven and earth to pass, parelthein--to pass by,
   to pass away, though the foundations of the earth and the pillars of
   heaven are so firmly established, than for one tittle of the law to
   fail. The moral law is confirmed and ratified, and not one tittle of
   that fails; the duties enjoined by it are duties still; the sins
   forbidden by it are sins still. Nay, the precepts of it are explained
   and enforced by the gospel, and made to appear more spiritual. The
   ceremonial law is perfected in the gospel colours; not one tittle of
   that fails, for it is found printed off in the gospel, where, though
   the force of it is as a law taken off, yet the figure of it as a type
   shines very brightly, witness the epistle to the Hebrews. There were
   some things which were connived at by the law, for the preventing of
   greater mischiefs, the permission of which the gospel has indeed taken
   away, but without any detriment or disparagement to the law, for it has
   thereby reduced them to the primitive intention of the law, as in the
   case of divorce (v. 18), which we had before, Matt. v. 32; xix. 9.
   Christ will not allow divorces, for his gospel is intended to strike at
   the bitter root of men's corrupt appetites and passions, to kill them,
   and pluck them up; and therefore they must not be so far indulged as
   that permission did indulge them, for the more they are indulged the
   more impetuous and headstrong they grow.

The Rich Man and Lazarus.

   19 There was a certain rich man, which was clothed in purple and fine
   linen, and fared sumptuously every day:   20 And there was a certain
   beggar named Lazarus, which was laid at his gate, full of sores,   21
   And desiring to be fed with the crumbs which fell from the rich man's
   table: moreover the dogs came and licked his sores.   22 And it came to
   pass, that the beggar died, and was carried by the angels into
   Abraham's bosom: the rich man also died, and was buried;   23 And in
   hell he lift up his eyes, being in torments, and seeth Abraham afar
   off, and Lazarus in his bosom.   24 And he cried and said, Father
   Abraham, have mercy on me, and send Lazarus, that he may dip the tip of
   his finger in water, and cool my tongue; for I am tormented in this
   flame.   25 But Abraham said, Son, remember that thou in thy lifetime
   receivedst thy good things, and likewise Lazarus evil things: but now
   he is comforted, and thou art tormented.   26 And beside all this,
   between us and you there is a great gulf fixed: so that they which
   would pass from hence to you cannot; neither can they pass to us, that
   would come from thence.   27 Then he said, I pray thee therefore,
   father, that thou wouldest send him to my father's house:   28 For I
   have five brethren; that he may testify unto them, lest they also come
   into this place of torment.   29 Abraham saith unto him, They have
   Moses and the prophets; let them hear them.   30 And he said, Nay,
   father Abraham: but if one went unto them from the dead, they will
   repent.   31 And he said unto him, If they hear not Moses and the
   prophets, neither will they be persuaded, though one rose from the
   dead.

   As the parable of the prodigal son set before us the grace of the
   gospel, which is encouraging to us all, so this sets before us the
   wrath to come, and is designed for our awakening; and very fast asleep
   those are in sin that will not be awakened by it. The Pharisees made a
   jest of Christ's sermon against worldliness; now this parable was
   intended to make those mockers serious. The tendency of the gospel of
   Christ is both to reconcile us to poverty and affliction and to arm us
   against temptations to worldliness and sensuality. Now this parable, by
   drawing the curtain, and letting us see what will be the end of both in
   the other world, goes very far in prosecuting those two great
   intentions. This parable is not like Christ's other parables, in which
   spiritual things are represented by similitudes borrowed from worldly
   things, as those of the sower and the seed (except that of the sheep
   and goats), the prodigal son, and indeed all the rest but this. But
   here the spiritual things themselves are represented in a narrative or
   description of the different state of good and bad in this world and
   the other. Yet we need not call it a history of a particular
   occurrence, but it is matter of fact that is true every day, that poor
   godly people, whom men neglect and trample upon, die away out of their
   miseries, and go to heavenly bliss and joy, which is made the more
   pleasant to them by their preceding sorrows; and that rich epicures,
   who live in luxury, and are unmerciful to the poor, die, and go into a
   state of insupportable torment, which is the more grievous and terrible
   to them because of the sensual lives they lived: and that there is no
   gaining any relief from their torments. Is this a parable? What
   similitude is there in this? The discourse indeed between Abraham and
   the rich man is only an illustration of the description, to make it the
   more affecting, like that between God and Satan in the story of Job.
   Our Saviour came to bring us acquainted with another world, and to show
   us the reference which this world has to that; and here is does it. In
   this description (for so I shall choose to call it) we may observe,

   I. The different condition of a wicked rich man, and a godly poor man,
   in this world. We know that as some of late, so the Jews of old, were
   ready to make prosperity one of the marks of a true church, of a good
   man and a favourite of heaven, so that they could hardly have any
   favourable thoughts of a poor man. This mistake Christ, upon all
   occasions, set himself to correct, and here very fully, where we have,

   1. A wicked man, and one that will be for ever miserable, in the height
   of prosperity (v. 19): There was a certain rich man. From the Latin we
   commonly call him Dives--a rich man; but, as Bishop Tillotson observes,
   he has no name given him, as the poor man has, because it had been
   invidious to have named any particular rich man in such a description
   as this, and apt to provoke and gain ill-will. But others observe that
   Christ would not do the rich man so much honour as to name him, though
   when perhaps he called his lands by his own name he thought it should
   long survive that of the beggar at his gate, which yet is here
   preserved, when that of the rich man is buried in oblivion. Now we are
   told concerning this rich man,

   (1.) That he was clothed in purple and fine linen, and that was his
   adorning. He had fine linen for pleasure, and clean, no doubt, every
   day; night-linen, and day-linen. He had purple for state, for that was
   the wear of princes, which has made some conjecture that Christ had an
   eye to Herod in it. He never appeared abroad but in great magnificence.

   (2.) He fared deliciously and sumptuously every day. His table was
   furnished with all the varieties and dainties that nature and art could
   supply; his side-table richly adorned with plate; his servants, who
   waited at table, in rich liveries; and the guests at his table, no
   doubt, such as he thought graced it. Well, and what harm was there in
   all this? It is no sin to be rich, no sin to wear purple and fine
   linen, nor to keep a plentiful table, if a man's estate will afford it.
   Not are we told that he got his estate by fraud, oppression, or
   extortion, no, nor that he was drunk, or made others drunk; but, [1.]
   Christ would hereby show that a man may have a great deal of the
   wealth, and pomp, and pleasure of this world, and yet lie and perish
   for ever under God's wrath and curse. We cannot infer from men's living
   great either that God loves them in giving them so much, or that they
   love God for giving them so much; happiness consists not in these
   things. [2.] That plenty and pleasure are a very dangerous and to many
   a fatal temptation to luxury, and sensuality, and forgetfulness of God
   and another world. This man might have been happy if he had not had
   great possessions and enjoyments. [3.] That the indulgence of the body,
   and the ease and pleasure of that, are the ruin of many a soul, and the
   interests of it. It is true, eating good meat and wearing good clothes
   are lawful; but it is true that they often become the food and fuel of
   pride and luxury, and so turn into sin to us. [4.] That feasting
   ourselves and our friends, and, at the same time, forgetting the
   distresses of the poor and afflicted, are very provoking to God and
   damning to the soul. The sin of this rich man was not so much his dress
   or his diet, but his providing only for himself.

   2. Here is a godly man, and one that will be for ever happy, in the
   depth of adversity and distress (v. 20): There was a certain beggar,
   named Lazarus. A beggar of that name, eminently devout, and in great
   distress, was probably well known among good people at that time: a
   beggar, suppose such a one as Eleazar, or Lazarus. Some think Eleazar a
   proper name for any poor man, for it signifies the help of God, which
   they must fly to that are destitute of other helps. This poor man was
   reduced to the last extremity, as miserable, as to outward things, as
   you can lightly suppose a man to be in this world.

   (1.) His body was full of sores, like Job. To be sick and weak in body
   is a great affliction; but sores are more painful to the patient, and
   more loathsome to those about him.

   (2.) He was forced to beg his bread, and to take up with such scraps as
   he could get at rich people's doors. He was so sore and lame that he
   could not go himself, but was carried by some compassionate hand or
   other, and laid at the rich man's gate. Note, Those that are not able
   to help the poor with their purses should help them with their pains;
   those that cannot lend them a penny should lend them a hand; those that
   have not themselves wherewithal to give to them should either bring
   them, or go for them, to those that have. Lazarus, in his distress, had
   nothing of his own to subsist on, no relation to go to, nor did the
   parish take care of him. It is an instance of the degeneracy of the
   Jewish church at this time that such a godly man as Lazarus was should
   be suffered to perish for want of necessary food. Now observe,

   [1.] His expectations from the rich man's table: He desired to be fed
   with the crumbs, v. 21. He did not look for a mess from off his table,
   though he ought to have had one, one of the best; but would be thankful
   for the crumbs from under the table, the broken meat which was the rich
   man's leavings; nay, the leavings of his dogs. The poor use entreaties,
   and must be content with such as they can get. Now this is taken notice
   of to show, First, What was the distress, and what the disposition, of
   the poor man. He was poor, but he was poor in spirit, contentedly poor.
   He did not lie at the rich man's gate complaining, and bawling, and
   making a noise, but silently and modestly desiring to be fed with the
   crumbs. This miserable man was a good man, and in favour with God.
   Note, It is often the lot of some of the dearest of God's saints and
   servants to be greatly afflicted in this world, while wicked people
   prosper, and have abundance; see Ps. lxxiii. 7, 10, 14. Here is a child
   of wrath and an heir of hell sitting in the house, faring sumptuously;
   and a child of love and an heir of heaven lying at the gate, perishing
   for hunger. And is men's spiritual state to be judged of then by their
   outward condition? Secondly, What was the temper of the rich man
   towards him. We are not told that he abused him, or forbade him his
   gate, or did him any harm, but it is intimated that he slighted him; he
   had no concern for him, took no care about him. Here was a real object
   of charity, and a very moving one, which spoke for itself; it was
   presented to him at his own gate. The poor man had a good character and
   good conduct, and every thing that could recommend him. A little thing
   would be a great kindness to him, and yet he took no cognizance of his
   case, did not order him to be taken in and lodged in the barn, or some
   of the out-buildings, but let him lie there. Note, It is not enough not
   to oppress and trample upon the poor; we shall be found unfaithful
   stewards of our Lord's goods, in the great day, if we do not succour
   and relieve them. The reason given for the most fearful doom is, I was
   hungry, and you gave me no meat. I wonder how those rich people who
   have read the gospel of Christ, and way that they believe it, can be so
   unconcerned as they often are in the necessities and miseries of the
   poor and afflicted.

   [2.] The usage he had from the dogs; The dogs came and licked his
   sores. The rich man kept a kennel of hounds, it may be, or other dogs,
   for his diversion, and to please his fancy, and these were fed to the
   full, when poor Lazarus could not get enough to keep him alive. Note,
   Those will have a great deal to answer for hereafter that feed their
   dogs, but neglect the poor. And it is a great aggravation of the
   uncharitableness of many rich people that they bestow that upon their
   fancies and follies which would supply the necessity, and rejoice the
   heart, of many a good Christian in distress. Those offend God, nay, and
   they put a contempt upon human nature, that pamper their dogs and
   horses, and let the families of their poor neighbours starve. Now those
   dogs came and licked the sores of poor Lazarus, which may be taken,
   First, As an aggravation of his misery. His sores were bloody, which
   tempted the dogs to come, and lick them, as they did the blood of
   Naboth and Ahab, 1 Kings xxi. 19. And we read of the tongue of the dogs
   dipped in the blood of enemies, Ps. lxviii. 23. They attacked him while
   he was yet alive, as if he had been already dead, and he had not
   strength himself to keep them off, nor would any of the servants be so
   civil as to check them. The dogs were like their master, and thought
   they fared sumptuously when they regaled themselves with human gore.
   Or, it may be taken, Secondly, as some relief to him in his misery;
   alla kai, the master was hard-hearted towards him, but the dogs came
   and licked his sores, which mollified and eased them. It is not said,
   They sucked them, but licked them, which was good for them. The dogs
   were more kind to him than their master was.

   II. Here is the different condition of this godly poor man, and this
   wicked rich man, at and after death. Hitherto the wicked man seems to
   have the advantage, but Exitus acta probat--Let us wait awhile, to see
   the end hereof.

   1. They both died (v. 22): The beggar died; the rich man also died.
   Death is the common lot of rich and poor, godly and ungodly; there they
   meet together. One dieth in his full strength, and another in the
   bitterness of his soul; but they shall lie down alike in the dust, Job
   xxi. 26. Death favours not either the rich man for his riches or the
   poor man for his poverty. Saints die, that they may bring their sorrows
   to an end, and may enter upon their joys. Sinners die, that they may go
   to give up their account. It concerns both rich and poor to prepare for
   death, for it waits for them both. Mors sceptra ligonibus æquat--Death
   blends the sceptre with the spade.


   ------æquo pulsat pede pauperum tabernas,

   Regumque turres.

   With equal pace, impartial fate

   Knocks at the palace, as the cottage gate.

   2. The beggar died first. God often takes godly people out of the
   world, when he leaves the wicked to flourish still. It was an advantage
   to the beggar that such a speedy end was put to his miseries; and,
   since he could find no other shelter or resting-place, he was hid in
   the grave, where the weary are at rest.

   3. The rich man died and was buried. Nothing is said of the interment
   of the poor man. They dug a hole any where, and tumbled his body in,
   without any solemnity; he was buried with the burial of an ass: nay, it
   is well if they that let the dogs lick his sores did not let them gnaw
   his bones. But the rich man had a pompous funeral, lay in state, had a
   train of mourners to attend him to his grave, and a stately monument
   set up over it; probably he had a funeral oration in praise of him, and
   his generous way of living, and the good table he kept, which those
   would commend that had been feasted at it. It is said of the wicked man
   that he is brought to the grave with no small ado, and laid in the
   tomb, and the clods of the valley, were it possible, are made sweet to
   him, Job xxi. 32, 33. How foreign is the ceremony of a funeral to the
   happiness of the man!

   4. The beggar died and was carried by angels into Abraham's bosom. How
   much did the honour done to his soul, by this convoy of it to its rest,
   exceed the honour done to the rich man, by the carrying of his body
   with so much magnificence to its grave! Observe, (1.) His soul existed
   in a state of separation from the body. It did not die, or fall asleep,
   with the body; his candle was not put out with him; but lives, and
   acted, and knew what it did, and what was done to it. (2.) His soul
   removed to another world, to the world of spirits; it returned to God
   who gave it, to its native country; this is implied in its being
   carried. The spirit of a man goes upward. (3.) Angels took care of it;
   it was carried by angels. They are ministering spirits to the heirs of
   salvation, not only while they live, but when they die, and have a
   charge concerning them, to bear them up in their hands, not only in
   their journeys to and fro on earth, but in their great journey to their
   long home in heaven, to be both their guide and their guard through
   regions unknown and unsafe. The soul of man, if not chained to this
   earth and clogged by it as unsanctified souls are, has in itself an
   elastic virtue, by which it springs upward as soon as it gets clear of
   the body; but Christ will not trust those that are his to that, and
   therefore will send special messengers to fetch them to himself. One
   angel one would think sufficient, but here are more, as many were sent
   for Elijah. Amasis king of Egypt had his chariot drawn by kings; but
   what was that honour to this? Saints ascend in the virtue of Christ's
   ascension; but this convoy of angels is added for state and decorum.
   Saints shall be brought home, not only safely, but honourably. What
   were the bearers at the rich man's funeral, though, probably, those of
   the first rank, compared with Lazarus's bearers? The angels were not
   shy of touching him, for his sores were on his body, not on his soul;
   that was presented to God without spot, or wrinkle, or any such thing.
   "Now, blessed angels," said a good man just expiring, "now come and do
   your office." (4.) It was carried into Abraham's bosom. The Jews
   expressed the happiness of the righteous at death three ways:--they to
   go to the garden of Eden: they go to be under the throne of glory; and
   they go to the bosom of Abraham, and it is this which our Saviour here
   makes use of. Abraham was the father of the faithful; and whither
   should the souls of the faithful be gathered but to him, who, as a
   tender father, lays them in his bosom, especially at their first
   coming, to bid them welcome, and to refresh them when newly come from
   the sorrows and fatigues of this world? He was carried to his bosom,
   that is, to feast with him, for at feasts the guests are said to lean
   on one another's breasts; and the saints in heaven sit down with
   Abraham, and Isaac, and Jacob. Abraham was a great and rich man, yet in
   heaven he does not disdain to lay poor Lazarus in his bosom. Rich
   saints and poor meet in heaven. This poor Lazarus, who might not be
   admitted within the rich man's gate, is conducted into the dining-room,
   into the bed-chamber, of the heavenly palace; and he is laid in the
   bosom of Abraham, whom the rich glutton scorned to set with the dogs of
   his flock.

   5. The next news you hear of the rich man, after the account of his
   death and burial, is, that in hell he lifted up his eyes, being in
   torment, v. 23.

   (1.) His state is very miserable. He is in hell, in hades, in the state
   of separate souls, and there he is in the utmost misery and anguish
   possible. As the souls of the faithful, immediately after they are
   delivered from the burden of the flesh, are in joy and felicity, so
   wicked and unsanctified souls, immediately after they are fetched from
   the pleasures of the flesh by death, are in misery and torment endless,
   useless, and remediless, and which will be much increased and completed
   at the resurrection. This rich man had entirely devoted himself to the
   pleasures of the world of sense, was wholly taken up with them, and
   took up with them for his portion, and therefore was wholly unfit for
   the pleasures of the world of spirits; to such a carnal mind as his
   they would indeed be no pleasure, nor could he have any relish of them,
   and therefore he is of course excluded from them. Yet this is not all;
   he was hard-hearted to God's poor, and therefore he is not only cut off
   from mercy, but he has judgment without mercy, and falls under a
   punishment of sense as well as a punishment of loss.

   (2.) The misery of his state is aggravated by his knowledge of the
   happiness of Lazarus: He lifts up his eyes, and sees Abraham afar off,
   and Lazarus in his bosom. It is the soul that is in torment, and they
   are the eyes of the mind that are lifted up. He now began to consider
   what was become of Lazarus. He does not find him where he himself is,
   nay, he plainly sees him, and with as much assurance as if he had seen
   him with his bodily eyes, afar off in the bosom of Abraham. This same
   aggravation of the miseries of the damned we had before (ch. xiii. 28):
   Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in
   the kingdom of God, and yourselves thrust out. [1.] He saw Abraham afar
   off. To see Abraham we should think a pleasing sight; but to see him
   afar off was a tormenting sight. Near himself he saw devils and damned
   companions, frightful sights, and painful ones; afar off he saw
   Abraham. Note, Every sight in hell is aggravating. [2.] He saw Lazarus
   in him bosom. That same Lazarus whom he had looked upon with so much
   scorn and contempt, as not worthy his notice, he now sees preferred,
   and to be envied. The sight of him brought to his mind his own cruel
   and barbarous conduct towards him; and the sight of him in that
   happiness made his own misery the more grievous.

   III. Here is an account of what passed between the rich man and Abraham
   in the separate state--a state of separation one from another, and of
   both from this world. Though it is probable that there will not be, nor
   are, any such dialogues or discourses between glorified saints and
   damned sinners, yet it is very proper, and what is usually done in
   descriptions, especially such as are designed to be pathetic and
   moving, by such dialogues to represent what will be the mind and
   sentiments both of the one and of the other. And since we find damned
   sinners tormented in the presence of the Lamb (Rev. xiv. 10), and the
   faithful servants of God looking upon them that have transgressed the
   covenant, there where their worm dies not, and their fire is not
   quenched (Isa. lxvi. 23, 24), such a discourse as this is not
   incongruous to be supposed. Now in this discourse we have,

   1. The request which the rich man made to Abraham for some mitigation
   of his present misery, v. 24. Seeing Abraham afar off, he cried to him,
   cried aloud, as one in earnest, and as one in pain and misery, mixing
   shrieks with his petitions, to enforce them by moving compassion. He
   that used to command aloud now begs aloud, louder than ever Lazarus did
   at his gate. The songs of his riot and revels are all turned into
   lamentations. Observe here,

   (1.) The title he gives to Abraham: Father Abraham. Note, There are
   many in hell that can call Abraham father, that were Abraham's seed
   after the flesh, nay, and many that were, in name and profession, the
   children of the covenant made with Abraham. Perhaps this rich man, in
   his carnal mirth, had ridiculed Abraham and the story of Abraham, as
   the scoffers of the latter days do; but now he gives him a title of
   respect, Father Abraham. Note, The day is coming when wicked men will
   be glad to scrape acquaintance with the righteous, and to claim kindred
   to them, though now they slight them. Abraham in this description
   represents Christ, for to him all judgment is committed, and it is his
   mind that Abraham here speaks. Those that now slight Christ will
   shortly make their court to him, Lord, Lord.

   (2.) The representation he makes to him of his present deplorable
   condition: I am tormented in this flame. It is the torment of his soul
   that he complains of, and therefore such a fire as will operate upon
   souls; and such a fire the wrath of God is, fastening upon a guilty
   conscience; such a fire horror of mind is, and the reproaches of a
   self-accusing self-condemning heart. Nothing is more painful and
   terrible to the body than to be tormented with fire; by this therefore
   the miseries and agonies of damned souls are represented.

   (3.) His request to Abraham, in consideration of this misery: Have
   mercy on me. Note, The day is coming when those that make light of
   divine mercy will beg hard for it. O for mercy, mercy, when the day of
   mercy is over, and offers of mercy are no more made. He that had no
   mercy on Lazarus, yet expects Lazarus should have mercy on him; "for,"
   thinks he, "Lazarus is better natured than ever I was." The particular
   favour he begs is, Send Lazarus, that he may dip the tip of his finger
   in water, and cool my tongue. [1.] Here he complains of the torment of
   his tongue particularly, as if he were more tormented there than in any
   other part, the punishment answering the sin. The tongue is one of the
   organs of speech, and by the torment of that he is put in mind of all
   the wicked words that he had spoken against God and man, his cursing,
   and swearing, and blasphemy, all his hard speeches, and filthy
   speeches; by his words he is condemned, and therefore in his tongue he
   is tormented. The tongue is also one of the organs of tasting, and
   therefore the torments of that will remind him of his inordinate relish
   of the delights of sense, which he had rolled under his tongue. [2.] He
   desires a drop of water to cool his tongue. He does not say, "Father
   Abraham, order me a release from this misery, help me out of this pit,"
   for he utterly despaired of this; but he asks as small a thing as could
   be asked, a drop of water to cool his tongue for one moment. [3.] He
   sometimes suspected that he had herein an ill design upon Lazarus, and
   hoped, if he could get him within his reach, he should keep him from
   returning to the bosom of Abraham. The heart that is filled with rage
   against God is filled with rage against the people of God. But we will
   think more charitably even of a damned sinner, and suppose he intended
   here to show respect to Lazarus, as one to whom he would now gladly be
   beholden. He names him, because he knows him, and thinks Lazarus will
   not be unwilling to do him this good office for old acquaintance' sake.
   Grotius here quotes Plato describing the torments of wicked souls, and
   among other things he says, They are continually raving on those whom
   they have murdered, or been any way injurious to, calling upon them to
   forgive them the wrongs they did them. Note, There is a day coming when
   those that now hate and despise the people of God would gladly receive
   kindness from them.

   2. The reply which Abraham gave to this request. In general, he did not
   grant it. He would not allow him one drop of water, to cool his tongue.
   Note, The damned in hell shall not have any the least abatement or
   mitigation of their torment. If we now improve the day of our
   opportunities, we may have a full and lasting satisfaction in the
   streams of mercy; but, if we now slight the offer, it will be in vain
   in hell to expect the least drop of mercy. See how justly this rich man
   is paid in his own coin. He that denied a crumb is denied a drop. Now
   it is said to us, Ask, and it shall be given you; but, if we let slip
   this accepted time, we may ask, and it shall not be given us. But this
   is not all; had Abraham only said, "You shall have nothing to abate
   your torment," it had been sad; but he says a great deal which would
   add to his torment, and make the flame the hotter, for every thing in
   hell will be tormenting.

   (1.) He calls him son, a kind and civil title, but here it serves only
   to aggravate the denial of his request, which shut up the bowels of the
   compassion of a father from him. He had been a son, but a rebellious
   one, and now an abandoned disinherited one. See the folly of those who
   rely on that plea, We have Abraham to our father, when we find one in
   hell, and likely to be there for ever, whom Abraham calls son.

   (2.) He puts him in mind of what had been both his own condition and
   the condition of Lazarus, in their life-time: Son, remember; this is a
   cutting word. The memories of damned souls will be their tormentors,
   and conscience will then be awakened and stirred up to do its office,
   which here they would not suffer it to do. Nothing will bring more oil
   to the flames of hell than Son, remember. Now sinners are called upon
   to remember, but they do not, they will not, they find ways to avoid
   it. "Son, remember thy Creator, thy Redeemer, remember thy latter end;"
   but they can turn a deaf ear to these mementos, and forget that for
   which they have their memories; justly therefore will their everlasting
   misery arise from a Son, remember, to which they will not be able to
   turn a deaf ear. What a dreadful peal will this ring in our ears, "Son,
   remember the many warnings that were given thee not to come to this
   place of torment, which thou wouldest not regard; remember the fair
   offers made thee of eternal life and glory, which thou wouldest not
   accept!" But that which he is here put in mind of is, [1.] That thou in
   thy life-time receivedst thy good things. He does not tell him that he
   had abused them, but that he had received them: "Remember what a
   bountiful benefactor God has been to thee, how ready he was to do thee
   good; thou canst not therefore say he owes thee any thing, no, not a
   drop of water. What he gave thee thou receivedst, and that was all;
   thou never gavest him a receipt for them, in a thankful acknowledgment
   of them, much less didst thou ever make any grateful return for them or
   improvement of them; thou hast been the grave of God's blessings, in
   which they were buried, not the field of them, in which they were sown.
   Thou receivedst thy good things; thou receivedst them, and usedst them,
   as if they had been thine own, and thou hadst not been at all
   accountable for them. Or, rather, they were the things which thou didst
   choose for thy good things, which were in thine eye the best things,
   which thou didst content thyself with, and portion thyself in. Thou
   hadst meat, and drink, and clothes of the richest and finest, and these
   were the things thou didst place thy happiness in; they were thy
   reward, thy consolation, the penny thou didst agree for, and thou hast
   had it. Thou wast for the good things of thy life-time, and hadst no
   thought of better things in another life, and therefore hast no reason
   to expect them. The day of thy good things is past and gone, and now is
   the day of thy evil things, of recompence for all thy evil deeds. Thou
   hast already had the last drop of the vials of mercy that thou couldest
   expect to fall to thy share; and there remains nothing but vials of
   wrath without mixture." [2.] "Remember too what evil things Lazarus
   received. Thou enviest him his happiness here; but think what a large
   share of miseries he had in his life-time. Thou hast as much good as
   could be thought to fall to the lot of so bad a man, and he as much
   evil as could be thought to fall to the lot of so good a man. He
   received his evil things; he bore them patiently, received them from
   the hand of God, as Job did (ch. ii. 10, Shall we receive good at the
   hand of the Lord, and shall we not receive evil also?)--he received
   them as physic appointed for the cure of his spiritual distempers, and
   the cure was effected." As wicked people have good things in this life
   only, and at death they are for ever separated from all good, so godly
   people have evil things only in this life, and at death they are for
   ever put out of the reach of them. Now Abraham, by putting him in mind
   of both these together, awakens his conscience to remind him how he had
   behaved towards Lazarus, when he was reveling in his good things and
   Lazarus groaning under his evil things; he cannot forget that then he
   would not help Lazarus, and how then could he expect that Lazarus
   should now help him? Had Lazarus in his life-time afterwards grown
   rich, and he poor, Lazarus would have thought it his duty to relieve
   him, and not to have upbraided him with his former unkindness; but, in
   the future state of recompence and retribution, those that are now
   dealt with, both by God and man, better than they deserve, must expect
   to be rewarded every man according to his works.

   (3.) He puts him in mind of Lazarus's present bliss, and his own
   misery: But now the tables are turned, and so they must abide for ever;
   now he is comforted, and thou art tormented. He did not need to be told
   that he was tormented; he felt it to his cost. He knew likewise that
   one who lay in the bosom of Abraham could not but be comforted there;
   yet Abraham puts him in mind of it, that he might, by comparing one
   thing with another, observe the righteousness of God, in recompensing
   tribulation to them who trouble his people, and to those who are
   troubled rest, 2 Thess. i. 6, 7. Observe, [1.] Heaven is comfort, and
   hell is torment: heaven is joy, hell is weeping, and wailing, and pain
   in perfection. [2.] The soul, as soon as it leaves the body, goes
   either to heaven or hell, to comfort or torment, immediately, and does
   not sleep, or go into purgatory. [3.] Heaven will be heaven indeed to
   those that go thither through many and great calamities in this world;
   of those that had grace, but had little of the comfort of it here
   (perhaps their souls refused to be comforted), yet, when they are
   fallen asleep in Christ, you may truly say, "Now they are comforted:
   now all their tears are wiped away, and all their fears are vanished."
   In heaven there is everlasting consolation. And, on the other hand,
   hell will be hell indeed to those that go thither from the midst of the
   enjoyment of all the delights and pleasures of sense. To them the
   torture is the greater, as temporal calamities are described to be to
   the tender and delicate woman, that would not set so much as the sole
   of her foot to the ground, for tenderness and delicacy. Deut. xxviii.
   56.

   (4.) He assures him that it was to no purpose to think of having any
   relief by the ministry of Lazarus; for (v. 26), Besides all this, worse
   yet, between us and you there is a great gulf fixed, an impassable one,
   a great chasm, that so there can be no communication between glorified
   saints and damned sinners. [1.] The kindest saint in heaven cannot make
   a visit to the congregation of the dead and damned, to comfort or
   relieve any there who once were their friends. "They that would pass
   hence to you cannot; they cannot leave beholding the face of their
   Father, nor the work about his throne, to fetch water for you; that is
   no part of their business." [2.] The most daring sinner in hell cannot
   force his way out of that prison, cannot get over that great gulf. They
   cannot pass to us that would come thence. It is not to be expected, for
   the door of mercy is shut, the bridge is drawn; there is no coming out
   upon parole or bail, no, not for one hour. In this world, blessed be
   God, there is no gulf fixed between a state of nature and grace, but we
   may pass from the one to thee other, from sin to God; but if we die in
   our sins, if we throw ourselves into the pit of destruction, there is
   no coming out. It is a pit in which there is no water, and out of which
   there is no redemption. The decree and counsel of God have fixed this
   gulf, which all the world cannot unfix. This abandons this miserable
   creature to despair; it is now too late for any change of his
   condition, or any the least relief: it might have been prevented in
   time, but it cannot now be remedied to eternity. The state of damned
   sinners is fixed by an irreversible and unalterable sentence. A stone
   is rolled to the door of the pit, which cannot be rolled back.

   3. The further request he had to make to his father Abraham, not for
   himself, his mouth is stopped, and he has not a word to say in answer
   to Abraham's denial of a drop of water. Damned sinners are made to know
   that the sentence they are under is just, and they cannot alleviate
   their own misery by making any objection against it. And, since he
   cannot obtain a drop of water to cool his tongue, we may suppose he
   gnawed his tongue for pain, as those are said to do on whom one of the
   vials of God's wrath is poured out, Rev. xvi. 10. The shrieks and
   outcries which we may suppose to be now uttered by him were hideous;
   but, having an opportunity of speaking to Abraham, he will improve it
   for his relations whom he has left behind, since he cannot improve it
   for his own advantage. Now as to this,

   (1.) He begs that Lazarus might be sent to his father's house, upon an
   errand thither: I pray thee therefore, father, v. 27. Again he calls
   upon Abraham, and in this request he is importunate: "I pray thee. O
   deny me not this." When he was on earth he might have prayed and been
   heard, but now he prays in vain. "Therefore, because thou hast denied
   me the former request, surely thou wilt be so compassionate as not to
   deny this:" or, "Therefore, because there is a great gulf fixed, seeing
   there is no getting out hence when they are once here, O send to
   prevent their coming hither:" or, "Though there is a great gulf fixed
   between you and me, yet, since there is no such gulf fixed between you
   and them, send them hither. Send him back to my father's house; he
   knows well enough where it is, has been there many a time, having been
   denied the crumbs that fell from the table. He knows I have five
   brethren there; if he appear to them, they will know him, and will
   regard what he saith, for they knew him to be an honest man. Let him
   testify to them; let him tell them what condition I am in, and that I
   brought myself to it by my luxury and sensuality, and my unmercifulness
   to the poor. Let him warn them not to tread in my steps, nor to go on
   in the way wherein I led them, and left them, lest they also come into
   this place of torment," v. 28. Some observe that he speaks only of five
   brethren, whence they infer that he had no children, else he would have
   mentioned them, and then it was an aggravation of his uncharitableness
   that he had no children to provide for. Now he would have them stopped
   in their sinful course. He does not say, "Give me leave to go to them,
   that I may testify to them;" for he knew that there was a gulf fixed,
   and despaired of a permission so favourable to himself: his going would
   frighten them out of their wits; but, "Send Lazarus, whose address will
   be less terrible, and yet his testimony sufficient to frighten them out
   of their sins." Now he desired the preventing of their ruin, partly in
   tenderness to them, for whom he could not but retain a natural
   affection; he knew their temper, their temptations, their ignorance,
   their infidelity, their inconsideration, and wished to prevent the
   destruction they were running into: but it was partly in tenderness to
   himself, for their coming to him, to that place of torment, would but
   aggravate the misery to him, who had helped to show them the way
   thither, as the sight of Lazarus helped to aggravate his misery. When
   partners in sin come to be sharers in woe, as tares bound in bundles
   for the fire, they will be a terror to one another.

   (2.) Abraham denies him this favour too. There is no request granted in
   hell. Those who make the rich man's praying to Abraham a justification
   of their praying to saints departed, as they have far to seek for
   proofs, when the practice of a damned sinner must be valued for an
   example, so they have little encouragement to follow the example, when
   all his prayers were made in vain. Abraham leaves them to the testimony
   of Moses and the prophets, the ordinary means of conviction and
   conversion; they have the written word, which they may read and hear
   read. "Let them attend to that sure word of prophecy, for God will not
   go out of the common method of his grace for them." Here is their
   privilege: They have Moses and the prophets; and their duty: "Let them
   hear them, and mix faith with them, and that will be sufficient to keep
   them from this place of torment." By this it appears that there is
   sufficient evidence in the Old Testament, in Moses and the prophets, to
   convince those that will hear them impartially that there is another
   life after this, and a state of rewards and punishments for good and
   bad men; for that was the thing which the rich man would have his
   brethren assured of, and for that they are turned over to Moses and the
   prophets.

   (3.) He urges his request yet further (v. 30): "Nay, father Abraham,
   give me leave to press this. It is true, they have Moses and the
   prophets, and, if they would but give a due regard to them, it would be
   sufficient; but they do not, they will not; yet it may be hoped, if one
   went to them from the dead, they would repent, that would be a more
   sensible conviction to them. They are used to Moses and the prophets,
   and therefore regard them the less; but this would be a new thing, and
   more startling; surely this would bring them to repent, and to change
   their wicked habit and course of life." Note, Foolish men are apt to
   think any method of conviction better than that which God has chosen
   and appointed.
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L U K E.

  CHAP. XVII.

   In this chapter we have, I. Some particular discourses which Christ had
   with his disciples, in which he teaches them to take heed of giving
   offence, and to forgive the injuries done them (ver. 1-4), encourages
   them to pray for the increase of their faith (ver. 5, 6), and then
   teaches them humility, whatever service they had done for God, ver.
   7-10. II. His cleansing ten lepers, and the thanks he had from one of
   them only, and he a Samaritan, ver. 11-19. III. His discourse with his
   disciples, upon occasion of an enquiry of the Pharisees, when the
   kingdom of God should appear, ver. 20-37.

The Treatment of Offences.

   1 Then said he unto the disciples, It is impossible but that offences
   will come: but woe unto him, through whom they come!   2 It were better
   for him that a millstone were hanged about his neck, and he cast into
   the sea, than that he should offend one of these little ones.   3 Take
   heed to yourselves: If thy brother trespass against thee, rebuke him;
   and if he repent, forgive him.   4 And if he trespass against thee
   seven times in a day, and seven times in a day turn again to thee,
   saying, I repent; thou shalt forgive him.   5 And the apostles said
   unto the Lord, Increase our faith.   6 And the Lord said, If ye had
   faith as a grain of mustard seed, ye might say unto this sycamine tree,
   Be thou plucked up by the root, and be thou planted in the sea; and it
   should obey you.   7 But which of you, having a servant plowing or
   feeding cattle, will say unto him by and by, when he is come from the
   field, Go and sit down to meat?   8 And will not rather say unto him,
   Make ready wherewith I may sup, and gird thyself, and serve me, till I
   have eaten and drunken; and afterward thou shalt eat and drink?   9
   Doth he thank that servant because he did the things that were
   commanded him? I trow not.   10 So likewise ye, when ye shall have done
   all those things which are commanded you, say, We are unprofitable
   servants: we have done that which was our duty to do.

   We are here taught,

   I. That the giving of offences is a great sin, and that which we should
   every one of us avoid and carefully watch against, v. 1, 2. We can
   expect no other than that offences will come, considering the
   perverseness and frowardness that are in the nature of man, and the
   wise purpose and counsel of God, who will carry on his work even by
   those offences, and bring good out of evil. It is almost impossible but
   that offences will come, and therefore we are concerned to provide
   accordingly; but woe to him through whom they come, his doom will be
   heavy (v. 2), more terrible than that of the worst of the malefactors
   who are condemned to be thrown into the sea, for they perish under a
   load of guilt more ponderous than that of millstones. This includes a
   woe, 1. To persecutors, who offer any injury to the least of Christ's
   little ones, in word or deed, by which they are discouraged in serving
   Christ, and doing their duty, or in danger of being driven off from it.
   2. To seducers, who corrupt the truths of Christ and his ordinances,
   and so trouble the minds of the disciples; for they are those by whom
   offences come. 3. To those who, under the profession of the Christian
   name, live scandalously, and thereby weaken the bands and sadden the
   hearts of God's people; for by them the offence comes, and it is no
   abatement of their guilt, nor will be any of their punishment, that it
   is impossible but offences will come.

   II. That the forgiving of offences is a great duty, and that which we
   should every one of us make conscience of (v. 3): Take heed to
   yourselves. This may refer either to what goes before, or to what
   follows: Take heed that you offend not one of these little ones.
   Ministers must be very careful not to say or do any thing that may be a
   discouragement to weak Christians; there is need of great caution, and
   they ought to speak and act very considerately, for fear of this: or,
   "When your brother trespasses against you, does you any injury, puts
   any slight or affront upon you, if he be accessary to any damage done
   you in your property or reputation, take heed to yourselves at such a
   time, lest you be put into a passion; lest, when your spirits are
   provoked, you speak unadvisedly, and rashly vow to revenge (Prov. xxiv.
   29): I will do so to him as he hath done to me. Take heed what you say
   at such a time, lest you say amiss."

   1. If you are permitted to rebuke him, you are advised to do so.
   Smother not the resentment, but give it vent. Tell him his faults; show
   him wherein he has not done well nor fairly by you, and, it may be, you
   will perceive (and you must be very willing to perceive it) that you
   mistook him, that it was not a trespass against you, or not designed,
   but an oversight, and then you will beg his pardon for misunderstanding
   him; as Josh. xxii. 30, 31.

   2. You are commanded, upon his repentance, to forgive him, and to be
   perfectly reconciled to him: If he repent, forgive him; forget the
   injury, never think of it again, much less upbraid him with it. Though
   he do not repent, you must not therefore bear malice to him, nor
   meditate revenge; but, it he do not at least say that he repents, you
   are not bound to be so free and familiar with him as you have been. If
   he be guilty of gross sin, to the offence of the Christian community he
   is a member of, let him be gravely and mildly reproved for his sin,
   and, upon his repentance, received into friendship and communion again.
   This the apostle calls forgiveness, 2 Cor. ii. 7.

   3. You are to repeat this every time he repeats his trespass, v. 4. "If
   he could be supposed to be either so negligent, or so impudent, as to
   trespass against thee seven times in a day, and as often profess
   himself sorry for his fault, and promise not again to offend in like
   manner, continue to forgive him." Humanum est errare--To ere is human.
   Note, Christians should be of a forgiving spirit, willing to make the
   best of every body, and to make all about them easy; forward to
   extenuate faults, and not to aggravate them; and they should contrive
   as much to show that they have forgiven an injury as others to show
   that they resent it.

   III. That we have all need to get our faith strengthened, because, as
   that grace grows, all other graces grow. The more firmly we believe the
   doctrine of Christ, and the more confidently we rely upon the grace of
   Christ, the better it will be with us every way. Now observe here, 1.
   The address which the disciples made to Christ, for the strengthening
   of their faith, v. 5. The apostles themselves, so they are here called,
   though they were prime ministers of state in Christ's kingdom, yet
   acknowledged the weakness and deficiency of their faith, and saw their
   need of Christ's grace for the improvement of it; they said unto the
   Lord, "Increase our faith, and perfect what is lacking in it." Let the
   discoveries of faith be more clear, the desires of faith more strong,
   the dependences of faith more firm and fixed, the dedications of faith
   more entire and resolute, and the delights of faith more pleasing.
   Note, the increase of our faith is what we should earnestly desire, and
   we should offer up that desire to God in prayer. Some think that they
   put up this prayer to Christ upon occasion of his pressing upon them
   the duty of forgiving injuries: "Lord, increase our faith, or we shall
   never be able to practise such a difficult duty as this." Faith in
   God's pardoning mercy will enable us to get over the greatest
   difficulties that lie in the way of our forgiving our brother. Others
   think that it was upon some other occasion, when the apostles were run
   aground in working some miracle, and were reproved by Christ for the
   weakness of their faith, as Matt. xvii. 16, &c. To him that blamed them
   they must apply themselves for grace to mend them; to him they cry,
   Lord, increase our faith. 2. The assurance Christ gave them of the
   wonderful efficacy of true faith (v. 6): "If ye had faith as a grain of
   mustard-seed, so small as mustard-seed, but yours is yet less than the
   least; or so sharp as mustard-seed, so pungent, so exciting to all
   other graces, as mustard to the animal spirits," and therefore used in
   palsies, "you might do wonders much beyond what you now do; nothing
   would be too hard for you, that was fit to be done for the glory of
   God, and the confirmation of the doctrine you preach, yea, though it
   were the transplanting of a tree from the earth to the sea." See Matt.
   xvii. 20. As with God nothing is impossible, so are all things possible
   to him that can believe.

   IV. That, whatever we do in the service of Christ, we must be very
   humble, and not imagine that we can merit any favour at his hand, or
   claim it as a debt; even the apostles themselves, who did so much more
   for Christ than others, must not think that they had thereby made him
   their debtor. 1. We are all God's servants (his apostles and ministers
   are in a special manner so), and, as servants, are bound to do all we
   can for his honour. Our whole strength and our whole time are to be
   employed for him; for we are not our own, nor at our own disposal, but
   at our Master's. 2. As God's servants, it becomes us to fill up our
   time with duty, and we have a variety of work appointed us to do; we
   ought to make the end of one service the beginning of another. The
   servant that has been ploughing, or feeding cattle, in the field, when
   he comes home at night has work to do still; he must wait at table, v.
   7, 8. When we have been employed in the duties of a religious
   conversation, that will not excuse us from the exercises of devotion;
   when we have been working for God, still we must be waiting on God,
   waiting on him continually. 3. Our principal care here must be to do
   the duty of our relation, and leave it to our Master to give us the
   comfort of it, when and how he thinks fit. No servant expects that his
   master should say to him, Go and sit down to meat; it is time enough to
   do that when we have done our day's work. Let us be in care to finish
   our work, and to do that well, and then the reward will come in due
   time. 4. It is fit that Christ should be served before us: Make ready
   wherewith I may sup, and afterwards thou shalt eat and drink. Doubting
   Christians say that they cannot give to Christ the glory of his love as
   they should, because they have not yet obtained the comfort of it; but
   this is wrong. First let Christ have the glory of it, let us attend him
   with our praises, and then we shall eat and drink in the comfort of
   that love, and in this there is a feast. 5. Christ's servants, when
   they are to wait upon him, must gird themselves, must free themselves
   from every thing that is entangling and encumbering, and fit themselves
   with a close application of mind to go on, and go through, with their
   work; they must gird up the loins of their mind. When we have prepared
   for Christ's entertainment, have made ready wherewith he may sup, we
   must then gird ourselves, to attend him. This is expected from
   servants, and Christ might require it from us, but he does not insist
   upon it. He was among his disciples as one that served, and came not,
   as other masters, to take state, and to be ministered unto, but to
   minister; witness his washing his disciples' feet. 6. Christ's servants
   do not so much as merit his thanks for any service they do him: "Does
   he thank that servant? Does he reckon himself indebted to him for it?
   No, by no means." No good works of ours can merit any thing at the hand
   of God. We expect God's favour, not because we have by our services
   made him a debtor to us, but because he has by his promises made
   himself a debtor to his own honour, and this we may plead with him, but
   cannot sue for a quantum meruit--according to merit. 7. Whatever we do
   for Christ, though it should be more perhaps than some others do, yet
   it is no more than is our duty to do. Though we should do all things
   that are commanded us, and alas! in many things we come short of this,
   yet there is no work of supererogation; it is but what we are bound to
   by that first and great commandment of loving God with all our heart
   and soul, which includes the utmost. 8. The best servants of Christ,
   even when they do the best services, must humbly acknowledge that they
   are unprofitable servants; though they are not those unprofitable
   servants that bury their talents, and shall be cast into utter
   darkness, yet as to Christ, and any advantage that can accrue to him by
   their services, they are unprofitable; our goodness extendeth not unto
   God, nor if we are righteous is he the better, Ps. xvi. 2; Job xxii. 2;
   xxxv. 7. God cannot be a gainer by our services, and therefore cannot
   be made a debtor by them. He has no need of us, nor can our services
   make any addition to his perfections. It becomes us therefore to call
   ourselves unprofitable servants, but to call his service a profitable
   service, for God is happy without us, but we are undone without him.

The Ten Lepers.

   11 And it came to pass, as he went to Jerusalem, that he passed through
   the midst of Samaria and Galilee.   12 And as he entered into a certain
   village, there met him ten men that were lepers, which stood afar off:
     13 And they lifted up their voices, and said, Jesus, Master, have
   mercy on us.   14 And when he saw them, he said unto them, Go show
   yourselves unto the priests. And it came to pass, that, as they went,
   they were cleansed.   15 And one of them, when he saw that he was
   healed, turned back, and with a loud voice glorified God,   16 And fell
   down on his face at his feet, giving him thanks: and he was a
   Samaritan.   17 And Jesus answering said, Were there not ten cleansed?
   but where are the nine?   18 There are not found that returned to give
   glory to God, save this stranger.   19 And he said unto him, Arise, go
   thy way: thy faith hath made thee whole.

   We have here an account of the cure of ten lepers, which we had not in
   any other of the evangelists. The leprosy was a disease which the Jews
   supposed to be inflicted for the punishment of some particular sin, and
   to be, more than other diseases, a mark of God's displeasure; and
   therefore Christ, who came to take away sin, and turn away wrath, took
   particular care to cleanse the lepers that fell in his way. Christ was
   now in his way to Jerusalem, about the mid-way, where he had little
   acquaintance in comparison with what he had either at Jerusalem or in
   Galilee. He was now in the frontier-country, the marches that lay
   between Samaria and Galilee. He went that road to find out these
   lepers, and to cure them; for he is found of them that sought him not.
   Observe,

   I. The address of these lepers to Christ. They were ten in a company;
   for, though they were shut out from society with others, yet those that
   were infected were at liberty to converse with one another, which would
   be some comfort to them, as giving them an opportunity to compare
   notes, and to condole with one another. Now observe, 1. They met Christ
   as he entered into a certain village. They did not stay till he had
   refreshed himself for some time after the fatigue of his journey, but
   met him as he entered the town, weary as he was; and yet he did not put
   them off, nor adjourn their cause. 2. They stood afar off, knowing that
   by the law their disease obliged them to keep their distance. A sense
   of our spiritual leprosy should make us very humble in all our
   approaches to Christ. Who are we, that we should draw near to him that
   is infinitely pure? We are impure. 3. Their request was unanimous, and
   very importunate (v. 13): They lifted up their voices, being at a
   distance, and cried, Jesus, Master, have mercy on us. those that expect
   help from Christ must take him for their Master, and be at his command.
   If he be Master, he will be Jesus, a Saviour, and not otherwise. They
   ask not in particular to be cured of their leprosy, but, Have mercy on
   us; and it is enough to refer ourselves to the compassions of Christ,
   for they fail not. They heard the fame of this Jesus (though he had not
   been much conversant in that country), and that was such as encouraged
   them to make application to him; and, if but one of them began in so
   cheap and easy an address, they would all join.

   II. Christ sent them to the priest, to be inspected by him, who was the
   judge of the leprosy. He did not tell them positively that they should
   be cured, but bade them go show themselves to the priests, v. 14. This
   was a trial of their obedience, and it was fit that it should be so
   tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that
   expect Christ's favours must take them in his way and method. Some of
   these lepers perhaps would be ready to quarrel with the prescription:
   "Let him either cure or say that he will not, and not send us to the
   priests on a fool's errand;" but, over-ruled by the rest, they all went
   to the priest. As the ceremonial law was yet in force, Christ took care
   that it should be observed, and the reputation of it kept up, and due
   honour paid to the priests in things pertaining to their function; but,
   probably, he had here a further design, which was to have the priest's
   judgment of, and testimony to, the perfectness of the cure; and that
   the priest might be awakened, and others by him, to enquire after one
   that had such a commanding power over bodily diseases.

   III. As they went, they were cleansed, and so became fit to be looked
   upon by the priest, and to have a certificate from him that they were
   clean. Observe, Then we may expect God to meet us with mercy when we
   are found in the way of duty. If we do what we can, God will not be
   wanting to do that for us which we cannot. Go, attend upon instituted
   ordinances; go and pray, and read the scriptures: Go show thyself to
   the priests; go and open thy case to a faithful minister, and, though
   the means will not heal thee of themselves, God will heal thee in the
   diligent use of those means.

   IV. One of them, and but one, returned, to give thanks, v. 15. When he
   saw that he was healed, instead of going forward to the priest, to be
   by him declared clean, and so discharged from his confinement, which
   was all that the rest aimed at, he turned back towards him who was the
   Author of his cure, whom he wished to have the glory of it, before he
   received the benefit of it. He appears to have been very hearty and
   affectionate in his thanksgivings: With a loud voice he glorified God,
   acknowledging it to come originally from him; and he lifted up his
   voice in his praises, as he had done in his prayers, v. 13. Those that
   have received mercy from God should publish it to others, that they may
   praise God too, and may be encouraged by their experiences to trust in
   him. But he also made a particular address of thanks to Christ (v. 16):
   He fell down at his feet, put himself into the most humble reverent
   posture he could, and gave him thanks. Note, We ought to give thanks
   for the favours Christ bestows upon us, and particularly for recoveries
   from sickness; and we ought to be speedy in our returns of praise, and
   not defer them, lest time wear out the sense of the mercy. It becomes
   us also to be very humble in our thanksgivings, as well as in our
   prayers. It becomes the seed of Jacob, like him, to own themselves less
   than the least of God's mercies, when they have received them, as well
   as when they are in pursuit of them.

   V. Christ took notice of this one that had thus distinguished himself;
   for, it seems, he was a Samaritan, whereas the rest were Jews, v. 16.
   The Samaritans were separatists from the Jewish church, and had not the
   pure knowledge and worship of God among them that the Jews had, and yet
   it was one of them that glorified God, when the Jews forgot, or, when
   it was moved to them, refused, to do it. Now observe here,

   1. The particular notice Christ took of him, of the grateful return he
   made, and the ingratitude of those that were sharers with him in the
   mercy--that he who was a stranger to the commonwealth of Israel was the
   only one that returned to give glory to God, v. 17, 18. See here, (1.)
   How rich Christ is in doing good: Were there not ten cleansed? Here was
   a cure by wholesale, a whole hospital healed with one word's speaking.
   Note, There is an abundance of healing cleansing virtue in the blood of
   Christ, sufficient for all his patients, though ever so many. Here are
   ten at a time cleansed; we shall have never the less grace for others
   sharing it. (2.) How poor we are in our returns: "Where are the nine?
   Why did not they return to give thanks?" This intimates that
   ingratitude is a very common sin. Of the many that receive mercy from
   God, there are but few, very few, that return to give thanks in a right
   manner (scarcely one in ten), that render according to the benefit done
   to them. (3.) How those often prove most grateful from whom it was
   least expected. A Samaritan gives thanks, and a Jew does not. Thus many
   who profess revealed religion are out-done, and quite shamed, by some
   that are governed only by natural religion, not only in moral value,
   but in piety and devotion. This serves here to aggravate the
   ingratitude of those Jews of whom Christ speaks, as taking it very ill
   that his kindness was so slighted. And it intimates how justly he
   resents the ingratitude of the world of mankind, for whom he had done
   so much, and from whom he has received so little.

   2. The great encouragement Christ gave him, v. 19. The rest had their
   cure, and had it not revoked, as justly it might have been, for their
   ingratitude, though they had such a good example of gratitude set
   before them; but he had his cure confirmed particularly with an
   encomium: Thy faith hath made thee whole. The rest were made whole by
   the power of Christ, in compassion to their distress, and in answer to
   their prayer; but he was made whole by his faith, by which Christ saw
   him distinguished from the rest. Note, Temporal mercies are then
   doubled and sweetened to us when they are fetched in by the prayers of
   faith, and returned by the praises of faith.

The Progress of Christ's Kingdom; Destruction of Jerusalem.

   20 And when he was demanded of the Pharisees, when the kingdom of God
   should come, he answered them and said, The kingdom of God cometh not
   with observation:   21 Neither shall they say, Lo here! or, lo there!
   for, behold, the kingdom of God is within you.   22 And he said unto
   the disciples, The days will come, when ye shall desire to see one of
   the days of the Son of man, and ye shall not see it.   23 And they
   shall say to you, See here; or, see there: go not after them, nor
   follow them.   24 For as the lightning, that lighteneth out of the one
   part under heaven, shineth unto the other part under heaven; so shall
   also the Son of man be in his day.   25 But first must he suffer many
   things, and be rejected of this generation.   26 And as it was in the
   days of Noe, so shall it be also in the days of the Son of man.   27
   They did eat, they drank, they married wives, they were given in
   marriage, until the day that Noe entered into the ark, and the flood
   came, and destroyed them all.   28 Likewise also as it was in the days
   of Lot; they did eat, they drank, they bought, they sold, they planted,
   they builded;   29 But the same day that Lot went out of Sodom it
   rained fire and brimstone from heaven, and destroyed them all.   30
   Even thus shall it be in the day when the Son of man is revealed.   31
   In that day, he which shall be upon the housetop, and his stuff in the
   house, let him not come down to take it away: and he that is in the
   field, let him likewise not return back.   32 Remember Lot's wife.   33
   Whosoever shall seek to save his life shall lose it; and whosoever
   shall lose his life shall preserve it.   34 I tell you, in that night
   there shall be two men in one bed; the one shall be taken, and the
   other shall be left.   35 Two women shall be grinding together; the one
   shall be taken, and the other left.   36 Two men shall be in the field;
   the one shall be taken, and the other left.   37 And they answered and
   said unto him, Where, Lord? And he said unto them, Wheresoever the body
   is, thither will the eagles be gathered together.

   We have here a discourse of Christ's concerning the kingdom of God,
   that is, the kingdom of the Messiah, which was now shortly to be set
   up, and of which there was great expectation.

   I. Here is the demand of the Pharisees concerning it, which occasioned
   this discourse. They asked when the kingdom of God should come, forming
   a notion of it as a temporal kingdom, which should advance the Jewish
   nation above the nations of the earth. They were impatient to hear some
   tidings of its approach; they understood, perhaps, that Christ had
   taught his disciples to pray for the coming of it, and they had long
   preached that it was at hand. "Now," say the Pharisees, "when will that
   glorious view open? When shall we see this long-looked-for kingdom?"

   II. Christ's reply to this demand, directed to the Pharisees first, and
   afterwards to his own disciples, who knew better how to understand it
   (v. 22); what he said to both, he saith to us.

   1. That the kingdom of the Messiah was to be a spiritual kingdom, and
   not temporal and external. They asked when it would come. "You know not
   what you ask," saith Christ; "it may come, and you not be aware of it."
   For it has not an external show, as other kingdoms have, the
   advancements and revolutions of which are taken notice of by the
   nations of the earth, and fill the newspapers; so they expected this
   kingdom of God would do. "No," saith Christ, (1.) "It will have a
   silent entrance, without pomp, without noise; it cometh not with
   observation," meta paratereseos--with outward show. They desired to
   have their curiosity satisfied concerning the time of it, to which
   Christ does not give them any answer, but will have their mistakes
   rectified concerning the nature of it: "It is not for you to know the
   times of this kingdom, these are secret things, which belong not to
   you; but the great intentions of this kingdom, these are things
   revealed." When Messiah the Prince comes to set up his kingdom, they
   shall not say, Lo here, or Lo there, as when a prince goes in progress
   to visit his territories it is in every body's mouth, he is here, or he
   is there; for where the king is there is the court. Christ will not
   come with all this talk; it will not be set up in this or that
   particular place; nor will the court of that kingdom be here or there;
   nor will it be here or there as it respects the country men are of, or
   the place they dwell in, as if that would place them nearer to, or
   further from, that kingdom. Those who confine Christianity and the
   church to this place or that party, cry, Lo here, or Lo there, than
   which nothing is more contrary to the designs of catholic Christianity;
   so do they who make prosperity and external pomp a mark of the true
   church. (2.) "It has a spiritual influence: The kingdom of God is
   within you." It is not of this world, John xviii. 36. Its glory does
   not strike men's fancies, but affects their spirits, and its power is
   over their souls and consciences; from them it receives homage, and not
   from their bodies only. The kingdom of God will not change men's
   outward condition, but their hearts and lives. Then it comes when it
   makes those humble, and serious, and heavenly, that were proud, and
   vain, and carnal,--when it weans those from the world that were wedded
   to the world; and therefore look for the kingdom of God in the
   revolutions of the heart, not of the civil government. The kingdom of
   God is among you; so some read it. "You enquire when it will come, and
   are not aware that it is already begun to be set up in the midst of
   you. The gospel is preached, it is confirmed by miracles, it is
   embraced by multitudes, so that it is in your nation, though not in
   your hearts." Note, It is the folly of many curious enquirers
   concerning the times to come that they look for that before them which
   is already among them.

   2. That the setting up of this kingdom was a work that would meet with
   a great deal of opposition and interruption, v. 22. The disciples
   thought they should carry all before them, and expected a constant
   series of success in their work; but Christ tells them it would be
   otherwise: "The days will come, before you have finished your testimony
   and done your work, when you shall desire to see one of the days of the
   Son of man" (one such a day as we now have), "of the prosperity and
   progress of the gospel, and shall not see it. At first, indeed, you
   will have wonderful success" (so they had, when thousands were added to
   the church in a day); "but do not think it will be always so; no, you
   will be persecuted and scattered, silenced and imprisoned, so that you
   will not have opportunities of preaching the gospel without fear, as
   you now have; people will grow cool to it, when they have enjoyed it
   awhile, so that you will not see such harvests of souls gathered in to
   Christ afterwards as at first, nor such multitudes flocking to him as
   doves to their windows." This looks forward to his disciples in
   after-ages; they must expect much disappointment; the gospel will not
   be always preached with equal liberty and success. Ministers and
   churches will sometimes be under outward restraints. Teachers will be
   removed into corners, and solemn assemblies scattered. Then they will
   wish to see such days of opportunity as they have formerly enjoyed,
   sabbath days, sacrament days, preaching days, praying days; these are
   days of the Son of man, in which we hear from him, and converse with
   him. The time may come when we may in vain wish for such days. God
   teaches us to know the worth of such mercies by the want of them. It
   concerns us, while they are continued, to improve them, and in the
   years of plenty to lay up in store for the years of famine. Sometimes
   they will be under inward restraints, will not have such tokens of the
   presence of the Son of man with them as they have had. The Spirit is
   withdrawn from them; they see not their signs; the angel comes not down
   to stir the waters; there is a great stupidity among the children of
   men, and a great lukewarmness among the children of God; then they
   shall wish to see such victorious triumphant days of the Son of man as
   they have sometimes seen, when he has ridden forth with his bow and his
   crown, conquering and to conquer, but they will not see them. Note, We
   must not think that Christ's church and cause are lost because not
   always alike visible and prevailing.

   3. That Christ and his kingdom are not to be looked for in this or that
   particular place, but his appearance will be general in all places at
   once (v. 23, 24): "They will say to you, See here, or, See there; here
   is one that will deliver the Jews out of the hands of the oppressing
   Romans, or there is one that will deliver the Christians out of the
   hands of the oppressing Jews; here is the Messiah, and there is his
   prophet; here in this mountain, or there at Jerusalem, you will find
   the true church. Go not after them, nor follow them; do not heed such
   suggestions. The kingdom of God was not designed to be the glory of one
   people only, but to give light to the Gentiles; for as the lightning
   that lightens out of one part under heaven, and shines all on a sudden
   irresistibly to the other part under heaven, so shall also the Son of
   man be in his day." (1.) "The judgments that are to destroy the Jewish
   nation, to lay them waste, and to deliver the Christians from them,
   shall fly like lightning through the land, shall lay all waste from one
   end of it to another; and those that are marked for this destruction
   can no more avoid it, nor oppose it, than they can a flash of
   lightning." (2.) "The gospel that is to set up Christ's kingdom in the
   world shall fly like lightning through the nations. The kingdom of the
   Messiah is not to be a local thing, but is to be dispersed far and wide
   over the face of the whole earth; it shall shine from Jerusalem to all
   parts about, and that in a moment. The kingdoms of the earth shall be
   leavened by the gospel ere they are aware of it." The trophies of
   Christ's victories shall be erected on the ruins of the devil's
   kingdom, even in those countries that could never be subdued to the
   Roman yoke. The design of the setting up of Christ's kingdom was not to
   make one nation great, but to make all nations good--some, at least, of
   all nations; and this point shall be gained, though the nations rage,
   and the kings of the earth set themselves with all their might against
   it.

   4. That the Messiah must suffer before he must reign (v. 25): "First
   must he suffer many things, many hard things, and be rejected of this
   generation; and, if he be thus treated, his disciples must expect no
   other than to suffer and be rejected too for his sake." They thought of
   having the kingdom of the Messiah set up in external splendour: "No,"
   saith Christ, "we must go by the cross to the crown. The Son of man
   must suffer many things. Pain, and shame, and death, are those many
   things. He must be rejected by this generation of unbelieving Jews,
   before he be embraced by another generation of believing Gentiles, that
   his gospel may have the honour of triumphing over the greatest
   opposition from those who ought to have given it the greatest
   assistance; and thus the excellency of the power will appear to be of
   God, and not of man; for, though Israel be not gathered, yet he will be
   glorious to the ends of the earth."

   5. That the setting up of the kingdom of the Messiah would introduce
   the destruction of the Jewish nation, whom it would find in a deep
   sleep of security, and drowned in sensuality, as the old world was in
   the days of Noah, and Sodom in the days of Lot, v. 26, &c. Observe,

   (1.) How it had been with sinners formerly, and in what posture the
   judgments of God, of which they had been fairly warned, did at length
   find them. Look as far back as the old world, when all flesh had
   corrupted their way, and the earth was filled with violence. Come a
   little lower, and think how it was with the men of Sodom, who were
   wicked, and sinners before the Lord exceedingly. Now observe concerning
   both these, [1.] That they had fair warning given them of the ruin that
   was coming upon them for their sins. Noah was a preacher of
   righteousness to the old world; so was Lot to the Sodomites. They gave
   them timely notice of what would be in the end of their wicked ways,
   and that it was not far off. [2.] That they did not regard the warning
   given them, and gave no credit, no heed to it. They were very secure,
   went on in their business as unconcerned as you could imagine; they did
   eat, they drank, indulged themselves in their pleasures, and took no
   care of any thing else, but to make provision for the flesh, counted
   upon the perpetuity of their present flourishing state, and therefore
   married wives, and were given in marriage, that their families might be
   built up. They were all very merry; so were the men of Sodom, and yet
   very busy too: they bought, they sold, they planted, they builded.
   These were lawful things, but the fault was that they minded these
   inordinately, and their hearts were entirely set upon them, as that
   they had no heart at all to prepare against the threatened judgments.
   When they should have been, as the men of Nineveh, fasting and praying,
   repenting and reforming, upon warning given them of an approaching
   judgment, they were going on securely, eating flesh, and drinking wine,
   when God called to weeping and to mourning, Isa. xxii. 12, 13. [3.]
   That they continued in their security and sensuality, till the
   threatened judgment came. Until the day that Noah entered into the ark,
   and Lot went out of Sodom, nothing said or done to them served to alarm
   or awaken them. Note, Though the stupidity of sinners in a sinful way
   is as strange as it is without excuse, yet we are not to think it
   strange, for it is not without example. It is the old way that wicked
   men have trodden, that have gone slumbering to hell, as if their
   damnation slumbered while they did. [4.] That God took care for the
   preservation of those that were his, who believed and feared, and took
   the warning themselves which they gave to others. Noah entered into the
   ark, and there he was safe; Lot went out of Sodom, and so went out of
   harm's way. If some run on heedless and headlong into destruction, that
   shall be no prejudice to the salvation of those that believe. [5.] That
   they were surprised with the ruin which they would not fear, and were
   swallowed up in it, to their unspeakable horror and amazement. The
   flood came, and destroyed all the sinners of the old world; fire and
   brimstone came, and destroyed all the sinners of Sodom. God has many
   arrows in his quiver, and uses which he will in making war upon his
   rebellious subjects, for he can make which he will effectual. But that
   which is especially intended here is to show what a dreadful surprise
   destruction will be to those who are secure and sensual.

   (2.) How it will be with sinners still (v. 30): Thus shall it be in the
   day when the Son of man is revealed. When Christ comes to destroy the
   Jewish nation, by the Roman armies, the generality of that nation will
   be found under such a reigning security and stupidity as this. They
   have warning given by Christ now, and will have it repeated to them by
   the apostles after him, as they had by Noah and Lot; but it will be all
   in vain. They will continue secure, will go on in their neglect and
   opposition of Christ and his gospel, till all the Christians are
   withdrawn from among them and gone to the place of refuge. God will
   provide for them on the other side Jordan, and then a deluge of
   judgments shall flow in upon them, which will destroy all the
   unbelieving Jews. One would have thought that this discourse of our
   Saviour's, which was public, and not long after published to the world,
   should have awakened them; but it did not, for the hearts of that
   people were hardened, to their destruction. In like manner, when Jesus
   Christ shall come to judge the world, at the end of time, sinners will
   be found in the same secure and careless posture, altogether regardless
   of the judgment approaching, which will therefore come upon them as a
   snare; and in like manner the sinners of every age go on securely in
   their evil ways, and remember not their latter end, nor the account
   that they must give. Woe to them that are thus at ease in Zion.

   6. That it ought to be the care of his disciples and followers to
   distinguish themselves from the unbelieving Jews in that day, and,
   leaving them, their city and country, to themselves, to flee at the
   signal given, according to the direction that should be given. Let them
   retire, as Noah to his ark, and Lot to his Zoar. You would have healed
   Jerusalem, as of old Babylon, but she is not healed, and therefore
   forsake her, flee out of the midst of her, and deliver every man his
   soul, Jer. li. 6, 9. This flight of theirs from Jerusalem must be
   expeditious, and must not be retarded by any concern about their
   worldly affairs (v. 31): "He that shall be on the house-top, when the
   alarm is given, let him not come down, to take his stuff away, both
   because he cannot spare so much time, and because the carrying away of
   his effects will but encumber him and retard his flight." Let him not
   regard his stuff at such a time, when it will be next to a miracle of
   mercy if he have his life given him for a prey. It will be better to
   leave his stuff behind him than to stay to look after it, and perish
   with them that believe not. It will be their concern to do as Lot and
   his family were charged to do: Escape for thy life. Save yourselves
   from this untoward generation. (2.) When they have made their escape,
   they must not think of returning (v. 32): "Remember Lot's wife; and
   take warning by her not only to flee from this Sodom (for so Jerusalem
   is become, Isa. i. 10), but to persevere in your flight, and do not
   look back, as she did; be not loth to leave a place marked for
   destruction, whomsoever or whatsoever you leave behind you, that is
   ever so dear to you." Those who have left the Sodom of a natural state,
   let them go forward, and not so much as look a kind look towards it
   again. Let them not look back, lest they should be tempted to go back;
   nay, lest that be construed a going back in heart, or an evidence that
   the heart was left behind. Lot's wife was turned into a pillar of salt,
   that she might remain a lasting monument of God's displeasure against
   apostates, who begin in the spirit and end in the flesh. (3.) There
   would be no other way of saving their lives than by quitting the Jews,
   and, if they thought to save themselves by a coalition with them, they
   would find themselves mistaken (v. 33): "Whosoever shall seek to save
   his life, by declining from his Christianity and complying with the
   Jews, he shall lose it with them and perish in the common calamity; but
   whosoever is willing to venture his life with the Christians, upon the
   same bottom on which they venture, to take his lot with them in life
   and in death, he shall preserve his life, for he shall make sure of
   eternal life, and is in a likelier way at that time to save his life
   than those who embark in a Jewish bottom, or ensure upon their
   securities." Note, Those do best themselves that trust God in the way
   of duty.

   7. That all good Christians should certainly escape, but many of them
   very narrowly, from that destruction, v. 34-36. When God's judgments
   are laying all waste, he will take an effectual course to preserve
   those that are his, by remarkable providences distinguishing between
   them and others that were nearest to them: two in a bed, one taken and
   the other left; one snatched out of the burning and taken into a place
   of safety, while the other is left to perish in the common ruin. Note,
   Though the sword devours one as well as another, and all things seem to
   come alike to all, yet sooner or later it shall be made to appear that
   the Lord knows them that are his and them that are not, and how to take
   out the precious from the vile. We are sure that the Judge of all the
   earth will do right; and therefore, when he sends a judgment on purpose
   to avenge the death of his Son upon those that crucified him, he will
   take care that none of those who glorified him, and gloried in his
   cross, shall be taken away by that judgment.

   8. That this distinguishing, dividing, discriminating work shall be
   done in all places, as far as the kingdom of God shall extend, v. 37.
   Where, Lord? They had enquired concerning the time, and he would not
   gratify their curiosity with any information concerning that; they
   therefore tried him with another question: "Where, Lord? Where shall
   those be safe that are taken? Where shall those perish that are left?"
   The answer is proverbial, and may be explained so as to answer each
   side of the question: Wheresoever the body is, thither will the eagles
   be gathered together. (1.) Wherever the wicked are, who are marked for
   perdition, they shall be found out by the judgments of God; as wherever
   a dead carcase is, the birds of prey will smell it out, and make a prey
   of it. The Jews having made themselves a dead and putrefied carcase,
   odious to God's holiness and obnoxious to his justice, wherever any of
   that unbelieving generation is, the judgments of God shall fasten upon
   them, as the eagles do upon the prey: Thine hand shall find out all
   thine enemies (Ps. xxi. 8), though they set their nests among the
   stars, Obad. 4. The Roman soldiers will hunt the Jews out of all their
   recesses and fastnesses, and none shall escape. (2.) Wherever the godly
   are, who are marked for preservation, they shall be found happy in the
   enjoyment of Christ. As the dissolution of the Jewish church shall be
   extended to all parts, so shall the constitution of the Christian
   church. Wherever Christ is, believers will flock to him, and meet in
   him, as eagles about the prey, without being directed or shown the way,
   by the instinct of the new nature. Now Christ is where his gospel, and
   his ordinances, and his church are: For where two or three are gathered
   in his name there is he in the midst of them, and thither therefore
   others will be gathered to him. The kingdom of the Messiah is not to
   have one particular place for its metropolis, such as Jerusalem was to
   the Jewish church, to which all Jews were to resort; but, wherever the
   body is, wherever the gospel is preached and ordinances are ministered,
   thither will pious souls resort, there they will find Christ, and by
   faith feast upon him. Wherever Christ records his name he will meet his
   people, and bless them, John iv. 21, &c.; 1 Tim. ii. 8. Many good
   interpreters understand it of the gathering of the saints together to
   Christ in the kingdom of glory: "Ask not where the carcase will be, and
   how they shall find the way to it, for they shall be under infallible
   direction; to him who is their living, quickening Head, and the centre
   of their unity, to him shall the gathering of the people be."
     __________________________________________________________________

L U K E.

  CHAP. XVIII.

   In this chapter we have, I. The parable of the importunate widow,
   designed to teach us fervency in prayer, ver. 1-8. II. The parable of
   the Pharisee and publican, designed to teach us humility, and
   humiliation for sin, in prayer, ver. 9-14. III. Christ's favour to
   little children that were brought to him, ver. 15-17. IV. The trial of
   a rich man that had a mind to follow Christ, whether he loved better
   Christ or his riches; his coming short upon that trial; and Christ's
   discourse with his disciples upon that occasion, ver. 18-30. V.
   Christ's foretelling his own death and sufferings, ver. 31-34. VI. His
   restoring sight to a blind man, ver. 35-43. And these four passages we
   had before in Matthew and Mark.

The Unjust Judge.

   1 And he spake a parable unto them to this end, that men ought always
   to pray, and not to faint;   2 Saying, There was in a city a judge,
   which feared not God, neither regarded man:   3 And there was a widow
   in that city; and she came unto him, saying, Avenge me of mine
   adversary.   4 And he would not for a while: but afterward he said
   within himself, Though I fear not God, nor regard man;   5 Yet because
   this widow troubleth me, I will avenge her, lest by her continual
   coming she weary me.   6 And the Lord said, Hear what the unjust judge
   saith.   7 And shall not God avenge his own elect, which cry day and
   night unto him, though he bear long with them?   8 I tell you that he
   will avenge them speedily. Nevertheless when the Son of man cometh,
   shall he find faith on the earth?

   This parable has its key hanging at the door; the drift and design of
   it are prefixed. Christ spoke it with this intent, to teach us that men
   ought always to pray and not to faint, v. 1. It supposes that all God's
   people are praying people; all God's children keep up both a constant
   and an occasional correspondence with him, send to him statedly, and
   upon every emergency. It is our privilege and honour that we may pray.
   It is our duty; we ought to pray, we sin if we neglect it. It is to be
   our constant work; we ought always to pray, it is that which the duty
   of every day requires. We must pray, and never grow weary of praying,
   nor think of leaving it off till it comes to be swallowed up in
   everlasting praise. But that which seems particularly designed here is
   to teach us constancy and perseverance in our requests for some
   spiritual mercies that we are in pursuit of, relating either to
   ourselves or to the church of God. When we are praying for strength
   against our spiritual enemies, our lusts and corruptions, which are our
   worst enemies, we must continue instant in prayer, must pray and not
   faint, for we shall not seek God's face in vain. So we must likewise in
   our prayers for the deliverance of the people of God out of the hands
   of their persecutors and oppressors.

   I. Christ shows, by a parable, the power of importunity among men, who
   will be swayed by that, when nothing else will influence, to do what is
   just and right. He gives you an instance of an honest cause that
   succeeded before an unjust judge, not by the equity or
   compassionableness of it, but purely by dint of importunity. Observe
   here, 1. The bad character of the judge that was in a certain city. He
   neither feared God nor regarded man; he had no manner of concern either
   for his conscience or for his reputation; he stood in no awe either of
   the wrath of God against him or of the censures of men concerning him:
   or, he took no care to do his duty either to God or man; he was a
   perfect stranger both to godliness and honour, and had no notion of
   either. It is not strange if those that have cast off the fear of their
   Creator be altogether regardless of their fellow-creatures; where no
   fear of God is no good is to be expected. Such a prevalency of
   irreligion and inhumanity is bad in any, but very bad in a judge, who
   has power in his hand, in the use of which he ought to be guided by the
   principles of religion and justice, and, if he be not, instead of doing
   good with his power he will be in danger of doing hurt. Wickedness in
   the place of judgment was one of the sorest evils Solomon saw under the
   sun, Eccl. iii. 16. 2. The distressed case of a poor widow that was
   necessitated to make her appeal to him, being wronged by some one that
   thought to bear her down with power and terror. She had manifestly
   right on her side; but, it should seem, in soliciting to have right
   done her, she tied not herself to the formalities of the law, but made
   personal application to the judge from day to day at his own house,
   still crying, Avenge me of mine adversary; that is, Do me justice
   against mine adversary; not that she desired to be revenged on him for
   any thing he had done against her, but that he might be obliged to
   restore what effects he had of hers in his hands, and might be disabled
   any more to oppress her. Note, Poor widows have often many adversaries,
   who barbarously take advantage of their weak and helpless state to
   invade their rights, and defraud them of what little they have; and
   magistrates are particularly charged, not only not to do violence to
   the widow (Jer. xxi. 3), but to judge the fatherless, and plead for the
   widow (Isa. i. 17), to be their patrons and protectors; then they are
   as gods, for God is so, Ps. lxviii. 5. 3. The difficulty and
   discouragement she met with in her cause: He would not for awhile.
   According to his usual practice, he frowned upon her, took no notice of
   her cause, but connived at all the wrong her adversary did her; for she
   had no bribe to give him, no great man whom he stood in any awe of to
   speak for her, so that he did not at all incline to redress her
   grievances; and he himself was conscience of the reason of his
   dilatoriness, and could not but own within himself that he neither
   feared God nor regarded man. It is sad that a man should know so much
   amiss of himself, and be in no care to amend it. 4. The gaining of her
   point by continually dunning this unjust judge (v. 5): "Because this
   widow troubleth me, gives me a continual toil, I will hear her cause,
   and do her justice; not so much lest by her clamour against me she
   bring me into an ill name, as lest by her clamour to me she weary me;
   for she is resolved that she will give me no rest till it is done, and
   therefore I will do it, to save myself further trouble; as good at
   first as at last." Thus she got justice done her by continual craving;
   she begged it at his door, followed him in the streets, solicited him
   in open court, and still her cry was, Avenge me of mine adversary,
   which he was forced to do, to get rid of her; for his conscience, bad
   as he was, would not suffer him to send her to prison for an affront
   upon the court.

   II. He applies this for the encouragement of God's praying people to
   pray with faith and fervency, and to persevere therein.

   1. He assures them that God will at length be gracious to them (v. 6):
   Hear what the unjust judge saith, how he owns himself quite overcome by
   a constant importunity, and shall not God avenge his own elect?
   Observe,

   (1.) What it is that they desire and expect: that God would avenge his
   own elect. Note, [1.] There are a people in the world that are God's
   people, his elect, his own elect, a choice people, a chosen people. And
   this he has an eye to in all he does for them; it is because they are
   his chosen, and in pursuance of the choice he has made of them. [2.]
   God's own elect meet with a great deal of trouble and opposition in
   this world; there are many adversaries that fight against them; Satan
   is their great adversary. [3.] That which is wanted and waited for is
   God's preserving and protecting them, and the work of his hands in
   them; his securing the interest of the church in the world and his
   grace in the heart.

   (2.) What it is that is required of God's people in order to the
   obtaining of this: they must cry day and night to him; not that he
   needs their remonstrances, or can be moved by their pleadings, but this
   he has made their duty, and to this he has promised mercy. We ought to
   be particular in praying against our spiritual enemies, as St. Paul
   was: For this thing I besought the Lord thrice, that it might depart
   from me; like this importunate widow. Lord, mortify this corruption.
   Lord, arm me against this temptation. We ought to concern ourselves for
   the persecuted and oppressed churches, and to pray that God would do
   them justice, and set them in safety. And herein we must be very
   urgent; we must cry with earnestness: we must cry day and night, as
   those that believe prayer will be heard at last; we must wrestle with
   God, as those that know how to value the blessing, and will have no
   nay. God's praying people are told to give him no rest, Isa. lxii. 6,
   7.

   (3.) What discouragements they may perhaps meet with in their prayers
   and expectations. He may bear long with them, and may not presently
   appear for them, in answer to their prayers. He is makrothymon ep
   autois--he exercises patience towards the adversaries of his people,
   and does not take vengeance on them; and he exercises the patience of
   his people, and does not plead for them. He bore long with the cry of
   the sin of the Egyptians that oppressed Israel, and with the cry of the
   sorrows of those that were oppressed.

   (4.) What assurance they have that mercy will come at last, though it
   be delayed, and how it is supported by what the unjust judge saith: If
   this widow prevail by being importunate, much more shall God's elect
   prevail. For, [1.] This widow was a stranger, nothing related to the
   judge; but God's praying people are his own elect, whom he knows, and
   loves, and delights in, and has always concerned himself for. [2.] She
   was but one, but the praying people of God are many, all of whom come
   to him on the same errand, and agree to ask what they need, Matt.
   xviii. 19. As the saints of heaven surround the throne of glory with
   their united praises, so saints on earth besiege the throne of grace
   with their united prayers. [3.] She came to a judge that bade her keep
   her distance; we come to a Father that bids us come boldly to him, and
   teaches us to cry, Abba, Father. [4.] She came to an unjust judge; we
   come to a righteous Father (John xvii. 25), one that regards his own
   glory and the comforts of his poor creatures, especially those in
   distress, as widows and fatherless. [5.] She came to this judge purely
   upon her own account; but God is himself engaged in the cause which we
   are soliciting; and we can say, Arise, O Lord, plead thine own cause;
   and what wilt thou do to thy great name? [6.] She had no friend to
   speak for her, to add force to her petition, and to use interest for
   her more than her own; but we have an Advocate with the Father, his own
   Son, who ever lives to make intercession for us, and has a powerful
   prevailing interest in heaven. [7.] She had no promise off speeding,
   no, nor any encouragement given her to ask; but we have the golden
   sceptre held out to us, are told to ask, with a promise that it shall
   be given to us. [8.] She could have access to the judge only at some
   certain times; but we may cry to God day and night, at all hours, and
   therefore may the rather hope to prevail by importunity. [9.] Her
   importunity was provoking to the judge, and she might fear lest it
   should set him more against her; but our importunity is pleasing to
   God; the prayer of the upright is his delight, and therefore, we may
   hope, shall avail much, if it be an effectual fervent prayer.

   2. He intimates to them that, notwithstanding this, they will begin to
   be weary of waiting for him (v. 8): "Nevertheless, though such
   assurances are given that God will avenge his own elect, yet, when the
   Son of man cometh, shall he find faith on the earth?" The Son of man
   will come to avenge his own elect, to plead the cause of persecuted
   Christians against the persecuting Jews; he will come in his providence
   to plead the cause of his injured people in every age, and at the great
   day he will come finally to determine the controversies of Zion. Now,
   when he comes, will he find faith on the earth? The question implies a
   strong negation: No, he will not; he himself foresees it.

   (1.) This supposes that it is on earth only that there is occasion for
   faith; for sinners in hell are feeling that which they would not
   believe, and saints in heaven are enjoying that which they did believe.

   (2.) It supposes that faith is the great thing that Jesus Christ looks
   for. He looks down upon the children of men, and does not ask, Is there
   innocency? but, Is there faith? He enquired concerning the faith of
   those who applied themselves to him for cures.

   (3.) It supposes that if there were faith, though ever so little, he
   would discover it, and find it out. His eye is upon the weakest and
   most obscure believer.

   (4.) It is foretold that, when Christ comes to plead his people's
   cause, he will find but little faith in comparison with what one might
   expect. That is, [1.] In general, he will find but few good people, few
   that are really and truly good. Many that have the form and fashion of
   godliness, but few that have faith, that are sincere and honest: nay,
   he will find little fidelity among men; the faithful fail, Ps. xii. 1,
   2. Even to the end of time there will still be occasion for the same
   complaint. The world will grow no better, no, not when it is drawing
   towards its period. Bad it is, and bad it will be, and worst of all
   just before Christ's coming; the last times will be the most perilous.
   [2.] In particular, he will find few that have faith concerning his
   coming. When he comes to avenge his own elect he looks if there be any
   faith to help and to uphold, and wonders that there is none, Isa. lix.
   16; lxiii. 5. It intimates that Christ, both in his particular comings
   for the relief of his people, and in his general coming at the end of
   time, may, and will, delay his coming so long as that, First, Wicked
   people will begin to defy it, and to say, Where is the promise of his
   coming? 2 Pet. iii. 4. They will challenge him to come (Isa. v. 10;
   Amos v. 19); and his delay will harden them in their wickedness, Matt.
   xxiv. 48. Secondly, Even his own people will begin to despair of it,
   and to conclude he will never come, because he has passed their
   reckoning. God's time to appear for his people is when things are
   brought to the last extremity, and when Zion begins to say, The Lord
   has forsaken me. See Isa. xlix. 14; xl. 27. But this is our comfort,
   that, when the time appointed comes, it will appear that the unbelief
   of man has not made the promise of God of no effect.

The Pharisee and the Publican.

   9 And he spake this parable unto certain which trusted in themselves
   that they were righteous, and despised others:   10 Two men went up
   into the temple to pray; the one a Pharisee, and the other a publican.
     11 The Pharisee stood and prayed thus with himself, God, I thank
   thee, that I am not as other men are, extortioners, unjust, adulterers,
   or even as this publican.   12 I fast twice in the week, I give tithes
   of all that I possess.   13 And the publican, standing afar off, would
   not lift up so much as his eyes unto heaven, but smote upon his breast,
   saying, God be merciful to me a sinner.   14 I tell you, this man went
   down to his house justified rather than the other: for every one that
   exalteth himself shall be abased; and he that humbleth himself shall be
   exalted.

   The scope of this parable likewise is prefixed to it, and we are told
   (v. 9) who they were whom it was levelled at, and for whom it was
   calculated. He designed it for the conviction of some who trusted in
   themselves that they were righteous, and despised others. They were
   such as had, 1. A great conceit of themselves, and of their own
   goodness; they thought themselves as holy as they needed to be, and
   holier than all their neighbours, and such as might serve for examples
   to them all. But that was not all; 2. They had a confidence in
   themselves before God, and not only had a high opinion of their own
   righteousness, but depended upon the merit of it, whenever they
   addressed God, as their plea: They trusted in themselves as being
   righteous; they thought they had made God their debtor, and might
   demand any thing from him; and, 3. They despised others, and looked
   upon them with contempt, as not worthy to be compared with them. Now
   Christ by this parable would show such their folly, and that thereby
   they shut themselves out from acceptance with God. This is called a
   parable, though there be nothing of similitude in it; but it is rather
   a description of the different temper and language of those that
   proudly justify themselves, and those that humbly condemn themselves;
   and their different standing before God. It is matter of fact every
   day.

   I. Here are both these addressing themselves to the duty of prayer at
   the same place and time (v. 10): Two men went up into the temple (for
   the temple stood upon a hill) to pray. It was not the hour of public
   prayer, but they went thither to offer up their personal devotions, as
   was usual with good people at that time, when the temple was not only
   the place, but the medium of worship, and God had promised, in answer
   to Solomon's request, that, whatever prayer was made in a right manner
   in or towards that house, it should therefore the rather be accepted.
   Christ is our temple, and to him we must have an eye in all our
   approaches to God. The Pharisees and the publican both went to the
   temple to pray. Note, Among the worshippers of God, in the visible
   church, there is a mixture of good and bad, of some that are accepted
   of God, and some that are not; and so it has been ever since Cain and
   Abel brought their offering to the same altar. The Pharisee, proud as
   he was, could not think himself above prayer; nor could the publican,
   humble as he was, think himself shut out from the benefit of it; but we
   have reason to think that these went with different views. 1. The
   Pharisee went to the temple to pray because it was a public place, more
   public than the corners of the streets, and therefore he should have
   many eyes upon him, who would applaud his devotion, which perhaps was
   more than was expected. The character Christ gave of the Pharisees,
   that all their works they did to be seen of men, gives us occasion for
   this suspicion. Note, Hypocrites keep up the external performances of
   religion only to save or gain credit. There are many whom we see every
   day at the temple, whom, it is to be feared, we shall not see in the
   great day at Christ's right hand. 2. The publican went to the temple
   because it was appointed to be a house of prayer for all people, Isa.
   lvi. 7. The Pharisee came to the temple upon a compliment, the publican
   upon business; the Pharisee to make his appearance, the publican to
   make his request. Now God sees with what disposition and design we come
   to wait upon him in holy ordinances, and will judge of us accordingly.

   II. Here is the Pharisee's address to God (for a prayer I cannot call
   it): He stood and prayed thus with himself (v. 11, 12): standing by
   himself, he prayed thus, so some read it; he was wholly intent upon
   himself, had nothing in his eye but self, his own praise, and not God's
   glory; or, standing in some conspicuous place, where he distinguished
   himself; or, setting himself with a great deal of state and formality,
   he prayed thus. Now that which he is here supposed to say is that which
   shows,

   1. That he trusted to himself that he was righteous. A great many good
   things he said of himself, which we will suppose to be true. He was
   free from gross and scandalous sins; he was not an extortioner, not a
   usurer, not oppressive to debtors or tenants, but fair and kind to all
   that had dependence upon him. He was not unjust in any of his dealings;
   he did no man any wrong; he could say, as Samuel, Whose ox or whose ass
   have I taken? He was no adulterer, but had possessed his vessel in
   sanctification and honour. Yet this was not all; he fasted twice in the
   week, as an act partly of temperature, partly of devotion. The
   Pharisees and their disciples fasted twice a week, Monday and Thursday.
   Thus he glorified God with his body: yet that was not all; he gave
   tithes of all that he possessed, according to the law, and so glorified
   God with his worldly estate. Now all this was very well and
   commendable. Miserable is the condition of those who come short of the
   righteousness of this Pharisee: yet he was not accepted; and why was he
   not? (1.) His giving God thanks for this, though in itself a good
   thing, yet seems to be a mere formality. He does not say, By the grace
   of God I am what I am, as Paul did, but turns it off with a slight,
   God, I thank thee, which is intended but for a plausible introduction
   to a proud vainglorious ostentation of himself. (2.) He makes his boast
   of this, and dwells with delight upon this subject, as if all his
   business to the temple was to tell God Almighty how very good he was;
   and he is ready to say, with those hypocrites that we read of (Isa.
   lviii. 3), Wherefore have we fasted, and thou seest not? (3.) He
   trusted to it as a righteousness, and not only mentioned it, but
   pleaded it, as if hereby he had merited at the hands of God, and made
   him his debtor. (4.) Here is not one word of prayer in all he saith. He
   went up to the temple to pray, but forgot his errand, was so full of
   himself and his own goodness that he thought he had need of nothing,
   no, not of the favour and grace of God, which, it would seem, he did
   not think worth asking.

   2. That he despised others. (1.) He thought meanly of all mankind but
   himself: I thank thee that I am not as other men are. He speaks
   indefinitely, as if he were better than any. We may have reason to
   thank God that we are not as some men are, that are notoriously wicked
   and vile; but to speak at random thus, as if we only were good, and all
   besides us were reprobates, is to judge by wholesale. (2.) He thought
   meanly in a particular manner of this publican, whom he had left
   behind, it is probable, in the court of the Gentiles, and whose company
   he had fallen into as he came to the temple. He knew that he was a
   publican, and therefore very uncharitably concluded that he was an
   extortioner, unjust, and all that is naught. Suppose it had been so,
   and he had known it, what business had he to take notice of it? Could
   not he say his prayers (and that was all that the Pharisees did)
   without reproaching his neighbours? Or was this a part of his God, I
   thank thee? And was he as much pleased with the publican's badness as
   with his own goodness? There could not be a plainer evidence, not only
   of the want of humility and charity, but of reigning pride and malice,
   than this was.

   III. Here is the publican's address to God, which was the reverse of
   the Pharisee's, as full of humility and humiliation as his was of pride
   and ostentation; as full of repentance for sin, and desire towards God,
   as his was of confidence in himself and his own righteousness and
   sufficiency.

   1. He expressed his repentance and humility in what he did; and his
   gesture, when he addressed himself to his devotions, was expressive of
   great seriousness and humility, and the proper clothing of a broken,
   penitent, and obedient heart. (1.) He stood afar off. The Pharisee
   stood, but crowded up as high as he could, to the upper end of the
   court; the publican kept at a distance under a sense of his
   unworthiness to draw near to God, and perhaps for fear of offending the
   Pharisee, whom he observed to look scornfully upon him, and of
   disturbing his devotions. Hereby he owned that God might justly behold
   him afar off, and send him into a state of eternal distance from him,
   and that it was a great favour that God was pleased to admit him thus
   nigh. (2.) He would not lift up so much as his eyes to heaven, much
   less his hands, as was usual in prayer. He did lift up his heart to God
   in the heavens, in holy desires, but, through prevailing shame and
   humiliation, he did not lift up his eyes in holy confidence and
   courage. His iniquities are gone over his head, as a heavy burden, so
   that he is not able to look up, Ps. xl. 12. The dejection of his looks
   is an indication of the dejection of his mind at the thought of sin.
   (3.) He smote upon his breast, in a holy indignation at himself for
   sin: "Thus would I smite this wicked heart of mine, the poisoned
   fountain out of which flow all the streams of sin, if I could come at
   it." The sinner's heart first smites him in a penitent rebuke, 2 Sam.
   xxiv. 10. David's heart smote him. Sinner, what hast thou done? And
   then he smites his heart with penitent remorse: O wretched man that I
   am? Ephraim is said to smite upon his thigh, Jer. xxxi. 19. Great
   mourners are represented tabouring upon their breasts, Nah. ii. 7.

   2. He expressed it in what he said. His prayer was short. Fear and
   shame hindered him from saying much; sighs and groans swallowed up his
   words; but what he said was to the purpose: God, be merciful to me a
   sinner. And blessed be God that we have this prayer upon record as an
   answered prayer, and that we are sure that he who prayed it went to his
   house justified; and so shall we, if we pray it, as he did, through
   Jesus Christ: "God, be merciful to me a sinner; the God of infinite
   mercy be merciful to me, for, if he be not, I am for ever undone, for
   ever miserable. God be merciful to me, for I have been cruel to
   myself." (1.) He owns himself a sinner by nature, by practice, guilty
   before God. Behold, I am vile, what shall I answer thee? The Pharisee
   denies himself to be a sinner; none of his neighbours can charge him,
   and he sees no reason to charge himself, with any thing amiss; he is
   clean, he is pure from sin. But the publican gives himself no other
   character than that of a sinner, a convicted criminal at God's bar.
   (2.) He has no dependence but upon the mercy of God, that, and that
   only, he relies upon. The Pharisee had insisted upon the merit of his
   fastings and tithes; but the poor publican disclaims all thought of
   merit, and flies to mercy as his city of refuge, and takes hold of the
   horn of that altar. "Justice condemns me; nothing will save me but
   mercy, mercy." (3.) He earnestly prays for the benefit of that mercy:
   "O God, be merciful, be propitious, to me; forgive my sins; be
   reconciled to me; take me into thy favour; receive me graciously; love
   me freely." He comes as a beggar for an alms, when he is ready to
   perish for hunger. Probably he repeated this prayer with renewed
   affections, and perhaps said more to the same purport, made a
   particular confession of his sins, and mentioned the particular mercies
   he wanted, and waited upon God for; but still this was the burden of
   the song: God, be merciful to me a sinner.

   IV. Here is the publican's acceptance with God. We have seen how
   differently these two addressed themselves to God; it is now worth
   while to enquire how they sped. There were those who would cry up the
   Pharisee, by whom he would go to his house applauded, and who would
   look with contempt upon this sneaking whining publican. But our Lord
   Jesus, to whom all hearts are open, all desires known, and from whom no
   secret is hid, who is perfectly acquainted with all proceedings in the
   court of heaven, assures us that this poor, penitent, broken-hearted
   publican went to his house justified, rather than the other. The
   Pharisee thought that if one of them must be justified, and not the
   other, certainly it must be he rather than the publican. "No," saith
   Christ, "I tell you, I affirm it with the utmost assurance, and declare
   it to you with the utmost concern, I tell you, it is the publican
   rather than the Pharisee." The proud Pharisee goes away, rejected of
   God; his thanksgivings are so far from being accepted that they are an
   abomination; he is not justified, his sins are not pardoned, nor is he
   delivered from condemnation: he is not accepted as righteous in God's
   sight, because he is so righteous in his own sight; but the publican,
   upon this humble address to Heaven, obtains the remission of his sins,
   and he whom the Pharisee would not set with the dogs of his flock God
   sets with the children of his family. The reason given for this is
   because God's glory is to resist the proud, and give grace to the
   humble. 1. Proud men, who exalt themselves, are rivals with God, and
   therefore they shall certainly be abased. God, in his discourse with
   Job, appeals to this proof that he is God, that he looks upon every one
   that is proud, and brings him low, Job xl. 12. 2. Humble men, who abase
   themselves, are subject to God, and they shall be exalted. God has
   preferment in store for those that will take it as a favour, not for
   those that demand it as a debt. He shall be exalted into the love of
   God, and communion with him, shall be exalted into a satisfaction in
   himself, and exalted at last as high as heaven. See how the punishment
   answers the sin: He that exalteth himself shall be abased. See how the
   recompence answers the duty: He that humbles himself shall be exalted.
   See also the power of God's grace in bringing good out of evil; the
   publican had been a great sinner, and out of the greatness of his sin
   was brought the greatness of his repentance; out of the eater came
   forth meat. See, on the contrary, the power of Satan's malice in
   bringing evil out of good. It was good that the Pharisee was no
   extortioner, nor unjust; but the devil made him proud of this, to his
   ruin.

Christ's Attention to Children.

   15 And they brought unto him also infants, that he would touch them:
   but when his disciples saw it, they rebuked them.   16 But Jesus called
   them unto him, and said, Suffer little children to come unto me, and
   forbid them not: for of such is the kingdom of God.   17 Verily I say
   unto you, Whosoever shall not receive the kingdom of God as a little
   child shall in no wise enter therein.

   This passage of story we had both in Matthew and Mark; it very fitly
   follows here after the story of the publican, as a confirmation of the
   truth which was to be illustrated by that parable, that those shall be
   accepted with God, and honoured, who humble themselves, and for them
   Christ has blessings in store, the choicest and best of blessings.
   Observe here, 1. Those who are themselves blessed in Christ should
   desire to have their children also blessed in him, and should hereby
   testify the true honour they have for Christ, by their making use of
   him, and the true love they have for their children, by their concern
   about their souls. They brought to him infants, very young, not able to
   go, sucking children, as some think. None are too little, too young, to
   bring to Christ, who knows how to show kindness to them that are not
   capable of doing service to him. 2. One gracious touch of Christ's will
   make our children happy. They brought infants to him, that he might
   touch them in token of the application of his grace and Spirit to them,
   for that always makes way for his blessing, which likewise they
   expected: see Isa. xliv. 3. I will first pour my Spirit upon thy seed,
   and then my blessing upon thine offspring. 3. It is no strange thing
   for those who make their application to Jesus Christ, for themselves or
   for their children, to meet with discouragement, even from those who
   should countenance and encourage them: When the disciples saw it, they
   thought, if this were admitted, it would bring endless trouble upon
   their Master, and therefore they rebuked them, and frowned upon them.
   The spouse complained of the watchmen, Cant. iii. 3; v. 7. 4. Many whom
   the disciples rebuke the Master invites: Jesus called them unto him,
   when, upon the disciples' check, they were retiring. They did not
   appeal from the disciples to the Master, but the Master took cognizance
   of their despised cause. 5. It is the mind of Christ that little
   children should be brought to him, and presented as living sacrifices
   to his honour: "Suffer little children to come to me, and forbid them
   not; let nothing be done to hinder them, for they shall be as welcome
   as any." The promise is to us, and to our seed; and therefore he that
   has the dispensing of promised blessings will bid them welcome to him
   with us. 6. The children of those who belong to the kingdom of God do
   likewise belong to that kingdom, as the children of freemen are
   freemen. If the parents be members of the visible church, the children
   are so too; for, if the root be holy, the branches are so. 7. So
   welcome are children to Christ that those grown people are most welcome
   to him who have in them most of the disposition of children (v. 17):
   Whosoever shall not receive the kingdom of God as a little child, that
   is, receive the benefits of it with humility and thankfulness, not
   pretending to merit them as the Pharisee did, but gladly owning himself
   indebted to free grace for them, as the publican did; unless a man be
   brought to this self-denying frame he shall in no wise enter into that
   kingdom. They must receive the kingdom of God as children, receive
   their estates by descent and inheritance, not by purchase, and call it
   their Father's gift.

Riches a Spiritual Hindrance.

   18 And a certain ruler asked him, saying, Good Master, what shall I do
   to inherit eternal life?   19 And Jesus said unto him, Why callest thou
   me good? none is good, save one, that is, God.   20 Thou knowest the
   commandments, Do not commit adultery, Do not kill, Do not steal, Do not
   bear false witness, Honour thy father and thy mother.   21 And he said,
   All these have I kept from my youth up.   22 Now when Jesus heard these
   things, he said unto him, Yet lackest thou one thing: sell all that
   thou hast, and distribute unto the poor, and thou shalt have treasure
   in heaven: and come, follow me.   23 And when he heard this, he was
   very sorrowful: for he was very rich.   24 And when Jesus saw that he
   was very sorrowful, he said, How hardly shall they that have riches
   enter into the kingdom of God!   25 For it is easier for a camel to go
   through a needle's eye, than for a rich man to enter into the kingdom
   of God.   26 And they that heard it said, Who then can be saved?   27
   And he said, The things which are impossible with men are possible with
   God.   28 Then Peter said, Lo, we have left all, and followed thee.
   29 And he said unto them, Verily I say unto you, There is no man that
   hath left house, or parents, or brethren, or wife, or children, for the
   kingdom of God's sake,   30 Who shall not receive manifold more in this
   present time, and in the world to come life everlasting.

   In these verses we have,

   I. Christ's discourse with a ruler, that had a good mind to be directed
   by him in the way to heaven. In which we may observe,

   1. It is a blessed sight to see persons of distinction in the world
   distinguish themselves from others of their rank by their concern about
   their souls and another life. Luke takes notice of it that he was a
   ruler. Few of the rulers had any esteem for Christ, but here was one
   that had; whether a church or state ruler does not appear, but he was
   one in authority.

   2. The great thing we are every one of us concerned to enquire after is
   what we shall do to get to heaven, what we shall do to inherit eternal
   life. This implies such a belief of an eternal life after this as
   atheists and infidels have not, such a concern to make it sure as a
   careless unthinking world have not, and such a willingness to comply
   with any terms that it may be made sure as those have not who are
   resolvedly devoted to the world and the flesh.

   3. Those who would inherit eternal life must apply themselves to Jesus
   Christ as their Master, their teaching Master, so it signifies here
   (didaskale), and their ruling Master, and so they shall certainly find
   him. There is no learning the way to heaven but in the school of
   Christ, by those that enter themselves into it, and continue in it.

   4. Those who come to Christ as their Master must believe him to have
   not only a divine mission, but a divine goodness. Christ would have
   this ruler know that if he understood himself aright in calling him
   good he did, in effect, call him God and indeed he was so (v. 19): "Why
   callest thou me good? Thou knowest there is none good but one, that is,
   God; and dost thou then take me for God? If so, thou art in the right."

   5. Our Master, Christ himself, has not altered the way to heaven from
   what it was before his coming, but has only made it more plain, and
   easy, and comfortable, and provided for our relief, in case we take any
   false step. Thou knowest the commandments. Christ came not to destroy
   the law and the prophets, but to establish them. Wouldest thou inherit
   eternal life? Govern thyself by the commandments.

   6. The duties of the second table must be conscientiously observed, in
   order to our happiness, and we must not think that any acts of
   devotion, how plausible soever, will atone for the neglect of them. Nor
   is it enough to keep ourselves free from the gross violations of these
   commandments, but we must know these commandments, as Christ has
   explained them in his sermon upon the mount, in their extent and
   spiritual nature, and so observe them.

   7. Men think themselves innocent because they are ignorant; so this
   ruler did. He said, All these have I kept from my youth up, v. 21. He
   knows no more evil of himself than the Pharisee did, v. 11. He boasts
   that he began early in a course of virtue, that he had continued in it
   to this day, and that he had not in any instance transgressed. Had he
   been acquainted with the extent and spiritual nature of the divine law,
   and with the workings of his own heart,--had he been but Christ's
   disciples awhile, and learned of him, he would have said quite the
   contrary: "All these have I broken from my youth up, in thought, word,
   and deed."

   8. The great things by which we are to try our spiritual state are how
   we stand affected to Christ and to our brethren, to this world and to
   the other; by these this man was tried. For, (1.) If we have a true
   affection to Christ, he will come and follow him, will attend to his
   doctrine, and submit to his discipline, whatever it cost him. None
   shall inherit eternal life who are not willing to take their lot with
   the Lord Jesus, to follow the Lamb whithersoever he goes. (2.) If he
   have a true affection to his brethren, he will, as there is occasion,
   distribute to the poor, who are God's receivers of his dues out of our
   estates. (3.) If he think meanly of this world, as he ought, he will
   not stick at selling what he has, if there be a necessity for it, for
   the relief of God's poor. (4.) If he think highly of the other world,
   as he ought, he will desire no more than to have treasure in heaven,
   and will reckon that a sufficient abundant recompence for all that he
   has left, or lost, or laid out for God in this world.

   9. There are many that have a great deal in them that is very
   commendable, and yet they perish for the lack of some one thing; so
   this ruler here; he broke with Christ upon this, he liked all his terms
   very well but this which would part between him and his estate: "In
   this, I pray thee, have me excused." If this be the bargain, it is no
   bargain.

   10. Many that are loth to leave Christ, yet do leave him. After a long
   struggle between their convictions and their corruptions, their
   corruptions carry the day at last; they are very sorry that they cannot
   serve God and mammon both; but, if one must be quitted, it shall be
   their God, not their worldly gain.

   II. Christ's discourse with his disciples upon this occasion, in which
   we may observe, 1. Riches are a great hindrance to many in the way to
   heaven. Christ took notice of the reluctancy and regret with which the
   rich man broke off from him. He saw that he was very sorrowful, and was
   sorry for him; but thence he infers, How hardly shall they that have
   riches enter into the kingdom of God! v. 24. If this ruler had had but
   as little of the world as Peter, and James, and John had, in all
   probability he would have left it, to follow Christ, as they did; but,
   having a great estate, it had a great influence upon him, and he chose
   rather to take his leave of Christ than to lay himself under an
   obligation to dispose of his estate in charitable uses. Christ asserts
   the difficulty of the salvation of rich people very emphatically: It is
   easier for a camel to go through a needle's eye than for a rich man to
   enter into the kingdom of God, v. 25. It is a proverbial expression,
   that denotes the thing to be extremely difficult. 2. There is in the
   hearts of all people such a general affection to this world, and the
   things of it, that, since Christ has required it as necessary to
   salvation that we should sit loose to this world, it is really very
   hard for any to get to heaven. If we must sell all, or break with
   Christ, who then can be saved? v. 26. They do not find fault with what
   Christ required as hard and unreasonable. No, it is very fit that they
   who expect an eternal happiness in the other world should be willing to
   forego all that is dear to them in this world, in expectation of it.
   But they know how closely the hearts of most men cleave to this world,
   and are ready to despair of their being ever brought to this. 3. There
   are such difficulties in the way of our salvation: as could never be
   got over but by pure omnipotence, by that grace of God which is
   almighty, and to which that is possible which exceeds all created power
   and wisdom. The things which are impossible with men (and utterly
   impossible it is that men should work such a change upon their own
   spirits as to turn them from the world to God, it is like dividing the
   sea, and driving Jordan back), these things are possible with God. His
   grace can work upon the soul, so as to alter the bent and bias of it,
   and give it a contrary ply; and it is he that works in us both to will
   and to do. 4. There is an aptness in us to speak too much of what we
   have left and lost, of what we have done and suffered, for Christ. This
   appears in Peter: Lo, we have left all, and followed thee, v. 28. When
   it came in his way, he could not forbear magnifying his own and his
   brethren's affection to Christ, in quitting all to follow him. But this
   we should be so far from boasting of, that we should rather acknowledge
   it not worth taking notice of, and be ashamed of ourselves that there
   should have been any regret and difficulty in the doing of it, and any
   hankerings towards those things afterwards. 5. Whatever we have left,
   or laid out, for Christ, it shall without fail be abundantly made up to
   us in this world and that to come, notwithstanding our weaknesses and
   infirmities (v. 29, 30): No man has left the comfort of his estate or
   relations for the kingdom of God's sake, rather than they should hinder
   either his services to that kingdom or his enjoyments of it, who shall
   not receive manifold more in this present time, in the graces and
   comforts of God's Spirit, in the pleasures of communion with God and of
   a good conscience, advantages which, to those that know how to value
   and improve them, will abundantly countervail all their loses. Yet that
   is not all; in the world to come they shall receive life everlasting,
   which is the thing that the ruler seemed to have his eye and heart
   upon.

Christ's Suffering Foretold.

   31 Then he took unto him the twelve, and said unto them, Behold, we go
   up to Jerusalem, and all things that are written by the prophets
   concerning the Son of man shall be accomplished.   32 For he shall be
   delivered unto the Gentiles, and shall be mocked, and spitefully
   entreated, and spitted on:   33 And they shall scourge him, and put him
   to death: and the third day he shall rise again.   34 And they
   understood none of these things: and this saying was hid from them,
   neither knew they the things which were spoken.

   Here is, I. The notice Christ gave to his disciples of his sufferings
   and death approaching, and of the glorious issue of them, which he
   himself had a perfect sight and foreknowledge of, and thought it
   necessary to give them warning of, that it might be the less surprise
   and terror to them. Two things here are which we had not in the other
   evangelists:--1. The sufferings of Christ are here spoken of as the
   fulfilling of the scriptures, with which consideration Christ
   reconciled himself to them, and would reconcile them: All things that
   are written by the prophets concerning the Son of man, especially the
   hardships he should undergo, shall be accomplished. Note, The Spirit of
   Christ, in the Old-Testament prophets, testified beforehand his
   sufferings, and the glory that should follow, 1 Pet. i. 11. This proves
   that the scriptures are the word of God, for they had their exact and
   full accomplishment; and that Jesus Christ was sent of God, for they
   had their accomplishment in him; this was he that should come, for
   whatever was foretold concerning the Messiah was verified in him; and
   he would submit to any thing for the fulfilling of scripture, that not
   one jot or tittle of that should fall to the ground. This makes the
   offence of the cross to cease, and puts an honour upon it. Thus it was
   written, and thus it behoved Christ to suffer, thus it became him. 2.
   The ignominy and disgrace done to Christ in his sufferings are here
   most insisted upon. The other evangelists had said that he should be
   mocked; but here it is added, He shall be spitefully treated,
   hybristhesetai--he shall be loaded with contumely and contempt, shall
   have all possible reproach put upon him. This was that part of his
   sufferings by which in a spiritual manner he satisfied God's justice
   for the injury we had done him in his honour by sin. Here is one
   particular instance of disgrace done him, that he was spit upon, which
   had been particularly foretold, Isa. l. 6. But here, as always, when
   Christ spoke of his sufferings and death, he foretold his resurrection
   as that which took off both the terror and reproach of his sufferings:
   The third day he shall rise again.

   II. The confusion that the disciples were hereby put into. This was so
   contrary to the notions they had had of the Messiah and his kingdom,
   such a balk to their expectations from their Master, and such a
   breaking of all their measures, that they understood none of these
   things, v. 34. Their prejudices were so strong that they would not
   understand them literally, and they could not understand them
   otherwise, so that they did not understand them at all. It was a
   mystery, it was a riddle to them, it must be so; but they think it
   impossible to be reconciled with the glory and honour of the Messiah,
   and the design of setting up his kingdom. This saying was hidden from
   them, kekrymmenon ap auton, it was apocrypha to them, they could not
   receive it: for their parts, they had read the Old Testament many a
   time, but they could never see any thing in it that would be
   accomplished in the disgrace and death of this Messiah. They were so
   intent upon those prophecies that spoke of his glory that they
   overlooked those that spoke of his sufferings, which the scribes and
   doctors of the law should have directed them to take notice of, and
   should have brought into their creeds and catechisms, as well as the
   other; but they did not suit their scheme, and therefore were laid
   aside. Note, Therefore it is that people run into mistakes, because
   they read their Bibles by the halves, and are as partial in the
   prophets as they are in the law. They are only for the smooth things,
   Isa. xxx. 10. Thus now we are too apt, in reading the prophecies that
   are yet to be fulfilled, to have our expectations raised of the
   glorious state of the church in the latter days. But we overlook its
   wilderness sackcloth state, and are willing to fancy that is over, and
   nothing is reserved for us but the halcyon days; and then, when
   tribulation and persecution arise, we do not understand it, neither
   know we the things that are done, though we are told as plainly as can
   be that through many tribulations we must enter into the kingdom of
   God.

Sight Restored to the Blind.

   35 And it came to pass, that as he was come nigh unto Jericho, a
   certain blind man sat by the way side begging:   36 And hearing the
   multitude pass by, he asked what it meant.   37 And they told him, that
   Jesus of Nazareth passeth by.   38 And he cried, saying, Jesus, thou
   Son of David, have mercy on me.   39 And they which went before rebuked
   him, that he should hold his peace: but he cried so much the more, Thou
   Son of David, have mercy on me.   40 And Jesus stood, and commanded him
   to be brought unto him: and when he was come near, he asked him,   41
   Saying, What wilt thou that I shall do unto thee? And he said, Lord,
   that I may receive my sight.   42 And Jesus said unto him, Receive thy
   sight: thy faith hath saved thee.   43 And immediately he received his
   sight, and followed him, glorifying God: and all the people, when they
   saw it, gave praise unto God.

   Christ came not only to bring light to a dark world, and so to set
   before us the objects we are to have in view, but also to give sight to
   blind souls, and by healing the organ to enable them to view those
   objects. As a token of this, he cured many of their bodily blindness:
   we have now an account of one to whom he gave sight near Jericho. Mark
   gives us an account of one, and names him, whom he cured as he went out
   of Jericho, Mark x. 46. Matthew speaks of two whom he cured as they
   departed from Jericho, Matt. xx. 30. Luke says it was en to eggizein
   auton--when he was near to Jericho, which might be when he was going
   out of it as well as when he was coming into it. Observe,

   I. This poor blind man sat by the wayside, begging, v. 35. It seems, he
   was not only blind, but poor, had nothing to subsist on, nor any
   relations to maintain him; the fitter emblem of the world of mankind
   which Christ came to heal and save; they are therefore wretched and
   miserable, for they are both poor and blind, Rev. iii. 17. He sat
   begging, for he was blind, and could not work for his living. Note,
   Those ought to be relieved by charity whom the providence of God has
   any way disabled to get their own bread. Such objects of charity by the
   way-side ought not to be overlooked by us. Christ here cast a
   favourable eye upon a common beggar, and, though there are cheats among
   such, yet they must not therefore be all thought such.

   II. Hearing the noise of a multitude passing by, he asked what it
   meant, v. 36. This we had not before. It teaches us that it is good to
   be inquisitive, and that those who are so some time or other find the
   benefit of it. Those who want their sight should make so much the
   better use of their hearing, and, when they cannot see with their own
   eyes, should, by asking questions, make use of other people's eyes. So
   this blind man did, and by that means came to understand that Jesus of
   Nazareth passed by, v. 37. It is good being in Christ's way; and, when
   we have an opportunity of applying ourselves to him, not to let it
   slip.

   III. His prayer has in it a great deal both of faith and fervency:
   Jesus, thou Son of David, have mercy on me, v. 38. He owns Christ to be
   the Son of David, the Messiah promised; he believes him to be Jesus, a
   Saviour; he believes he is able to help and succour him, and earnestly
   begs his favour: "Have mercy on me, pardon my sin, pity my misery."
   Christ is a merciful king; those that apply themselves to him as the
   Son of David shall find him so, and ask enough for themselves when they
   pray, Have mercy on us; for Christ's mercy includes all.

   IV. Those who are in good earnest for Christ's favours and blessings
   will not be put by from the pursuit of them, though they meet with
   opposition and rebuke. They who went along chid him as troublesome to
   the Master, noisy and impertinent, and bade him hold his peace; but he
   went on with his petition, nay, the check given him was but as a dam to
   a full stream, which makes it swell so much the more; he cried the
   louder, Thou Son of David, have mercy on me. Those who would speed in
   prayer must be importunate in prayer. This history, in the close of the
   chapter, intimates the same thing with the parable in the beginning of
   the chapter, that men ought always to pray, and not to faint.

   V. Christ encourages poor beggars, whom men frown upon, and invites
   them to come to him, and is ready to entertain them, and bid them
   welcome: He commanded him to be brought to him. Note, Christ has more
   tenderness and compassion for distressed supplicants than any of his
   followers have. Though Christ was upon his journey, yet he stopped and
   stood, and commanded him to be brought to him. Those who had checked
   him must now lend him their hands to lead him to Christ.

   VI. Though Christ knows all our wants, he will know them from us (v.
   41): What wilt thou that I shall do unto thee? By spreading our case
   before God, with a particular representation of our wants and burdens,
   we teach ourselves to value the mercy we are in pursuit of; and it is
   necessary that we should, else we are not fit to receive it. This man
   poured out his soul before Christ, when he said, Lord, that I may
   receive my sight. Thus particular should we be in prayer, upon
   particular occasions.

   VII. The prayer of faith, guided by Christ's encouraging promises, and
   grounded on them, shall not be in vain; nay, it shall not only receive
   an answer of peace, but of honour (v. 42); Christ said, Receive thy
   sight, thy faith hath saved thee. True faith will produce fervency in
   prayer, and both together will fetch in abundance of the fruits of
   Christ's favour; and they are then doubly comfortable when they come in
   that way, when we are saved by faith.

   VIII. The grace of Christ ought to be thankfully acknowledged, to the
   glory of God, v. 43. 1. The poor beggar himself, that had his sight
   restored, followed Christ, glorifying God. Christ made it his business
   to glorify his Father; and those whom he healed pleased him best when
   they praised God, as those shall please God best who praise Christ and
   do him honour; for, in confessing that he is Lord, we give glory to God
   the Father. It is for the glory of God if we follow Christ, as those
   will do whose eyes are opened. 2. The people that saw it could not
   forbear giving praise to God, who had given such power to the Son of
   Man, and by him had conferred such favours on the sons of men. Note, We
   must give praise to God for his mercies to others as well as for
   mercies to ourselves.
     __________________________________________________________________

L U K E.

  CHAP. XIX.

   In this chapter we have, I. The conversion of Zaccheus the publican at
   Jericho, ver. 1-10. II. The parable of the pounds which the king
   entrusted with his servants, and of his rebellious citizens, ver.
   11-27. III. Christ's riding in triumph (such triumph as it was) into
   Jerusalem; and his lamentation in prospect of the ruin of that city,
   ver. 28-44. IV. His teaching in the temple, and casting the buyers and
   sellers out of it, ver. 45-48.

The Conversion of Zaccheus.

   1 And Jesus entered and passed through Jericho.   2 And, behold, there
   was a man named Zacchæus, which was the chief among the publicans, and
   he was rich.   3 And he sought to see Jesus who he was; and could not
   for the press, because he was little of stature.   4 And he ran before,
   and climbed up into a sycomore tree to see him: for he was to pass that
   way.   5 And when Jesus came to the place, he looked up, and saw him,
   and said unto him, Zacchæus, make haste, and come down; for to day I
   must abide at thy house.   6 And he made haste, and came down, and
   received him joyfully.   7 And when they saw it, they all murmured,
   saying, That he was gone to be guest with a man that is a sinner.   8
   And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of
   my goods I give to the poor; and if I have taken any thing from any man
   by false accusation, I restore him fourfold.   9 And Jesus said unto
   him, This day is salvation come to this house, forsomuch as he also is
   a son of Abraham.   10 For the Son of man is come to seek and to save
   that which was lost.

   Many, no doubt, were converted to the faith of Christ of whom no
   account is kept in the gospels; but the conversion of some, whose case
   had something in it extraordinary, is recorded, as this of Zaccheus.
   Christ passed through Jericho, v. 1. This city was build under a curse,
   yet Christ honoured it with his presence, for the gospel takes away the
   curse. Though it ought not to have been built, yet it was not therefore
   a sin to live in it when it was built. Christ was now going from the
   other side Jordan to Bethany near Jerusalem, to raise Lazarus to life;
   when he was going to do one good work he contrived to do many by the
   way. He did good both to the souls and to the bodies of people; we have
   here an instance of the former. Observe,

   I. Who, and what, this Zaccheus was. His name bespeaks him a Jew.
   Zaccai was a common name among the Jews; they had a famous rabbi, much
   about this time, of that name. Observe, 1. His calling, and the post he
   was in: He was the chief among the publicans, receiver-general; other
   publicans were officers under him; he was, as some think, farmer of the
   customs. We often read of publicans coming to Christ; but here was one
   that was chief of the publicans, was in authority, that enquired after
   him. God has his remnant among all sorts. Christ came to save even the
   chief of publicans. 2. His circumstances in the world were very
   considerable: He was rich. The inferior publicans were commonly men of
   broken fortunes, and low in the world; but he that was chief of the
   publicans had raised a good estate. Christ had lately shown how hard it
   is for rich people to enter into the kingdom of God, yet presently
   produces an instance on one rich man that had been lost, and was found,
   and that not as the prodigal by being reduced to want.

   II. How he came in Christ's way, and what was the occasion of his
   acquaintance with him. 1. He had a great curiosity to see Jesus, what
   kind of a man he was, having heard great talk of him, v. 3. It is
   natural to us to come in sight, if we can, of those whose fame has
   filled our ears, as being apt to imagine there is something
   extraordinary in their countenances; at least, we shall be able to say
   hereafter that we have seen such and such great men. But the eye is not
   satisfied with seeing. We should now seek to see Jesus with an eye of
   faith, to see who he is; we should address ourselves in holy ordinances
   with this in our eye, We would see Jesus. 2. He could not get his
   curiosity gratified in this matter because he was little, and the crowd
   was great. Christ did not study to show himself, was not carried on
   men's shoulders (as the pope is in procession), that all men might see
   him; neither he nor his kingdom came with observation. He did not ride
   in an open chariot, as princes do, but, as one of us, he was lost in a
   crowd; for that was the day of his humiliation. Zaccheus was low of
   stature, and over-topped by all about him, so that he could not get a
   sight of Jesus. Many that are little of stature have large souls, and
   are lively in spirit. Who would not rather be a Zaccheus than a Saul,
   though he was higher by head and shoulders than all about him? Let not
   those that are little of stature take thought of adding cubits to it.
   3. Because he would not disappoint his curiosity he forgot his gravity,
   as chief of the publicans, and ran before, like a boy, and climbed up
   into a sycamore-tree, to see him. Note, Those that sincerely desire a
   sight of Christ will use the proper means for gaining a sight of him,
   and will break through a deal of difficulty and opposition, and be
   willing to take pains to see him. Those that find themselves little
   must take all the advantages they can get to raise themselves to a
   sight of Christ, and not be ashamed to own that they need them, and all
   little enough. Let not dwarfs despair, with good help, by aiming high
   to reach high.

   III. The notice Christ took of him, the call he gave him to a further
   acquaintance (v. 5), and the efficacy of that call, v. 6. 1. Christ
   invited himself to Zaccheus's house, not doubting of his hearty welcome
   there; nay, wherever Christ comes, as he brings his own entertainment
   along with him, so he brings his own welcome; he opens the heart, and
   inclines it to receive him. Christ looked up into the tree, and saw
   Zaccheus. He came to look upon Christ, and resolved to take particular
   notice of him, but little thought of being taken notice of by Christ.
   That was an honour too great, and too far above his merit, for him to
   have any thought of. See how Christ prevented him with the blessings of
   his goodness, and outdid his expectations; and see how he encouraged
   very weak beginnings, and helped them forward. He that had a mind to
   know Christ shall be known of him; he that only courted to see him
   shall be admitted to converse with him. Note, Those that are faithful
   in a little shall be entrusted with more. And sometimes those that come
   to hear the word of Christ, as Zaccheus did, only for curiosity, beyond
   what they thought of, have their consciences awakened, and their hearts
   changed. Christ called him by name, Zaccheus, for he knows his chosen
   by name; are they not in his book? He might ask, as Nathanael did (John
   i. 48), Whence knowest thou me? But before he climbed the sycamore-tree
   Christ saw him, and knew him. He bade him make haste, and come down.
   Those that Christ calls must come down, must humble themselves, and not
   think to climb to heaven by any righteousness of their own; and they
   must make haste and come down, for delays are dangerous. Zaccheus must
   not hesitate, but hasten; he knows it is not a matter that needs
   consideration whether he should welcome such a guest to his house. He
   must come down, for Christ intends this day to bait at his house, and
   stay an hour or two with him. Behold, he stands at the door and knocks.
   2. Zaccheus was overjoyed to have such an honour put upon his house (v.
   6): He made haste, and came down, and received him joyfully; and his
   receiving him into his house was an indication and token of his
   receiving him into his heart. Note, When Christ calls to us we must
   make haste to answer his calls; and when he comes to us we must receive
   him joyfully. Lift up your heads, O ye gates. We may well receive him
   joyfully who brings all good along with him, and, when he takes
   possession of the soul, opens springs of joy there which shall flow to
   eternity. How often has Christ said to us, Open to me, when we have,
   with the spouse, made excuses! Cant. v. 2, 3. Zaccheus's forwardness to
   receive Christ will shame us. We have not now Christ to entertain in
   our houses, but we have his disciples, and what is done to them he
   takes as done to himself.

   IV. The offence which the people took at this kind greeting between
   Christ and Zaccheus. Those narrow-souled censorious Jews murmured,
   saying that he was gone to be a guest with a man that is a sinner, para
   hamartolo andri--with a sinful man; and were not they themselves sinful
   men? Was it not Christ's errand into the world to seek and save men
   that are sinners? But Zaccheus they think to be a sinner above all men
   that dwelt in Jericho, such a sinner as was not fit to be conversed
   with. Now this was very unjust to blame Christ for going to his house;
   for, 1. Though he was a publican, and many of the publicans were bad
   men, it did not therefore follow that they were all so. We must take
   heed of condemning men in the lump, or by common fame, for at God's bar
   every man will be judged as he is. 2. Though he had been a sinner, it
   did not therefore follow that he was now as bad as he had been; though
   they knew his past life to be bad, Christ might know his present frame
   to be good. God allows room for repentance, and so must we. 3. Though
   he was now a sinner, they ought not to blame Christ for going to him,
   because he was in no danger of getting hurt by a sinner, but in great
   hopes of doing good to a sinner; whither should the physician go but to
   the sick? Yet see how that which is well done may be ill construed.

   V. The proofs which Zaccheus gave publicly that, though he had been a
   sinner, he was now a penitent, and a true convert, v. 8. He does not
   expect to be justified by his works as the Pharisee who boasted of what
   he had done, but by his good works he will, through the grace of God,
   evidence the sincerity of his faith and repentance; and here he
   declares what his determination was. He made this declaration standing,
   that he might be seen and heard by those who murmured at Christ for
   coming to his house; with the mouth confession is made of repentance as
   well as faith. He stood, which denotes his saying it deliberately and
   with solemnity, in the nature of a vow to God. He addressed himself to
   Christ in it, not to the people (they were not to be his judges), but
   to the Lord, and he stood as it were at his bar. What we do that is
   good we must do as unto him; we must appeal to him, and approve
   ourselves to him, in our integrity, in all our good purposes and
   resolutions. He makes it appear that there is a change in his heart
   (and that is repentance), for there is a change in his way. His
   resolutions are of second-table duties; for Christ, upon all occasions,
   laid great stress on them: and they are such as are suited to his
   condition and character; for in them will best appear the truth of our
   repentance.

   1. Zaccheus had a good estate, and, whereas he had been in it hitherto
   laying up treasure for himself, and doing hurt to himself, now he
   resolves that for the future he will be all towards God, and do good to
   others with it: Behold, Lord, the half of my goods I give to the poor.
   Not, "I will give it by my will when I die," but, "I do give it now."
   Probably he had heard of the command of trial which Christ gave to
   another rich man to sell what he had, and give to the poor (Matt. xix.
   21), and how he broke with Christ upon it. "But so will not I," saith
   Zaccheus; "I agree to it at the first word; though hitherto I have been
   uncharitable to the poor, now I will relieve them, and give so much the
   more for having neglected the duty so long, even the half of my goods."
   This is a very large proportion to be set apart for works of piety and
   charity. The Jews used to say that a fifth part of a man's income
   yearly was very fair to be given to pious uses, and about that share
   the law directed; but Zaccheus would go much further, and give one
   moiety to the poor, which would oblige him to retrench all his
   extravagant expenses, as his retrenching these would enable him to
   relieve many with his superfluities. If we were but more temperate and
   self-denying, we should be more charitable; and, were we content with
   less ourselves, we should have the more to give to them that need. This
   he mentions here as a fruit of his repentance. Note, It well becomes
   converts to God to be charitable to the poor.

   2. Zaccheus was conscious to himself that he had not gotten all he had
   honestly and fairly, but some by indirect and unlawful means, and of
   what he had gotten by such means he promises to make restitution: "If I
   have taken any thing from any man by false accusation, or if I have
   wronged any man in the way of my business as a publican, exacting more
   than was appointed, I promise to restore him four-fold." This was the
   restitution that a thief was to make, Exod. xxii. 1. (1.) He seems
   plainly to own that he had done wrong; his office, as a publican, gave
   him opportunity to do wrong, imposing upon the merchants to curry
   favour with the government. True penitents will own themselves not only
   in general guilty before God, but will particularly reflect upon that
   which has been their own iniquity, and which, by reason of their
   business and employment in the world, has most easily beset them. (2.)
   That he had done wrong by false accusation; this was the temptation of
   the publicans, which John Baptist had warned them of particularly, ch.
   iii. 14. They had the ear of the government, and every thing would be
   stretched in favour of the revenue, which gave them an opportunity of
   gratifying their revenge if they bore a man an ill will. (3.) He
   promises to restore four-fold, as far as he could recollect or find by
   his books that he had wronged any man. He does not say, "If I be sued,
   and compelled to it, I will make restitution" (some are honest when
   they cannot help it); but he will do it voluntarily: It shall be my own
   act and deed. Note, Those who are convinced of having done wrong cannot
   evidence the sincerity of their repentance but by making restitution.
   Observe, He does not think that his giving half his estate to the poor
   will atone for the wrong he has done. God hates robbery for
   burnt-offerings, and we must first do justly and then love mercy. It is
   no charity, but hypocrisy, to give that which is none of our own; and
   we are not to reckon that our own which we have not come honestly by,
   nor that our own which is not so when all our debts are paid, and
   restitution made for wrong done.

   VI. Christ's approbation and acceptance of Zaccheus's conversion, by
   which also he cleared himself from any imputation in going to be a
   guest with him, v. 9, 10.

   1. Zaccheus is declared to be now a happy man. Now he is turned from
   sin to God; now he has bidden Christ welcome to his house, and is
   become an honest, charitable, good man: This day is salvation come to
   this house. Now that he is converted he is in effect saved, saved from
   his sins, from the guilt of them, from the power of them; all the
   benefits of salvation are his. Christ is come to his house, and, where
   Christ comes, he brings salvation along with him. He is, and will be,
   the Author of eternal salvation to all that own him as Zaccheus did.
   Yet this is not all. Salvation this day comes to his house. (1.) When
   Zaccheus becomes a convert, he will be, more than he had been, a
   blessing to his house. He will bring the means of grace and salvation
   to his house, for he is a son of Abraham indeed now, and therefore,
   like Abraham, will teach his household to keep the way of the Lord. He
   that is greedy of gain troubles his own house, and brings a curse upon
   it (Hab. ii. 9), but he that is charitable to the poor does a kindness
   to his own house, and brings a blessing upon it and salvation to it,
   temporal at least, Ps. cxii. 3. (2.) When Zaccheus is brought to Christ
   himself his family also become related to Christ, and his children are
   admitted members of his church, and so salvation comes to his house,
   for that he is a son of Abraham, and therefore interested in God's
   covenant with Abraham, that blessing of Abraham which comes upon the
   publicans, upon the Gentiles, through faith, that God will be a God to
   them and to their children; and therefore, when he believes, salvation
   comes to his house, as the gaoler's to whom it was said, Believe in the
   Lord Jesus Christ, and thou shalt be saved, and thy house, Acts xvi.
   31. Zaccheus is by birth a son of Abraham, but, being a publican, he
   was deemed a heathen; they are put upon a level, Matt. xviii. 17. And
   as such the Jews were shy of conversing with him, and expected Christ
   should be so; but he shows that, being a true penitent, he is become
   rectus in curia--upright in court, as good a son of Abraham as if he
   had never been an publican, which therefore ought not to be mentioned
   against him.

   2. What Christ had done to make him, in particular, a happy man, was
   consonant to the great design and intention of his coming into the
   world, v. 10. With the same argument he had before justified his
   conversing with publicans, Matt. ix. 13. There he pleaded that he came
   to call sinners to repentance; now that he came to seek and save that
   which was lost, to apololos--the lost thing. Observe, (1.) The
   deplorable case of the sons of men: they were lost; and here the whole
   race of mankind is spoken of as one body. Note, The whole world of
   mankind, by the fall, is become a lost world: lost as a city is lost
   when it has revolted to the rebels, as a traveller is lost when he has
   missed his way in a wilderness, as a sick man is lost when his disease
   is incurable, or as a prisoner is lost when sentence is passed upon
   him. (2.) The gracious design of the Son of God: he came to seek and
   save, to seek in order to saving. He came from heaven to earth (a long
   journey), to seek that which was lost (which had wandered and gone
   astray), and to bring it back (Matt. xviii. 11, 12), and to save that
   which was lost, which was perishing, and in a manner destroyed and cut
   off. Christ undertook the cause when it was given up for lost:
   undertook to bring those to themselves that were lost to God and all
   goodness. Observe, Christ came into this lost world to seek and save
   it. His design was to save, when there was not salvation in any other.
   In prosecution of that design, he sought, took all probable means to
   effect that salvation. He seeks those that were not worth seeking to;
   he seeks those that sought him not, and asked not for him, as Zaccheus
   here.

The Nobleman and His Servants.

   11 And as they heard these things, he added and spake a parable,
   because he was nigh to Jerusalem, and because they thought that the
   kingdom of God should immediately appear.   12 He said therefore, A
   certain nobleman went into a far country to receive for himself a
   kingdom, and to return.   13 And he called his ten servants, and
   delivered them ten pounds, and said unto them, Occupy till I come.   14
   But his citizens hated him, and sent a message after him, saying, We
   will not have this man to reign over us.   15 And it came to pass, that
   when he was returned, having received the kingdom, then he commanded
   these servants to be called unto him, to whom he had given the money,
   that he might know how much every man had gained by trading.   16 Then
   came the first, saying, Lord, thy pound hath gained ten pounds.   17
   And he said unto him, Well, thou good servant: because thou hast been
   faithful in a very little, have thou authority over ten cities.   18
   And the second came, saying, Lord, thy pound hath gained five pounds.
   19 And he said likewise to him, Be thou also over five cities.   20 And
   another came, saying, Lord, behold, here is thy pound, which I have
   kept laid up in a napkin:   21 For I feared thee, because thou art an
   austere man: thou takest up that thou layedst not down, and reapest
   that thou didst not sow.   22 And he saith unto him, Out of thine own
   mouth will I judge thee, thou wicked servant. Thou knewest that I was
   an austere man, taking up that I laid not down, and reaping that I did
   not sow:   23 Wherefore then gavest not thou my money into the bank,
   that at my coming I might have required mine own with usury?   24 And
   he said unto them that stood by, Take from him the pound, and give it
   to him that hath ten pounds.   25 (And they said unto him, Lord, he
   hath ten pounds.)   26 For I say unto you, That unto every one which
   hath shall be given; and from him that hath not, even that he hath
   shall be taken away from him.   27 But those mine enemies, which would
   not that I should reign over them, bring hither, and slay them before
   me.

   Our Lord Jesus is now upon his way to Jerusalem, to his last passover,
   when he was to suffer and die; now here we are told,

   I. How the expectations of his friends were raised upon this occasion:
   They thought that the kingdom of God would immediately appear, v. 11.
   The Pharisees expected it about this time (ch. xvii. 20), and, it
   seems, so did Christ's own disciples; but they both had a mistaken
   notion of it. The Pharisees thought that it must be introduced by some
   other temporal prince or potentate. The disciples thought that their
   Master would introduce it, but with temporal pomp and power, which,
   with the power he had to work miracles, they knew he could clothe
   himself with in a short time, whenever he pleased. Jerusalem, they
   concluded, must be the seat of his kingdom, and therefore, now that he
   is going directly thither, they doubt not but in a little time to see
   him upon the throne there. Note, Even good men are subject to mistakes
   concerning the kingdom of Christ, and to form wrong notions of it, and
   are ready to think that will immediately appear which is reserved for
   hereafter.

   II. How their expectations were checked, and the mistakes rectified
   upon which they were founded; and this he does in three things:--

   1. They expected that he should appear in his glory now presently, but
   he tells them that he must not be publicly installed in his kingdom for
   a great while yet. He is like a certain nobleman anthropos tis
   eugenes--a certain man of high birth (so Dr. Hammond), for he is the
   Lord from heaven, and is entitled by birth to the kingdom; but he goes
   into a far country, to receive for himself a kingdom. Christ must go to
   heaven, to sit down at the right hand of the Father there, and to
   receive from him honour and glory, before the Spirit was poured out by
   which his kingdom was to be set up on earth, and before a church was to
   be set up for him in the Gentile world. He must receive the kingdom,
   and then return. Christ returned when the Spirit was poured out, when
   Jerusalem was destroyed, by which time that generation, both of friends
   and enemies, which he had personally conversed with, was wholly worn
   off by death, and gone to give up their account. But his chief return
   here meant is that at the great day, of which we are yet in
   expectation. That which they thought would immediately appear, Christ
   tells them will not appear till this same Jesus who is taken into
   heaven shall in like manner come again; see Acts i. 11.

   2. They expected that his apostles and immediate attendants should be
   advanced to dignity and honour, that they should all be made princes
   and peers, privy-counsellors and judges, and have all the pomp and
   preferments of the court and of the town. But Christ here tells them
   that, instead of this, he designed them to be men of business; they
   must expect no other preferment in this world than that of the trading
   end of the town; he would set them up with a stock under their hands,
   that they might employ it themselves, in serving him and the interest
   of his kingdom among men. That is the true honour of a Christian and a
   minister which, if we be as we ought to be truly ambitious of it, will
   enable us to look upon all temporal honours with a holy contempt. The
   apostles had dreamed of sitting on his right hand and on his left in
   his kingdom, enjoying ease after their present toil and honour after
   the present contempt put upon them, and were pleasing themselves with
   this dream; but Christ tells them that which, if they understood it
   aright, would fill them with care, and concern, and serious thoughts,
   instead of those aspiring ones with which they filled their heads.

   (1.) They have a great work to do now. Their Master leaves them, to
   receive his kingdom, and, at parting, he gives each of them a pound,
   which the margin of our common bibles tells us amounts in our money to
   three pounds and half a crown; this signifies the same thing with the
   talents in the parable that is parallel to this (Matt. xxv.), all the
   gifts with which Christ's apostles were endued, and the advantages and
   capacities which they had of serving the interests of Christ in the
   world, and others, both ministers and Christians, like them in a lower
   degree. But perhaps it is in the parable thus represented to make them
   the more humble; their honour in this world is only that of traders,
   and that not of first-rate merchants, who have vast stocks to begin
   upon, but that of poor traders, who must take a great deal of care and
   pains to make any thing of what they have. He gave these pounds to his
   servants, not to buy rich liveries, much less robes, and a splendid
   equipage, for themselves to appear in, as they expected, but with this
   charge: Occupy till I come. Or, as it might much better be translated,
   Trade till I come, Pragmateusasthe--Be busy. So the word properly
   signifies. "You are sent forth to preach the gospel, to set up a church
   for Christ in the world, to bring the nations to the obedience of
   faith, and to build them up in it. You shall receive power to do this,
   for you shall be filled with the Holy Ghost," Acts i. 8. When Christ
   breathed on the eleven disciples, saying, Receive ye the Holy Ghost,
   then he delivered them ten pounds. "Now," saith he, "mind your
   business, and make a business of it; set about it in good earnest, and
   stick to it. Lay out yourselves to do all the good you can to the souls
   of men, and to gather them in to Christ." Note, [1.] All Christians
   have business to do for Christ in this world, and ministers especially;
   the former were not baptized, nor the latter ordained, to be idle. [2.]
   Those that are called to business for Christ he furnishes with gifts
   necessary for their business; and, on the other hand, from those to
   whom he gives power he expects service. He delivers the pounds with
   this charge, Go work, go trade. The manifestation of the Spirit is
   given to every man to profit withal, 1 Cor. xii. 7. And as every one
   has received the gift, so let him minister the same, 1 Pet. iv. 10.
   [3.] We must continue to mind our business till our Master comes,
   whatever difficulties or oppositions we may meet with in it; those only
   that endure to the end shall be saved.

   (2.) They have a great account to make shortly. These servants are
   called to him, to show what use they made of the gifts they were
   dignified with, what service they had done for Christ, and what good to
   the souls of men, that he might know what every man had gained by
   trading. Note,

   [1.] They that trade diligently and faithfully in the service of Christ
   shall be gainers. We cannot say so of the business of the world; many a
   labouring tradesman has been a loser; but those that trade for Christ
   shall be gainers; though Israel be not gathered, yet they will be
   glorious.

   [2.] The conversion of souls is the winning of them; every true convert
   is clear gain to Jesus Christ. Ministers are but factors for him, and
   to him they must give account what fish they have enclosed in the
   gospel-net, what guests they have prevailed with to come to the
   wedding-supper; that is, what they have gained by trading. Now observe,

   First, The good account which was given by some of the servants, and
   the master's approbation of them. Two such are instanced, v. 16, 19. 1.
   They had both made considerable improvements, but not both alike; one
   had gained ten pounds by his trading, and another five. Those that are
   diligent and faithful in serving Christ are commonly blessed in being
   made blessings to the places where they live. They shall see the
   travail of their soul, and not labour in vain. And yet all that are
   alike faithful are not alike successful. And perhaps, though they were
   both faithful, it is intimated that one of them took more pains, and
   applied himself more closely to his business, than the other, and sped
   accordingly. Blessed Paul was surely this servant that gained ten
   pounds, double to what any of the rest did, for he laboured more
   abundantly than they all, and fully preached the gospel of Christ. 2.
   They both acknowledged their obligations to their Master for entrusting
   them with these abilities and opportunities to do him service: Lord, it
   is not my industry, but thy pound, that has gained ten pounds. Note,
   God must have all the glory of all our gains; not unto us, but unto
   him, must be the praise, Ps. cxv. 1. Paul, who gained the ten pounds,
   acknowledges, "I laboured, yet not I. By the grace of God, I am what I
   am, and do what I do; and his grace was not in vain," 1 Cor. xv. 10. He
   will not speak of what he had done, but of what God had done by him,
   Rom. xv. 18. 3. They were both commended for their fidelity and
   industry: Well done, thou good servant, v. 17. And to the other he said
   likewise, v. 19. Note, They who do that which is good shall have praise
   of the same. Do well, and Christ will say to thee, Well done: and, if
   he says Well done, the matter is not great who says otherwise. See Gen.
   iv. 7. 4. They were preferred in proportion to the improvement they had
   made: "Because thou hast been faithful in a very little, and didst not
   say, 'As good sit still as go to trade with one pound, what can one do
   with so small a stock?' but didst humbly and honestly apply thyself to
   the improvement of that, have thou authority over ten cities." Note,
   Those are in a fair way to rise who are content to begin low. He that
   has used the office of a deacon well purchaseth to himself a good
   degree, 1 Tim. iii. 13. Two things are hereby promised the
   apostles:--(1.) That when they have taken pains to plant many churches
   they shall have the satisfaction and honour of presiding in them, and
   governing among them; they shall have great respect paid them, and have
   a great interest in the love and esteem of good Christians. He that
   keepeth the fig-tree shall eat the fruit thereof; and he that laboureth
   in the word and doctrine shall be counted worthy of double honour. (2.)
   That, when they have served their generation, according to the will of
   Christ, though they pass through this world despised and trampled upon,
   and perhaps pass out of it under disgrace and persecution as the
   apostles did, yet in the other world they shall reign as kings with
   Christ, shall sit with him on his throne, shall have power over the
   nations, Rev. ii. 26. The happiness of heaven will be a much greater
   advancement to a good minister or Christian than it would be to a poor
   tradesman, that with much ado had cleared ten pounds, to be made
   governor of ten cities. He that had gained but five pounds had dominion
   over five cities. This intimates that there are degrees of glory in
   heaven; every vessel will be alike full, but not alike large. And the
   degrees of glory there will be according to the degrees of usefulness
   here.

   Secondly, The bad account that was given by one of them, and the
   sentence passed upon him for his slothfulness and unfaithfulness, v.
   20, &c. 1. He owned that he had not traded with the pound with which he
   had been entrusted (v. 20): "Lord, behold, here is thy pound; it is
   true, I have not made it more, but withal I have not made it less; I
   have kept it safely laid up in a napkin." This represents the
   carelessness of those who have gifts, but never lay out themselves to
   do good with them. It is all one to them whether the interests of
   Christ's kingdom sink or swim, go backward or forward; for their parts,
   they will take no care about it, no pains, be at no expenses, run no
   hazard. Those are the servants that lay up their pound in a napkin who
   think it enough to say that they have done no hurt in the world, but
   did no good. 2. He justified himself in his omission, with a plea that
   made the matter worse and not better (v. 21): I feared thee, because
   thou art an austere man, rigid and severe, anthropos austeros ei.
   Austere is the Greed word itself: a sharp man: Thou takest up that
   which thou laidst not down. He thought that his master put a hardship
   upon his servants when he required and expected the improvement of
   their pounds, and that it was reaping where he did not sow; whereas
   really it was reaping where he had sown, and, as the husbandman,
   expecting in proportion to what he had sown. He had no reason to fear
   his master's austerity, nor blame his expectations, but this was a mere
   sham, a frivolous groundless excuse for his idleness, which there was
   no manner of colour for. Note, The pleas of slothful professors, when
   they come to be examined, will be found more to their shame than in
   their justification. 3. His excuse is turned upon him: Out of thine own
   mouth will I judge thee, thou wicked servant, v. 22. He will be
   condemned by his crime, but self-condemned by his plea. "If thou didst
   look upon it as hard that I should expect the profit of thy trading,
   which would have been the greater profit, yet, if thou hadst had any
   regard to my interest, thou mightest have put my money into the bank,
   into some of the funds, that I might have had, not only my own, but my
   own with usury, which, though a less advantage, would have been some."
   If he durst not trade for fear of losing the principal, and so being
   made accountable to his lord for it though it was lost, which he
   pretends, yet that would be no excuse for his not setting it out to
   interest, where it would be sure. Note, Whatever may be the pretences
   of slothful professors, in excuse of their slothfulness, the true
   reason of it is a reigning indifference to the interests of Christ and
   his kingdom, and their coldness therein. They care not whether religion
   gets around or loses ground, so they can but live at ease. 4. His pound
   is taken from him, v. 24. It is fit that those should lose their gifts
   who will not use them, and that those who have dealt falsely should be
   no longer trusted. Those who will not serve their Master with what he
   bestows upon them, why should they be suffered to serve themselves with
   it? Take from him the pound. 5. It is given to him that had the ten
   pounds. When this was objected against by the standers-by, because he
   had so much already (Lord, he has ten pounds, v. 25), it is answered
   (v. 26), Unto every one that hath shall be given. It is the rule of
   justice, (1.) That those should be most encouraged who have been most
   industrious, and that those who have laid out themselves most to do
   good should have their opportunities of doing good enlarged, and be put
   into a higher and more extensive sphere of usefulness. To him that hath
   gotten shall more be given, that he may be in a capacity to get more.
   (2.) That those who have their gifts, as if they had them not, who have
   them to no purpose, who do no good with them, should be deprived of
   them. To those who endeavour to increase the grace they have, God will
   impart more; those who neglect it, and suffer it to decline, can expect
   no other than that God should do so too. This needful warning Christ
   gives to his disciples, lest, while they were gaping for honours on
   earth, they should neglect their business, and so come short of their
   happiness in heaven.

   3. Another thing they expected was, that, when the kingdom of God
   should appear, the body of the Jewish nation would immediately fall in
   with it, and submit to it, and all their aversions to Christ and his
   gospel would immediately vanish; but Christ tells them that, after his
   departure, the generality of them would persist in their obstinacy and
   rebellion, and it would be their ruin. This is shown here,

   (1.) In the message which his citizens sent after him, v. 14. They not
   only opposed him, while he was in obscurity; but, when he was gone into
   glory, to be invested in his kingdom, then they continued their enmity
   to him, protested against his dominion, and said, We will not have this
   man to reign over us. [1.] This was fulfilled in the prevailing
   infidelity of the Jews after the ascension of Christ, and the setting
   up of the gospel kingdom. They would not submit their necks to his
   yoke, nor touch the top of his golden sceptre. They said, Let us break
   his bands in sunder, Ps. ii. 1-3; Acts iv. 26. [2.] It speaks the
   language of all unbelievers; they could be content that Christ should
   save them, but they will not have him to reign over them; whereas
   Christ is a Saviour to those only to whom he is a prince, and who are
   willing to obey him.

   (2.) In the sentence passed upon them at his return: Those mine enemies
   bring hither, v. 27. When his faithful subjects are preferred and
   rewarded, then he will take vengeance on his enemies, and particularly
   on the Jewish nation, the doom of which is here read. When Christ had
   set up his gospel kingdom, and thereby put reputation upon the gospel
   ministry, then he comes to reckon with the Jews; then it is remembered
   against them that they had particularly disclaimed and protested
   against his kingly office, when they said, We have no king but Cæsar,
   nor would own him for their king. They appealed to Cæsar, and to Cæsar
   they shall go; Cæsar shall be their ruin. Then the kingdom of God
   appeared when vengeance was taken on those irreconcileable enemies to
   Christ and his government; they were brought forth and slain before
   him. Never was so much slaughter made in any war as in the wars of the
   Jews. That nation lived to see Christianity victorious in the Gentile
   world, in spite of their enmity and opposition to it, and then it was
   taken away as dross. The wrath of Christ came upon them to the
   uttermost (1 Thess. ii. 15, 16), and their destruction redounded very
   much to the honour of Christ and the peace of the church. But this is
   applicable to all others who persist in their infidelity, and will
   undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the
   portion of all Christ's enemies; in the day of vengeance they shall all
   be brought forth, and slain before him. Bring them hither, to be made a
   spectacle to saints and angels; see Josh. x. 22, 24. Bring them hither,
   that they may see the glory and happiness of Christ and his followers,
   whom they hated and persecuted. Bring them hither, to have their
   frivolous pleas overruled, and to receive sentence according to their
   merits. Bring them, and slay them before me, as Agag before Samuel. The
   Saviour whom they have slighted will stand by and see them slain, and
   not interpose on their behalf. [2.] Those that will not have Christ to
   reign over them shall be reputed and dealt with as his enemies. We are
   ready to think that none are Christ's enemies but persecutors of
   Christianity, or scoffers at least; but you see that those will be
   accounted so that dislike the terms of salvation, will not submit to
   Christ's yoke, but will be their own masters. Note, Whoever will not be
   ruled by the grace of Christ will inevitably be ruined by the wrath of
   Christ.

Christ's Entry into Jerusalem.

   28 And when he had thus spoken, he went before, ascending up to
   Jerusalem.   29 And it came to pass, when he was come nigh to Bethphage
   and Bethany, at the mount called the mount of Olives, he sent two of
   his disciples,   30 Saying, Go ye into the village over against you; in
   the which at your entering ye shall find a colt tied, whereon yet never
   man sat: loose him, and bring him hither.   31 And if any man ask you,
   Why do ye loose him? thus shall ye say unto him, Because the Lord hath
   need of him.   32 And they that were sent went their way, and found
   even as he had said unto them.   33 And as they were loosing the colt,
   the owners thereof said unto them, Why loose ye the colt?   34 And they
   said, The Lord hath need of him.   35 And they brought him to Jesus:
   and they cast their garments upon the colt, and they set Jesus thereon.
     36 And as he went, they spread their clothes in the way.   37 And
   when he was come nigh, even now at the descent of the mount of Olives,
   the whole multitude of the disciples began to rejoice and praise God
   with a loud voice for all the mighty works that they had seen;   38
   Saying, Blessed be the King that cometh in the name of the Lord: peace
   in heaven, and glory in the highest.   39 And some of the Pharisees
   from among the multitude said unto him, Master, rebuke thy disciples.
   40 And he answered and said unto them, I tell you that, if these should
   hold their peace, the stones would immediately cry out.

   We have here the same account of Christ's riding in some sort of
   triumph (such as it was) into Jerusalem which we had before in Matthew
   and Mark; let us therefore here only observe,

   I. Jesus Christ was forward and willing to suffer and die for us. He
   went forward, bound in the spirit, to Jerusalem, knowing very well the
   things that should befal him there, and yet he went before, ascending
   up to Jerusalem, v. 28. He was the foremost of the company, as if he
   longed to be upon the spot, longed to engage, to take the field, and to
   enter upon action. Was he so forward to suffer and die for us, and
   shall we draw back from any service we are capable of doing for him?

   II. It was no ways inconsistent either with Christ's humility or with
   his present state of humiliation to make a public entry into Jerusalem
   a little before he died. Thus he made himself to be the more taken
   notice of, that the ignominy of his death might appear the greater.

   III. Christ is entitled to a dominion over all the creatures, and may
   use them when and as he pleases. No man has a property in his estate
   against Christ, but that his title is prior and superior. Christ sent
   to fetch an ass and her colt from their owner's and master's crib, when
   he had occasion for their service, and might do so, for all the beasts
   of the forest are his, and the tame beasts too.

   IV. Christ has all men's hearts both under his eye and in his hand. He
   could influence those to whom the ass and the colt belonged to consent
   to their taking them away, as soon as they were told that the Lord had
   occasion for them.

   V. Those that go on Christ's errands are sure to speed (v. 32): They
   that were sent found what he told them they should find, and the owners
   willing to part with them. It is a comfort to Christ's messengers that
   they shall bring what they are sent for, if indeed the Lord has
   occasion for it.

   VI. The disciples of Christ, who fetch that for him from others which
   he has occasion for, and which they have not, should not think that
   enough, but, whatever they have themselves wherewith he may be served
   and honoured, they should be ready to serve him with it. Many can be
   willing to attend Christ at other people's expense who care not to be
   at any charge upon him themselves; but those disciples not only fetched
   the ass's colt for him, but cast their own garments upon the colt, and
   were willing that they should be used for his trappings.

   VII. Christ's triumphs are the matter of his disciples' praises. When
   Christ came nigh to Jerusalem, God put it of a sudden into the hearts
   of the whole multitude of the disciples, not of the twelve only, but
   abundance more, that were disciples at large, to rejoice and praise God
   (v. 37), and the spreading of their clothes in the way (v. 36) was a
   common expression of joy, as at the feast of tabernacles. Observe, 1.
   What was the matter or occasion of their joy and praise. They praised
   God for all the mighty works they had seen, all the miracles Christ had
   wrought, especially the raising of Lazarus, which is particularly
   mentioned, John xii. 17, 18. That brought others to mind, for fresh
   miracles and mercies should revive the remembrance of the former. 2.
   How they expressed their joy and praise (v. 38): Blessed be the king
   that cometh in the name of the Lord. Christ is the king; he comes in
   the name of the Lord, clothed with a divine authority, commissioned
   from heaven to give law and treat of peace. Blessed be he. Let us
   praise him, let God prosper him. He is blessed for ever, and we will
   speak well of him. Peace in heaven. Let the God of heaven send peace
   and success to his undertaking, and then there will be glory in the
   highest. It will redound to the glory of the most high God; and the
   angels, the glorious inhabitants of the upper world, will give him the
   glory of it. Compare this song of the saints on earth with that of the
   angels, ch. ii. 14. They both agree to give glory to God in the
   highest. There the praises of both centre; the angels say, On earth
   peace, rejoicing in the benefit which men on earth have by Christ; the
   saints say, Peace in heaven, rejoicing in the benefit which the angels
   have by Christ. Such is the communion we have with the holy angels
   that, as they rejoice in the peace on earth, so we rejoice in the peace
   in heaven, the peace God makes in his high places (Job xxv. 2), and
   both in Christ, who hath reconciled all things to himself, whether
   things on earth or things in heaven.

   VIII. Christ's triumph's, and his disciples' joyful praises of them,
   are the vexation of proud Pharisees, that are enemies to him and his
   kingdom. There were some Pharisees among the multitude who were so far
   from joining with them that they were enraged at them, and, Christ
   being a famous example of humility, they thought that he would not
   admit such acclamations as these, and therefore expected that he should
   rebuke his disciples, v. 39. But it is the honour of Christ that, as he
   despises the contempt of the proud, so he accepts the praises of the
   humble.

   IX. Whether men praise Christ or no he will, and shall, and must be
   praised (v. 40): If these should hold their peace, and not speak the
   praises of the Messiah's kingdom, the stones would immediately cry out,
   rather than that Christ should not be praised. This was, in effect,
   literally fulfilled, when, upon men's reviling Christ upon the cross,
   instead of praising him, and his own disciples' sinking into a profound
   silence, the earth did quake and the rocks rent. Pharisees would
   silence the praises of Christ, but they cannot gain their point; for as
   God can out of stones raise up children unto Abraham, so he can out of
   the mouths of those children perfect praise.

The Doom of Jerusalem Lamented; The Doom of Jerusalem Foretold.

   41 And when he was come near, he beheld the city, and wept over it,
   42 Saying, If thou hadst known, even thou, at least in this thy day,
   the things which belong unto thy peace! but now they are hid from thine
   eyes.   43 For the days shall come upon thee, that thine enemies shall
   cast a trench about thee, and compass thee round, and keep thee in on
   every side,   44 And shall lay thee even with the ground, and thy
   children within thee; and they shall not leave in thee one stone upon
   another; because thou knewest not the time of thy visitation.   45 And
   he went into the temple, and began to cast out them that sold therein,
   and them that bought;   46 Saying unto them, It is written, My house is
   the house of prayer: but ye have made it a den of thieves.   47 And he
   taught daily in the temple. But the chief priests and the scribes and
   the chief of the people sought to destroy him,   48 And could not find
   what they might do: for all the people were very attentive to hear him.

   The great Ambassador from heaven is here making his public entry into
   Jerusalem, not to be respected there, but to be rejected; he knew what
   a nest of vipers he was throwing himself into, and yet see here two
   instances of his love to that place and his concern for it.

   I. The tears he shed for the approaching ruin of the city (v. 41): When
   he was come near, he beheld the city, and wept over it. Probably, it
   was when he was coming down the descent of the hill from the mount of
   Olives, where he had a full view of the city, the large extent of it,
   and the many stately structures in it, and his eye affected his heart,
   and his heart his eye again. See here,

   1. What a tender spirit Christ was of; we never read that he laughed,
   but we often find him in tears. In this very place his father David
   wept, and those that were with him, though he and they were men of war.
   There are cases in which it is no disparagement to the stoutest of men
   to melt into tears.

   2. That Jesus Christ wept in the midst of his triumphs, wept when all
   about him were rejoicing, to show how little he was elevated with the
   applause and acclamation of the people. Thus he would teach us to
   rejoice with trembling, and as though we rejoiced not. If Providence do
   not stain the beauty of our triumphs, we may ourselves see cause to
   sully it with our sorrows.

   3. That he wept over Jerusalem. Note, There are cities to be wept over,
   and none to be more lamented than Jerusalem, that had been the holy
   city, and the joy of the whole earth, if it be degenerated. But why did
   Christ weep at the sight of Jerusalem? Was it because "Yonder is the
   city in which I must be betrayed and bound, scourged and spit upon,
   condemned and crucified?" No, he himself gives us the reason of his
   tears.

   (1.) Jerusalem has not improved the day of her opportunities. He wept,
   and said, If thou hadst known, even thou at least in this thy day, if
   thou wouldst but yet know, while the gospel is preached to thee, and
   salvation offered thee by it; if thou wouldest at length bethink
   thyself, and understand the things that belong to thy peace, the making
   of thy peace with God, and the securing of thine own spiritual and
   eternal welfare--but thou dost not know the day of thy visitation, v.
   44. The manner of speaking is abrupt: If thou hadst known! O that thou
   hadst, so some take it; like that O that my people had hearkened unto
   me, Ps. lxxxi. 13; Isa. xlviii. 18. Or, If thou hadst known, well; like
   that of the fig-tree, ch. xiii. 9. How happy had it been for thee! Or,
   "If thou hadst known, thou wouldest have wept for thyself, and I should
   have no occasion to weep for thee, but should have rejoiced rather."
   What he says lays all the blame of Jerusalem's impending ruin upon
   herself. Note, [1.] There are things which belong to our peace, which
   we are all concerned to know and understand; the way how peace is made,
   the offers made of peace, the terms on which we may have the benefit of
   peace. The things that belong to our peace are those things that relate
   to our present and future welfare; these we must know with application.
   [2.] There is a time of visitation when those things which belong to
   our peace may be known by us, and known to good purpose. When we enjoy
   the means of grace in great plenty, and have the word of God powerfully
   preached to us--when the Spirit strives with us, and our own
   consciences are startled and awakened--then is the time of visitation,
   which we are concerned to improve. [3.] With those that have long
   neglected the time of their visitation, if at length, if at last, in
   this their day, their eyes be opened, and they bethink themselves, all
   will be well yet. Those shall not be refused that come into the
   vineyard at the eleventh hour. [4.] It is the amazing folly of
   multitudes that enjoy the means of grace, and it will be of fatal
   consequence to them, that they do not improve the day of their
   opportunities. The things of their peace are revealed to them, but are
   not minded or regarded by them; they hide their eyes from them, as if
   they were not worth taking notice of. They are not aware of the
   accepted time and the day of salvation, and to let it slip and perish
   through mere carelessness. None are so blind as those that will not
   see; nor have any the things of their peace more certainly hidden from
   their eyes than those that turn their back upon them. [5.] The sin and
   folly of those that persist in a contempt of gospel grace are a great
   grief to the Lord Jesus, and should be so to us. He looks with weeping
   eyes upon lost souls, that continue impenitent, and run headlong upon
   their own ruin; he had rather that they would turn and live than go on
   and die, for he is not willing that any should perish.

   (2.) Jerusalem cannot escape the day of her desolation. The things of
   her peace are now in a manner hidden from her eyes; they will be
   shortly. Not but that after this the gospel was preached to them by the
   apostles; all the house of Israel were called to know assuredly that
   Christ was their peace (Acts ii. 36), and multitudes were convinced and
   converted. But as to the body of the nation, and the leading part of
   it, they were sealed up under unbelief; God had given them the spirit
   of slumber, Rom. xi. 8. They were so prejudiced and enraged against the
   gospel, and those few that did embrace it then, that nothing less than
   a miracle of divine grace (like that which converted Paul) would work
   upon them; and it could not be expected that such a miracle should be
   wrought, and so they were justly given up to judicial blindness and
   hardness. The peaceful things are not hidden from the eyes of
   particular persons; but it is too late to think now of the nation of
   the Jews, as such, becoming a Christian nation, by embracing Christ.
   And therefore they are marked for ruin, which Christ here foresees and
   foretels, as the certain consequence of their rejecting Christ. Note,
   Neglecting the great salvation of ten brings temporal judgments upon a
   people; it did so upon Jerusalem in less than forty years after this,
   when all that Christ here foretold was exactly fulfilled. [1.] The
   Romans besieged the city, cast a trench about it, compassed it round,
   and kept their inhabitants in on every side. Josephus relates that
   Titus ran up a wall in a very short time, which surrounded the city,
   and cut off all hopes of escaping. [2.] They laid it even with the
   ground. Titus commanded his soldiers to dig up the city, and the whole
   compass of it was levelled, except three towers; see Josephus's history
   of the wars of the Jews, 5. 356-360; 7. 1. Not only the city, but the
   citizens were laid even with the ground (thy children within thee), by
   the cruel slaughters that were made of them: and there was scarcely one
   stone left upon another. This was for their crucifying Christ; this was
   because they knew not the day of their visitation. Let other cities and
   nations take warning.

   II. The zeal he showed for the present purification of the temple.
   Though it must be destroyed ere long, it does not therefore follow that
   no care must be taken of it in the mean time.

   1. Christ cleared it of those who profaned it. He went straight to the
   temple, and began to cast out the buyers and sellers, v. 45. Hereby
   (though he was represented as an enemy to the temple, and that was the
   crime laid to his charge before the high priest) he made it to appear
   that he had a truer love for the temple than they had who had such a
   veneration for its corban, its treasury, as a sacred thing; for its
   purity was more its glory than its wealth was. Christ gave reason for
   his dislodging the temple-merchants, v. 46. The temple is a house of
   prayer, set apart for communion with God: the buyers and sellers made
   it a den of thieves by the fraudulent bargains they made there, which
   was by no means to be suffered, for it would be a distraction to those
   who came there to pray.

   2. He put it to the best use that ever it was put to, for he taught
   daily in the temple, v. 47. Note, It is not enough that the corruptions
   of a church be purged out, but the preaching of the gospel must be
   encouraged. Now, when Christ preached in the temple, observe here, (1.)
   How spiteful the church-rulers were against him; how industrious to
   seek an opportunity, or pretence rather, to do him a mischief (v. 47):
   The chief priests and scribes, and the chief of the people, the great
   sanhedrim, that should have attended him, and summoned the people too
   to attend him, sought to destroy him, and put him to death. (2.) How
   respectful the common people were to him. They were very attentive to
   hear him. He spent most of his time in the country, and did not then
   preach in the temple, but, when he did, the people paid him great
   respect, attended on his preaching with diligence, and let no
   opportunity slip of hearing him, attended to it with care, and would
   not lose a word. Some read it, All the people as they heard him, took
   his part; and so it comes in very properly as a reason why his enemies
   could not find what they might do against him; they saw the people
   ready to fly in their faces if they offered him any violence. Till his
   hour was come his interest in the common people protected him; but,
   when his hour was come, the chief priests' influence upon the common
   people delivered him up.
     __________________________________________________________________

L U K E.

  CHAP. XX.

   In this chapter we have, I. Christ's answer to the chief priests'
   question concerning his authority, ver. 1-8. II. The parable of the
   vineyard let out to the unjust and rebellious husbandmen, ver. 9-19.
   III. Christ's answer to the question proposed to him concerning the
   lawfulness of paying tribute to Cæsar, ver. 20-26. IV. His vindication
   of that great fundamental doctrine of the Jewish and Christian
   institutes--the resurrection of the dead and the future state, from the
   foolish cavils of the Sadducees, ver. 27-38. V. His puzzling the
   scribes with a question concerning the Messiah's being the Son of
   David, ver. 39-44. VI. The caution he gave his disciples to take heed
   of the scribes, ver. 45-47. All which passages we had before in Matthew
   and Mark, and therefore need not enlarge upon them here, unless on
   those particulars which we had not there.

Christ's Enemies Nonplussed.

   1 And it came to pass, that on one of those days, as he taught the
   people in the temple, and preached the gospel, the chief priests and
   the scribes came upon him with the elders,   2 And spake unto him,
   saying, Tell us, by what authority doest thou these things? or who is
   he that gave thee this authority?   3 And he answered and said unto
   them, I will also ask you one thing; and answer me:   4 The baptism of
   John, was it from heaven, or of men?   5 And they reasoned with
   themselves, saying, If we shall say, From heaven; he will say, Why then
   believed ye him not?   6 But and if we say, Of men; all the people will
   stone us: for they be persuaded that John was a prophet.   7 And they
   answered, that they could not tell whence it was.   8 And Jesus said
   unto them, Neither tell I you by what authority I do these things.

   In this passage of story nothing is added here to what we had in the
   other evangelists; but only in the first verse, where we are told,

   I. That he was now teaching the people in the temple, and preaching the
   gospel. Note, Christ was a preacher of his own gospel. He not only
   purchased the salvation for us, but published it to us, which is a
   great confirmation of the truth of the gospel, and gives abundant
   encouragement to us to receive it, for it is a sign that the heart of
   Christ was much upon it, to have it received. This likewise puts an
   honour upon the preachers of the gospel, and upon their office and
   work, how much soever they are despised by a vain world. It puts an
   honour upon the popular preachers of the gospel; Christ condescended to
   the capacities of the people in preaching the gospel, and taught them.
   And observe, when he was preaching the gospel to the people he had this
   interruption given him. Note, Satan and his agents do all they can to
   hinder the preaching of the gospel to the people, for nothing weakens
   the interest of Satan's kingdom more.

   II. That his enemies are here said to come upon him--epestesan. The
   word is used only here, and it intimates,

   1. That they thought to surprise him with this question; they came upon
   him suddenly, hoping to catch him unprovided with an answer, as if this
   were not a thing he had himself thought of.

   2. That they thought to frighten him with this question. They came upon
   him in a body, with violence. But how could he be terrified with the
   wrath of men, when it was in his own power to restrain it, and make it
   turn to his praise? From this story itself we may learn, (1.) That it
   is not to be thought strange, if even that which is evident to a
   demonstration be disputed, and called in question, as a doubtful thing,
   by those that shut their eyes against the light. Christ's miracles
   plainly showed by what authority he did these things, and sealed his
   commission; and yet this is that which is here arraigned. (2.) Those
   that question Christ's authority, if they be but catechized themselves
   in the plainest and most evident principles of religion, will have
   their folly made manifest unto all men. Christ answered these priests
   and scribes with a question concerning the baptism of John, a plain
   question, which the meanest of the common people could answer: Was it
   from heaven or of men? They all knew it was from heaven; there was
   nothing in it that had an earthly relish or tendency, but it was all
   heavenly and divine. And this question gravelled them, and ran them
   aground, and served to shame them before the people. (3.) It is not
   strange if those that are governed by reputation and secular interest
   imprison the plainest truths, and smother and stifle the strongest
   convictions, as these priests and scribes did, who, to save their
   credit, would not own that John's baptism was from heaven, and had no
   other reason why they did not say it was of men but because they feared
   the people. What good can be expected from men of such a spirit? (4.)
   Those that bury the knowledge they have are justly denied further
   knowledge. It was just with Christ to refuse to give an account of his
   authority to them that knew the baptism of John to be from heaven and
   would not believe in him, nor own their knowledge, v. 7, 8.

The Husbandmen and the Vineyard.

   9 Then began he to speak to the people this parable; A certain man
   planted a vineyard, and let it forth to husbandmen, and went into a far
   country for a long time.   10 And at the season he sent a servant to
   the husbandmen, that they should give him of the fruit of the vineyard:
   but the husbandmen beat him, and sent him away empty.   11 And again he
   sent another servant: and they beat him also, and entreated him
   shamefully, and sent him away empty.   12 And again he sent a third:
   and they wounded him also, and cast him out.   13 Then said the lord of
   the vineyard, What shall I do? I will send my beloved son: it may be
   they will reverence him when they see him.   14 But when the husbandmen
   saw him, they reasoned among themselves, saying, This is the heir:
   come, let us kill him, that the inheritance may be ours.   15 So they
   cast him out of the vineyard, and killed him. What therefore shall the
   lord of the vineyard do unto them?   16 He shall come and destroy these
   husbandmen, and shall give the vineyard to others. And when they heard
   it, they said, God forbid.   17 And he beheld them, and said, What is
   this then that is written, The stone which the builders rejected, the
   same is become the head of the corner?   18 Whosoever shall fall upon
   that stone shall be broken; but on whomsoever it shall fall, it will
   grind him to powder.   19 And the chief priests and the scribes the
   same hour sought to lay hands on him; and they feared the people: for
   they perceived that he had spoken this parable against them.

   Christ spoke this parable against those who were resolved not to own
   his authority, though the evidence of it was ever so full and
   convincing; and it comes very seasonably to show that by questioning
   his authority they forfeited their own. Their disowning the lord of
   their vineyard was a defeasance of their lease of the vineyard, and
   giving up of all their title.

   I. The parable has nothing added here to what we had before in Matthew
   and Mark. The scope of it is to show that the Jewish nation, by
   persecuting the prophets, and at length Christ himself, had provoked
   God to take away from them all their church privileges, and to abandon
   them to ruin. It teaches us, 1. That those who enjoy the privileges of
   the visible church are as tenants and farmers that have a vineyard to
   look after, and rent to pay for it. God, by setting up revealed
   religion and instituted orders in the world, hath planted a vineyard,
   which he lets out to those people among whom his tabernacle is, v. 9.
   And they have vineyard-work to do, needful and constant work, but
   pleasant and profitable. Whereas man was, for sin, condemned to till
   the ground, they that have a place in the church are restored to that
   which was Adam's work in innocency, to dress the garden, and to keep
   it; for the church is a paradise, and Christ the tree of life in it.
   They have also vineyard-fruits to present to the Lord of the vineyard.
   There are rents to be paid and services to be done, which, though
   bearing no proportion to the value of the premises, yet must be done
   and must be paid. 2. That the work of God's ministers is to call upon
   those who enjoy the privileges of the church to bring forth fruit
   accordingly. They are God's rent-gatherers, to put the husbandmen in
   mind of their arrears, or rather to put them in mind that they have a
   landlord who expects to hear from them, and to receive some
   acknowledgment of their dependence on him, and obligations to him, v.
   10. The Old-Testament prophets were sent on this errand to the Jewish
   church, to demand from them the duty and obedience they owed to God. 3.
   That it has often been the lot of God's faithful servants to be
   wretchedly abused by his own tenants; they have been beaten and treated
   shamefully by those that resolved to send them empty away. They that
   are resolved not to do their duty to God cannot bear to be called upon
   to do it. Some of the best men in the world have had the hardest usage
   from it, for their best services. 4. That God sent his Son into the
   world to carry on the same work that the prophets were employed in, to
   gather the fruits of the vineyard for God; and one would have thought
   that he would have been reverenced and received. The prophets spoke as
   servants, Thus saith the Lord; but Christ as a Son, among his own,
   Verily, I say unto you. Putting such an honour as this upon them, to
   send him, one would have thought, should have won upon them. 5. That
   those who reject Christ's ministers would reject Christ himself if he
   should come to them; for it has been tried, and found that the
   persecutors and murderers of his servants the prophets were the
   persecutors and murderers of himself. They said, This is the heir, come
   let us kill him. When they slew the servants, there were other servants
   sent. "But, if we can but be the death of the son, there is never
   another son to be sent, and then we shall be no longer molested with
   these demands; we may have a quiet possession of the vineyard for
   ourselves." The scribes and Pharisees promised themselves that, if they
   could but get Christ out of the way, they should for ever ride masters
   in the Jewish church; and therefore they took the bold step, they cast
   him out of the vineyard, and killed him. 6. That the putting of Christ
   to death filled up the measure of the Jewish iniquity, and brought upon
   them ruin without remedy. No other could be expected than that God
   should destroy those wicked husbandmen. They began in not paying their
   rent, but then proceeded to beat and kill the servants, and at length
   their young Master himself. Note, Those that live in the neglect of
   their duty to God know not what degrees of sin and destruction they are
   running themselves into.

   II. To the application of the parable is added here, which we had not
   before, their deprecation of the doom included in it (v. 16): When they
   heart it, they said, God forbid, Me genoito--Let not this be done, so
   it should be read. Though they could not but own that for such a sin
   such a punishment was just, and what might be expected, yet they could
   not bear to hear of it. Note, It is an instance of the folly and
   stupidity of sinners that they proceed and persevere in their sinful
   ways though at the same time they have a foresight and dread of the
   destruction that is at the end of those ways. And see what a cheat they
   put themselves, to think to avoid it by a cold God forbid, when they do
   nothing towards the preventing of it; but will this make the
   threatening of no effect? No, they shall know whose word shall stand,
   God's or theirs. Now observe what Christ said, in answer to this
   childish deprecation of their ruin. 1. He beheld them. This is taken
   notice of only by this evangelist, v. 17. He looked upon them with pity
   and compassion, grieved to see them cheat themselves thus to their own
   ruin. He beheld them, to see if they would blush at their own folly, or
   if he could discern in their countenances any indication of relenting.
   2. He referred them to the scripture: "What is this then that is
   written? How can you escape the judgment of God, when you cannot
   prevent the exaltation of him whom you despise and reject? The word of
   God hath said it, that the stone which the builders rejected is become
   the head of the corner." The Lord Jesus will be exalted to the Father's
   right hand. He has all judgment and all power committed to him; he is
   the corner-stone and top-stone of the church, and, if so, his enemies
   can expect no other than to be destroyed. Even those that slight him,
   that stumble at him, and are offended in him, shall be broken--it will
   be their ruin; but as to those that not only reject him, but hate and
   persecute him, as the Jews did, he will fall upon them and crush them
   to pieces--will grind them to powder. The condemnation of spiteful
   persecutors will be much sorer than that of careless unbelievers.

   Lastly, We are told how the chief priests and scribes were exasperated
   by this parable (v. 19): They perceived that he had spoken this parable
   against them; and so he had. A guilty conscience needs no accuser; but
   they, instead of yielding to the convictions of conscience, fell into a
   rage at him who awakened that sleeping lion in their bosoms, and sought
   to lay hands on him. Their corruptions rebelled against their
   convictions, and got the victory. And it was not because they had any
   fear of God or of his wrath before their eyes, but only because they
   feared the people, that they did not now fly in his face, and take him
   by the throat. They were just ready to make his words good: This is the
   heir, come let us kill him. Note, When the hearts of the sons of men
   are fully set in them to do evil, the fairest warnings both of the sin
   they are about to commit and of the consequences of it make no
   impression upon them. Christ tells them that instead of kissing the Son
   of God they would kill him, upon which they should have said, What, is
   thy servant a dog? But they do, in effect, say this: "And so we will;
   have at him now." And, though they deprecate the punishment of the sin,
   in the next breath they are projecting the commission of it.

Christ's Enemies Nonplussed.

   20 And they watched him, and sent forth spies, which should feign
   themselves just men, that they might take hold of his words, that so
   they might deliver him unto the power and authority of the governor.
   21 And they asked him, saying, Master, we know that thou sayest and
   teachest rightly, neither acceptest thou the person of any, but
   teachest the way of God truly:   22 Is it lawful for us to give tribute
   unto Cæsar, or no?   23 But he perceived their craftiness, and said
   unto them, Why tempt ye me?   24 Show me a penny. Whose image and
   superscription hath it? They answered and said, Cæsar's.   25 And he
   said unto them, Render therefore unto Cæsar the things which be
   Cæsar's, and unto God the things which be God's.   26 And they could
   not take hold of his words before the people: and they marvelled at his
   answer, and held their peace.

   We have here Christ's evading a snare which his enemies laid for him,
   by proposing a question to him about tribute. We had this passage
   before, both in Matthew and Mark. Here is,

   I. The mischief designed him, and that is more fully related here than
   before. The plot was to deliver him unto the power and authority of the
   governor, v. 20. They could not themselves put him to death by course
   of law, nor otherwise than by a popular tumult, which they could not
   depend upon; and, since they could not be his judges, they would
   willingly condescend to be his prosecutors and accusers, and would
   themselves inform against him. They hoped to gain their point, if they
   could but incense the governor against him. Note, It has been the
   common artifice of persecuting church-rulers to make the secular powers
   the tools of their malice, and oblige the kings of the earth to do
   their drudgery, who, if they had not been instigated, would have let
   their neighbours live quietly by them, as Pilate did Christ till the
   chief priests and the scribes presented Christ to him. But thus
   Christ's word must be fulfilled by their cursed politics, that he
   should be delivered into the hands of the Gentiles.

   II. The persons they employed. Matthew and Mark told us that they were
   disciples of the Pharisees, with some Herodians. Here it is added, They
   were spies, who should feign themselves just men. Note, It is no new
   thing for bad men to feign themselves just men, and to cover the most
   wicked projects with the most specious and plausible pretences. The
   devil can transform himself into an angel of light, and a Pharisee
   appear in the garb, and speak the language, of a disciple of Christ. A
   spy must go in disguise. These spies must take on them to have a value
   for Christ's judgment, and to depend upon it as an oracle, and
   therefore must desire his advice in a case of conscience. Note,
   Ministers are concerned to stand upon their guard against some that
   feign themselves to be just men, and to be wise as serpents when they
   are in the midst of a generation of vipers and scorpions.

   III. The question they proposed, with which they hoped to ensnare him.
   1. Their preface is very courtly: Master, we know that thou sayest and
   teachest rightly, v. 21. Thus they thought to flatter him into an
   incautious freedom and openness with them, and so to gain their point.
   They that are proud, and love to be commended, will be brought to do
   any thing for those that will but flatter them, and speak kindly to
   them; but they were much mistaken who thought thus to impose upon the
   humble Jesus. He was not pleased with the testimony of such hypocrites,
   nor thought himself honoured by it. It is true that he accepts not the
   person of any, but it is as true that he knows the hearts of all, and
   knew theirs, and the seven abominations that were there, though they
   spoke fair. It was certain that he taught the way of God truly; but he
   knew that they were unworthy to be taught by him, who came to take hold
   of his words, not to be taken hold of by them. 2. Their case is very
   nice: "Is it lawful for us" (this is added here in Luke) "to give
   tribute to Cæsar--for us Jews, us the free-born seed of Abraham, us
   that pay the Lord's tribute, may give tribute to Cæsar?" Their pride
   and covetousness made them loth to pay taxes, and then they would have
   it a question whether it was lawful or no. Now if Christ should say
   that it was lawful the people would take it ill, for they expected that
   he who set up to be the Messiah should in the first place free them
   from the Roman yoke, and stand by them in denying tribute to Cæsar. But
   if he should say that it was not lawful, as they expected he would (for
   if he had not been of that mind they thought he could not have been so
   much the darling of the people as he was), then they should have
   something to accuse him of to the governor, which was what they wanted.

   IV. His evading the snare which they laid for him: He perceived their
   craftiness, v. 23. Note, Those that are most crafty in their designs
   against Christ and his gospel cannot with all their art conceal them
   from his cognizance. He can see through the most politic disguises, and
   so break through the most dangerous snare; for surely in vain is the
   net spread in the sight of any bird. He did not give them a direct
   answer, but reproved them for offering to impose upon him--Why tempt ye
   me? and called for a piece of money, current money with the
   merchants--Show me a penny; and asked them whose money it was, whose
   stamp it bore, who coined it. They owned, "It is Cæsar's money." "Why
   them," saith Christ, "you should first have asked whether it was lawful
   to pay and receive Cæsar's money among yourselves, and to admit that to
   be the instrument of your commerce. But, having granted this by a
   common consent, you are concluded by your own act, and, no doubt, you
   ought to give tribute to him who furnished you with this convenience
   for your trade, protects you in it, and lends you the sanction of his
   authority for the value of your money. You must therefore render to
   Cæsar the things that are Cæsar's. In civil things you ought to submit
   to the civil powers, and so, if Cæsar protects you in your civil rights
   by laws and the administration of justice, you ought to pay him
   tribute; but in sacred things God only is your King. You are not bound
   to be of Cæsar's religion; you must render to God the things that are
   God's, must worship and adore him only, and not any golden image that
   Cæsar sets up;" and we must worship and adore him in such way as he had
   appointed, and not according to the inventions of Cæsar. It is God only
   that has authority to say My son, give me thy heart.

   V. The confusion they were hereby put into, v. 26. 1. The snare is
   broken; They could not take hold of his words before the people. They
   could not fasten upon any thing wherewith to incense either the
   governor or the people against him. 2. Christ is honoured; even the
   wrath of man is made to praise him. They marvelled at his answer, it
   was so discreet and unexceptionable, and such an evidence of that
   wisdom and sincerity which make the face to shine. 3. Their mouths are
   stopped; they held their peace. They had nothing to object, and durst
   ask him nothing else, lest he should shame and expose them.

The Cavil of the Sadducees.

   27 Then came to him certain of the Sadducees, which deny that there is
   any resurrection; and they asked him,   28 Saying, Master, Moses wrote
   unto us, If any man's brother die, having a wife, and he die without
   children, that his brother should take his wife, and raise up seed unto
   his brother.   29 There were therefore seven brethren: and the first
   took a wife, and died without children.   30 And the second took her to
   wife, and he died childless.   31 And the third took her; and in like
   manner the seven also: and they left no children, and died.   32 Last
   of all the woman died also.   33 Therefore in the resurrection whose
   wife of them is she? for seven had her to wife.   34 And Jesus
   answering said unto them, The children of this world marry, and are
   given in marriage:   35 But they which shall be accounted worthy to
   obtain that world, and the resurrection from the dead, neither marry,
   nor are given in marriage:   36 Neither can they die any more: for they
   are equal unto the angels; and are the children of God, being the
   children of the resurrection.   37 Now that the dead are raised, even
   Moses showed at the bush, when he calleth the Lord the God of Abraham,
   and the God of Isaac, and the God of Jacob.   38 For he is not a God of
   the dead, but of the living: for all live unto him.

   This discourse with the Sadducees we had before, just as it is here,
   only that the description Christ gives of the future state is somewhat
   more full and large here. Observe here,

   I. In every age there have been men of corrupt minds, that have
   endeavoured to subvert the fundamental principles of revealed religion.
   As there are deists now, who call themselves free-thinkers, but are
   really false-thinkers; so there were Sadducees in our Saviour's time,
   who bantered the doctrine of the resurrection of the dead and the life
   of the world to come, though they were plainly revealed in the Old
   Testament, and were articles of the Jewish faith. The Sadducees deny
   that there is any resurrection, any future state, so anastasis may
   signify; not only no return of the body to life, but no continuance of
   the soul in life, no world of spirits, no state of recompence and
   retribution for what was done in the body. Take away this, and all
   religion falls to the ground.

   II. It is common for those that design to undermine any truth of God to
   perplex it, and load it with difficulties. So these Sadducees did; when
   they would weaken people's faith in the doctrine of the resurrection,
   they put a question upon the supposition of it, which they thought
   could not be answered either way to satisfaction. The case perhaps was
   matter of fact, at least it might be so, of a woman that had seven
   husbands. Now in the resurrection whose wife shall she be? whereas it
   was not at all material whose she was, for when death puts an end to
   that relation it is not to be resumed.

   III. There is a great deal of difference between the state of the
   children of men on earth and that of the children of God in heaven, a
   vast unlikeness between this world and that world; and we wrong
   ourselves, and wrong the truth of Christ, when we form our notions of
   that world of spirits by our present enjoyments in this world of sense.

   1. The children of men in this world marry, and are given in marriage,
   hyioi tou aionos toutou--the children of this age, this generation,
   both good and bad, marry themselves and give their children in
   marriage. Much of our business in this world is to raise and build up
   families, and to provide for them. Much of our pleasure in this world
   is in our relations, our wives and children; nature inclines to it.
   Marriage is instituted for the comfort of human life, here in this
   state where we carry bodies about with us. It is likewise a remedy
   against fornication, that natural desires might not become brutal, but
   be under direction and control. The children of this world are dying
   and going off the stage, and therefore they marry and give their
   children in marriage, that they may furnish the world of mankind with
   needful recruits, that as one generation passeth away another may come,
   and that they may have some of their own offspring to leave the fruit
   of their labours to, especially that the chosen of God in future ages
   may be introduced, for it is a godly seed that is sought by marriage
   (Mal. ii. 15), a seed to serve the Lord, that shall be a generation to
   him.

   2. The world to come is quite another thing; it is called that world,
   by way of emphasis and eminency. Note, There are more worlds than one;
   a present visible world, and a future invisible world; and it is the
   concern of every one of us to compare worlds, this world and that
   world, and give the preference in our thoughts and cares to that which
   deserves them. Now observe,

   (1.) Who shall be the inhabitants of that world: They that shall be
   accounted worthy to obtain it, that is, that are interested in Christ's
   merit, who purchased it for us, and have a holy meetness for it wrought
   in them by the Spirit, whose business it is to prepare us for it. They
   have not a legal worthiness, upon account of any thing in them or done
   by them, but an evangelical worthiness, upon account of the inestimable
   price which Christ paid for the redemption of the purchased possession.
   It is a worthiness imputed by which we are glorified, as well as
   righteousness imputed by which we are justified; kataxiothentes, they
   are made agreeable to that world. The disagreeableness that there is in
   the corrupt nature is taken away, and the dispositions of the soul are
   by the grace of God conformed to that state. They are by grace made and
   counted worthy to obtain that world; it intimates some difficulty in
   reaching after it, and danger of coming short. We must so run as that
   we may obtain. They shall obtain the resurrection from the dead, that
   is, the blessed resurrection; for that of condemnation (as Christ calls
   it, John v. 29), is rather a resurrection to death, a second death, an
   eternal death, than from death.

   (2.) What shall be the happy state of the inhabitants of that world we
   cannot express or conceive, 1 Cor. ii. 9. See what Christ here says of
   it. [1.] They neither marry nor are given in marriage. Those that have
   entered into the joy of their Lord are entirely taken up with that, and
   need not the joy of the bridegroom in his bride. The love in that world
   of love is all seraphic, and such as eclipses and loses the purest and
   most pleasing loves we entertain ourselves with in this world of sense.
   Where the body itself shall be a spiritual body, the delights of sense
   will all be banished; and where there is a perfection of holiness there
   is no occasion for marriage as a preservative from sin. Into the new
   Jerusalem there enters nothing that defiles. [2.] They cannot die any
   more; and this comes in as a reason why they do not marry. In this
   dying world there must be marriage, in order to the filling up of the
   vacancies made by death; but, where there are no burials, there is no
   need of weddings. This crowns the comfort of that world that there is
   no more death there, which sullies all the beauty, and damps all the
   comforts, of this world. Here death reigns, but thence it is for ever
   excluded. [3.] They are equal unto the angels. In the other evangelists
   it was said, They are as the angels--os angeloi, but here they are said
   to be equal to the angels, isangeloi--angels' peers; they have a glory
   and bliss no way inferior to that of the holy angels. They shall see
   the same sight, be employed in the same work, and share in the same
   joys, with the holy angels. Saints, when they come to heaven, shall be
   naturalized, and, though by nature strangers, yet, having obtained this
   freedom with a great sum, which Christ paid for them, they have in all
   respects equal privileges with them that were free-born, the angels
   that are the natives and aborigines of that country. They shall be
   companions with the angels, and converse with those blessed spirits
   that love them dearly, and with an innumerable company, to whom they
   are now come in faith, hope, and love. [4.] They are the children of
   God, and so they are as the angels, who are called the sons of God. In
   the inheritance of sons, the adoption of sons will be completed. Hence
   believers are said to wait for the adoption, even the redemption of the
   body, Rom. viii. 23. For till the body is redeemed from the grave the
   adoption is not completed. Now are we the sons of God, 1 John iii. 2.
   We have the nature and disposition of sons, but that will not be
   perfected till we come to heaven. [5.] They are the children of the
   resurrection, that is, they are made capable of the employments and
   enjoyments of the future state; they are born to that world, belong to
   that family, had their education for it here, and shall there have
   their inheritance in it. They are the children of God, being the
   children of the resurrection. Note, God owns those only for his
   children that are the children of the resurrection, that are born from
   above, are allied to the world of spirits, and prepared for that world,
   the children of that family.

   IV. It is an undoubted truth that there is another life after this, and
   there were eminent discoveries made of this truth in the early ages of
   the church (v. 37, 38): Moses showed this, as it was shown to Moses at
   the bush, and he hath shown it to us, when he calleth the Lord, as the
   Lord calleth himself, the God of Abraham, and the God of Isaac, and the
   God of Jacob. Abraham, Isaac, and Jacob, were then dead as to our
   world; they had departed out of it many years before, and their bodies
   were turned into dust in the cave of Machpelah; how then could God say,
   not I was, but I am the God or Abraham? It is absurd that the living
   God and Fountain of life should continue related to them as their God,
   if there were no more of them in being than what lay in that cave,
   undistinguished from common dust. We must therefore conclude that they
   were then in being in another world; for God is not the God of the
   dead, but of the living. Luke here adds, For all live unto him, that
   is, all who, like them, are true believers; though they are dead, yet
   they do live; their souls, which return to God who gave them (Eccl.
   xii. 7), live to him as the Father of spirits: and their bodies shall
   live again at the end of time by the power of God; for he calleth
   things that are not as though they were, because he is the God that
   quickens the dead, Rom. iv. 17. But there is more in it yet; when God
   called himself the God of these patriarchs, he meant that he was their
   felicity and portion, a God all-sufficient to them (Gen. xvii. 1),
   their exceeding great reward, Gen. xv. 1. Now it is plain by their
   history that he never did that for them in this world which would
   answer the true intent and full extent of that great undertaking, and
   therefore there must be another life after this, in which he will do
   that for them that will amount to a discharge in full of that
   promise--that he would be to them a God, which he is able to do, for
   all live to him, and he has wherewithal to make every soul happy that
   lives to him; enough for all, enough for each.

The Scribes Confounded.

   39 Then certain of the scribes answering said, Master, thou hast well
   said.   40 And after that they durst not ask him any question at all.
   41 And he said unto them, How say they that Christ is David's son?   42
   And David himself saith in the book of Psalms, The Lord said unto my
   Lord, Sit thou on my right hand,   43 Till I make thine enemies thy
   footstool.   44 David therefore calleth him Lord, how is he then his
   son?   45 Then in the audience of all the people he said unto his
   disciples,   46 Beware of the scribes, which desire to walk in long
   robes, and love greetings in the markets, and the highest seats in the
   synagogues, and the chief rooms at feasts;   47 Which devour widows'
   houses, and for a show make long prayers: the same shall receive
   greater damnation.

   The scribes were students in the law, and expositors of it to the
   people, men in reputation for wisdom and honour, but the generality of
   them were enemies to Christ and his gospel. Now here we have some of
   them attending him, and four things we have in these verses concerning
   them, which we had before:--

   I. We have them here commending the reply which Christ made to the
   Sadducees concerning the resurrection: Certain of the scribes said,
   Master, thou hast well said, v. 39. Christ had the testimony of his
   adversaries that he said well; and therefore the scribes were his
   enemies because he would not conform to the traditions of the elders,
   but yet when he vindicated the fundamental practices of religion, and
   appeared in the defence of them, even the scribes commended his
   performance, and owned that he said well. Many that call themselves
   Christians come short even of this spirit.

   II. We have them here struck with an awe of Christ, and of his wisdom
   and authority (v. 40): They durst not ask him any questions at all,
   because they say that he was too hard for all that contended with him.
   His own disciples, though weak, yet, being willing to receive his
   doctrine, durst ask him any question; but the Sadducees, who
   contradicted and cavilled at his doctrine, durst ask him none.

   III. We have them here puzzled and run aground with a question
   concerning the Messiah, v. 41. It was plain by many scriptures that
   Christ was to be the Son of David; even the blind man knew this (ch.
   xviii. 39); and yet it was plain that David called the Messiah his Lord
   (v. 42, 44), his owner, and ruler, and benefactor: The Lord said to my
   Lord. God said it to the Messiah, Ps. cx. 1. Now if he be his Son, why
   doth he call him his Lord? If he be his Lord, why do we call him his
   Son? This he left them to consider of, but they could not reconcile
   this seeming contradiction; thanks be to God, we can; that Christ, as
   God, was David's Lord, but Christ, as man, was David's Son. He was both
   the root and the offspring of David, Rev. xxii. 16. By his human nature
   he was the offspring of David, a branch of his family; by his divine
   nature he was the root of David, from whom he had his being and life,
   and all the supplies of grace.

   IV. We have them here described in their black characters, and a public
   caution given to the disciples to take heed of them, v. 45-47. This we
   had, just as it is here, Mark xii. 38, and more largely Matt. xxiii.
   Christ bids his disciples beware of the scribes, that is,

   1. "Take heed of being drawn into sin by them, of learning their way,
   and going into their measures; beware of such a spirit as they are
   governed by. Be not you such in the Christian church as they are in the
   Jewish church."

   2. "Take heed of being brought into trouble by them," in the same sense
   that he had said (Matt. x. 17), "Beware of men, for they will deliver
   you up to the councils; beware of the scribes, for they will do so.
   Beware of them, for," (1.) "They are proud and haughty. They desire to
   walk about the streets in long robes, as those that are above business
   (for men of business went with their loins girt up), and as those that
   take state, and take place." Cedant arma togæ--Let arms yield to the
   gown. They loved in their hearts to have people make their obeisance to
   them in the markets, that many might see what respect was paid them;
   and were very proud of the precedency that was given them in all places
   of concourse. They loved the highest seats in the synagogues and the
   chief rooms at feasts, and, when they were placed in them, looked upon
   themselves with great conceit and upon all about them with great
   contempt. I sit as a queen. (2.) "They are covetous and oppressive, and
   make their religion a cloak and cover for crime." They devour widows'
   houses, get their estates into their hands, and then by some trick or
   other make them their own, or they live upon them, and eat up what they
   have; and widows are an easy prey to them, because they are apt to be
   deluded by their specious pretences: for a show they make long prayers,
   perhaps long prayers with the widows when they are in sorrow, as if
   they had not only a piteous but a pious concern for them, and thus
   endeavour to ingratiate themselves with them, and get their money and
   effects into their hands. Such devout men may surely be trusted with
   untold gold; but they will give such an account of it as they think
   fit.

   Christ reads them their doom in a few words: These shall receive a more
   abundant judgment, a double damnation, both for their abuse of the poor
   widows, whose houses they devoured, and for their abuse of religion,
   and particularly of prayer, which they had made use of as a pretence
   for the more plausible and effectual carrying on of their worldly and
   wicked projects; for dissembled piety is double iniquity.
     __________________________________________________________________

L U K E.

  CHAP. XXI.

   In this chapter we have, I. The notice Christ took, and the approbation
   he gave, of a poor widow that cast two mites into the treasury, ver.
   1-4. II. A prediction of future events, in answer to his disciples'
   enquiries concerning them, ver. 5-7. 1. Of what should happen between
   that and the destruction of Jerusalem--false Christs arising, bloody
   wars and persecutions of Christ's followers, ver. 8-19. 2. Of that
   destruction itself, ver. 20-24. 3. Of the second coming of Jesus Christ
   to judge the world, under the type and figure of that, ver. 25-33. III.
   A practical application of this, by way of caution and counsel (ver.
   34-36), and an account of Christ's preaching and the people's
   attendance on it, ver. 37, 38.

Christ Commendeth the Poor Widow.

   1 And he looked up, and saw the rich men casting their gifts into the
   treasury.   2 And he saw also a certain poor widow casting in thither
   two mites.   3 And he said, Of a truth I say unto you, that this poor
   widow hath cast in more than they all:   4 For all these have of their
   abundance cast in unto the offerings of God: but she of her penury hath
   cast in all the living that she had.

   This short passage of story we had before in Mark. It is thus recorded
   twice, to teach us, 1. That charity to the poor is a main matter in
   religion. Our Lord Jesus took all occasions to commend it and recommend
   it. He had just mentioned the barbarity of the scribes, who devoured
   poor widows (ch. xx.); and perhaps this is designed as an aggravation
   of it, that the poor widows were the best benefactors to the public
   funds, of which the scribes had the disposal. 2. That Jesus Christ has
   his eye upon us, to observe what we give to the poor, and what we
   contribute to works of piety and charity. Christ, though intent upon
   his preaching, looked up, to see what gifts were cast into the
   treasury, v. 1. He observes whether we give largely and liberally, in
   proportion to what we have, or whether we be sneaking and paltry in it;
   nay, his eye goes further, he observes whether we give charitably and
   with a willing mind, or grudgingly and with reluctance. This should
   make us afraid of coming short of our duty in this matter; men may be
   deceived with excuses which Christ knows to be frivolous. And this
   should encourage us to be abundant in it, without desiring that men
   should know it; it is enough that Christ does; he sees in secret, and
   will reward openly. 3. That Christ observes and accepts the charity of
   the poor in a particular manner. Those that have nothing to give may
   yet do a great deal in charity by ministering to the poor, and helping
   them, and begging for them, that cannot help themselves, or beg for
   themselves. But here was one that was herself poor and yet gave what
   little she had to the treasury. It was but two mites, which make a
   farthing; but Christ magnified it as a piece of charity exceeding all
   the rest: She has cast in more than they all. Christ does not blame her
   for indiscretion, in giving what she wanted herself, nor for vanity in
   giving among the rich to the treasury; but commended her liberality,
   and her willingness to part with what little she had for the glory of
   God, which proceeded from a belief of and dependence upon God's
   providence to take care of her. Jehovah-jireh--the Lord will provide.
   4. That, whatever may be called the offerings of God, we ought to have
   a respect for, and to our power, yea, and beyond our power, to
   contribute cheerfully to. These have cast in unto the offerings of God.
   What is given to the support of the ministry and the gospel, to the
   spreading and propagating of religion, the education of youth, the
   release of prisoners, the relief of widows and strangers, and the
   maintenance of poor families, is given to the offerings of God, and it
   shall be so accepted and recompensed.

Judgments Predicted.

   5 And as some spake of the temple, how it was adorned with goodly
   stones and gifts, he said,   6 As for these things which ye behold, the
   days will come, in the which there shall not be left one stone upon
   another, that shall not be thrown down.   7 And they asked him, saying,
   Master, but when shall these things be? and what sign will there be
   when these things shall come to pass?   8 And he said, Take heed that
   ye be not deceived: for many shall come in my name, saying, I am
   Christ; and the time draweth near: go ye not therefore after them.   9
   But when ye shall hear of wars and commotions, be not terrified: for
   these things must first come to pass; but the end is not by and by.
   10 Then said he unto them, Nation shall rise against nation, and
   kingdom against kingdom:   11 And great earthquakes shall be in divers
   places, and famines, and pestilences; and fearful sights and great
   signs shall there be from heaven.   12 But before all these, they shall
   lay their hands on you, and persecute you, delivering you up to the
   synagogues, and into prisons, being brought before kings and rulers for
   my name's sake.   13 And it shall turn to you for a testimony.   14
   Settle it therefore in your hearts, not to meditate before what ye
   shall answer:   15 For I will give you a mouth and wisdom, which all
   your adversaries shall not be able to gainsay nor resist.   16 And ye
   shall be betrayed both by parents, and brethren, and kinsfolks, and
   friends; and some of you shall they cause to be put to death.   17 And
   ye shall be hated of all men for my name's sake.   18 But there shall
   not a hair of your head perish.   19 In your patience possess ye your
   souls.

   See here, I. With what admiration some spoke of the external pomp and
   magnificence of the temple, and they were some of Christ's own
   disciples too; and they took notice of it to him how it was adorned
   with goodly stones and gifts, v. 5. The outside was built up with
   goodly stones, and within it was beautified and enriched with the
   presents that were offered up for that purpose, and were hung up in it.
   They thought their Master should be as much affected with those things
   as they were, and should as much regret the destruction of them as they
   did. When we speak of the temple, it should be of the presence of God
   in it, and of the ordinances of God administered in it, and the
   communion which his people there have with him. It is a poor thing,
   when we speak of the church, to let our discourse dwell upon its pomps
   and revenues, and the dignities and powers of its officers and rulers;
   for the king's daughter is all glorious within.

   II. With what contempt Christ spoke of them, and with what assurance of
   their being all made desolate very shortly (v. 6): "As for those things
   which you behold, those dear things which you are so much in love with,
   behold, the days will come, and some now living may live to see them,
   in which there shall not be left one stone upon another. This building,
   which seems so beautiful that one would think none could, for pity,
   pull it down, and which seems so strong that one would think none would
   be able to pull it down, shall yet be utterly ruined; and this shall be
   done as soon as ever the spiritual temple of the gospel church (the
   substance of that shadow) begins to flourish in the world." Did we by
   faith foresee the blasting and withering of all external glory, we
   should not set our hearts upon it as those do that cannot see, or will
   not look, so far before them.

   III. With what curiosity those about him enquire concerning the time
   when this great desolation should be: Master, when shall these things
   be? v. 7. It is natural to us to covet to know future things and the
   time of them, which it is not for us to know, when we are more
   concerned to ask what is our duty in the prospect of these things, and
   how we may prepare for them, which it is for us to know. They enquire
   what sign there shall be when these things shall come to pass. They ask
   not for a present sign, to confirm the prediction itself, and to induce
   them to believe it (Christ's word was enough for that), but what the
   future signs will be of the approaching accomplishment of the
   prediction, by which they may be put in mind of it. These signs of the
   times Christ had taught them to observe.

   IV. With what clearness and fulness Christ answers their enquiries, as
   far as was necessary to direct them in their duty; for all knowledge is
   desirable as far as it is in order to practice.

   1. They must expect to hear of false Christs and false prophets
   appearing, and false prophecies given out (v. 8): Many shall come in my
   name; he does not mean in the name of Jesus, though there were some
   deceivers who pretended commissions from him (as Acts xix. 13), but
   usurping the title and character of the Messiah. Many pretended to be
   the deliverers of the Jewish church and nation from the Romans, and to
   fix the time when the deliverance should be wrought, by which
   multitudes were drawn into a snare, to their ruin. They shall say, hoti
   ego eimi--I am he, or I am, as if they would assume that incommunicable
   name of God, by which he made himself known when he came to deliver
   Israel out of Egypt, I am; and, to encourage people to follow them,
   they added, "The time draws near when the kingdom shall be restored to
   Israel, and all who will follow me shall share in it." Now as to this,
   he gives them a needful caution (1.) "Take heed that you be not
   deceived; do not imagine that I shall myself come again in external
   glory, to take possession of the throne of kingdoms. No, you must not
   expect any such thing, for my kingdom is not of this world." When they
   asked solicitously and eagerly, Master, when shall these things be? the
   first word Christ said was, Take heed that you be not deceived. Note,
   Those that are most inquisitive in the things of God (though it is very
   good to be so) are in most danger of being imposed upon, and have most
   need to be upon their guard. (2.) "Go you not after them. You know the
   Messiah is come, and you are not to look for any other; and therefore
   do not so much as hearken to them, nor have any thing to do with them."
   If we are sure that Jesus is the Christ, and his doctrine is the
   gospel, of God, we must be deaf to all intimations of another Christ
   and another gospel.

   2. They must expect to hear of great commotions in the nations, and
   many terrible judgments inflicted upon the Jews and their neighbours.
   (1.) There shall be bloody wars (v. 10): Nation shall rise against
   nation, one part of the Jewish nation against another, or rather the
   whole against the Romans. Encouraged by the false Christs, they shall
   wickedly endeavour to throw off the Roman yoke, by taking up arms
   against the Roman powers; when they had rejected the liberty with which
   Christ would have made them free they were left to themselves, to grasp
   at their civil liberty in ways that were sinful, and therefore could
   not be successful. (2.) There shall be earthquakes, great earthquakes,
   in divers places, which shall not only frighten people, but destroy
   towns and houses, and bury many in the ruins of them. (3.) There shall
   be famines and pestilences, the common effects of war, which destroys
   the fruits of the earth, and, by exposing men to ill weather and
   reducing them to ill diet, occasions infectious diseases. God has
   various ways of punishing a provoking people. The four sorts of
   judgments which the Old-Testament prophets so often speak of are
   threatened by the New-Testament prophets too; for, though spiritual
   judgments are more commonly inflicted in gospel times, yet God makes
   use of temporal judgments also. (4.) There shall be fearful sights and
   great signs from heaven, uncommon appearances in the clouds, comets and
   blazing stars, which frighten the ordinary sort of beholders, and have
   always been looked upon as ominous, and portending something bad. Now,
   as to these, the caution he gives them is, "Be not terrified. Others
   will be frightened at them, but be not you frightened, v. 2. As to the
   fearful sights, let them not be fearful to you, who look above the
   visible heavens to the throne of God's government in the highest
   heavens. Be not dismayed at the signs of heaven, for the heathen are
   dismayed at them, Jer. x. 2. And, as to the famines and pestilences,
   you fall into the hands of God, who has promised to those who are his
   that in the days of famine they shall be satisfied, and that he will
   keep them from the noisome pestilence; trust therefore in him, and be
   not afraid. Nay, when you hear of wars, when without are fightings and
   within are fears, yet then be not you terrified; you know the worst
   that any of these judgments can do to you, and therefore be not afraid
   of them; for," [1.] "It is your interest to make the best of that which
   is, for all your fears cannot alter it: these things must first come to
   pass; there is no remedy; it will be your wisdom to make yourselves
   easy by accommodating yourselves to them." [2.] "There is worse behind;
   flatter not yourselves with a fancy that you will soon see an end of
   these troubles, no, not so soon as you think of: the end is not by and
   by, not suddenly. Be not terrified, for, if you begin so quickly to be
   discouraged, how will you bear up under what is yet before you?"

   3. They must expect to be themselves for signs and wonders in Israel;
   their being persecuted would be a prognostic of the destruction of the
   city and temple, which he had now foretold. Nay, this would be the
   first sign of their ruin coming: "Before all these, they shall lay
   their hands on you. The judgment shall begin at the house of God; you
   must smart first, for warning to them, that, if they have any
   consideration, they may consider, If this be done to the green tree,
   what shall be done to the dry? See 1 Pet. iv. 17, 18. But this is not
   all; this must be considered not only as the suffering of the
   persecuted, but as the sin of the persecutors. Before God's judgments
   are brought upon them, they shall fill up the measure of their iniquity
   by laying their hands on you." Note, The ruin of a people is always
   introduced by their sin; and nothing introduces a surer or sorer ruin
   than the sin of persecution. This is a sign that God's wrath is coming
   upon a people to the uttermost when their wrath against the servants of
   God comes to the uttermost. Now as to this,

   (1.) Christ tells them what hard things they should suffer for his
   name's sake, much to the same purport with what he had told them when
   he first called them to follow him, Matt. x.: They should know the
   wages of it, that they might sit down and count the cost. St. Paul, who
   was the greatest labourer and sufferer of them all, not being now among
   them, was told by Christ himself what great things he should suffer for
   his name's sake (Acts ix. 16), so necessary is it that all who will
   live godly in Christ Jesus should count upon persecution. The
   Christians, having themselves been originally Jews, and still retaining
   an equal veneration with them for the Old Testament and all the
   essentials of their religion, and differing only in ceremony, might
   expect fair quarter with them; but Christ bids them not expect it: "No,
   they shall be the most forward to persecute you." [1.] "They shall use
   their own church-power against you: They shall deliver you up to the
   synagogues to be scourged there, and stigmatized with their anathemas."
   [2.] "They shall incense the magistrates against you: they shall
   deliver you into prisons, that you may be brought before kings and
   rulers for my name's sake, and be punished by them." [3.] "Your own
   relations will betray you (v. 16), your parents, brethren, and
   kinsfolks, and friends; so that you will not know whom to put a
   confidence in, or where to be safe." [4.] "Your religion will be made a
   capital crime, and you will be called to resist unto blood. Some of you
   shall they cause to be put to death; so far must you be from expecting
   honour and wealth that you must expect nothing but death in its most
   frightful shapes, death in all its dreadful pomp. Nay." [5.] "You shall
   be hated of all men for my name's sake." This is worse than death
   itself, and was fulfilled when the apostles were not only appointed to
   death, but made a spectacle to the world, and counted as the filth of
   the world, and the offscouring of all things, which every body loathes,
   1 Cor. iv. 9, 13. They were hated of all men, that is, of all bad men,
   who could not bear the light of the gospel (because it discovered their
   evil deeds), and therefore hated those who brought in that light, flew
   in their faces, and would have pulled them to pieces. The wicked world,
   which hated to be reformed, hated Christ the great Reformer, and all
   that were his, for his sake. The rulers of the Jewish church, knowing
   very well that if the gospel obtained among the Jews their usurped
   abused power was at an end, raised all their forces against it, put it
   into an ill name, filled people's minds with prejudices against it, and
   so made the preachers and professors of it odious to the mob.

   (2.) He encourages them to bear up under their trials, and to go on in
   their work, notwithstanding the opposition they would meet with.

   [1.] God will bring glory both to himself and them out of their
   sufferings: "It shall turn to you for a testimony, v. 13. Your being
   set up thus for a mark, and publicly persecuted, will make you the more
   taken notice of and your doctrine and miracles the more enquired into;
   your being brought before kings and rulers will give you an opportunity
   of preaching the gospel to them, who otherwise would never have come
   within hearing of it; your suffering such severe things, and being so
   hated by the worst of men, men of the most vicious lives, will be a
   testimony that you are good, else you would not have such bad men for
   your enemies; your courage, and cheerfulness, and constancy under your
   sufferings will be a testimony for you, that you believe what you
   preach, that you are supported by a divine power, and that the Spirit
   of God and glory rests upon you."

   [2.] "God will stand by you, and own you, and assist you, in your
   trials; you are his advocates, and you shall be well furnished with
   instructions, v. 14, 15. Instead of setting your hearts on work to
   contrive an answer to informations, indictments, articles, accusations,
   and interrogatories, that will be exhibited against you in the
   ecclesiastical and civil courts, on the contrary, settle it in your
   hearts, impress it upon them, take pains with them to persuade them not
   to meditate before what you shall answer; do not depend upon your own
   wit and ingenuity, your own prudence and policy, and do not distrust or
   despair of the immediate and extraordinary aids of the divine grace.
   Think not to bring yourselves off in the cause of Christ as you would
   in a cause of your own, by your own parts and application, with the
   common assistance of divine Providence, but promise yourselves, for I
   promise you, the special assistance of divine grace: I will give you a
   mouth and wisdom." This proves Christ to be God; for it is God's
   prerogative to give wisdom, and he it is that made man's mouth. Note,
   First, A mouth and wisdom together completely fit a man both for
   services and sufferings; wisdom to know what to say, and a mouth
   wherewith to say it as it should be said. It is a great happiness to
   have both matter and words wherewith to honour God and do good; to have
   in the mind a storehouse well furnished with things new and old, and a
   door of utterance by which to bring them forth. Secondly, Those that
   plead Christ's cause may depend upon him to give them a mouth and
   wisdom, which way soever they are called to plead it, especially when
   they are brought before magistrates for his name's sake. It is not said
   that he will send an angel from heaven to answer for them, though he
   could do this, but that he will give them a mouth and wisdom to enable
   them to answer for themselves, which puts a greater honour upon them,
   which requires them to use the gifts and graces Christ furnishes them
   with, and redounds the more to the glory of God, who stills the enemy
   and the avenger out of the mouths of babes and sucklings. Thirdly, When
   Christ gives to his witnesses a mouth and wisdom, they are enabled to
   say that both for him and themselves which all their adversaries are
   not able to gainsay or resist, so that they are silenced, and put to
   confusion. This was remarkably fulfilled presently after the pouring
   out of the Spirit, by whom Christ gave his disciples this mouth and
   wisdom, when the apostles were brought before the priest sand rulers,
   and answered them so as to make them ashamed, Acts iv., v., and vi.

   [3.] "You shall suffer no real damage by all the hardships they shall
   put upon you (v. 18): There shall not a hair of your head perish."
   Shall some of them lose their heads, and yet not lose a hair? It is a
   proverbial expression, denoting the greatest indemnity and security
   imaginable; it is frequently used both in the Old Testament and New, in
   that sense. Some think that it refers to the preservation of the lives
   of all the Christians that were among the Jews when they were cut off
   by the Romans; historians tell us that not one Christian perished in
   that desolation. Others reconcile it with the deaths of multitudes in
   the cause of Christ, and take it figuratively in the same sense that
   Christ saith, He that loseth his life for my sake shall find it. "Not a
   hair of your head shall perish but," First, "I will take cognizance of
   it." To this end he had said (Matt. x. 30), The hairs of your head are
   all numbered; and an account is kept of them, so that none of them
   shall perish but he will miss it. Secondly, "It shall be upon a
   valuable consideration." We do not reckon that lost or perishing which
   is laid out for good purposes, and will turn to a good account. If we
   drop the body itself for Christ's name's sake, it does not perish, but
   is well bestowed. Thirdly, "It shall be abundantly recompensed; when
   you come to balance profit and loss, you will find that nothing has
   perished, but, on the contrary, that you have great gain in present
   comforts, especially in the joys of a life eternal;" so that though we
   may be losers for Christ we shall not, we cannot, be losers by him in
   the end.

   [4.] "It is therefore your duty and interest, in the midst of your own
   sufferings and those of the nation, to maintain a holy sincerity and
   serenity of mind, which will keep you always easy (v. 19): In your
   patience possess ye your souls; get and keep possession of your souls."
   Some read it as a promise, "You may or shall possess your souls." It
   comes all to one. Note, First, It is our duty and interest at all
   times, especially in perilous trying times, to secure the possession of
   our own souls; not only that they be not destroyed and lost for ever,
   but that they be not distempered now, nor our possession of them
   disturbed and interrupted. "Possess your souls, be your own men, keep
   up the authority and dominion of reason, and keep under the tumults of
   passion, that neither grief nor fear may tyrannize over you, nor turn
   you out of the possession and enjoyment of yourselves." In difficult
   times, when we can keep possession of nothing else, then let us make
   that sure which may be made sure, and keep possession of our souls.
   Secondly, It is by patience, Christian patience, that we keep
   possession of our own souls. "In suffering times, set patience upon the
   guard for the preserving of your souls; by it keep your souls composed
   and in a good frame, and keep out all those impressions which would
   ruffle you and put you out of temper."

Judgments Predicted.

   20 And when ye shall see Jerusalem compassed with armies, then know
   that the desolation thereof is nigh.   21 Then let them which are in
   Judæa flee to the mountains; and let them which are in the midst of it
   depart out; and let not them that are in the countries enter thereinto.
     22 For these be the days of vengeance, that all things which are
   written may be fulfilled.   23 But woe unto them that are with child,
   and to them that give suck, in those days! for there shall be great
   distress in the land, and wrath upon this people.   24 And they shall
   fall by the edge of the sword, and shall be led away captive into all
   nations: and Jerusalem shall be trodden down of the Gentiles, until the
   times of the Gentiles be fulfilled.   25 And there shall be signs in
   the sun, and in the moon, and in the stars; and upon the earth distress
   of nations, with perplexity; the sea and the waves roaring;   26 Men's
   hearts failing them for fear, and for looking after those things which
   are coming on the earth: for the powers of heaven shall be shaken.   27
   And then shall they see the Son of man coming in a cloud with power and
   great glory.   28 And when these things begin to come to pass, then
   look up, and lift up your heads; for your redemption draweth nigh.

   Having given them an idea of the times for about thirty-eight years
   next ensuing, he here comes to show them what all those things would
   issue in at last, namely, the destruction of Jerusalem, and the utter
   dispersion of the Jewish nation, which would be a little day of
   judgment, a type and figure of Christ's second coming, which was not so
   fully spoken of here as in the parallel place (Matt. xxiv.), yet
   glanced at; for the destruction of Jerusalem would be as it were the
   destruction of the world to those whose hearts were bound up in it.

   I. He tells them that they should see Jerusalem besieged, compassed
   with armies (v. 20), the Roman armies; and, when they saw this, they
   might conclude that its desolation was nigh, for in this the siege
   would infallibly end, though it might be a long siege. Note, As in
   mercy, so in judgment, when God begins, he will make an end.

   II. He warns them, upon this signal given, to shift for their own
   safety (v. 21): "Then let them that are in Judea quit the country and
   flee to the mountains; let them that are in the midst of it" (Of
   Jerusalem) "depart out, before the city be closely shut up, and" (as we
   say now) "before the trenches be opened; and let not them that are in
   the countries and villages about enter into the city, thinking to be
   safe there. Do you abandon a city and country which you see God has
   abandoned and given up to ruin. Come out of her, my people."

   III. He foretels the terrible havoc that should be made of the Jewish
   nation (v. 22): Those are the days of vengeance so often spoken of by
   the Old-Testament prophets, which would complete the ruin of that
   provoking people. All their predictions must now be fulfilled, and the
   blood of all the Old-Testament martyrs must now be required. All things
   that are written must be fulfilled at length. After days of patience
   long abused, there will come days of vengeance; for reprieves are not
   pardons. The greatness of that destruction is set forth, 1. By the
   inflicting cause of it. It is wrath upon this people, the wrath of God,
   that will kindle this devouring consuming fire. 2. By the particular
   terror it would be to women with child, and poor mothers that are
   nurses. Woe to them, not only because they are most subject to frights,
   and least able to shift for their own safety, but because it will be a
   very great torment to them to think of having borne and nursed children
   for the murderers. 3. By the general confusion that should be all the
   nation over. There shall be great distress in the land, for men will
   not know what course to take, nor how to help themselves.

   IV. He describes the issue of the struggles between the Jews and the
   Romans, and what they will come to at last; in short, 1. Multitudes of
   them shall fall by the edge of the sword. It is computed that in those
   wars of the Jews there fell by the sword above eleven hundred thousand.
   And the siege of Jerusalem was, in effect, a military execution. 2. The
   rest shall be led away captive; not into one nations, as when they were
   conquered by the Chaldeans, which gave them an opportunity of keeping
   together, but into all nations, which made it impossible for them to
   correspond with each other, much less to incorporate. 3. Jerusalem
   itself was trodden down of the Gentiles. The Romans, when they had made
   themselves masters of it, laid it quite waste, as a rebellious and bad
   city, hurtful to kings and provinces, and therefore hateful to them.

   V. He describes the great frights that people should generally be in.
   Many frightful sights shall be in the sun, moon, and stars, prodigies
   in the heavens, and here in this lower world, the sea and the waves
   roaring, with terrible storms and tempests, such as had not been known,
   and above the ordinary working of natural causes. The effect of this
   shall be universal confusion and consternation upon the earth, distress
   of nations with perplexity, v. 25. Dr. Hammond understands by the
   nations the several governments or tetrarchies of the Jewish nation,
   Judea, Samaria, and Galilee; these shall be brought to the last
   extremity. Men's hearts shall fail them for fear (v. 26), apopsychonton
   anthropon--men being quite exanimated, dispirited, unsouled, dying away
   for fear. Thus those are killed all the day long by whom Christ's
   apostles were so (Rom. viii. 36), that is, they are all the day long in
   fear of being killed; sinking under that which lies upon them, and yet
   still trembling for fear of worse, and looking after those things which
   are coming upon the world. When judgment begins at the house of God, it
   will not end there; it shall be as if all the world were falling in
   pieces; and where can any be secure then? The powers of heaven shall be
   shaken, and then the pillars of the earth cannot but tremble. Thus
   shall the present Jewish policy, religion, laws, and government, be all
   entirely dissolved by a series of unparalleled calamities, attended
   with the utmost confusion. So Dr. Clarke. But our Saviour makes use of
   these figurative expressions because at the end of time they shall be
   literally accomplished, when the heavens shall be rolled together as a
   scroll, and all their powers not only shaken, but broken, and the earth
   and all the works that are therein shall be burnt up, 2 Pet. iii. 10,
   12. As that day was all terror and destruction to the unbelieving Jews,
   so the great day will be to all unbelievers.

   VI. He makes this to be a kind of appearing of the Son of man: Then
   shall they see the Son of man coming in a cloud, with power and great
   glory, v. 27. The destruction of Jerusalem was in a particular manner
   an act of Christ's judgment, the judgment committed to the Son of man;
   his religion could never be thoroughly established but by the
   destruction of the temple, and the abolishing of the Levitical
   priesthood and economy, after which even the converted Jews, and many
   of the Gentiles too, were still hankering, till they were destroyed; so
   that it might justly be looked upon as a coming of the Son of man, in
   power and great glory, yet not visibly, but in the clouds; for in
   executing such judgments as these clouds and darkness are round about
   him. Now this was, 1. An evidence of the first coming of the Messiah;
   so some understand it. Then the unbelieving Jews shall be confined,
   when it is too late, that Jesus was the Messiah; those that would not
   see him coming in the power of his grace to save them shall be made to
   see him coming in the power of his wrath to destroy them; those that
   would not have him to reign over them shall have him to triumph over
   them. 2. It was an earnest of his second coming. Then in the terrors of
   that day they shall see the Son of man coming in a cloud, and all the
   terrors of the last day. They shall see a specimen of it, a faint
   resemblance of it. If this be so terrible, what will that be?

   VII. He encourages all the faithful disciples in reference to the
   terrors of that day (v. 28): "When these things begin to come to pass,
   when Jerusalem is besieged, and every thing is concurring to the
   destruction of the Jews, then do you look up, when others are looking
   down, look heavenward, in faith, hope, and prayer, and lift up your
   heads with cheerfulness and confidence, for your redemption draws
   night." 1. When Christ came to destroy the Jews, he came to redeem the
   Christians that were persecuted and oppressed by them; then had the
   churches rest. 2. When he comes to judge the world at the last day, he
   will redeem all that are his, from all their grievances. And the
   foresight of that day is as pleasant to all good Christians as it is
   terrible to the wicked and ungodly. Their death itself is so; when they
   see that day approaching, they can lift up their heads with joy,
   knowing that their redemption draws nigh, their removal to their
   Redeemer.

   VIII. Here is one word of prediction that looks further than the
   destruction of the Jewish nation, which is not easily understood; we
   have it in v. 24: Jerusalem shall be trodden down of the Gentiles, till
   the times of the Gentiles be fulfilled. 1. Some understand it of what
   is past; so Dr. Hammond. The Gentiles, who have conquered Jerusalem,
   shall keep possession of it, and it shall be purely Gentile, till the
   times of the Gentiles be fulfilled, till a great part of the Gentile
   world shall have become Christian, and then after Jerusalem shall have
   been rebuilt by Adrian the emperor, with an exclusion of all the Jews
   from it, many of the Jews shall turn Christians, shall join with the
   Gentile Christians, to set up a church in Jerusalem, which shall
   flourish there for a long time. 2. Others understand it of what is yet
   to come; so Dr. Whitby. Jerusalem shall be possessed by the Gentiles,
   of one sort or other, for the most part, till the time come when the
   nations that yet remain infidels shall embrace the Christian faith,
   when the kingdoms of this world shall become Christ's kingdoms, and
   then all the Jews shall be converted. Jerusalem shall be inhabited by
   them, and neither they nor their city any longer trodden down by the
   Gentiles.

Judgments Predicted.

   29 And he spake to them a parable; Behold the fig tree, and all the
   trees;   30 When they now shoot forth, ye see and know of your own
   selves that summer is now nigh at hand.   31 So likewise ye, when ye
   see these things come to pass, know ye that the kingdom of God is nigh
   at hand.   32 Verily I say unto you, This generation shall not pass
   away, till all be fulfilled.   33 Heaven and earth shall pass away: but
   my words shall not pass away.   34 And take heed to yourselves, lest at
   any time your hearts be overcharged with surfeiting, and drunkenness,
   and cares of this life, and so that day come upon you unawares.   35
   For as a snare shall it come on all them that dwell on the face of the
   whole earth.   36 Watch ye therefore, and pray always, that ye may be
   accounted worthy to escape all these things that shall come to pass,
   and to stand before the Son of man.   37 And in the day time he was
   teaching in the temple; and at night he went out, and abode in the
   mount that is called the mount of Olives.   38 And all the people came
   early in the morning to him in the temple, for to hear him.

   Here, in the close of this discourse,

   I. Christ appoints his disciples to observe the signs of the times,
   which they might judge by, if they had an eye to the foregoing
   directions, with as much certainty and assurance as they could judge of
   the approach of summer by the budding forth of the trees, v. 29-31. As
   in the kingdom of nature there is a chain of causes, so in the kingdom
   of providence there is a consequence of one event upon another. When we
   see a nation filling up the measure of their iniquity, we may conclude
   that their ruin is nigh; when we see the ruin of persecuting powers
   hastening on, we may thence infer that the kingdom of God is nigh at
   hand, that when the opposition given to it is removed it shall gain
   ground. As we may lawfully prognosticate the change of the seasons when
   second causes have begun to work, so we may, in the disposal of events,
   expect something uncommon when God is already raised up out of his holy
   habitation (Zech. ii. 13); then stand still and see his salvation.

   II. He charges them to look upon those things as neither doubtful nor
   distant (for then they would not make a due impression on them), but as
   sure and very near. The destruction of the Jewish nation, 1. Was near
   (v. 32): This generation shall not pass away till all be fulfilled.
   There were some now alive that should see it; some that now heard the
   prediction of it. 2. It was sure; the sentence was irreversible; it was
   a consumption determined; the decree was gone forth (v. 33): "Heaven
   and earth shall pass away sooner than any word of mine: nay, they
   certainly shall pass away, but my words shall not; whether they take
   hold or no, they will take effect, and not one of them fall to the
   ground," 1 Sam. iii. 19.

   III. He cautions them against security and sensuality, by which they
   would unfit themselves for the trying times that were coming on, and
   make them to be a great surprise and terror to them (v. 34, 35): Take
   heed to yourselves. This is the word of command given to all Christ's
   disciples: "Take heed to yourselves, that you be not overpowered by
   temptations, nor betrayed by your own corruptions." Note, We cannot be
   safe if we be secure. It concerns us at all times, but especially at
   some times, to be very cautious. See here, 1. What our danger is: that
   the day of death and judgment should come upon us unawares, when we do
   not expect it, and are not prepared for it,--lest, when we are called
   to meet our Lord, that be found the furthest thing from our thoughts
   which ought always to be laid nearest our hearts, lest it come upon us
   as a snare; for so it will come upon the most of men, who dwell upon
   the earth, and mind earthly things only, and have no converse with
   heaven; to them it will be as a snare. See Eccl. ix. 12. It will be a
   terror and a destruction to them; it will put them into an
   inexpressible fright, and hold them fast for a doom yet more frightful.
   2. What our duty is, in consideration of this danger: we must take heed
   lest our hearts be overcharged, lest they be burdened and overloaded,
   and so unfitted and disabled to do what must be done in preparation for
   death and judgment. Two things we must watch against, lest our hearts
   be overcharged with them:--(1.) The indulging of the appetites of the
   body, and allowing of ourselves in the gratifications of sense to an
   excess: Take heed lest you be overcharged with surfeiting and
   drunkenness, the immoderate use of meat and drink, which burden the
   heart, not only with the guilt thereby contracted, but by the ill
   influence which such disorders of the body have upon the mind; they
   make men dull and lifeless to their duty, dead and listless in their
   duty; they stupify the conscience, and cause the mind to be unaffected
   with those things that are most affecting. (2.) The inordinate pursuit
   of the good things of this world. The heart is overcharged with the
   cares of this life. The former is the snare of those that are given to
   their pleasures: this is the snare of the men of business, that will be
   rich. We have need to guard on both hands, not only lest at the time
   when death comes, but lest at any time our hearts should be thus
   overcharged. Our caution against sin, and our care of our own souls,
   must be constant.

   IV. He counsels them to prepare and get ready for this great day, v.
   36. Here see, 1. What should be our aim: that we may be accounted
   worthy to escape all these things; that, when the judgments of God are
   abroad, we may be preserved from the malignity of them; that either we
   may not be involved in the common calamity or it may not be that to us
   which it is to others; that in the day of death we may escape the sting
   of it, which is the wrath of God, and the damnation of hell. Yet we
   must aim not only to escape that, but to stand before the Son of man;
   not only to stand acquitted before him as our Judge (Ps. i. 5), to have
   boldness in the day of Christ (that is supposed in our escaping all
   those things), but to stand before him, to attend on him as our Master,
   to stand continually before his throne, and serve him day and night in
   his temple (Rev. vii. 15), always to behold his face, as the angels,
   Matt. xviii. 10. The saints are here said to be accounted worthy, as
   before, ch. xx. 35. God, by the good work of his grace in them, makes
   them meet for this happiness, and, by the good will of his grace
   towards them, accounts them worthy of it: but, as Grotius here says, a
   great part of our worthiness lies in an acknowledgment of our own
   unworthiness. 2. What should be our actings in these aims: Watch
   therefore, and pray always. Watching and praying must go together, Neh.
   iv. 9. Those that would escape the wrath to come, and make sure of the
   joys to come, must watch and pray, and must do so always, must make it
   the constant business of their lives, (1.) To keep a guard upon
   themselves. "Watch against sin, watch to every duty, and to the
   improvement of every opportunity of doing good. Be awake, and keep
   awake, in expectation of your Lord's coming, that you may be in a right
   frame to receive him, and bid him welcome." (2.) To keep up their
   communion with God: "Pray always; be always in an habitual disposition
   to that duty; keep up stated times for it; abound in it; pray upon all
   occasions." Those shall be accounted worthy to live a life of praise in
   the other world that live a life of prayer in this world.

   V. In the last two verses we have an account how Christ disposed of
   himself during those three or four days between his riding in triumph
   into Jerusalem and the night in which he was betrayed. 1. He was all
   day teaching in the temple. Christ preached on week-days as well as
   sabbath days. He was an indefatigable preacher; he preached in the face
   of opposition, and in the midst of those that he knew sought occasion
   against him. 2. At night he went out to lodge at a friend's house, in
   the mount of Olives, about a mile out of town. It is probable that he
   had some friends in the city that would gladly have lodged him, but he
   was willing to retire in the evening out of the noise of the town, that
   he might have more time for secret devotion, now that his hour was at
   hand. 3. Early in the morning he was in the temple again, where he had
   a morning lecture for those that were willing to attend it; and the
   people were forward to hear one that they saw forward to preach (v.
   38): They all came early in the morning, flocking to the temple, like
   doves to their windows, to hear him, though the chief priests and
   scribes did all they could to prejudice them against him. Sometimes the
   taste and relish which serious, honest, plain people have of good
   preaching are more to be valued and judged by than the opinion of the
   witty and learned, and those in authority.
     __________________________________________________________________

L U K E.

  CHAP. XXII.

   All the evangelists, whatever they omit, give us a particular account
   of the death and resurrection of Christ, because he died for our sins
   and rose for our justification, this evangelist as fully as any, and
   with many circumstances and passages added which we had not before. In
   this chapter we have, I. The plot to take Jesus, and Judas's coming
   into it, ver. 1-6. II. Christ's eating the passover with his disciples,
   ver. 7-18. III. The instituting of the Lord's supper, ver. 19, 20. IV.
   Christ's discourse with his disciples after supper, upon several heads,
   ver. 21-38. V. His agony in the garden, ver. 39-46. VI. The
   apprehending of him, by the assistance of Judas, ver. 47-53. VII.
   Peter's denying him, ver. 54-62. VIII. The indignities done to Christ
   by those that had him in custody, and his trial and condemnation in the
   ecclesiastical court, ver. 63-71.

The Treachery of Judas.

   1 Now the feast of unleavened bread drew nigh, which is called the
   Passover.   2 And the chief priests and scribes sought how they might
   kill him; for they feared the people.   3 Then entered Satan into Judas
   surnamed Iscariot, being of the number of the twelve.   4 And he went
   his way, and communed with the chief priests and captains, how he might
   betray him unto them.   5 And they were glad, and covenanted to give
   him money.   6 And he promised, and sought opportunity to betray him
   unto them in the absence of the multitude.

   The year of the redeemed is now come, which had been from eternity
   fixed in the divine counsels, and long looked for by them that waited
   for the consolation of Israel. After the revolutions of many ages, it
   is at length come, Isa. lxiii. 4. And, it is observable, it is in the
   very first month of that year that the redemption is wrought out, so
   much in haste was the Redeemer to perform his undertaking, so was he
   straitened till it was accomplished. It was in the same month, and at
   the same time of the month (in the beginning of months, Exod. xii. 2),
   that God by Moses brought Israel out of Egypt, that the Antitype might
   answer the type. Christ is here delivered up, when the feast of
   unleavened bread drew nigh, v. 1. About as long before that feast as
   they began to make preparation for it, here was preparation making for
   our Passover's being offered for us. Here we have,

   I. His sworn enemies contriving it (v. 2), the chief priests, men of
   sanctity, and the scribes, men of learning, seeking how they might kill
   him, either by force of fraud. Could they have had their will, it had
   been soon done, but they feared the people, and the more for what they
   now saw of their diligent attendance upon his preaching.

   II. A treacherous disciple joining in with them, and coming to their
   assistance, Judas surnamed Iscariot. He is here said to be of the
   number of the twelve, that dignified distinguished number. One would
   wonder that Christ, who knew all men, should take a traitor into that
   number, and that one of that number, who could not but know Christ,
   should be so base as to betray him; but Christ had wise and holy ends
   in taking Judas to be a disciple, and how he who knew Christ so well
   yet came to betray him we are here told: Satan entered into Judas, v.
   3. It was the devil's work, who thought hereby to ruin Christ's
   undertaking, to have broken his head; but it proved only the bruising
   of his heel. Whoever betrays Christ, or his truths or ways, it is Satan
   that puts them upon it. Judas knew how desirous the chief priests were
   to get Christ into their hands, and that they could not do it safely
   without the assistance of some that knew his retirements, as he did. He
   therefore went himself, and made the motion to them, v. 4. Note, It is
   hard to say whether more mischief is done to Christ's kingdom by the
   power and policy of its open enemies, or by the treachery and
   self-seeking of its pretended friends: nay, without the latter its
   enemies could not gain their point as they do. When you see Judas
   communing with the chief priests, be sure some mischief is hatching; it
   is for no good that they are laying their heads together.

   III. The issue of the treaty between them. 1. Judas must betray Christ
   to them, must bring them to a place where they might seize him without
   danger of tumult, and this they would be glad of. 2. They must give him
   a sum of money for doing it, and this he would be glad of (v. 5): They
   covenanted to give him money. When the bargain was made, Judas sought
   opportunity to betray him. Probably, he slyly enquired of Peter and
   John, who were more intimate with their Master than he was, where he
   would be at such a time, and whither he would retire after the
   passover, and they were not sharp enough to suspect him. Somehow or
   other, in a little time he gained the advantage he sought, and fixed
   the time and place where it might be done, in the absence of the
   multitude, and without tumult.

The Keeping of the Passover.

   7 Then came the day of unleavened bread, when the passover must be
   killed.   8 And he sent Peter and John, saying, Go and prepare us the
   passover, that we may eat.   9 And they said unto him, Where wilt thou
   that we prepare?   10 And he said unto them, Behold, when ye are
   entered into the city, there shall a man meet you, bearing a pitcher of
   water; follow him into the house where he entereth in.   11 And ye
   shall say unto the goodman of the house, The Master saith unto thee,
   Where is the guestchamber, where I shall eat the passover with my
   disciples?   12 And he shall show you a large upper room furnished:
   there make ready.   13 And they went, and found as he had said unto
   them: and they made ready the passover.   14 And when the hour was
   come, he sat down, and the twelve apostles with him.   15 And he said
   unto them, With desire I have desired to eat this passover with you
   before I suffer:   16 For I say unto you, I will not any more eat
   thereof, until it be fulfilled in the kingdom of God.   17 And he took
   the cup, and gave thanks, and said, Take this, and divide it among
   yourselves:   18 For I say unto you, I will not drink of the fruit of
   the vine, until the kingdom of God shall come.   19 And he took bread,
   and gave thanks, and brake it, and gave unto them, saying, This is my
   body which is given for you: this do in remembrance of me.   20
   Likewise also the cup after supper, saying, This cup is the new
   testament in my blood, which is shed for you.

   What a hopeful prospect had we of Christ's doing a great deal of good
   by his preaching in the temple during the feast of unleavened bread,
   which continued seven days, when the people were every morning, and
   early in the morning, so attentive to hear him! But here is a stop put
   to it. He must enter upon work of another kind; in this, however, he
   shall do more good than in the other, for neither Christ's nor his
   church's suffering days are their idle empty days. Now here we have,

   I. The preparation that was made for Christ's eating the passover with
   his disciples, upon the very day of unleavened bread, when the passover
   must be killed according to the law, v. 7. Christ was made under the
   law, and observed the ordinances of it, particularly that of the
   passover, to teach us in like manner to observe his gospel
   institutions, particularly that of the Lord's supper, and not to
   neglect them. It is probable that he went to the temple to preach in
   the morning, when he sent Peter and John another way into the city to
   prepare the passover. Those who have attendants about them, to do their
   secular business for them in a great measure, must not think that this
   allows them to be idle; it engages them to employ themselves more in
   spiritual business, or service to the public. He directed those whom he
   employed whither they should go (v. 9, 10): they must follow a man
   bearing a pitcher of water, and he must be their guide to the house.
   Christ could have described the house to them; probably it was a house
   they knew, and he might have said no more than, Go to such a one's
   house, or to a house in such a street, with such a sign, &c. But he
   directed them thus, to teach them to depend upon the conduct of
   Providence, and to follow that, step by step. They went, not knowing
   whither they went, nor whom they followed. Being come to the house,
   they must desire the master of the house to show them a room (v. 11),
   and he will readily do it, v. 12. Whether it was a friend's house or a
   public house does not appear; but the disciples found their guide, and
   the house, and the room, just as he had said to them (v. 13); for they
   need not fear a disappointment who go upon Christ's word; according to
   the orders given them, they got every thing in readiness for the
   passover, v. 11.

   II. The solemnizing of the passover, according to the law. When the
   hour was come that they should go to supper he sat down, probably at
   the head-end of the table, and the twelve apostles with him, Judas not
   excepted; for it is possible that those whose hearts are filled with
   Satan, and all manner of wickedness, may yet continue a plausible
   profession of religion, and be found in the performance of its external
   services; and while it is in the heart, and does not break out into
   anything scandalous, such cannot be denied the external privileges of
   their external profession. Though Judas has already been guilty of an
   overt act of treason, yet, it not being publicly known, Christ admits
   him to sit down with the rest at the passover. Now observe,

   1. How Christ bids this passover welcome, to teach us in like manner to
   welcome his passover, the Lord's supper, and to come to it with an
   appetite (v. 15): "With desire I have desired, I have most earnestly
   desired, to eat this passover with you before I suffer." He knew it was
   to be the prologue to his sufferings, and therefore he desired it,
   because it was in order to his Father's glory and man's redemption. He
   delighted to do even this part of the will of God concerning him as
   Mediator. Shall we be backward to any service for him who was so
   forward in the work of our salvation? See the love he had to his
   disciples; he desired to eat it with them, that he and they might have
   a little time together, themselves, and none besides, for private
   conversation, which they could not have in Jerusalem but upon this
   occasion. He was now about to leave them, but was very desirous to eat
   this passover with them before he suffered, as if the comfort of that
   would carry him the more cheerfully through his sufferings, and make
   them the easier to him. Note, Our gospel passover, eaten by faith with
   Jesus Christ, will be an excellent preparation for sufferings, and
   trials, and death itself.

   2. How Christ in it takes his leave of all passovers, thereby
   signifying his abrogating all the ordinances of the ceremonial law, of
   which that of the passover was one of the earliest and one of the most
   eminent (v. 16): "I will not any more eat thereof, nor shall it by any
   more celebrated by my disciples, until it be fulfilled in the kingdom
   of God." (1.) It was fulfilled when Christ our Passover was sacrificed
   for us, 1 Cor. v. 7. And therefore that type and shadow was laid aside,
   because now in the kingdom of God the substance was come, which
   superseded it. (2.) It was fulfilled in the Lord's supper, an ordinance
   of the gospel kingdom, in which the passover had its accomplishment,
   and which the disciples, after the pouring out of the Spirit, did
   frequently celebrate, as we find Acts ii. 42, 46. They ate of it, and
   Christ might be said to eat with them, because of the spiritual
   communion they had with him in that ordinance. He is said to sup with
   them and they with him, Rev. iii. 20. But, (3.) The complete
   accomplishment of that commemoration of liberty will be in the kingdom
   of glory, when all God's spiritual Israel shall be released from the
   bondage of death and sin, and be put in possession of the land of
   promise. What he had said of his eating of the paschal lamb, he repeats
   concerning his drinking of the passover wine, the cup of blessing, or
   of thanksgiving, in which all the company pledged the Master of the
   feast, at the close of the passover supper. This cup he took, according
   to the custom, and gave thanks for the deliverance of Israel out of
   Egypt, and the preservation of their first-born, and then said, Take
   this, and divide it among yourselves, v. 17. This is not said
   afterwards of the sacramental cup, which being probably of much more
   weight and value, being the New Testament in his blood, he might give
   into every one's hand, to teach them to make a particular application
   of it to their own souls; but, as for the paschal cup which is to be
   abolished, it is enough to say, "Take it, and divide it among
   yourselves, do what you will with it, for we shall have no more
   occasion for it, v. 18. I will not drink of the fruit of the vine any
   more, I will not have it any more drank of, till the kingdom of God
   shall come, till the Spirit be poured out, and then you shall in the
   Lord's supper commemorate a much more glorious redemption, of which
   both the deliverance out of Egypt and the passover commemoration of it
   were types and figures. The kingdom of God is now so near being set up
   that you will not need to eat or drink any more till it comes." Christ
   dying next day opened it. As Christ with a great deal of pleasure took
   leave of all the legal feasts (which fell of course with the passover)
   for the evangelical ones, both spiritual and sacramental; so may good
   Christians, when they are called to remove from the church militant to
   that which is triumphant, cheerfully exchange even their spiritual
   repasts, much more their sacramental ones, for the eternal feast.

   III. The institution of the Lord's supper, v. 19, 20. The passover and
   the deliverance out of Egypt were typical and prophetic signs of a
   Christ to come, who should by dying deliver us from sin and death, and
   the tyranny of Satan; but they shall no more say, The Lord liveth, that
   brought us up out of the land of Egypt; a much greater deliverance
   shall eclipse the lustre of that, and therefore the Lord's supper is
   instituted to be a commemorative sign or memorial of a Christ already
   come, that has by dying delivered us; and it is his death that is in a
   special manner set before us in that ordinance.

   1. The breaking of Christ's body as a sacrifice for us is here
   commemorated by the breaking of bread; and the sacrifices under the law
   were called the bread of our God (Lev. xxi. 6, 8, 17): This is my body
   which is given for you. And there is a feast upon that sacrifice
   instituted, in which we are to apply it to ourselves, and to take the
   benefit and comfort of it. This bread that was given for us is given to
   us to be food for our souls, for nothing can be more nourishing and
   satisfying to our souls than the doctrine of Christ's making atonement
   for sin, and the assurance of our interest in that atonement; this
   bread that was broken and given for us, to satisfy for the guilt of our
   sins, is broken and given to us, to satisfy the desire of our souls.
   And this we do in remembrance of what he did for us, when he died for
   us, and for a memorial of what we do, in making ourselves partakers of
   him, and joining ourselves to him in an everlasting covenant; like the
   stone Joshua set up for a witness, Josh. xxiv. 27.

   2. The shedding of Christ's blood, by which the atonement was made (for
   the blood made atonement for the soul, Lev. xvii. 11), as represented
   by the wine in the cup; and that cup of wine is a sign and token of the
   New Testament, or new covenant, made with us. It commemorates the
   purchase of the covenant by the blood of Christ, and confirms the
   promises of the covenant, which are all Yea and Amen in him. This will
   be reviving and refreshing to our souls, as wine that makes glad the
   heart. In all our commemorations of the shedding of Christ's blood, we
   must have an eye to it as shed for us; we needed it, we take hold of
   it, we hope to have benefit by it; who loved me, and gave himself for
   me. And in all our regards to the New Testament we must have an eye to
   the blood of Christ, which gave life and being to it, and seals to us
   all the promises of it. Had it not been for the blood of Christ, we had
   never had the New Testament; and, had it not been for the New
   Testament, we had never know the meaning of Christ's blood shed.

The Disciples Admonished; Peter's Frailty Predicted.

   21 But, behold, the hand of him that betrayeth me is with me on the
   table.   22 And truly the Son of man goeth, as it was determined: but
   woe unto that man by whom he is betrayed!   23 And they began to
   enquire among themselves, which of them it was that should do this
   thing.   24 And there was also a strife among them, which of them
   should be accounted the greatest.   25 And he said unto them, The kings
   of the Gentiles exercise lordship over them; and they that exercise
   authority upon them are called benefactors.   26 But ye shall not be
   so: but he that is greatest among you, let him be as the younger; and
   he that is chief, as he that doth serve.   27 For whether is greater,
   he that sitteth at meat, or he that serveth? is not he that sitteth at
   meat? but I am among you as he that serveth.   28 Ye are they which
   have continued with me in my temptations.   29 And I appoint unto you a
   kingdom, as my Father hath appointed unto me;   30 That ye may eat and
   drink at my table in my kingdom, and sit on thrones judging the twelve
   tribes of Israel.   31 And the Lord said, Simon, Simon, behold, Satan
   hath desired to have you, that he may sift you as wheat:   32 But I
   have prayed for thee, that thy faith fail not: and when thou art
   converted, strengthen thy brethren.   33 And he said unto him, Lord, I
   am ready to go with thee, both into prison, and to death.   34 And he
   said, I tell thee, Peter, the cock shall not crow this day, before that
   thou shalt thrice deny that thou knowest me.   35 And he said unto
   them, When I sent you without purse, and scrip, and shoes, lacked ye
   any thing? And they said, Nothing.   36 Then said he unto them, But
   now, he that hath a purse, let him take it, and likewise his scrip: and
   he that hath no sword, let him sell his garment, and buy one.   37 For
   I say unto you, that this that is written must yet be accomplished in
   me, And he was reckoned among the transgressors: for the things
   concerning me have an end.   38 And they said, Lord, behold, here are
   two swords. And he said unto them, It is enough.

   We have here Christ's discourse with his disciples after supper, much
   of which is new here; and in St. John's gospel we shall find other
   additions. We should take example from him to entertain and edify our
   family and friends with such discourse at table as is good and to the
   use of edifying, which may minister grace to the hearers; but
   especially after we have been at the Lord's table, by Christian
   conference to keep one another in a suitable frame. The matters Christ
   here discoursed of were of weight, and to the present purpose.

   I. He discoursed with them concerning him that should betray him, who
   was now present. 1. He signifies to them that the traitor was now among
   them, and one of them, v. 21. By placing this after the institution of
   the Lord's supper, though in Matthew and Mark it is placed before it,
   it seems plain that Judas did receive the Lord's supper, did eat of
   that bread and drink of that cup; for, after the solemnity was over,
   Christ said, Behold, the hand of him that betrayeth me is with me on
   the table. There have been those that have eaten bread with Christ and
   yet have betrayed him. 2. He foretels that the treason would take
   effect (v. 22): Truly the Son of man goes as it was determined, goes to
   the place where he will be betrayed; for he is delivered up by the
   counsel and foreknowledge of God, else Judas could not have delivered
   him up. Christ was not driven to his sufferings, but cheerfully went to
   them. He said, Lo, I come. 3. He threatens the traitor: Woe to that man
   by whom he is betrayed. Note, Neither the patience of the saints under
   their sufferings, nor the counsel of God concerning their sufferings,
   will be any excuse for those that have any hand in their sufferings, or
   that persecute them. Though God has determined that Christ shall be
   betrayed and he himself has cheerfully submitted to it, yet Judas's sin
   or punishment is not at all the less. 4. He frightens the rest of the
   disciples into a suspicion of themselves, by saying that it was one of
   them, and not naming which (v. 23): They began to enquire among
   themselves, to interrogate themselves, to put the question to
   themselves, who it was that should do this thing, that could be so base
   to so good a Master. The enquiry was not, Is it you? or, Is it such a
   one? but, Is it I?

   II. Concerning the strife that was among them for precedency or
   supremacy.

   1. See what the dispute was: Which of them should be accounted the
   greatest. Such and so many contests among the disciples for dignity and
   dominion, before the Spirit was poured upon them, were a sad presage of
   the like strifes for, and affections of, supremacy in the churches,
   after the Spirit should be provoked to depart from them. How
   inconsistent is this with that in the verse before! There they were
   enquiring which would be the traitor, and here which should be the
   prince. Could such an instance of humility, and such an instance of
   pride and vanity, be found in the same men, so near together? This is
   like sweet waters and bitter proceeding at the same time out of the
   same fountain. What a self-contradiction is the deceitful heart of man!

   2. See what Christ said to this dispute. He was not sharp upon them, as
   might have been expected (he having so often reproved them for this
   very thing), but mildly showed them the sin and folly of it.

   (1.) This was to make themselves like the kings of the Gentiles, who
   affect worldly pomp, and worldly power, v. 25. They exercise lordship
   over their subjects, and are ever and anon striving to exercise
   lordship too over the princes that are about them, though as good as
   themselves, if they think them not so strong as themselves. Note, The
   exercising of lordship better becomes the kings of the Gentiles than
   the ministers of Christ. But observe, They that exercise authority, and
   take upon themselves to bear sway, and give law, they are called
   Benefactors--Euergetas, they call themselves so, and so their
   flatterers call them, and those that set themselves to serve their
   interests. It is pretended that they have been benefactors, and upon
   that account they should be admitted to have rule; nay, that in
   exercising authority they are benefactors. However they may really
   serve themselves, they would be thought to serve their country. One of
   the Ptolemies was surnamed Euergetes--The Benefactor. Now our Saviour,
   by taking notice of this, intimates, [1.] That to do good is much more
   honourable than to look great; for these princes that were the terror
   of the mighty would not be called so, but rather the benefactors of the
   needy; so that, by their own confession, a benefactor to his country is
   much more valued than a ruler of his country. [2.] That to do good is
   the surest way to be great, else they that aimed to be rulers would not
   have been so solicitous to be called Benefactors. This therefore he
   would have his disciples believe, that their greatest honour would be
   to do all the good they could in the world. They would indeed be
   benefactors to the world, by bringing the gospel to it. Let them value
   themselves upon that title, which they would indeed be entitled to, and
   then they need not strive which should be the greatest, for they would
   all be greater- treater blessings to mankind than the kings of the
   earth, that exercise lordship over them. If they have that which is
   confessedly the greater honour, of being benefactors, let them despise
   the less, of being rulers.

   (2.) It was to make themselves unlike the disciples of Christ, and
   unlike Christ himself: "You shall not be so," v. 26, 27. "It was never
   intended that you should rule any otherwise than by the power of truth
   and grace, but that you should serve." When church-rulers affect
   external pomp and power, and bear up themselves by secular interests
   and influences, they debase their office, and it is an instance of
   degeneracy like that of Israel when they would have a king like the
   nations that were round about them, whereas the Lord was their King.
   See here, [1.] What is the rule Christ gave to his disciples: He that
   is greater among you, that is senior, to whom precedency is due upon
   the account of his age, let him be as the younger, both in point of
   lowness of place (let him condescend to sit with the younger, and be
   free and familiar with them) and in point of labour and work. We say,
   Juniores ad labores, seniores ad honores--Let the young work, and the
   aged receive their honours. But let the elder take pains as well as the
   younger; their age and honour, instead of warranting them to take their
   ease, bind them to double work. And he that is chief, ho
   hegoumenos--the president of the college or assembly, let him be as he
   that serves, hos ho diakonon--as the deacon; let him stoop to the
   meanest and most toilsome services for the public good, if there be
   occasion. [2.] What was the example which he himself gave to this rule:
   Whether is greater, he that sitteth at meat or he that serveth? he that
   attendeth or he that is attended on? Now Christ was among his disciples
   just like one that waited at table. He was so far from taking state, or
   taking his ease, by commanding their attendance upon him, that he was
   ready to do any office of kindness and service for them; witness his
   washing their feet. Shall those take upon them the form of princes who
   call themselves followers of him that took upon him the form of a
   servant?

   (3.) They ought not to strive for worldly honour and grandeur, because
   he had better honours in reserve for them, of another nature, a
   kingdom, a feast, a throne, for each of them, wherein they should all
   share alike, and should have no occasion to strive for precedency, v.
   28-30. Where observe,

   [1.] Christ's commendation of his disciples for their faithfulness to
   him; and this was honour enough for them, they needed not to strive for
   any greater. It is spoken with an air of encomium and applause: "You
   are they who have continued with me in my temptations, you are they who
   have stood by me and stuck to me when others have deserted me and
   turned their backs upon me." Christ had his temptations; he was
   despised and rejected of men, reproached and reviled, and endured the
   contradiction of sinners. But his disciples continued with him, and
   were afflicted in all his afflictions. It was but little help that they
   could give him, or service that they could do him; nevertheless, he
   took it kindly that they continued with him, and he here owns their
   kindness, though it was by the assistance of his own grace that they
   did continue. Christ's disciples had been very defective in their duty.
   We find them guilty of many mistakes and weaknesses: they were very
   dull and very forgetful, and often blundered, yet their Master passes
   all by and forgets it; he does not upbraid them with their infirmities,
   but gives them this memorable testimonial, You are they who have
   continued with me. Thus does he praise at parting, to show how willing
   he is to make the best of those whose hearts he knows to be upright
   with him.

   [2.] The recompence he designed them for their fidelity: I appoint,
   diatithemai, I bequeath, unto you a kingdom. Or thus, I appoint to you,
   as my Father has appointed a kingdom to me, that you may eat and drink
   at my table. Understand it, First, Of what should be done for them in
   this world. God gave his Son a kingdom among men, the gospel church, of
   which he is the living, quickening, ruling, Head. This kingdom he
   appointed to his apostles and their successors in the ministry of the
   gospel, that they should enjoy the comforts and privileges of the
   gospel, help to communicate them to others by gospel ordinances, sit on
   thrones as officers of the church, not only declaratively, but
   exhortatively judging the tribes of Israel that persist in their
   infidelity, and denouncing the wrath of God against them, and ruling
   the gospel Israel, the spiritual Israel, by the instituted discipline
   of the church, administered with gentleness and love. This is the
   honour reserved for you. Or, Secondly, Of what should be done for them
   in the other world, which I take to be chiefly meant. Let them go on in
   their services in this world; their preferments shall be in the other
   world. God will give them the kingdom, in which they shall be sure to
   have, 1. The richest dainties; for they shall eat and drink at Christ's
   table in his kingdom, of which he had spoken, v. 16, 18. They shall
   partake of those joys and pleasures which were the recompence of his
   services and sufferings. They shall have a full satisfaction of soul in
   the vision and fruition of God; and herein they shall have the best
   society, as at a feast, in the perfection of love. 2. The highest
   dignities: "You shall not only be provided for at the royal table, as
   Mephibosheth at David's, but you shall be preferred to the royal
   throne; shall sit down with me on my throne, Rev. iii. 21. In the great
   day you shall sit on thrones, as assessors with Christ, to approve of
   and applaud his judgment of the twelve tribes of Israel." If the saints
   shall judge the world (1 Cor. vi. 2), much more the church.

   III. Concerning Peter's denying him. And in this part of the discourse
   we may observe,

   1. The general notice Christ gives to Peter of the devil's design upon
   him and the rest of the apostles (v. 31): The Lord said, Simon, Simon,
   observe what I say; Satan hath desired to have you, to have you all in
   his hands, that he may sift you as wheat. Peter, who used to be the
   mouth of the rest in speaking to Christ, is here made the ear of the
   rest; and what is designed for warning to them all (all you shall be
   offended, because of me) is directed to Peter, because he was
   principally concerned, being in particular manner struck at by the
   tempter: Satan has desired to have you. Probably Satan had accused the
   disciples to God as mercenary in following Christ, and aiming at
   nothing else therein but enriching and advancing themselves in this
   world, as he accused Job. "No," saith God, "they are honest men, and
   men of integrity." "Give me leave to try them," saith Satan, "and Peter
   particularly." He desired to have them, that he might sift them, that
   he might show them to be chaff, and not wheat. The troubles that were
   now coming upon them were sifting, would try what there was in them:
   but this was not all; Satan desired to sift them by his temptations,
   and endeavoured by those troubles to draw them into sin, to put them
   into a loss and hurry, as corn when it is sifted to bring the chaff
   uppermost, or rather to shake out the wheat and leave nothing but the
   chaff. Observe, Satan could not sift them unless God gave him leave: He
   desired to have them, as he begged of God a permission to try and tempt
   Job. Exetesato--"He has challenged you, has undertaken to prove you a
   company of hypocrites, and Peter especially, the forwardest of you."
   Some suggest that Satan demanded leave to sift them as their punishment
   for striving who should be greatest, in which contest Peter perhaps was
   very warm: "Leave them to me, to sift them for it."

   2. The particular encouragement he gave to Peter, in reference to this
   trial: "I have prayed for thee, because, though he desires to have them
   all, he is permitted to make his strongest onset upon thee only: thou
   wilt be most violently assaulted, but I have prayed for thee, that thy
   faith fail not, that it may not totally and finally fail." Note, (1.)
   If faith be kept up in an hour of temptation, though we may fall, yet
   we shall not be utterly cast down. Faith will quench Satan's fiery
   darts. (2.) Though there may be many failings in the faith of true
   believers, yet there shall not be a total and final failure of their
   faith. It is their seed, their root, remaining in them. (3.) It is
   owing to the mediation and intercession of Jesus Christ that the faith
   of his disciples, though sometimes sadly shaken, yet is not sunk. If
   they were left to themselves, they would fail; but they are kept by the
   power of God and the prayer of Christ. The intercession of Christ is
   not only general, for all that believe, but for particular believers (I
   have prayed for thee), which is an encouragement for us to pray for
   ourselves, and an engagement upon us to pray for others too.

   3. The charge he gives to Peter to help others as he should himself be
   helped of God: "When thou art converted, strengthen thy brethren; when
   thou art recovered by the grace of God, and brought to repentance, do
   what thou canst to recover others; when thou hast found they faith kept
   from failing, labour to confirm the faith of others, and to establish
   them; when thou hast found mercy with God thyself, encourage others to
   hope that they also shall find mercy." Note, (1.) Those that have
   fallen into sin must be converted from it; those that have turned aside
   must return; those that have left their first love must do their first
   works. (2.) Those that through grace are converted from sin must do
   what they can to strengthen their brethren that stand, and to prevent
   their falling; see Ps. li. 11-13; 1 Tim. i. 13.

   4. Peter's declared resolution to cleave to Christ, whatever it cost
   him (v. 33): Lord, I am ready to go with thee, both into prison and to
   death. This was a great word, and yet I believe no more than he meant
   at this time, and thought he should make good too. Judas never
   protested thus against denying Christ, though often warned of it; for
   his heart was as fully set in him to the evil as Peter's was against
   it. Note, All the true disciples of Christ sincerely desire and design
   to follow him, whithersoever he goes, and whithersoever he leads them,
   though into a prison, though out of the world.

   5. Christ's express prediction of his denying him thrice (v. 34): "I
   tell thee, Peter (thou dost not know thine own heart, but must be left
   to thyself a little, that thou mayest know it, and mayest never trust
   to it again), the cock shall not crow this day before thou even deny
   that thou knowest me." Note, Christ knows us better than we know
   ourselves, and knows the evil that is in us, and will be done by us,
   which we ourselves do not suspect. It is well for us that Christ knows
   where we are weak better than we do, and therefore where to come in
   with grace sufficient; that he knows how far a temptation will prevail,
   and therefore when to say, Hitherto shall it come, and no further.

   IV. Concerning the condition of all the disciples.

   1. He appeals to them concerning what had been, v. 35. He had owned
   that they had been faithful servants to him, v. 28. Now he expects, at
   parting, that they should acknowledge that he had been a kind and
   careful Master to them ever since they left all to follow him: When I
   sent you without purse, lacked you any thing? (1.) He owns that he had
   sent them out in a very poor and bare condition, barefoot, and with no
   money in their purses, because they were not to go far, nor be out
   long; and he would thus teach them to depend upon the providence of
   God, and, under that, upon the kindness of their friends. If God thus
   send us out into the world, let us remember that better than we have
   thus begun low. (2.) Yet ye will have them own that, notwithstanding
   this, they had lacked nothing; they then lived as plentifully and
   comfortably as ever; and they readily acknowledged it: "Nothing, Lord;
   I have all, and abound." Note, [1.] It is good for us often to review
   the providences of God that have been concerning us all our days, and
   to observe how we have got through the straits and difficulties we have
   met with. [2.] Christ is a good Master, and his service a good service;
   for though his servants may sometimes be brought low, yet he will help
   them; and though he try them, yet will he not leave them.
   Jehovah-jireh. [3.] We must reckon ourselves well done by, and must not
   complain, but be thankful, if we have had the necessary supports of
   life, though we have had neither dainties nor superfluities, though we
   have lived from hand to mouth, and lived upon the kindness of our
   friends. The disciples lived upon contribution, and yet did not
   complain that their maintenance was precarious, but owned, to their
   Master's honour, that it was sufficient; they had wanted nothing.

   2. He gives them notice of a very great change of their circumstances
   now approaching. For, (1.) He that was their Master was now entering
   upon his sufferings, which he had often foretold (v. 37): "Now that
   which is written must be fulfilled in me, and this among the rest, He
   was numbered among the transgressors-- he must suffer and die as a
   malefactor, and in company with some of the vilest of malefactors. This
   is that which is yet to be accomplished, after all the rest, and then
   the things concerning me, the things written concerning me, will have
   an end; then I shall say, It is finished." Note, It may be the comfort
   of suffering Christians, as it was of a suffering Christ, that their
   sufferings were foretold, and determined in the counsels of heaven, and
   will shortly determine in the joys of heaven. They were written
   concerning them, and they will have an end, and will end well,
   everlastingly well. (2.) They must therefore expect troubles, and must
   not think now to have such an easy and comfortable life as they had
   had; no, the scene will alter. They must now in some degree suffer with
   their Master; and, when he is gone, they must expect to suffer like
   him. The servant is not better than his Lord. [1.] They must not now
   expect that their friends would be so kind and generous to them as they
   had been; and therefore, He that has a purse, let him take it, for he
   may have occasion for it, and for all the good husbandry he can use.
   [2.] They must now expect that their enemies would be more fierce upon
   them than they had been, and they would need magazines as well as
   stores: He that has no sword wherewith to defend himself against
   robbers and assassins (2 Cor. xi. 26) will find a great want of it, and
   will be ready to wish, some time or other, that he had sold his garment
   and bought one. This is intended only to show that the times would be
   very perilous, so that no man would think himself safe if he had not a
   sword by his side. But the sword of the Spirit is the sword which the
   disciples of Christ must furnish themselves with. Christ having
   suffered for us, we must arm ourselves with the same mind (1 Peter iv.
   1), arm ourselves with an expectation of trouble, that it may not be a
   surprise to us, and with a holy resignation to the will of God in it,
   that there may be no opposition in us to it: and then we are better
   prepared than if we had sold a coat to buy a sword. The disciples
   hereupon enquire what strength they had, and find they had among them
   two swords (v. 38), of which one was Peter's. The Galileans generally
   travelled with swords. Christ wore none himself, but he was not against
   his disciples' wearing them. But he intimates how little he would have
   them depend upon this when he saith, It is enough, which some think is
   spoken ironically: "Two swords among twelve men! you are bravely armed
   indeed when our enemies are now coming out against us in great
   multitudes, and every one with a sword!" Yet two swords are sufficient
   for those who need none, having God himself to be the shield of their
   help and the sword of their excellency, Deut. xxxiii. 29.

The Agony in the Garden.

   39 And he came out, and went, as he was wont, to the mount of Olives;
   and his disciples also followed him.   40 And when he was at the place,
   he said unto them, Pray that ye enter not into temptation.   41 And he
   was withdrawn from them about a stone's cast, and kneeled down, and
   prayed,   42 Saying, Father, if thou be willing, remove this cup from
   me: nevertheless not my will, but thine, be done.   43 And there
   appeared an angel unto him from heaven, strengthening him.   44 And
   being in an agony he prayed more earnestly: and his sweat was as it
   were great drops of blood falling down to the ground.   45 And when he
   rose up from prayer, and was come to his disciples, he found them
   sleeping for sorrow,   46 And said unto them, Why sleep ye? rise and
   pray, lest ye enter into temptation.

   We have here the awful story of Christ's agony in the garden, just
   before he was betrayed, which was largely related by the other
   evangelists. In it Christ accommodated himself to that part of his
   undertaking which he was now entering upon--the making of his soul an
   offering for sin. He afflicted his own soul with grief for the sin he
   was to satisfy for, and an apprehension of the wrath of God to which
   man had by sin made himself obnoxious, which he was pleased as a
   sacrifice to admit the impressions of, the consuming of a sacrifice
   with fire from heaven being the surest token of its acceptance. In it
   Christ entered the lists with the powers of darkness, gave them all the
   advantages they could desire, and yet conquered them.

   I. What we have in this passage which we had before is, 1. That when
   Christ went out, though it was in the night, and a long walk, his
   disciples (eleven of them, for Judas had given them the slip) followed
   him. Having continued with him hitherto in his temptations, they would
   not leave him now. 2. That he went to the place where he was wont to be
   private, which intimates that Christ accustomed himself to retirement,
   was often alone, to teach us to be so, for freedom of converse with God
   and our own hearts. Though Christ had no conveniency for retirement but
   a garden, yet he retired. This should particularly be our practice
   after we have been at the Lord's table; we have then work to do which
   requires us to be private. 3. That he exhorted his disciples to pray
   that, though the approaching trial could not be avoided, yet they might
   not in it enter into temptation to sin; that, when they were in the
   greatest fright and danger, yet they might not have any inclination to
   desert Christ, nor take a step towards it: "Pray that you may be kept
   from sin." 4. That he withdrew from them, and prayed himself; they had
   their errands at the throne of grace, and he had his, and therefore it
   was fit that they should pray separately, as sometimes, when they had
   joint errands, they prayed together. He withdrew about a stone's cast
   further into the garden, which some reckon about fifty of sixty paces,
   and there he kneeled down (so it is here) upon the bare ground; but the
   other evangelists say that afterwards he fell on his face, and there
   prayed that, if it were the will of God, this cup of suffering, this
   bitter cup, might be removed from him. This was the language of that
   innocent dread of suffering which, being really and truly man, he could
   not but have in his nature. 5. That he, knowing it to be his Father's
   will that he should suffer and die, and that, as the matter was now
   settled, it was necessary for our redemption and salvation, presently
   withdrew that petition, did not insist upon it, but resigned himself to
   his heavenly Father's will: "Nevertheless not my will be done, not the
   will of my human nature, but the will of God as it is written
   concerning me in the volume of the book, which I delight to do, let
   that be done," Ps. xl. 7, 8. 6. That his disciples were asleep when he
   was at prayer, and when they should have been themselves praying, v.
   45. When he rose from prayer, he found them sleeping, unconcerned in
   his sorrows; but see what a favourable construction is here put upon
   it, which we had not in the other evangelists--they were sleeping for
   sorrow. The great sorrow they were in upon the mournful farewells their
   Master had been this evening giving them had exhausted their spirits,
   and made them very dull and heavy, which (it being now late) disposed
   them to sleep. This teaches us to make the best of our brethren's
   infirmities, and, if there be one cause better than another, charitably
   impute them to that. 7. That when he awoke them, then he exhorted them
   to pray (v. 46): "Why sleep ye? Why do you allow yourselves to sleep?
   Rise and pray. Shake off your drowsiness, that you may be fit to pray,
   and pray for grace, that you may be able to shake off your drowsiness."
   This was like the ship-master's call to Jonah in a storm (Jon. i. 6):
   Arise, call upon thy God. When we find ourselves either by our outward
   circumstances or our inward dispositions entering into temptation, it
   concerns us to rise and pray, Lord, help me in this time of need. But,

   II. There are three things in this passage which we had not in the
   other evangelists:--

   1. That, when Christ was in his agony, there appeared to him an angel
   from heaven, strengthening him, v. 43. (1.) It was an instance of the
   deep humiliation of our Lord Jesus that he needed the assistance of an
   angel, and would admit it. The influence of the divine nature withdrew
   for the present, and then, as to his human nature, he was for a little
   while lower than the angels, and was capable of receiving help from
   them. (2.) When he was not delivered from his sufferings, yet he was
   strengthened and supported under them, and that was equivalent. If God
   proportion the shoulders to the burden, we shall have no reason to
   complain, whatever he is pleased to lay upon us. David owns this a
   sufficient answer to his prayer, in the day of trouble, that God
   strengthened him with strength in his soul, and so does the son of
   David, Ps. cxxxviii. 3. (3.) The angels ministered to the Lord Jesus in
   his sufferings. He could have had legions of them to rescue him; nay,
   this one could have done it, could have chased and conquered the whole
   band of men that came to take him; but he made use of his ministration
   only to strengthen him; and the very visit which this angel made him
   now in his grief, when his enemies were awake and his friends asleep,
   was such a seasonable token of the divine favour as would be a very
   great strengthening to him. Yet this was not all: he probably said
   something to him to strengthen him; put him in mind that his sufferings
   were in order to his Father's glory, to his own glory, and to the
   salvation of those that were given him, represented to him the joy set
   before him, the seed he should see; with these and the like suggestions
   he encouraged him to go on cheerfully; and what is comforting is
   strengthening. Perhaps he did something to strengthen him, wiped away
   his sweat and tears, perhaps ministered some cordial to him, as after
   his temptation, or, it may be, took him by the arm, and helped him off
   the ground, or bore him up when he was ready to faint away; and in
   these services of the angel the Holy Spirit was enischyon
   auton--putting strength into him; for so the word signifies. It pleased
   the Lord to bruise him indeed; yet did he plead against him with his
   great power? No, but he put strength in him (Job xxiii. 6), as he had
   promised, Ps. lxxxix. 21; Isa. xlix. 8; l. 7.

   2. That, being in an agony, he prayed more earnestly, v. 44. As his
   sorrow and trouble grew upon him, he grew more importunate in prayer;
   not that there was before any coldness or indifferency in his prayers,
   but there was now a greater vehemency in them, which was expressed in
   his voice and gesture. Note, Prayer, though never out of season, is in
   a special manner seasonable when we are in an agony; and the stronger
   our agonies are the more lively and frequent our prayers should be. Now
   it was that Christ offered up prayers and supplications with strong
   crying and tears, and was heard in that he feared (Heb. v. 7), and in
   his fear wrestled, as Jacob with the angel.

   3. That, in this agony, his sweat was as it were great drops of blood
   falling down to the ground. Sweat came in with sin, and was a branch of
   the curse, Gen. iii. 19. And therefore, when Christ was made sin and a
   curse for us, he underwent a grievous sweat, that in the sweat of his
   face we might eat bread, and that he might sanctify and sweeten all our
   trials to us. There is some dispute among the critics whether this
   sweat is only compared to drops of blood, being much thicker than drops
   of sweat commonly are, the pores of the body being more than ordinarily
   opened, or whether real blood out of the capillary veins mingled with
   it, so that it was in colour like blood, and might truly be called a
   bloody sweat; the matter is not great. Some reckon this one of the
   times when Christ shed his blood for us, for without the shedding of
   blood there is no remission. Every pore was as it were a bleeding
   wound, and his blood stained all his raiment. This showed the travail
   of his soul. He was now abroad in the open air, in a cool season, upon
   the cold ground, far in the night, which, one would think, had been
   enough to strike in a sweat; yet now he breaks out into a sweat, which
   bespeaks the extremity of the agony he was in.

The Treachery of Judas.

   47 And while he yet spake, behold a multitude, and he that was called
   Judas, one of the twelve, went before them, and drew near unto Jesus to
   kiss him.   48 But Jesus said unto him, Judas, betrayest thou the Son
   of man with a kiss?   49 When they which were about him saw what would
   follow, they said unto him, Lord, shall we smite with the sword?   50
   And one of them smote the servant of the high priest, and cut off his
   right ear.   51 And Jesus answered and said, Suffer ye thus far. And he
   touched his ear, and healed him.   52 Then Jesus said unto the chief
   priests, and captains of the temple, and the elders, which were come to
   him, Be ye come out, as against a thief, with swords and staves?   53
   When I was daily with you in the temple, ye stretched forth no hands
   against me: but this is your hour, and the power of darkness.

   Satan, finding himself baffled in his attempts to terrify our Lord
   Jesus, and so to put him out of the possession of his own soul, betakes
   himself (according to his usual method) to force and arms, and brings a
   party into the field to seize him, and Satan was in them. Here is,

   I. The marking of him by Judas. Here a numerous party appears, and
   Judas at the head of them, for he was guide to them that took Jesus;
   they knew not where to find him, but he brought them to the place: when
   they were there, they knew not which was he, but Judas told them that
   whomsoever he should kiss, that same was he; so he drew near to him to
   kiss him, according to the wonted freedom and familiarity to which our
   Lord Jesus admitted his disciples. Luke takes notice of the question
   Christ asked him, which we have not in the other evangelists: Judas,
   betrayest thou the Son of man with a kiss? What! Is this the signal? v.
   48. Must the Son of man be betrayed, as if any thing could be concealed
   from him, and a plot carried on against him unknown to him? Must one of
   his own disciples betray him, as if he had been a hard Master to them,
   or deserved ill at their hands? Must he be betrayed with a kiss? Must
   the badge of friendship be the instrument of treachery? Was ever a
   love-token so desecrated and abused? Note, Nothing can be a greater
   affront or grief to the Lord Jesus than to be betrayed, and betrayed
   with a kiss, by those that profess relation to him and an affection for
   him. Those do so who, under pretence of zeal for his honour, persecute
   his servants, who, under the cloak of a seeming affection for the
   honour of free grace, give a blow to the root of holiness and
   strictness of conversation. Many instances there are of Christ's being
   betrayed with a kiss, by those who, under the form of godliness, fight
   against the power of it. It were well if their own consciences would
   put this question to them, which Christ here puts to Judas, Betrayest
   thou the Son of man with a kiss? And will he not resent it? Will he not
   revenge it?

   II. The effort which his disciples made for his protection (v. 49):
   When they saw what would follow, that those armed men were come to
   seize him, they said, "Lord, shall we smite with the sword? Thou didst
   allow us to have two swords, shall we now make use of them? Never was
   there more occasion; and to what purpose should we have them if we do
   not use them?" They asked the question as if they would not have drawn
   the sword without commission from their Master, but they were in too
   much haste and too much heat to stay for an answer. But Peter, aiming
   at the head of one of the servants of the high priest, missed his blow,
   and cut off his right ear. As Christ, by throwing them to the ground
   that came to take him, showed what he could have done, so Peter, by
   this exploit, showed what he could have done too in so good a cause if
   he had had leave. The other evangelists tell us what was the check
   Christ gave to Peter for it. Luke here tells us, 1. How Christ excused
   the blow: Suffer ye thus far, v. 51. Dr. Whitby thinks he said this to
   his enemies who came to take him, to pacify them, that they might not
   be provoked by it to fall upon the disciples, whom he had undertaken
   the preservation of: "Pass by this injury and affront; it was without
   warrant from me, and there shall not be another blow struck." Though
   Christ had power to have struck them down, and struck them dead, yet he
   speaks them fair, and, as it were, begs their pardon for an assault
   made upon them by one of his followers, to teach us to give good words
   even to our enemies. 2. How he cured the wound, which was more than
   amends sufficient for the injury: He touched his ear, and healed him;
   fastened his ear on again, that he might not so much as go away
   stigmatized, though he well deserved it. Christ hereby gave them a
   proof, (1.) Of his power. He that could heal could destroy if he
   pleased, which should have obliged them in interest to submit to him.
   Had they returned the blow upon Peter, he would immediately have healed
   him; and what could not a small regiment do that had such a surgeon to
   it, immediately to help the sick and wounded? (2.) Of his mercy and
   goodness. Christ here gave an illustrious example to his own rule of
   doing good to them that hate us, as afterwards he did of praying for
   them that despitefully use us. Those who render good for evil do as
   Christ did. One would have thought that this generous piece of kindness
   should have overcome them, that such coals, heaped on their heads,
   should have melted them, that they could not have bound him as a
   malefactor who had approved himself such a benefactor; but their hearts
   were hardened.

   III. Christ's expostulation with the officers of the detachment that
   came to apprehend him, to show what an absurd thing it was for them to
   make all this rout and noise, v. 52, 53. Matthew relates it as said to
   the multitude. Luke tells us that it was said to the chief priests and
   captains of the temple the latter commanded the several orders of the
   priests, and therefore are here put between the chief priests and the
   elders, so that they were all ecclesiastics, retainers to the temple,
   who were employed in this odious piece of service; and some of the
   first rank too disparaged themselves so far as to be seen in it. Now
   see here,

   1. How Christ reasons with them concerning their proceedings. What
   occasion was there for them to come out in the dead of the night, and
   with swords and staves? (1.) They knew that he was one that would not
   resist, nor raise the mob against them; he never had done any thing
   like this. Why then are ye come out as against a thief? (2.) They knew
   he was one that would not abscond, for he was daily with them in the
   temple, in the midst of them, and never sought to conceal himself, nor
   did they offer to lay hands on him. Before his hour was come, it was
   folly for them to think to take him; and when his hour was come it was
   folly for them to make all this ado to take him.

   2. How he reconciles himself to their proceedings; and this we had not
   before: "But this is your hour, and the power of darkness. How hard
   soever it may seem that I should be thus exposed, I submit, for so it
   is determined. This is the hour allowed you to have your will against
   me. There is an hour appointed me to reckon for it. Now the power of
   darkness, Satan, the ruler of the darkness of this world, is permitted
   to do his worst, to bruise the heel of the seed of the woman, and I
   resolve to acquiesce; let him do his worst. The Lord shall laugh at
   him, for he sees that his day, his hour, is coming." Ps. xxxvii. 13.
   Let this quiet us under the prevalency of the church's enemies; let it
   quiet us in a dying hour, that, (1.) It is but an hour that is
   permitted for the triumph of our adversary, a short time, a limited
   time. (2.) It is their hour, which is appointed them, and in which they
   are permitted to try their strength, that omnipotence may be the more
   glorified in their fall. (3.) It is the power of darkness that rides
   master, and darkness must give way to light, and the power of darkness
   be made to truckle to the prince of light. Christ was willing to wait
   for his triumphs till his warfare was accomplished, and we must be so
   too.

The Fall of Peter.

   54 Then took they him, and led him, and brought him into the high
   priest's house. And Peter followed afar off.   55 And when they had
   kindled a fire in the midst of the hall, and were set down together,
   Peter sat down among them.   56 But a certain maid beheld him as he sat
   by the fire, and earnestly looked upon him, and said, This man was also
   with him.   57 And he denied him, saying, Woman, I know him not.   58
   And after a little while another saw him, and said, Thou art also of
   them. And Peter said, Man, I am not.   59 And about the space of one
   hour after another confidently affirmed, saying, Of a truth this fellow
   also was with him: for he is a Galilæan.   60 And Peter said, Man, I
   know not what thou sayest. And immediately, while he yet spake, the
   cock crew.   61 And the Lord turned, and looked upon Peter. And Peter
   remembered the word of the Lord, how he had said unto him, Before the
   cock crow, thou shalt deny me thrice.   62 And Peter went out, and wept
   bitterly.

   We have here the melancholy story of Peter's denying his Master, at the
   time when he was arraigned before the high priest, and those that were
   of the cabal, that were ready to receive the prey, and to prepare the
   evidence for his arraignment, as soon as it was day, before the great
   sanhedrim, v. 66. But notice is not taken here, as was in the other
   evangelists, of Christ's being now upon his examination before the high
   priest, only of his being brought into the high priest's house, v. 54.
   But the manner of expression is observable. They took him, and led him,
   and brought him, which methinks is like that concerning Saul (1 Sam.
   xv. 12): He is gone about, and passed on, and gone down; and intimates
   that, even when they had seized their prey, they were in confusion,
   and, for fear of the people, or rather struck with inward terror upon
   what they had seen and heard, they took him the furthest way about, or,
   rather, knew not which way they hurried him, such a hurry were they in
   in their own bosoms. Now observe,

   I. Peter's falling. 1. It began in sneaking. He followed Christ when he
   was had away prisoner; this was well, and showed a concern for his
   Master. But he followed afar off, that he might be out of danger. He
   thought to trim the matter, to follow Christ, and so to satisfy his
   conscience, but to follow afar off, and so to save his reputation, and
   sleep in a whole skin. 2. It proceeded in keeping his distance still,
   and associating himself with the high priest's servants, when he should
   have been at his master's elbow. The servants kindled a fire in the
   midst of the hall and sat down together, to talk over their
   night-expedition. Probably Malchus was among them, and Peter sat down
   among them, as if he had been one of them, at least would be thought to
   be so. His fall itself was disclaiming all acquaintance with Christ,
   and relation to him, disowning him because he was now in distress and
   danger. He was charged by a sorry simple maid, that belonged to the
   house, with being a retainer to this Jesus, about whom there was now so
   much noise. She looked wistfully upon him as he at by the fire, only
   because he was a stranger, and one whom she had not seen before; and
   concluding that at this time of night there were no neuters there, and
   knowing him not to be any of the retinue of the high priest, she
   concludes him to be one of the retinue of this Jesus, or perhaps she
   had been some time or other looking about her in the temple, and had
   seen Jesus there and Peter with him, officious about him, and
   remembered him; and this man was with him, saith she. And Peter, as he
   had not the courage to own the charge, so he had not the wit and
   presence of mind to turn it off, as he might have done many ways, and
   therefore flatly and plainly denies it: Woman, I know him not. 4. His
   fall was repeated a second time (v. 58): After a little while, before
   he had time to recollect himself, another saw him, and said, "Even thou
   art one of them, as slyly as thou sittest here among the high priest's
   servants." Not I, saith Peter; Man, I am not. And a third time, about
   the space of an hour after (for, saith the tempter, "When he is down,
   down with him; let us follow the blow, till we get him past recovery"),
   another confidently affirms, strenuously asserts it, "Of a truth this
   fellow also was with him, let him deny it if he can, for you may all
   perceive he is a Galilean." But he that has once told a lie is strongly
   tempted to persist in it; the beginning of that sin is as the letting
   forth of water. Peter now not only denies that he is a disciple of
   Christ, but that he knows any thing of him (v. 60): "Man, I know not
   what thou sayest; I never heard of this Jesus."

   II. Peter's getting up again. See how happily he recovered himself, or,
   rather, the grace of God recovered him. See how it was brought about:--

   1. The cock crew just as he was the third time denying that he knew
   Christ, and this startled him and put him upon thinking. Note, Small
   accidents may involve great consequences.

   2. The Lord turned and looked upon him. This circumstance we had not in
   the other evangelists, but it is a very remarkable one. Christ is here
   called the Lord, for there was much of divine knowledge, power, and
   grace, appearing in this. Observe, Though Christ had now his back upon
   Peter, and was upon his trial (when, one would think, he had something
   else to mind), yet he knew all that Peter said. Note, Christ takes more
   notice of what we say and do than we think he does. When Peter disowned
   Christ, yet Christ did not disown him, though he might justly have cast
   him off, and never looked upon him more, but have denied him before his
   Father. It is well for us that Christ does not deal with us as we deal
   with him. Christ looked upon Peter, not doubting but that Peter would
   soon be aware of it; for he knew that, though he had denied him with
   his lips, yet his eye would still be towards him. Observe, Though Peter
   had now been guilty of a very great offence, and which was very
   provoking, yet Christ would not call to him, lest he should shame him
   or expose him; he only gave him a look which none but Peter would
   understand the meaning of, and it had a great deal in it. (1.) It was a
   convincing look. Peter said that he did not know Christ. Christ turned,
   and looked upon him, as if he should say, "Dost thou not know me,
   Peter? Look me in the face, and tell me so." (2.) It was a chiding
   look. We may suppose that he looked upon him and frowned, or some way
   signified his displeasure. Let us think with what an angry countenance
   Christ justly looks upon us when we have sinned. (3.) It was an
   expostulating upbraiding look: "What, Peter, art thou he that disownest
   me now, when thou shouldest come and witness for me? What thou a
   disciple? Thou that wast the most forward to confess me to be the Son
   of God, and didst solemnly promise thou wouldest never disown me?" (4.)
   It was a compassionate look; he looked upon him with tenderness. "Poor
   Peter, how weak is thine heart! How art thou fallen and undone if I do
   not help thee!" (5.) It was a directing look. Christ guided him with
   his eye, gave him a wink to go out from that sorry company, to retire,
   and bethink himself a little, and then he would soon see what he had to
   do. (6.) It was a significant look: it signified the conveying of grace
   to Peter's heart, to enable him to repent; the crowing of the cock
   would not have brought him to repentance without this look, nor will
   the external means without special efficacious grace. Power went along
   with this look, to change the heart of Peter, and to bring him to
   himself, to his right mind.

   3. Peter remembered the words of the Lord. Note, The grace of God works
   in and by the word of God, brings that to mind, and sets that home upon
   the conscience, and so gives the soul a happy turn. Tolle et lege--Take
   it up, and read.

   4. Then Peter went out, and wept bitterly. One look from Christ melted
   him into tears of godly sorrow for sin. The candle was newly put out,
   and then a little thing lighted it again. Christ looked upon the chief
   priests, and made no impression upon them as he did on Peter, who had
   the divine seed remaining in him to work upon. It was not the look from
   Christ, but the grace of God with it, that recovered Peter, and brought
   him to-rights.

Christ Abused and Insulted.

   63 And the men that held Jesus mocked him, and smote him.   64 And when
   they had blindfolded him, they struck him on the face, and asked him,
   saying, Prophesy, who is it that smote thee?   65 And many other things
   blasphemously spake they against him.   66 And as soon as it was day,
   the elders of the people and the chief priests and the scribes came
   together, and led him into their council, saying,   67 Art thou the
   Christ? tell us. And he said unto them, If I tell you, ye will not
   believe:   68 And if I also ask you, ye will not answer me, nor let me
   go.   69 Hereafter shall the Son of man sit on the right hand of the
   power of God.   70 Then said they all, Art thou then the Son of God?
   And he said unto them, Ye say that I am.   71 And they said, What need
   we any further witness? for we ourselves have heard of his own mouth.

   We are here told, as before in the other gospels,

   I. How our Lord Jesus was abused by the servants of the high priest.
   The abjects, the rude and barbarous servants, gathered themselves
   together against him. They that held Jesus, that had him in custody
   till the court sat, they mocked him, and smote him (v. 63), they would
   not allow him to repose himself one minute, though he had had no sleep
   all night, nor to compose himself, though he was hurried to his trial,
   and no time given him to prepare for it. They made sport with him: this
   sorrowful night to him shall be a merry night to them; and the blessed
   Jesus, like Samson, is made the fool in the play. They hood-winked him,
   and then, according to the common play that young people have among
   them, they struck him on the face, and continued to do so till he named
   the person that smote him (v. 64), intending hereby an affront to his
   prophetical office, and that knowledge of secret things which he was
   said to have. We are not told that he said any thing, but bore every
   thing; hell was let loose, and he suffered it to do its worst. A
   greater indignity could not be done to the blessed Jesus, yet this was
   but one instance of many; for many other things blasphemously spoke
   they against him, v. 65. They that condemned him for a blasphemer were
   themselves the vilest blasphemers that ever were.

   II. How he was accused and condemned by the great sanhedrim, consisting
   of the elders of the people, the chief priests, and the scribes, who
   were all up betimes, and got together as soon as it was day, about five
   of the clock in the morning, to prosecute this matter. They were
   working this evil upon their beds, and, as soon as ever the morning was
   light, practised it, Mic. ii. 1. They would not have been up so early
   for any good work. It is but a short account that we have here of his
   trial in the ecclesiastical court.

   1. They ask him, Art thou the Christ? He was generally believed by his
   followers to be the Christ, but they could not prove it upon him that
   he had ever said so totidem verbis--in so many words, and therefore
   urge him to own it to them, v. 67. If they had asked him this question
   with a willingness to admit that he was the Christ, and to receive him
   accordingly if he could give sufficient proof of his being so, it had
   been well, and might have been for ever well with them; but they asked
   it with a resolution not to believe him, but a design to ensnare him.

   2. He justly complained of their unfair and unjust usage of him, v. 67,
   68. They all, as Jews, professed to expect the Messiah, and to expect
   him at this time. No other appeared, or had appeared, that pretended to
   be the Messiah. He had no competitor, nor was he likely to have any. He
   had given amazing proofs of a divine power going along with him, which
   made his claims very well worthy of a free and impartial enquiry. It
   had been but just for these leaders of the people to have taken him
   into their council, and examined him there as a candidate for the
   messiahship, not at the bar as a criminal. "But," saith he, (1.) "If I
   tell you that I am the Christ, and give you ever such convincing proofs
   of it, you are resolved that you will not believe. Why should the cause
   be brought on before you who have already prejudged it, and are
   resolved, right or wrong, to run it down, and to condemn it?" (2.) "If
   I ask you what you have to object against the proofs I produce, you
   will not answer me." Here he refers to their silence when he put a
   question to them, which would have led them to own his authority, ch.
   xx. 5-7. They were neither fair judges, nor fair disputants; but, when
   they were pinched with an argument, would rather be silent than own
   their conviction: "You will neither answer me nor let me go; if I be
   not the Christ, you ought to answer the arguments with which I prove
   that I am; if I be, you ought to let me go; but you will do neither."

   3. He referred them to his second coming, for the full proof of his
   being the Christ, to their confusion, since they would not now admit
   the proof of it, to their conviction (v. 69): "Hereafter shall the Son
   of man sit, and be seen to sit, on the right hand of the power of God,
   and then you will not need to ask whether he be the Christ or no."

   4. Hence they inferred that he set up himself as the Son of God, and
   asked him whether he were so or no (v. 70): Art thou then the Son of
   God? He called himself the Son of man, referring to Daniel's vision of
   the Son of man that came near before the Ancient of days, Dan. vii. 13,
   14. But they understood so much as to know that if he was that Son of
   man, he was also the Son of God. And art thou so? By this it appears to
   have been the faith of the Jewish church that the Messiah should be
   both Son of man and Son of God.

   5. He owns himself to be the Son of God: Ye say that I am; that is, "I
   am, as ye say." Compare Mark xiv. 62. Jesus said, I am. This confirms
   Christ's testimony concerning himself, that he was the Son of God, that
   he stood to it, when he knew he should suffer for standing to it.

   6. Upon this they ground his condemnation (v. 71): What need we any
   further witness? It was true, they needed not any further witness to
   prove that he said he was the Son of God, they had it from his own
   mouth; but did they not need proof that he was not so, before they
   condemned him as a blasphemer for saying that he was so? Had they no
   apprehension that it was possible he might be so, and then what horrid
   guilt they should bring upon themselves in putting him to death? No,
   they know not, neither will they understand. They cannot think it
   possible that he should be the Messiah, though ever so evidently
   clothed with divine power and grace, if he appear not, as they expect,
   in worldly pomp and grandeur. Their eyes being blinded with the
   admiration of that, they rush on in this dangerous prosecution, as the
   horse into the battle.
     __________________________________________________________________

L U K E.

  CHAP. XXIII.

   This chapter carries on and concludes the history of Christ's
   sufferings and death. We have here, I. His arraignment before Pilate
   the Roman governor, ver. 1-5. II. His examination before Herod, who was
   tetrarch of Galilee, under the Romans likewise, ver. 6-12. III.
   Pilate's struggle with the people to release Jesus, his repeated
   testimonies concerning his innocency, but his yielding at length to
   their importunity and condemning him to be crucified, ver. 13-25. IV.
   An account of what passed as they led him to be crucified, and his
   discourse to the people that followed, ver. 26-31. V. An account of
   what passed at the place of execution, and the indignities done him
   there, ver. 32-38. VI. The conversion of one of the thieves, as Christ
   was hanging on the cross, ver. 39-43. VII. The death of Christ, and the
   prodigies that attended it, ver. 44-49. VIII. His burial, ver. 50-56.

Christ before Pilate and Herod; Christ Accused and Insulted.

   1 And the whole multitude of them arose, and led him unto Pilate.   2
   And they began to accuse him, saying, We found this fellow perverting
   the nation, and forbidding to give tribute to Cæsar, saying that he
   himself is Christ a King.   3 And Pilate asked him, saying, Art thou
   the King of the Jews? And he answered him and said, Thou sayest it.   4
   Then said Pilate to the chief priests and to the people, I find no
   fault in this man.   5 And they were the more fierce, saying, He
   stirreth up the people, teaching throughout all Jewry, beginning from
   Galilee to this place.   6 When Pilate heard of Galilee, he asked
   whether the man were a Galilæan.   7 And as soon as he knew that he
   belonged unto Herod's jurisdiction, he sent him to Herod, who himself
   also was at Jerusalem at that time.   8 And when Herod saw Jesus, he
   was exceeding glad: for he was desirous to see him of a long season,
   because he had heard many things of him; and he hoped to have seen some
   miracle done by him.   9 Then he questioned with him in many words; but
   he answered him nothing.   10 And the chief priests and scribes stood
   and vehemently accused him.   11 And Herod with his men of war set him
   at nought, and mocked him, and arrayed him in a gorgeous robe, and sent
   him again to Pilate.   12 And the same day Pilate and Herod were made
   friends together: for before they were at enmity between themselves.

   Our Lord Jesus was condemned as a blasphemer in the spiritual court,
   but it was the most impotent malice that could be that this court was
   actuated by; for, when they had condemned him, they knew they could not
   put him to death, and therefore took another course.

   I. They accused him before Pilate. The whole multitude of them arose,
   when they saw they could go no further with him in their court, and led
   him unto Pilate, though it was no judgment day, no assizes or sessions;
   and they demanded justice against him, not as a blasphemer (that was no
   crime that he took cognizance of), but as one disaffected to the Roman
   government, which they in their hearts did not look upon as any crime
   at all, or, if it was one, they themselves were much more chargeable
   with it than he was; only it would serve the turn and answer the
   purpose of their malice: and it is observable that that which was the
   pretended crime, for which they employed the Roman powers to destroy
   Christ, was the real crime for which the Roman powers not long after
   destroyed them.

   1. Here is the indictment drawn up against him (v. 2), in which they
   pretended a zeal for Cæsar, only to ingratiate themselves with Pilate,
   but it was all malice against Christ, and nothing else. They
   misrepresented him, (1.) As making the people rebel against Cæsar. It
   was true, and Pilate knew it, that there was a general uneasiness in
   the people under the Roman yoke, and they wanted nothing but an
   opportunity to shake it off; now they would have Pilate believe that
   this Jesus was active to foment that general discontent, which, if the
   truth was known, they themselves were the aiders and abettors of: We
   have found him perverting the nation; as if converting them to God's
   government were perverting them from the civil government; whereas
   nothing tends more to make men good subjects than making them Christ's
   faithful followers. Christ had particularly taught that they ought to
   give tribute to Cæsar, though he knew there were those that would be
   offended at him for it; and yet he is here falsely accused as
   forbidding to give tribute to Cæsar. Innocency is no fence against
   calumny. (2.) As making himself a rival with Cæsar, though the very
   reason why they rejected him, and would not own him to be the Messiah,
   was because he did not appear in worldly pomp and power, and did not
   set up for a temporal prince, nor offer to do any thing against Cæsar;
   yet this is what they charged him with, that he said, he himself is
   Christ a king. He did say that he was Christ, and, if so, then a king,
   but not such a king as was ever likely to give disturbance to Cæsar.
   When his followers would have made him a king (John vi. 15), he
   declined it, though by the many miracles he wrought he made it appear
   that if he would have set up in competition with Cæsar he would have
   been too hard for him.

   2. His pleading to the indictment: Pilate asked him, Art thou the king
   of the Jews? v. 3. To which he answered, Thou sayest it; that is, "It
   is as thou sayest, that I am entitled to the government of the Jewish
   nation; but in rivalship with the scribes and Pharisees, who tyrannize
   over them in matters of religion, not in rivalship with Cæsar, whose
   government relates only to their civil interests." Christ's kingdom is
   wholly spiritual, and will not interfere with Cæsar's jurisdiction. Or,
   "Thou sayest it; but canst thou prove it? What evidence hast thou for
   it?" All that knew him knew the contrary, that he never pretended to be
   the king of the Jews, in opposition to Cæsar as supreme, or to the
   governors that were sent by him, but the contrary.

   3. Pilate's declaration of his innocency (v. 4): He said to the chief
   priests, and the people that seemed to join with them in the
   prosecution, "I find no fault in this man. What breaches of your law he
   may have been guilty of I am not concerned to enquire, but I find
   nothing proved upon him that makes him obnoxious to our court."

   4. The continued fury and outrage of the prosecutors, v. 5. Instead of
   being moderated by Pilate's declaration of his innocency, and
   considering, as they ought to have done, whether they were not bringing
   the guilt of innocent blood upon themselves, they were the more
   exasperated, more exceedingly fierce. We do not find that they have any
   particular fact to produce, much less any evidence to prove it; but
   they resolve to carry it with noise and confidence, and say it, though
   they cannot prove it: He stirs up the people to rebel against Cæsar,
   teaching throughout all Judea, beginning from Galilee to this place. He
   did stir up the people, but it was not to any thing factious or
   seditious, but to every thing that was virtuous and praiseworthy. He
   did teach, but they could not charge him with teaching any doctrine
   that tended to disturb the public peace, or make the government uneasy
   or jealous.

   II. They accused him before Herod. 1. Pilate removed him and his cause
   to Herod's court. The accusers mentioned Galilee, the northern part of
   Canaan. "Why," saith Pilate, "is he of that country? Is he a Galilean?"
   v. 6. "Yes," said they, "that is his head-quarters; there he was spent
   most of his time." "Let us send him to Herod then," saith Pilate, "for
   Herod is now in town, and it is but fit he should have cognizance of
   his cause, since he belongs to Herod's jurisdiction." Pilate was
   already sick of the cause, and desirous to rid his hands of it, which
   seems to have been the true reason for sending him to Herod. But God
   ordered it so for the more evident fulfilling of the scripture, as
   appears Acts iv. 26, 27, where that of David (Ps. ii. 2), The kings of
   the earth and the rulers set themselves against the Lord and his
   Anointed, is expressly said to be fulfilled in Herod and Pontius
   Pilate. 2. Herod was very willing to have the examining of him (v. 8):
   When he saw Jesus he was exceedingly glad, and perhaps the more glad
   because he saw him a prisoner, saw him in bonds. He had heard many
   things of him in Galilee, where his miracles had for a great while been
   all the talk of the country; and he longed to see him, not for any
   affection he had for him or his doctrine, but purely out of curiosity;
   and it was only to gratify this that he hoped to have seen some miracle
   done by him, which would serve him to talk of as long as he lived. In
   order to this, he questioned with him in many things, that at length he
   might bring him to something in which he might show his power. Perhaps
   he pumped him concerning things secret, or things to come, or
   concerning his curing diseases. But Jesus answered him nothing; nor
   would he gratify him so much as with the performance of one miracle.
   The poorest beggar, that asked a miracle for the relief of his
   necessity, was never denied; but this proud prince, that asked a
   miracle merely for the gratifying of his curiosity, is denied. He might
   have seen Christ and his wondrous works many a time in Galilee, and
   would not, and therefore it is justly said, Now he would see them, and
   shall not; they are hidden from his eyes, because he knew not the day
   of his visitation. Herod thought, now that he had him in bonds, he
   might command a miracle, but miracles must not be made cheap, nor
   Omnipotence be at the beck of the greatest potentate. 3. His
   prosecutors appeared against him before Herod, for they were restless
   in the prosecution: They stood, and vehemently accused him (v. 10),
   impudently and boldly, so the word signifies. They would make Herod
   believe that he had poisoned Galilee too with his seditious notions.
   Note, It is no new thing for good men and good ministers, that are real
   and useful friends to the civil government, to be falsely accused as
   factious and seditious, and enemies to government. 4. Herod was very
   abusive to him: He, with his men of war, his attendants, and officers,
   and great men, set him at nought. They made nothing of him; so the word
   is. Horrid wickedness! To make nothing of him who made all things. They
   laughed at him as a fool; for they knew he had wrought many miracles to
   befriend others, and why would he not now work one to befriend himself?
   Or, they laughed at him as one that had lost his power, and was become
   weak as other men. Herod, who had been acquainted with John Baptist,
   and had more knowledge of Christ too than Pilate had, was more abusive
   to Christ than Pilate was; for knowledge without grace does but make
   men the more ingeniously wicked. Herod arrayed Christ in a gorgeous
   robe, some gaudy painted clothes, as a mock-king; and so he taught
   Pilate's soldiers afterwards to do him the same indignity. He was
   ringleader in that abuse. 5. Herod sent him back to Pilate, and it
   proved an occasion of the making of them friends, they having been for
   some time before at variance. Herod could not get sight of a miracle,
   but would not condemn him neither as a malefactor, and therefore sent
   him again to Pilate (v. 11), and so returned Pilate's civility and
   respect in sending the prisoner to him; and this mutual obligation,
   with the messages that passed between them on this occasion, brought
   them to a better understanding one of another than there had been of
   late between them, v. 12. They had been at enmity between themselves,
   probably upon Pilate's killing of the Galileans, who were Herod's
   subjects (Luke xiii. 1), or some other such matter of controversy as
   usually occurs among princes and great men. Observe how those that
   quarrelled with one another yet could unite against Christ; as Gebal,
   and Ammon, and Amalek, though divided among themselves, were
   confederate against the Israel of God, Ps. lxxxiii. 7. Christ is the
   great peace-maker; both Pilate and Herod owned his innocency, and their
   agreeing in this cured their disagreeing in other things.

Barabbas Preferred to Christ.

   13 And Pilate, when he had called together the chief priests and the
   rulers and the people,   14 Said unto them, Ye have brought this man
   unto me, as one that perverteth the people: and, behold, I, having
   examined him before you, have found no fault in this man touching those
   things whereof ye accuse him:   15 No, nor yet Herod: for I sent you to
   him; and, lo, nothing worthy of death is done unto him.   16 I will
   therefore chastise him, and release him.   17 (For of necessity he must
   release one unto them at the feast.)   18 And they cried out all at
   once, saying, Away with this man, and release unto us Barabbas:   19
   (Who for a certain sedition made in the city, and for murder, was cast
   into prison.)   20 Pilate therefore, willing to release Jesus, spake
   again to them.   21 But they cried, saying, Crucify him, crucify him.
   22 And he said unto them the third time, Why, what evil hath he done? I
   have found no cause of death in him: I will therefore chastise him, and
   let him go.   23 And they were instant with loud voices, requiring that
   he might be crucified. And the voices of them and of the chief priests
   prevailed.   24 And Pilate gave sentence that it should be as they
   required.   25 And he released unto them him that for sedition and
   murder was cast into prison, whom they had desired; but he delivered
   Jesus to their will.

   We have here the blessed Jesus run down by the mob, and hurried to the
   cross in the storm of a popular noise and tumult, raised by the malice
   and artifice of the chief priests, as agents for the prince of the
   power of the air.

   I. Pilate solemnly protests that he believes he has done nothing worthy
   of death or of bonds. And, if he did believe so, he ought immediately
   to have discharged him, and not only so, but to have protected him from
   the fury of the priests and rabble, and to have bound his prosecutors
   to their good behaviour for their insolent conduct. But, being himself
   a bad man, he had no kindness for Christ, and, having made himself
   otherwise obnoxious, was afraid of displeasing either the emperor or
   the people; and therefore, for want of integrity, he called together
   the chief priests, and rulers, and people (whom he should have
   dispersed, as a riotous and seditious assembly, and forbid them to come
   near him), and will hear what they have to say, to whom he should have
   turned a deaf ear, for he plainly saw what spirit actuated them (v.
   14): "You have brought," saith he, "this man to me, and, because I have
   a respect for you, I have examined him before you, and have heard all
   you have to allege against him, and I can make nothing of it: I find no
   fault in him; you cannot prove the things whereof you accuse him."

   II. He appeals to Herod concerning him (v. 15): "I sent you to him, who
   is supposed to have known more of him than I have done, and he has sent
   him back, not convicted of any thing, nor under any mark of his
   displeasure; in his opinion, his crimes are not capital. He has laughed
   at him as a weak man, but has not stigmatized him as a dangerous man."
   He thought Bedlam a fitter place for him than Tyburn.

   III. He proposes to release him, if they will but consent to it. He
   ought to have done it without asking leave of them, Fiat justitia, ruat
   coelum--Let justice have its course, though the heavens should be
   desolated. But the fear of man brings many into this snare, that,
   whereas justice should take place, though heaven and earth come
   together, they will do an unjust thing, against their consciences,
   rather than pull an old house about their ears. Pilate declares him
   innocent, and therefore has a mind to release him; yet, to please the
   people, 1. He will release him under the notion of a malefactor,
   because of necessity he must release one (v. 17); so that whereas he
   ought to have been released by an act of justice, and thanks to nobody,
   he would have him released by an act of grace, and not be beholden to
   the people for it. 2. He will chastise him, and release him. If no
   fault be to be found in him, why should he be chastised? There is as
   much injustice in scourging as in crucifying an innocent man; nor would
   it be justified by pretending that this would satisfy the clamours of
   the people, and make him the object of their pity who was not to be the
   object of their envy. We must not do evil that good may come.

   IV. The people choose rather to have Barabbas released, a wretched
   fellow, that had nothing to recommend him to their favour but the
   daringness of his crimes. He was imprisoned for a sedition made in the
   city, and for murder (of all crimes among men the least pardonable),
   yet this was the criminal that was preferred before Christ: Away with
   this man, and release unto us Barabbas, v. 18, 19. And no wonder that
   such a man is the favourite and darling of such a mob, he that was
   really seditious, rather than he that was really loyal and falsely
   accused of sedition.

   V. When Pilate urged the second time that Christ should be released,
   they cried out, Crucify him, crucify him, v. 20, 21. They not only will
   have him die, but will have him die so great a death; nothing less will
   serve but he must be crucified: Crucify him, crucify him.

   VI. When Pilate the third time reasoned with them, to show them the
   unreasonableness and injustice of it, they were the more peremptory and
   outrageous (v. 22): "Why? What evil hath he done? Name his crime. I
   have found no cause of death, and you cannot say what cause of death
   you have found in him; and therefore, if you will but speak the word, I
   will chastise him and let him go." But popular fury, the more it is
   complimented, the more furious it grows; they were instant with loud
   voices, with great noises or outcries, not requesting, but requiring,
   that he might be crucified; as if they had as much right, at the feast,
   to demand the crucifying of one that was innocent as the release of one
   that was guilty.

   VII. Pilate's yielding, at length, to their importunity. The voice of
   the people and of the chief priests prevailed, and were too hard for
   Pilate, and overruled him to go contrary to his convictions and
   inclinations. He had not courage to go against so strong a stream, but
   gave sentence that it should be as they required, v. 24. Here is
   judgment turned away backward, and justice standing afar off, for fear
   of popular fury. Truth is fallen in the street, and equity cannot
   enter, Isa. lix. 14. Judgment was looked for, but behold oppression;
   righteousness, but behold a cry, Isa. v. 7. This is repeated in v. 25,
   with the aggravating circumstance of the release of Barabbas: He
   released unto them him that for sedition and murder was cast into
   prison, who hereby would be hardened in his wickedness, and do the more
   mischief, because him they had desired, being altogether such a one as
   themselves; but he delivered Jesus to their will, and he could not deal
   more barbarously with him than to deliver him to their will, who hated
   him with a perfect hatred, and whose tender mercies were cruelty.

The Crucifixion.

   26 And as they led him away, they laid hold upon one Simon, a Cyrenian,
   coming out of the country, and on him they laid the cross, that he
   might bear it after Jesus.   27 And there followed him a great company
   of people, and of women, which also bewailed and lamented him.   28 But
   Jesus turning unto them said, Daughters of Jerusalem, weep not for me,
   but weep for yourselves, and for your children.   29 For, behold, the
   days are coming, in the which they shall say, Blessed are the barren,
   and the wombs that never bare, and the paps which never gave suck.   30
   Then shall they begin to say to the mountains, Fall on us; and to the
   hills, Cover us.   31 For if they do these things in a green tree, what
   shall be done in the dry?

   We have here the blessed Jesus, the Lamb of God, led as a lamb to the
   slaughter, to the sacrifice. It is strange with what expedition they
   went through his trial; how they could do so much work in such a little
   time, though they had so many great men to deal with, attendance on
   whom is usually a work of time. He was brought before the chief priests
   at break of day (ch. xxii. 66), after that to Pilate, then to Herod,
   then to Pilate again; and there seems to have been a long struggle
   between Pilate and the people about him. He was scourged, and crowned
   with thorns and contumeliously used, and all this was done in four or
   five hours' time, or six at most, for he was crucified between nine
   o'clock and twelve. Christ's persecutors resolve to lose no time, for
   fear lest his friends at the other end of the town should get notice of
   what they were doing, and should rise to rescue him. Never any one was
   so chased out of the world as Christ was, but so he himself said, Yet a
   little while and ye shall not see me; a very little while indeed. Now
   as they led him away to death we find,

   I. One that was a bearer, that carried his cross, Simon by name, a
   Cyrenian, who probably was a friend of Christ, and was known to be so,
   and this was done to put a reproach upon him; they laid Christ's cross
   upon him, that he might bear it after Jesus (v. 26), lest Jesus should
   faint under it and die away, and so prevent the further instances of
   malice they designed. It was pity, but a cruel pity, that gave him this
   ease.

   II. Many that were mourners, true mourners, who followed him, bewailing
   and lamenting him. These were not only his friends and well-wishers,
   but the common people, that were not his enemies, and were moved with
   compassion towards him, because they had heard the fame of him, and
   what an excellent useful man he was, and had reason to think he
   suffered unjustly. This drew a great crowd after him, as is usual at
   executions, especially of those that have been persons of distinction:
   A great company of people followed him, especially of women (v. 27),
   some led by pity, others by curiosity, but they also (as well as those
   that were his particular friends and acquaintance) bewailed and
   lamented him. Though there were many that reproached and reviled him,
   yet there were some that valued him, and pitied him, and were sorry for
   him, and were partakers with him in his sufferings. The dying of the
   Lord Jesus may perhaps move natural affections in many that are
   strangers to devout affections; many bewail Christ that do not believe
   in him, and lament him that do not love him above all. Now here we are
   told what Christ said to these mourners. Though one would think he
   should be wholly taken up with his own concern, yet he found time and
   heart to take cognizance of their tears. Christ died lamented, and has
   a bottle for the tears of those that lamented him. He turned to them,
   though they were strangers to him, and bade them not weep for him, but
   for themselves. He diverts their lamentation into another channel, v.
   28.

   1. He gives them a general direction concerning their lamentations:
   Daughters of Jerusalem, weep not for me. Not that they were to be
   blamed for weeping for him, but rather commended; those hearts were
   hard indeed that were not affected with such sufferings of such a
   person; but they must not weep for him only (those were profitless
   tears that they shed for him), but rather let them weep for themselves
   and for their children, with an eye to the destruction that was coming
   upon Jerusalem, which some of them might live to see and share in the
   calamities of, or, at least, their children would, for whom they ought
   to be solicitous. Note, When with an eye of faith we behold Christ
   crucified we ought to weep, not for him, but for ourselves. We must not
   be affected with the death of Christ as with the death of a common
   person whose calamity we pity, or of a common friend whom we are likely
   to part with. The death of Christ was a thing peculiar; it was his
   victory and triumph over his enemies; it was our deliverance, and the
   purchase of eternal life for us. And therefore let us weep, not for
   him, but for our own sins, and the sins of our children, that were the
   cause of his death; and weep for fear (such were the tears here
   prescribed) of the miseries we shall bring upon ourselves, if we slight
   his love, and reject his grace, as the Jewish nation did, which brought
   upon them the ruin here foretold. When our dear relations and friends
   die in Christ, we have no reason to weep for them, who have put off the
   burden of the flesh, are made perfect in holiness, and have entered
   into perfect rest and joy, but for ourselves and our children, who are
   left behind in a world of sins, and sorrows, and snares.

   2. He gives them a particular reason why they should weep for
   themselves and for their children: "Fore behold sad times are coming
   upon your city; it will be destroyed, and you will be involved in the
   common destruction." When Christ's own disciples sorrowed after a godly
   sort for his leaving them, he wiped away their tears with the promise
   that he would see them again, and they should rejoice, John xvi. 22.
   But, when these daughters of Jerusalem bewailed him only with a worldly
   sorrow, he turned their tears into another channel, and told them that
   they should have something given them to cry for. Let them be
   afflicted, and mourn, and weep, Jam. iv. 9. He had lately wept over
   Jerusalem himself, and now he bids them weep over it. Christ's tears
   should set us a weeping. Let the daughters of Zion, that own Christ for
   their king, rejoice in him, for he comes to save them; but let the
   daughters of Jerusalem, that only weep for him, but do not take him for
   their king, weep and tremble to think of his coming to judge them. Now
   the destruction of Jerusalem is here foretold by two proverbial
   sayings, that might then fitly be used, which both bespeak it very
   terrible, that what people commonly dread they would then desire, to be
   written childless and to be buried alive. (1.) They would wish to be
   written childless. Whereas commonly those that have no children envy
   those that have, as Rachel envied Leah, then those that have children
   will find them such a burden in attempting to escape, and such a grief
   when they see them either fainting for famine or falling by the sword,
   that they will envy those that have none, and say, Blessed are the
   barren, and the wombs that never bare, that have no children to be
   given up to the murderer, or to be snatched out of his hands. It would
   not only go ill with those who at that time were with child, or giving
   suck, as Christ had said (Matt. xxiv. 19), but it would be terrible to
   those who had had children, and suckled them, and had them now alive.
   See Hos. ix. 11-14. See the vanity of the creature and the uncertainty
   of its comforts; for such may be the changes of Providence concerning
   us that those very things may become the greatest burdens, cares, and
   griefs to us, which we have delighted in as the greatest blessings.
   (2.) They would wish to be buried alive: They shall begin to say to the
   mountains, Fall on us, and to the hills, Cover us, v. 30. This also
   refers to a passage in the same prophecy with the former, Hos. x. 8.
   They shall wish to be hid in the darkest caves, that they may be out of
   the noise of these calamities. They will be willing to be sheltered
   upon any terms, though with the hazard of being crushed to pieces. This
   would be the language especially of the great and mighty men, Rev. vi.
   16. They that would not flee to Christ for refuge, and put themselves
   under his protection, will in vain call to hills and mountains to
   shelter them from his wrath.

   2. He shows how natural it was for them to infer this desolation from
   his sufferings. If they do these things in a green tree, what shall be
   done in the dry? v. 31. Some think that this is borrowed from Ezek. xx.
   47: The fire shall devour every green tree in thee, and every dry tree.
   These words may be applied, (1.) More particularly to the destruction
   of Jerusalem, which Christ here foretold, and which the Jews by putting
   him to death brought upon themselves: "If they (the Jews, and the
   inhabitants of Jerusalem) do these things upon the green tree, if they
   do thus abuse an innocent and excellent person for his good works, how
   may they expect God to deal with them for their so doing, who have made
   themselves a dry tree, a corrupt and wicked generation, and good for
   nothing? If this be their sin, what do you think will be their
   punishment?" Or take it thus: "If they (the Romans, their judges, and
   their soldiers) abuse me thus, who have given them no provocation, who
   am to them as a green tree, which you seem to be as much enraged at,
   what will they do by Jerusalem and the Jewish nation, who will be so
   very provoking to them, and make themselves as a dry tree, as fuel to
   the fire of their resentments? If God suffer those things to be done to
   me, what will he appoint to be done to those barren trees of whom it
   had been often said that they should be hewn down and cast into the
   fire?" Matt. iii. 10; vii. 19. (2.) They may be applied more generally
   to all the revelations of God's wrath against sin and sinners: "If God
   deliver me up to such sufferings as these because I am made a sacrifice
   for sin, what will he do with sinners themselves?" Christ was a green
   tree, fruitful and flourishing; now, if such things were done to him,
   we may thence infer what would have been done to the whole race of
   mankind if he had not interposed, and what shall be done to those that
   continue dry trees, notwithstanding all that is done to make them
   fruitful. If God did this to the Son of his love, when he found sin but
   imputed to him, what shall he do to the generation of his wrath, when
   he finds sin reigning in them? If the Father was pleased in doing these
   things to the green tree, why should he be loth to do it to the dry?
   Note, The consideration of the bitter sufferings of our Lord Jesus
   should engage us to stand in awe of the justice of God, and to tremble
   before him. The best saints, compared with Christ, are dry tree; if he
   suffer, why may not they expect so suffer? And what then shall the
   damnation of sinners be?

The Crucifixion.

   32 And there were also two other, malefactors, led with him to be put
   to death.   33 And when they were come to the place, which is called
   Calvary, there they crucified him, and the malefactors, one on the
   right hand, and the other on the left.   34 Then said Jesus, Father,
   forgive them; for they know not what they do. And they parted his
   raiment, and cast lots.   35 And the people stood beholding. And the
   rulers also with them derided him, saying, He saved others; let him
   save himself, if he be Christ, the chosen of God.   36 And the soldiers
   also mocked him, coming to him, and offering him vinegar,   37 And
   saying, If thou be the king of the Jews, save thyself.   38 And a
   superscription also was written over him in letters of Greek, and
   Latin, and Hebrew, THIS IS THE KING OF THE JEWS.   39 And one of the
   malefactors which were hanged railed on him, saying, If thou be Christ,
   save thyself and us.   40 But the other answering rebuked him, saying,
   Dost not thou fear God, seeing thou art in the same condemnation?   41
   And we indeed justly; for we receive the due reward of our deeds: but
   this man hath done nothing amiss.   42 And he said unto Jesus, Lord,
   remember me when thou comest into thy kingdom.   43 And Jesus said unto
   him, Verily I say unto thee, To day shalt thou be with me in paradise.

   In these verses we have,

   I. Divers passages which we had before in Matthew and Mark concerning
   Christ's sufferings. 1. That there were two others, malefactors, led
   with him to the place of execution, who, it is probable, had been for
   some time under sentence of death, and were designed to be executed on
   this day, which was probably the pretence for making such haste in the
   prosecution of Christ, that he and these two malefactors might be
   executed together, and one solemnity might serve. 2. That he was
   crucified at a place called Calvary, Kranion, the Greek name for
   Golgotha--the place of a skull: an ignominious place, to add to the
   reproach of his sufferings, but significant, for there he triumphed
   over death as it were upon his own dunghill. He was crucified. His
   hands and feet were nailed to the cross as it lay upon the ground, and
   it was then lifted up, and fastened into the earth, or into some socket
   made to receive it. This was a painful and shameful death above any
   other. 3. That he was crucified in the midst between two thieves, as if
   he had been the worst of the three. Thus he was not only treated as a
   transgressor, but numbered with them, the worst of them. 4. That the
   soldiers who were employed in the execution seized his garments as
   their fee, and divided them among themselves by lot: They parted his
   raiment, and cast lots; it was worth so little that, if divided, it
   would come to next to nothing, and therefore they cast lots for it. 5.
   That he was reviled and reproached, and treated with all the scorn and
   contempt imaginable, when he was lifted up upon the cross. It was
   strange that so much barbarity should be found in the human nature: The
   people stood beholding, not at all concerned, but rather pleasing
   themselves with the spectacle; and the rulers, whom from their office
   one would take to be men of sense and men of honour, stood among the
   rabble, and derided him, to set those on that were about them to do so
   too; and they said, He saved others, let him save himself. Thus was he
   upbraided for the good works he had done, as if it were indeed for
   these that they crucified him. They triumphed over him as if they had
   conquered him, whereas he was himself then more than a conqueror; they
   challenged him to save himself from the cross, when he was saving
   others by the cross: If he be the Christ, the chosen of God, let him
   save himself. They knew that the Christ was the chosen of God, designed
   by him, and dear to him. "If he, as the Christ, would deliver our
   nation from the Romans (and they could not form any other idea than
   that of the Messiah), let him deliver himself from the Romans that have
   him now in their hands." Thus the Jewish rulers jeered him as subdued
   by the Romans, instead of subduing them. The Roman soldiers jeered him
   as the King of the Jews: "A people good enough for such a prince, and a
   prince good enough for such a people." They mocked him (v. 36, 37);
   they made sport with him, and made a jest of his sufferings; and when
   they were drinking sharp sour wine themselves, such as was generally
   allotted them, they triumphantly asked him if he would pledge them, or
   drink with them. And they said, If thou be the king of the Jews, save
   thyself; for, as the Jews prosecuted him under the notion of a
   pretended Messiah, so the Romans under the notion of a pretended king.
   6. That the superscription over his head, setting forth his crime, was,
   This is the King of the Jews, v. 38. He is put to death for pretending
   to be the king of the Jews; so they meant it; but God intended it to be
   a declaration of what he really was, notwithstanding his present
   disgrace: he is the king of the Jews, the king of the church, and his
   cross is the way to his crown. This was written in those that were
   called the three learned languages, Greek, and Latin, and Hebrew, for
   those are best learned that have learned Christ. It was written in
   these three languages that it might be known and read of all men; but
   God designed by it to signify that the gospel of Christ should be
   preached to all nations, beginning at Jerusalem, and be read in all
   languages. The Gentile philosophy made the Greek tongue famous, the
   Roman laws and government made the Latin tongue so, and the Hebrew
   excelled them all for the sake of the Old Testament. In these three
   languages is Jesus Christ proclaimed king. Young scholars, that are
   taking pains at school to make themselves masters of these three
   languages, should aim at this, that in the use of them they may
   increase their acquaintance with Christ.

   II. Here are two passages which we had not before, and they are very
   remarkable ones.

   1. Christ's prayer for his enemies (v. 34): Father, forgive them. Seven
   remarkable words Christ spoke after he was nailed to the cross, and
   before he died, and this is the first. One reason why he died the death
   of the cross was that he might have liberty of speech to the last, and
   so might glorify his Father and edify those about him. As soon as ever
   he was fastened to the cross, or while they were nailing him, he prayed
   this prayer, in which observe,

   (1.) The petition: Father, forgive them. One would think that he should
   have prayed, "Father, consume them; the Lord look upon it, and requite
   it." The sin they were now guilty of might justly have been made
   unpardonable, and justly might they have been excepted by name out of
   the act of indemnity. No, these are particularly prayed for. Now he
   made intercession for transgressors, as was foretold (Isa. liii. 12),
   and it is to be added to his prayer (John xvii.), to complete the
   specimen he gave of his intercession within the veil: that for saints,
   this for sinners. Now the sayings of Christ upon the cross as well as
   his sufferings had a further intention than they seemed to have. This
   was a mediatorial word, and explicatory of the intent and meaning of
   his death: "Father, forgive them, not only these, but all that shall
   repent, and believe the gospel;" and he did not intend that these
   should be forgiven upon any other terms. "Father, that which I am now
   suffering and dying for is in order to this, that poor sinners may be
   pardoned." Note, [1.] The great thing which Christ died to purchase and
   procure for us is the forgiveness of sin. [2.] This is that for which
   Christ intercedes for all that repent and believe in the virtue of his
   satisfaction; his blood speaks this: Father, forgive them. [3.] The
   greatest sinners may, through Christ, upon their repentance, hope to
   find mercy. Though they were his persecutors and murderers, he prayed,
   Father, forgive them.

   (2.) The plea: For they know not what they do; for, if they had known,
   they would not have crucified him, 1 Cor. ii. 8. There was a veil upon
   his glory and upon their understandings; and how could they see through
   two veils? They wished his blood on them and their children: but, had
   they known what they did, they would have unwished it again. Note, [1.]
   The crucifiers of Christ know not what they do. They that speak ill or
   religion speak ill of that which they know not, and it is because they
   will not know it. [2.] There is a kind of ignorance that does in part
   excuse sin: ignorance through want of the means of knowledge or of a
   capacity to receive instruction, through the infelicities of education,
   or inadvertency. The crucifiers of Christ were kept in ignorance by
   their rulers, and had prejudices against him instilled into them, so
   that in what they did against Christ and his doctrine they thought they
   did God service, John xvi. 2. Such as to be pitied and prayed for. This
   prayer of Christ was answered not long after, when many of those that
   had a hand in his death were converted by Peter's preaching. This is
   written also for example to us. First, We must in prayer call God
   Father, and come to him with reverence and confidence, as children to a
   father. Secondly, The great thing we must beg of God, both for
   ourselves and others, is the forgiveness of sins. Thirdly, We must pray
   for our enemies, and those that hate and persecute us, must extenuate
   their offences, and not aggravate them as we must our own (They know
   not what they do; peradventure it was an oversight); and we must be
   earnest with God in prayer for the forgiveness of their sins, their
   sins against us. This is Christ's example to his own rule (Matt. v. 44,
   45, Love your enemies); and it very much strengthens the rule, for, if
   Christ loved and prayed for such enemies, what enemies can we have that
   we are not obliged to love and pray for?

   2. The conversion of the thief upon the cross, which is an illustrious
   instance of Christ's triumphing over principalities and powers even
   when he seemed to be triumphed over by them. Christ was crucified
   between two thieves, and in them were represented the different effects
   which the cross of Christ would have upon the children of men, to whom
   it would be brought near in the preaching of the gospel. They were all
   malefactors, all guilty before God. Now the cross of Christ is to some
   a savour of life unto life, to others of death unto death. To them that
   perish it is foolishness, but to them that are saved it is the wisdom
   of God and the power of God.

   (1.) Here was one of these malefactors that was hardened to the last.
   Near to the cross of Christ, he railed on him, as others did (v. 39):
   he said, If thou be the Christ, as they say thou art, save thyself and
   us. Though he was now in pain and agony, and in the valley of the
   shadow of death, yet this did not humble his proud spirit, nor teach
   him to give good language, no, not to his fellow-sufferer. Though thou
   bray a fool in a mortar, yet will not his foolishness depart from him.
   No troubles will of themselves work a change in a wicked heart, but
   sometimes they irritate the corruption which one would think they
   should mortify. He challenges Christ to save both himself and them.
   Note, There are some that have the impudence to rail at Christ, and yet
   the confidence to expect to be saved by him; nay, and to conclude that,
   if he do not save them, he is not to be looked upon as the Saviour.

   (2.) Here was the other of them that was softened at the last. It as
   said in Matthew and Mark that the thieves, even they that were
   crucified with him, reviled him, which some think is by a figure put
   for one of them, but others think that they both reviled him at first,
   till the heart of one of them was wonderfully changed, and with it his
   language on a sudden. This malefactor, when just ready to fall into the
   hands of Satan, was snatched as a brand out of the burning, and made a
   monument of divine mercy and grace, and Satan was left to roar as a
   lion disappointed of his prey. This gives no encouragement to any to
   put off their repentance to their death-bed, or to hope that then they
   shall find mercy; for, though it is certain that true repentance is
   never too late, it is as certain that late repentance is seldom true.
   None can be sure that they shall have time to repent at death, but
   every man may be sure that he cannot have the advantages that this
   penitent thief had, whose case was altogether extraordinary. He never
   had any offer of Christ, nor day of grace, before how: he was designed
   to be made a singular instance of the power of Christ's grace now at a
   time when he was crucified in weakness. Christ, having conquered Satan
   in the destruction of Judas and the preservation of Peter, erects this
   further trophy of his victory over him in the conversion of this
   malefactor, as a specimen of what he would do. We shall see the case to
   be extraordinary if we observe,

   [1.] The extraordinary operations of God's grace upon him, which
   appeared in what he said. Here were so many evidences given in a short
   time of a blessed change wrought in him that more could not have been
   given in so little a compass.

   First, See what he said to the other malefactor, v. 40, 41. 1. He
   reproved him for railing at Christ, as destitute of the fear of God,
   and having no sense at all of religion: Dost not thou fear God? This
   implies that it was the fear of God which restrained him from following
   the multitude to do this evil. "I fear God, and therefore dare not do
   it; and dost not thou?" All that have their eyes opened see this to be
   at the bottom of the wickedness of the wicked, that they have not the
   fear of God before their eyes. "If thou hadst any humanity in thee,
   thou wouldest not insult over one that is thy fellow-sufferer; thou art
   in the same condition; thou art a dying man too, and therefore,
   whatever these wicked people do, it ill becomes thee to abuse a dying
   man." 2. He owns that he deserves what was done to him: We indeed
   justly. It is probable that they both suffered for one and the same
   crime, and therefore he spoke with the more assurance, We received the
   due reward of our deeds. This magnifies divine grace, as acting in a
   distinguishing way. These two have been comrades in sin and suffering,
   and yet one is saved and the other perishes; two that had gone together
   all along hitherto, and yet now one taken and the other left. He does
   not say, Thou indeed justly, but We. Note, True penitents acknowledge
   the justice of God in all the punishments of their sin. God has done
   right, but we have done wickedly. 3. He believes Christ to have
   suffered wrongfully. Though he was condemned in two courts, and run
   upon as if he had been the worst of malefactors, yet this penitent
   thief is convinced, by his conduct in his sufferings, that he has done
   nothing amiss, ouden atopon--nothing absurd, or unbecoming his
   character. The chief priests would have him crucified between the
   malefactors, as one of them; but this thief has more sense than they,
   and owns he is not one of them. Whether he had before heard of Christ
   and of his wonderous works does not appear, but the Spirit of grace
   enlightened him with this knowledge, and enabled him to say, This man
   has done nothing amiss.

   Secondly, See what he said to our Lord Jesus: Lord, remember me when
   thou comest into thy kingdom, v. 42. This is the prayer of a dying
   sinner to a dying Saviour. It was the honour of Christ to be thus
   prayed to, though he was upon the cross reproached and reviled. It was
   the happiness of the thief thus to pray; perhaps he never prayed
   before, and yet now was heard, and saved at the last gasp. While there
   is life there is hope, and while there is hope there is room for
   prayer. 1. Observe his faith in this prayer. In his confession of sin
   (v. 41) he discovered repentance towards God. In this petition he
   discovered faith towards our Lord Jesus Christ. He owns him to be Lord,
   and to have a kingdom, and that he was going to that kingdom, that he
   should have authority in that kingdom, and that those should be happy
   whom he favoured; and to believe and confess all this was a great thing
   at this time of day. Christ was now in the depth of disgrace, deserted
   by his own disciples, reviled by his own nation, suffering as a
   pretender, and not delivered by his Father He made this profession
   before those prodigies happened which put honour upon his sufferings,
   and which startled the centurion; yet verily we have not found so great
   faith, no, not in Israel. He believed another life after this, and
   desired to be happy in that life, not as the other thief, to be saved
   from the cross, but to be well provided for when the cross had done its
   worst. 2. Observe his humility in this prayer. All his request is,
   Lord, remember me. He does not pray, Lord, prefer me (as they did,
   Matt. xx. 21), though, having the honour as none of the disciples had
   to drink of Christ's cup and to be baptized with his baptism either on
   his right hand or on his left in his sufferings when his own disciples
   had deserted him he might have had some colour to ask as they did to
   sit on his right hand and on his left in his kingdom. Acquaintance in
   sufferings has sometimes gained such a point, Jer. lii. 31, 32. But he
   is far from the thought of it. All he begs is, Lord, remember me,
   referring himself to Christ in what way to remember him. It is a
   request like that of Joseph to the chief butler, Think on me (Gen. xl.
   14), and it sped better; the chief butler forgot Joseph, but Christ
   remembered this thief. 3. There is an air of importunity and fervency
   in this prayer. He does, as it were, breathe out his soul in it: "Lord,
   remember me, and I have enough; I desire no more; into thy hands I
   commit my case." Note, To be remembered by Christ, now that he is in
   his kingdom, is what we should earnestly desire and pray for, and it
   will be enough to secure our welfare living and dying. Christ is in his
   kingdom, interceding. "Lord, remember me, and intercede for me." He is
   there ruling. "Lord, remember me, and rule in me by thy Spirit." He is
   there preparing places for those that are his. "Lord, remember me, and
   prepare a place for me; remember me at death, remember me in the
   resurrection." See Job xiv. 13.

   [2.] The extraordinary grants of Christ's favour to him: Jesus said
   unto him, in answer to his prayer, "Verily I say unto thee, I the Amen,
   the faithful Witness, I say Amen to this prayer, put my fiat to it:
   nay, thou shalt have more than thou didst ask, This day thou shalt be
   with me in paradise," v. 43. Observe,

   First, To whom this was spoken: to the penitent thief, to him, and not
   to his companion. Christ upon the cross is like Christ upon the throne;
   for now is the judgment of this world: one departs with a curse, the
   other with a blessing. Though Christ himself was now in the greatest
   struggle and agony, yet he had a word of comfort to speak to a poor
   penitent that committed himself to him. Note, Even great sinners, if
   they be true penitents, shall, through Christ, obtain not only the
   pardon of their sins, but a place in the paradise of God, Heb. ix. 15.
   This magnifies the riches of free grace, that rebels and traitors shall
   not only be pardoned, but preferred, thus preferred.

   Secondly, By whom this was spoken. This was another mediatorial word
   which Christ spoke, though upon a particular occasion, yet with a
   general intention to explain the true intent and meaning of his
   sufferings; as he died to purchase the forgiveness of sins for us (v.
   34), so also to purchase eternal life for us. By this word we are given
   to understand that Jesus Christ died to open the kingdom of heaven to
   all penitent obedient believers. 1. Christ here lets us know that he
   was going to paradise himself, to hades--the invisible world. His human
   soul was removing to the place of separate souls; not to the place of
   the damned, but to paradise, the place of the blessed. By this he
   assures us that his satisfaction was accepted, and the Father was well
   pleased in him, else he had not gone to paradise; that was the
   beginning of the joy set before him, with the prospect of which he
   comforted himself. He went by the cross to the crown, and we must not
   think of going any other way, or of being perfected but by sufferings.
   2. He lets all penitent believers know that when they die they shall go
   to be with him there. He was now, as a priest, purchasing this
   happiness for them, and is ready, as a king, to confer it upon them
   when they are prepared and made ready for it. See here how the
   happiness of heaven is set forth to us. (1.) It is paradise, a garden
   of pleasure, the paradise of God (Rev. ii. 7), alluding to the garden
   of Eden, in which our first parents were placed when they were
   innocent. In the second Adam we are restored to all we lost in the
   first Adam, and more, to a heavenly paradise instead of an earthly one.
   (2.) It is being with Christ there. That is the happiness of heaven, to
   see Christ, and sit with him, and share in his glory, John xvii. 24.
   (3.) It is immediate upon death: This day shalt thou be with me,
   to-night, before to-morrow. Thou souls of the faithful, after they are
   delivered from the burden of the flesh, immediately are in joy and
   felicity; the spirits of just men are immediately made perfect. Lazarus
   departs, and is immediately comforted; Paul departs, and is immediately
   with Christ, Phil. i. 23.

The Crucifixion.

   44 And it was about the sixth hour, and there was a darkness over all
   the earth until the ninth hour.   45 And the sun was darkened, and the
   veil of the temple was rent in the midst.   46 And when Jesus had cried
   with a loud voice, he said, Father, into thy hands I commend my spirit:
   and having said thus, he gave up the ghost.   47 Now when the centurion
   saw what was done, he glorified God, saying, Certainly this was a
   righteous man.   48 And all the people that came together to that
   sight, beholding the things which were done, smote their breasts, and
   returned.   49 And all his acquaintance, and the women that followed
   him from Galilee, stood afar off, beholding these things.

   In these verses we have three things:--

   I. Christ's dying magnified by the prodigies that attended it: only two
   are here mentioned, which we had an account of before. 1. The darkening
   of the sun at noon-day. It was now about the sixth hour, that is,
   according to our computation, twelve o'clock at noon; and there was a
   darkness over all the earth until the ninth hour. The sun was eclipsed
   and the air exceedingly clouded at the same time, both which concurred
   to this thick darkness, which continued three hours, not three days, as
   that of Egypt did. 2. The rending of the veil of the temple. The former
   prodigy was in the heavens, this in the temple; for both these are the
   houses of God, and, when the Son of God was thus abused, they could not
   but feel the indignity, and thus signify their resentment of it. By
   this rending of the veil was signified the taking away of the
   ceremonial law, which was a wall of partition between Jews and
   Gentiles, and of all other difficulties and discouragements in our
   approaches to God, so that now we may come boldly to the throne of
   grace.

   II. Christ's dying explained (v. 46) by the words with which he
   breathed out his soul. Jesus had cried with a loud voice when he said,
   Why hast thou forsaken me? So we are told in Matthew and Mark, and, it
   should seem, it was with a loud voice that he said this too, to show
   his earnestness, and that all the people might take notice of it: and
   this he said, Father, into thy hands I commend my spirit. 1. He
   borrowed these words from his father David (Ps. xxxi. 5); not that he
   needed to have words put into his mouth, but he chose to make use of
   David's words to show that it was the Spirit of Christ that testified
   in the Old-Testament prophets, and that he came to fulfil the
   scripture. Christ died with scripture in his mouth. Thus he directs us
   to make use of scripture language in our addresses to God. 2. In this
   address to God he calls him Father. When he complained of being
   forsaken, he cried, Eli, Eli, My God, my God; but, to show that
   dreadful agony of his soul was now over, he here calls God Father. When
   he was giving up his life and soul for us, he did for us call God
   Father, that we through him might receive the adoption of sons. 3.
   Christ made use of these words in a sense peculiar to himself as
   Mediator. He was now to make his soul an offering for our sin (Isa.
   liii. 10), to give his life a ransom for many (Matt. xx. 28), by the
   eternal Spirit to offer himself, Heb. ix. 14. He was himself both the
   priest and the sacrifice; our souls were forfeited, and his must go to
   redeem the forfeiture. The price must be paid into the hands of God,
   the party offended by sin; to him he had undertaken to make full
   satisfaction. Now by these words he offered up the sacrifice, did, as
   it were, lay his hand upon the head of it, and surrender it;
   tithemi--"I deposit it, I pay it down into thy hands. Father, accept of
   my life and soul instead of the lives and souls of the sinners I die
   for." The animus offerentis--the good will of the offerer, was
   requisite to the acceptance of the offering. Now Christ here expresses
   his cheerful willingness to offer himself, as he had done when it was
   first proposed to him (Heb. x. 9, 10), Lo, I come to do thy will, by
   which will we are sanctified. 4. Christ hereby signifies his dependence
   upon his Father for his resurrection, by the re-union of his soul and
   body. He commends his spirit into his Father's hand, to be received
   into paradise, and returned the third day. By this it appears that our
   Lord Jesus, as he had a true body, so he had a reasonable soul, which
   existed in a state of separation from the body, and thus he was made
   like unto his brethren; this soul he lodged in his Father's hand,
   committed it to his custody, resting in hope that it should not be left
   in hades, in its state of separation from the body, no, not so long as
   that the body might see corruption. 5. Christ has hereby left us an
   example, has fitted those words of David to the purpose of dying
   saints, and hath, as it were, sanctified them for their use. In death
   our great care should be about our souls, and we cannot more
   effectually provide for their welfare than by committing them now into
   the hands of God, as a Father, to be sanctified and governed by his
   Spirit and grace, and at death committing them into his hands to be
   made perfect in holiness and happiness. We must show that we are freely
   willing to die, that we firmly believe in another life after this, and
   are desirous of it, by saying, Father, into thy hands I commend my
   spirit.

   III. Christ's dying improved by the impressions it made upon those that
   attended him.

   1. The centurion that had command of the guard was much affected with
   what he saw, v. 47. He was a Roman, a Gentile, a stranger to the
   consolations of Israel; and yet he glorified God. He never saw such
   amazing instances of divine power, and therefore took occasion thence
   to adore God as the Almighty. And he bore a testimony to the patient
   sufferer: "Certainly this was a righteous man, and was unjustly put to
   death." God's manifesting his power so much to do him honour was a
   plain evidence of his innocency. His testimony in Matthew and Mark goes
   further: Truly this was the Son of God. But in his case this amounts to
   the same; for, if he was a righteous man, he said very truly when he
   said that he was the Son of God; and therefore that testimony of his
   concerning himself must be admitted, for, if it were false, he was not
   a righteous man.

   2. The disinterested spectators could not but be concerned. This is
   taken notice of only here, v. 48. All the people that came together to
   that sight, as is usual upon such occasions, beholding the things which
   were done, could not but go away very serious for the time, whatever
   they were when they came home: They smote their breasts, and returned.
   (1.) They laid the thing very much to heart for the present. They
   looked upon it as a wicked thing to put him to death, and could not but
   think that some judgment of God would come upon their nation for it.
   Probably these very people were of those that had cried, Crucify him,
   crucify him, and, when he was nailed to the cross, reviled and
   blasphemed him; but now they were so terrified with the darkness and
   the earthquake, and the uncommon manner of his expiring, that they had
   not only their mouths stopped, but their consciences startled, and in
   remorse for what they had done, as the publican, they smote upon their
   breasts, beat upon their own hearts, as those that had indignation at
   themselves. Some think that this was a happy step towards that good
   work which was afterwards wrought upon them, when they were pricked to
   the heart, Acts ii. 37. (2.) Yet, it should seem, the impression soon
   wore off: They smote their breasts, and returned. They did not show any
   further token of respect to Christ, nor enquire more concerning him,
   but went home; and we have reason to fear that in a little time they
   quite forgot it. Thus many that see Christ evidently set forth
   crucified among them in the word and sacraments are a little affected
   for the present, but it does not continue; they smite their breasts,
   and return. They see Christ's face in the glass of the ordinances and
   admire him; but they go away, and straightway forget what manner of man
   he is, and what reason they have to love him.

   3. His own friends and followers were obliged to keep their distance,
   and yet got as near as they could and durst, to see what was done (v.
   49): All his acquaintance, that knew him and were known of him, stood
   afar off, for fear lest if they had been near him they should have been
   taken up as favourers of him; this was part of his sufferings, as of
   Job's (Job xix. 13): He hath put my brethren far from me, and mine
   acquaintance are verily estranged from me. See Ps. lxxxviii. 18. And
   the women that followed him together from Galilee were beholding these
   things, not knowing what to make of them, nor so ready as they should
   have been to take them for certain preludes of his resurrection. Now
   was Christ set for a sign that should be spoken against, as Simeon
   foretold, that the thoughts of many hearts might be revealed, ch. ii.
   34, 35.

The Burial of Christ.

   50 And, behold, there was a man named Joseph, a counsellor; and he was
   a good man, and a just:   51 (The same had not consented to the counsel
   and deed of them;) he was of Arimathæa, a city of the Jews: who also
   himself waited for the kingdom of God.   52 This man went unto Pilate,
   and begged the body of Jesus.   53 And he took it down, and wrapped it
   in linen, and laid it in a sepulchre that was hewn in stone, wherein
   never man before was laid.   54 And that day was the preparation, and
   the sabbath drew on.   55 And the women also, which came with him from
   Galilee, followed after, and beheld the sepulchre, and how his body was
   laid.   56 And they returned, and prepared spices and ointments; and
   rested the sabbath day according to the commandment.

   We have here an account of Christ's burial; for he must be brought not
   only to death, but to the dust of death (Ps. xxii. 15), according to
   the sentence (Gen. iii. 19), To the dust thou shalt return. Observe,

   I. Who buried him. His acquaintance stood afar off; they had neither
   money to bear the charge nor courage to bear the odium of burying him
   decently; but God raised up one that had both, a man named Joseph, v.
   50. His character is that he was a good man and a just, a man of
   unspotted reputation for virtue and piety, not only just to all, but
   good to all that needed him (and care to bury the dead, as becomes the
   hope of the resurrection of the dead, is one instance of goodness and
   beneficence); he was a person of quality, a counsellor, a senator, a
   member of the sanhedrim, one of the elders of the Jewish church. Having
   said this of him, it was necessary to add that, though he was of that
   body of men who had put Christ to death, yet he had not consented to
   their counsel and deed (v. 51), though it was carried by the majority,
   yet he entered his protest against it, and followed not the multitude
   to do evil. Note, That evil counsel or deed to which we have not
   consented shall not be reckoned our act. Nay, he not only dissented
   openly from those that were enemies to Christ, but be consented
   secretly with those that were his friends: He himself waited for the
   kingdom of God; he believed the Old-Testament prophecies of the Messiah
   and his kingdom, and expected the accomplishment of them. This was the
   man that appears upon this occasion to have had a true respect for the
   Lord Jesus. Note, There are many who are hearty in Christ's interests,
   how, though they do not make any show in their outward profession of
   it, yet will be more ready to do him a piece of real service, when
   there is occasion, than others who make a greater figure and noise.

   II. What he did towards the burying of him. 1. He went to Pilate, the
   judge that condemned him, and begged the body of Jesus, for it was at
   his disposal; and, though he might have raised a party sufficient to
   have carried off the body by violence, yet he would take the regular
   course, and do it peaceably. 2. He took it down, it should seem, with
   his own hands, and wrapped it in linen. They tell us that it was the
   manner of the Jews to roll the bodies of the dead, as we do little
   children in their swaddling-clothes, and that the word here used
   signifies as much; so that the piece of fine linen, which he bought
   whole, he cut into many pieces for this purpose. It is said of Lazarus,
   He was bound hand and foot, John xi. 44. Grave-clothes are to the
   saints as swaddling-clothes, which they shall out-grow and put off,
   when they come to the perfect man.

   III. Where he was buried. In a sepulchre that was hewn in stone, that
   the prison of the grave might be made strong, as the church, when she
   was brought into darkness, had her way enclosed with hewn stone, Lam.
   iii. 2, 9. But it was a sepulchre in which never man before was laid,
   for he was buried on such an account as never any one before him was
   buried, only in order to his rising again the third day by his own
   power; and he was to triumph over the grave as never any man did.

   IV. When he was buried. On the day of the preparation, when the sabbath
   drew on, v. 54. This is given as a reason why they made such haste with
   the funeral, because the sabbath drew on, which required their
   attendance to other work, preparing for the sabbath, and going forth to
   welcome it. Note, Weeping must not hinder sowing. Though they were in
   tears for the death of Christ, yet they must apply themselves to the
   sanctifying of the sabbath; and, when the sabbath draws on, there must
   be preparation. Our worldly affairs must be so ordered that they may
   not hinder us from our sabbath work, and our holy affections must be so
   excited that they may carry us on in it.

   V. Who attended the funeral; not any of the disciples, but only the
   women that came with him from Galilee (v. 55), who, as they staid by
   him while he hung on the cross, so they followed him, all in tears no
   doubt, and beheld the sepulchre where it was, which was the way to it,
   and how his body was laid in it. They were led to this, not by their
   curiosity, but by their affection to the Lord Jesus, which was strong
   as death and which many waters could not quench. Here was a silent
   funeral, and not a solemn one, and yet his rest was glorious.

   VI. What preparation was made for the embalming of his body after he
   was buried (v. 56): They returned, and prepared spices and ointments,
   which was more an evidence of their love than of their faith; for had
   they remembered and believed what he had so often told them, that he
   should rise again the third day, they would have spared their cost and
   pains herein, as knowing that in a short time there would be a greater
   honour put upon his body, by the glory of his resurrection, than they
   could put upon it with their most precious ointments; but, busy as they
   were in this preparation, they rested on the sabbath day, and did none
   of this servile work thereon, not only according to the custom of their
   nation, but according to the commandments of their God, which, though
   the day be altered, is still in full force: Remember the sabbath day,
   to keep it holy.
     __________________________________________________________________

L U K E.

  CHAP. XXIV.

   Our Lord Jesus went gloriously down to death, in spite of the malice of
   his enemies, who did all they could to make his death ignominious; but
   he rose again more gloriously, of which we have an account in this
   chapter; and the proofs and evidences of Christ's resurrection are more
   fully related by this evangelist than they were by Matthew and Mark.
   Here is, I. Assurance given by two angels, to the woman who visited the
   sepulchre, that the Lord Jesus was risen from the dead, according to
   his own word, to which the angels refer them (ver. 1-7), and the report
   of this to the apostles, ver. 8-11. II. The visit which Peter made to
   the sepulchre, and his discoveries there, ver. 12. III. Christ's
   conference with the two disciples that were going to Emmaus, and his
   making himself known to them, ver. 13-35. IV. His appearing to the
   eleven disciples themselves, the same day at evening, ver. 36-49. V.
   The farewell he gave them, his ascension into heaven, and the joy and
   praise of his disciples whom he left behind, ver. 50-53.

The Resurrection.

   1 Now upon the first day of the week, very early in the morning, they
   came unto the sepulchre, bringing the spices which they had prepared,
   and certain others with them.   2 And they found the stone rolled away
   from the sepulchre.   3 And they entered in, and found not the body of
   the Lord Jesus.   4 And it came to pass, as they were much perplexed
   thereabout, behold, two men stood by them in shining garments:   5 And
   as they were afraid, and bowed down their faces to the earth, they said
   unto them, Why seek ye the living among the dead?   6 He is not here,
   but is risen: remember how he spake unto you when he was yet in
   Galilee,   7 Saying, The Son of man must be delivered into the hands of
   sinful men, and be crucified, and the third day rise again.   8 And
   they remembered his words,   9 And returned from the sepulchre, and
   told all these things unto the eleven, and to all the rest.   10 It was
   Mary Magdalene, and Joanna, and Mary the mother of James, and other
   women that were with them, which told these things unto the apostles.
   11 And their words seemed to them as idle tales, and they believed them
   not.   12 Then arose Peter, and ran unto the sepulchre; and stooping
   down, he beheld the linen clothes laid by themselves, and departed,
   wondering in himself at that which was come to pass.

   The manner of the re-uniting of Christ's soul and body in his
   resurrection is a mystery, one of the secret things that belong not to
   us; but the infallible proofs of his resurrection, that he did indeed
   rise from the dead, and was thereby proved to be the Son of God, are
   things revealed, which belong to us and to our children. Some of them
   we have here in these verses, which relate the same story for substance
   that we had in Matthew and Mark.

   I. We have here the affection and respect which the good women that had
   followed Christ showed to him, after he was dead and buried, v. 1. As
   soon as ever they could, after the sabbath was over, they came to the
   sepulchre, to embalm his body, not to take it out of the linen in which
   Joseph had wrapped it, but to anoint the head and face, and perhaps the
   wounded hands and feet, and to scatter sweet spices upon and about the
   body; as it is usual with us to strew flowers about the dead bodies and
   graves of our friends, only to show our good-will towards the taking
   off the deformity of death if we could, and to make them somewhat the
   less loathsome to those that are about them. The zeal of these good
   women for Christ did continue. The spices which they had prepared the
   evening before the sabbath, at a great expense, they did not, upon
   second thoughts, when they had slept upon it, dispose of otherwise,
   suggesting, To what purpose is this waste? but they brought them to the
   sepulchre on the morning after the sabbath, early, very early. It is a
   rule of charity, Every man, according as he purposes in his heart, so
   let him give, 2 Cor. ix. 7. What is prepared for Christ, let it be used
   for him. Notice is taken of the names of these women, Mary Magdalene,
   and Joanna, and Mary the mother of James; grave matronly women, it
   should seem, they were. Notice is also taken of certain others with
   them, v. 1, and again, v. 10. These, who had not joined in preparing
   the spices, would yet go along with them to the sepulchre; as if the
   number of Christ's friends increased when he was dead, John xii. 24,
   32. The daughters of Jerusalem, when they saw how inquisitive the souse
   was after her Beloved, were desirous to seek him with her (Cant. vi.
   1), so were these other women. The zeal of some provokes others.

   II. The surprise they were in, when they found the stone rolled away
   and the grave empty (v. 2, 3); they were much perplexed at that (v. 4)
   which they had much reason to rejoice in, that the stone was rolled
   away from the sepulchre (by which it appeared that he had a legal
   discharge, and leave to come out), and that they found not the body of
   the Lord Jesus, by which it appeared that he had made us of his
   discharge and was come out. Note, Good Christians often perplex
   themselves about that with which they should comfort and encourage
   themselves.

   III. The plain account which they had of Christ's resurrection from two
   angels, who appeared to them in shining garments, not only white, but
   bright, and casting a lustre about them. They first saw one angel
   without the sepulchre, who presently went in, and sat with another
   angel in the sepulchre, one at the head and the other at the feet,
   where the body of Jesus had lain; so the evangelists may be reconciled.
   The women, when they saw the angels, were afraid lest they had some ill
   news for them; but, instead of enquiring of them, they bowed down their
   faces to the earth, to look for their dear Master in the grave. They
   would rather find him in his grave-clothes than angels themselves in
   their shining garments. A dying Jesus has more beauty in the eyes of a
   believer than angels themselves. These women, like the spouse, when
   found by the watchman (and angels are called watchers), enter not into
   any other conversation with them than this, Saw ye him whom my soul
   loveth? Now here, 1. They upbraid the women with the absurdity of the
   search they were making: Why seek ye the living among the dead? v. 5.
   Witness is hereby given to Christ that he is living, of him it is
   witnessed that he liveth (Heb. vii. 8), and it is the comfort of all
   the saints, I know that my Redeemer liveth; for because he lives we
   shall live also. But a reproof is given to those that look for him
   among the dead,--that look for him among the dead heroes that the
   Gentiles worshipped, as if he were but like one of them,--that look for
   him in an image, or a crucifix, the work of men's hands, or among
   unwritten tradition and the inventions of men; and indeed all they that
   expect happiness and satisfaction in the creature, or perfection in
   this imperfect state, may be said to seek the living among the dead. 2.
   They assure them that he is risen from the dead (v. 6): "He is not
   here, but is risen, is risen by his own power; he has quitted his
   grace, to return no more to it." These angels were competent witnesses,
   for they had been sent express from heaven with orders for his
   discharge. And we are sure that their record is true; they durst not
   tell a lie. 3. They refer them to his own words: Remember what he spoke
   to you, when he was yet in Galilee. If they had duly believed and
   observed the prediction of it, they would easily have believed the
   thing itself when it came to pass; and therefore, that the tidings
   might not be such a surprise to them and they seemed to be, the angels
   repeat to them what Christ had often said in their hearing, The Son of
   man must be delivered into the hands of sinful men, and though it was
   done by the determinate counsel and foreknowledge of God, yet they that
   did it were not the less sinful for doing it. He told them that he must
   be crucified. Surely they could not forget that which they had with so
   much concern seen fulfilled; and would not this bring to their mind
   that which always followed, The third day he shall rise again? Observe,
   These angels from heaven bring not any new gospel, but put them in
   mind, as the angels of the churches do, of the sayings of Christ, and
   teach them how to improve and apply them.

   IV. Their satisfaction in this account, v. 8. The women seemed to
   acquiesce; they remembered his words, when they were thus put in mind
   of them, and thence concluded that if he was risen it was not more than
   they had reason to expect; and now they were ashamed of the
   preparations they had made to embalm on the third day him who had often
   said that he would on the third day rise again. Note, A seasonable
   remembrance of the words of Christ will help us to a right
   understanding of his providence.

   V. The report they brought of this to the apostles: They returned from
   the sepulchre, and told all these things to the eleven, and to all the
   rest of Christ's disciples, v. 9. It does not appear that they were
   together in a body; they were scattered every one to his own, perhaps
   scarcely two or three of them together in the same lodgings, but one
   went to some of them and another to others of them, so that in a little
   time, that morning, they all had notice of it. But we are told (v. 11)
   how the report was received: Their words seemed to them as idle tales,
   and they believed them not. They thought it was only the fancy of the
   women, and imputed it to the power of imagination; for they also had
   forgotten Christ's words, and wanted to be put in mind of them, not
   only what he had said to them in Galilee some time ago, but what he had
   said very lately, in the night wherein he was betrayed: Again a little
   while, and ye shall see me. I will see you again. One cannot but be
   amazed at the stupidity of these disciples,--who had themselves so
   often professed that they believed Christ to be the Son of God and the
   true Messiah, had been so often told that he must die and rise again,
   and then enter into his glory, had seen him more than once raise the
   dead,--that they should be so backward to believe in his raising
   himself. Surely it would seem the less strange to them, when hereafter
   this complaint would justly be taken up by them, to remember that there
   was a time when it might justly have been taken up against them, Who
   hath believed our report?

   VI. The enquiry which Peter made hereupon, v. 12. It was Mary Magdalene
   that brought the report to him, as appears, John xx. 1, 2, where this
   story of his running to the sepulchre is more particularly related. 1.
   Peter hastened to the sepulchre upon the report, perhaps ashamed of
   himself, to think that Mary Magdalene should have been there before
   him; and yet, perhaps, he had not been so ready to go thither now if
   the women had not told him, among other things, that the watch was
   fled. Many that are swift-footed enough when there is no danger are but
   cow-hearted when there is. Peter now ran to the sepulchre, who but the
   other day ran from his Master. 2. He looked into the sepulchre, and
   took notice how orderly the linen clothes in which Christ was wrapped
   were taken off, and folded up, and laid by themselves, but the body
   gone. He was very particular in making his observations, as if he would
   rather credit his own eyes than the testimony of the angels. 3. He went
   away, as he thought, not much the wiser, wondering in himself at that
   which was come to pass. Had he remembered the words of Christ, even
   this was enough to satisfy him that he was risen from the dead; but,
   having forgotten them, he is only amazed with the thing, and knows not
   what to make of it. There is many a thing puzzling and perplexing to us
   which would be both plain and profitable if we did but rightly
   understand the words of Christ, and had them ready to us.

The Disciples Going to Emmaus.

   13 And, behold, two of them went that same day to a village called
   Emmaus, which was from Jerusalem about threescore furlongs.   14 And
   they talked together of all these things which had happened.   15 And
   it came to pass, that, while they communed together and reasoned, Jesus
   himself drew near, and went with them.   16 But their eyes were holden
   that they should not know him.   17 And he said unto them, What manner
   of communications are these that ye have one to another, as ye walk,
   and are sad?   18 And the one of them, whose name was Cleopas,
   answering said unto him, Art thou only a stranger in Jerusalem, and
   hast not known the things which are come to pass there in these days?
   19 And he said unto them, What things? And they said unto him,
   Concerning Jesus of Nazareth, which was a prophet mighty in deed and
   word before God and all the people:   20 And how the chief priests and
   our rulers delivered him to be condemned to death, and have crucified
   him.   21 But we trusted that it had been he which should have redeemed
   Israel: and beside all this, to day is the third day since these things
   were done.   22 Yea, and certain women also of our company made us
   astonished, which were early at the sepulchre;   23 And when they found
   not his body, they came, saying, that they had also seen a vision of
   angels, which said that he was alive.   24 And certain of them which
   were with us went to the sepulchre, and found it even so as the women
   had said: but him they saw not.   25 Then he said unto them, O fools,
   and slow of heart to believe all that the prophets have spoken:   26
   Ought not Christ to have suffered these things, and to enter into his
   glory?   27 And beginning at Moses and all the prophets, he expounded
   unto them in all the scriptures the things concerning himself.   28 And
   they drew nigh unto the village, whither they went: and he made as
   though he would have gone further.   29 But they constrained him,
   saying, Abide with us: for it is toward evening, and the day is far
   spent. And he went in to tarry with them.   30 And it came to pass, as
   he sat at meat with them, he took bread, and blessed it, and brake, and
   gave to them.   31 And their eyes were opened, and they knew him; and
   he vanished out of their sight.   32 And they said one to another, Did
   not our heart burn within us, while he talked with us by the way, and
   while he opened to us the scriptures?   33 And they rose up the same
   hour, and returned to Jerusalem, and found the eleven gathered
   together, and them that were with them,   34 Saying, The Lord is risen
   indeed, and hath appeared to Simon.   35 And they told what things were
   done in the way, and how he was known of them in breaking of bread.

   This appearance of Christ to the two disciples going to Emmaus was
   mentioned, and but just mentioned, before (Mark xvi. 12); here it is
   largely related. It happened the same day that Christ rose, the first
   day of the new world that rose with him. One of these two disciples was
   Cleopas or Alpheus, said by the ancients to be the brother of Joseph,
   Christ's supposed father; who the other was is not certain. Some think
   it was Peter; it should seem indeed that Christ did appear particularly
   to Peter that day, which the eleven spoke of among themselves (v. 34),
   and Paul mentions, 1 Cor. xv. 5. But it could not be Peter that was one
   of the two, for he was one of the eleven to whom the two returned; and,
   besides, we know Peter so well as to think that if he had been one of
   the two he would have been the chief speaker, and not Cleopas. It was
   one of those that were associated with the eleven, mentioned v. 9. Now
   in this passage of story we may observe,

   I. The walk and talk of these two disciples: They went to a village
   called Emmaus, which is reckoned to be about two hours' walk from
   Jerusalem; it is here said to be about sixty furlongs, seven measured
   miles, v. 13. Whether they went thither upon business, or to see some
   friend, does not appear. I suspect that they were going homewards to
   Galilee, with an intention not to enquire more after this Jesus; that
   they were meditating a retreat, and stole away from their company
   without asking leave or taking leave; for the accounts brought them
   that morning of their Master's resurrection seemed to them as idle
   tales; and, if so, no wonder that they began to think of making the
   best of their way home. But as they travelled they talked together of
   all those things which had happened, v. 14. They had not courage to
   confer of these things, and consult what was to be done in the present
   juncture at Jerusalem, for fear of the Jews; but, when they were got
   out of the hearing of the Jews, they could talk it over with more
   freedom. They talked over these things, reasoning with themselves
   concerning the probabilities of Christ's resurrection; for, according
   as these appeared, they would either go forward or return back to
   Jerusalem. Note, It well becomes the disciples of Christ, when they are
   together, to talk of his death and resurrection; thus they may improve
   one another's knowledge, refresh one another's memory, and stir up one
   another's devout affections.

   II. The good company they met with upon the road, when Jesus himself
   came, and joined himself to them (v. 15): They communed together, and
   reasoned, and perhaps were warm at the argument, one hoping that their
   Master was risen, and would set up his kingdom, the other despairing.
   Jesus himself drew near, as a stranger who, seeing them travel the same
   way that he went, told them that he should be glad of their company. We
   may observe it, for our encouragement to keep up Christian conference
   and edifying discourse among us, that where but two together are well
   employed in work of that kind Christ will come to them, and make a
   third. When they that fear the Lord speak one to another the Lord
   hearkens and hears, and is with them of a truth; so that two thus
   twisted in faith and love become a threefold cord, not easily broken,
   Eccl. iv. 12. They in their communings and reasonings together were
   searching for Christ, comparing notes concerning him, that they might
   come to more knowledge of him; and now Christ comes to them. Note, They
   who seek Christ shall find him: he will manifest himself to those that
   enquire after him, and give knowledge to those who use the helps for
   knowledge which they have. When the spouse enquired of the watchman
   concerning her beloved, it was but a little that she passed from them,
   but she found him. Cant. iii. 4. But, though they had Christ with them,
   they were not at first aware of it (v. 16): Their eyes were held, that
   they should not know him. It should seem, there were both an alteration
   of the object (for it is said in Mark that now he appeared in another
   form) and a restraint upon the organ (for here it is said that their
   eyes were held by a divine power); or, as some think, there was a
   confusion in the medium; the air was so disposed that they could not
   discern who it was. No matter how it was, but so it was they did not
   know him, Christ so ordering it that they might the more freely
   discourse with him and he with them, and that it might appear that his
   word, and the influence of it, did not depend upon his bodily presence,
   which the disciples had too much doted upon, and must be weaned from;
   but he could teach them, and warm their hearts, by others, who should
   have his spiritual presence with them, and should have his grace going
   along with them unseen.

   III. The conference that was between Christ and them, when he knew
   them, and they knew not him. Now Christ and his disciples, as is usual
   when friends meet incognito, or in a disguise, are here crossing
   questions.

   1. Christ's first question to them is concerning their present sadness,
   which plainly appeared in their countenances: What manner of
   communications are those that you have one with another as you walk,
   and are sad? v. 17. It is a very kind and friendly enquiry. Observe,

   (1.) They were sad; it appeared to a stranger that they were so. [1.]
   They had lost their dear Master, and were, in their own apprehensions,
   quite disappointed in their expectations from him. They had given up
   the cause, and knew not what course to take to retrieve it. Note,
   Christ's disciples have reason to be sad when he withdraws from them,
   to fast when the Bridegroom is taken from them. [2.] Though he was
   risen from the dead, yet either they did not know it or did not believe
   it, and so they were still in sorrow. Note, Christ's disciples are
   often sad and sorrowful even when they have reason to rejoice, but
   through the weakness of their faith they cannot take the comfort that
   is offered to them. [3.] Being sad, they had communications one with
   another concerning Christ. Note, First, It becomes Christians to talk
   of Christ. Were our hearts as full of him, and of what he has done and
   suffered for us, as they should be, out of the abundance of the heart
   the mouth would speak, not only of God and his providence, but of
   Christ and his grace and love. Secondly, Good company and good converse
   are an excellent antidote against prevailing melancholy. When Christ's
   disciples were sad they did not each one get by himself, but continued
   as he sent them out, two and two, for two are better than one,
   especially in times of sorrow. Giving vent to the grief may perhaps
   give ease to the grieved; and by talking it over we may talk ourselves
   or our friends may talk us into a better frame. Joint mourners should
   be mutual comforters; comforts sometimes come best from such.

   (2.) Christ came up to them, and enquired into the matter of their
   talk, and the cause of their grief: What manner of communications are
   these? Though Christ had now entered into his state of exaltation, yet
   he continued tender of his disciples, and concerned for their comfort.
   He speaks as one troubled to see their melancholy: Wherefore look ye so
   sadly to-day? Gen. xl. 7. Note, Our Lord Jesus takes notice of the
   sorrow and sadness of his disciples, and is afflicted in their
   afflictions. Christ has hereby taught us, [1.] To be conversable.
   Christ here fell into discourse with two grave serious persons, though
   he was a stranger to them and they knew him not, and they readily
   embraced him. It does not become Christians to be morose and shy, but
   to take pleasure in good society. [2.] We are hereby taught to be
   compassionate. When we see our friends in sorrow and sadness, we
   should, like Christ here, take cognizance of their grief, and give them
   the best counsel and comfort we can: Weep with them that weep.

   2. In answer to this, they put a question to him concerning his
   strangeness. Art thou only a stranger in Jerusalem, and hast not known
   the things that are come to pass there in these days? Observe, (1.)
   Cleopas gave him a civil answer. He does not rudely ask him. "As for
   what we are talking of, what is that to you?" and bid him go about his
   business. Note, We ought to be civil to those who are civil to us, and
   to conduct ourselves obligingly to all, both in word and deed. It was a
   dangerous time now with Christ's disciples; yet he was not jealous of
   this stranger, that he had any design upon them, to inform against
   them, or bring them into trouble. Charity is not forward to think evil,
   no, not of strangers. (2.) He is full of Christ himself and of his
   death and sufferings, and wonders that every body else is not so too:
   "What! art thou such a stranger in Jerusalem as not to know what has
   been done to our Master there?" Note, Those are strangers indeed in
   Jerusalem that know not of the death and sufferings of Christ. What!
   are they daughters of Jerusalem, and yet so little acquainted with
   Christ as to ask, What is thy beloved more than another beloved? (3.)
   He is very willing to inform this stranger concerning Christ, and to
   draw on further discourse with him upon this subject. He would not have
   any one that had the face of a man to be ignorant of Christ. Note,
   Those who have themselves the knowledge of Christ crucified should do
   what they can to spread that knowledge, and lead others into an
   acquaintance with him. And it is observable that these disciples, who
   were so forward to instruct the stranger, were instructed by him; for
   to him that has, and uses what he has, shall be given. (4.) It appears,
   by what Cleopas says, that the death of Christ made a great noise in
   Jerusalem, so that it could not be imagined that any man should be such
   a stranger in the city as not to know of it; it was all the talk of the
   town, and discoursed of in all companies. Thus the matter of fact came
   to be universally known, which, after the pouring out of the Spirit,
   was to be explained.

   3. Christ, by way of reply, asked concerning their knowledge (v. 19):
   He said unto them, What things? thus making himself yet more a
   stranger. Observe, (1.) Jesus Christ made light of his own sufferings,
   in comparison with the joy set before him, which was the recompence of
   it. Now that he was entering upon his glory, see with what
   unconcernedness he looks back upon his sufferings: What things? He had
   reason to know what things; for to him they were bitter things, and
   heavy things, and yet he asks, What things? The sorrow was forgotten,
   for joy that the man-child of our salvation was born. He took pleasure
   in infirmities for our sakes, to teach us to do so for his sake. (2.)
   Those whom Christ will teach he will first examine how far they have
   learned; they must tell him what things they know, and then he will
   tell them what was the meaning of these things. and lead them into the
   mystery of them.

   4. They, hereupon, gave him a particular account concerning Christ, and
   the present posture of his affairs. Observe the story they tell, v. 19,
   &c.

   (1.) Here is a summary of Christ's life and character. The things they
   are full of are concerning Jesus of Nazareth (so he was commonly
   called), who was a prophet, a teacher come from God. He preached a true
   and excellent doctrine, which had manifestly its rise from heaven, and
   its tendency towards heaven. He confirmed it by many glorious miracles,
   miracles of mercy, so that he was mighty in deed and word before God
   and all the people; that is, he was both a great favourite of heaven
   and a great blessing to this earth. He was, and appeared to be, greatly
   beloved of God, and much the darling of his people. He had great
   acceptance with God, and a great reputation in the country. Many are
   great before all the people, and are caressed by them, who are not so
   before God, as the scribes and Pharisees; but Christ was mighty both in
   his doctrine and in his doings, before God and all the people. Those
   were strangers in Jerusalem that did not know this.

   (2.) Here is a modest narrative of his sufferings and death, v. 20.
   "Though he was so dear both to God and man, yet the chief priests and
   our rulers, in contempt of both, delivered him to the Roman power, to
   be condemned to death, and they have crucified him." It is strange that
   they did not aggravate the matter more, and lay a greater load upon
   those that had been guilty of crucifying Christ; but perhaps because
   they spoke to one that was a stranger they thought it prudent to avoid
   all reflections upon the chief priests and their rulers, how just
   soever.

   (3.) Here is an intimation of their disappointment in him, as the
   reason of their sadness: "We trusted that it had been he who should
   have redeemed Israel, v. 21. We are of those who not only looked upon
   him to be a prophet, like Moses, but, like him, a redeemer too." He was
   depended upon, and great things expected from him, by them that looked
   for redemption, and in it for the consolation of Israel. Now, if hope
   deferred makes the heart sick, hope disappointed, especially such a
   hope, kills the heart. But see how they made that the ground of their
   despair which if they had understood it aright was the surest ground of
   their hope, and that was the dying of the Lord Jesus: We trusted (say
   they) that it had been he that should have redeemed Israel. And is it
   not he that doth redeem Israel? Nay, is he not by his death paying the
   price of their redemption? Was it not necessary, in order to his saving
   Israel from their sins, that he should suffer? Sop that now, since that
   most difficult part of his undertaking was got over, they had more
   reason than ever to trust that this was he that should deliver Israel;
   yet now they are ready to give up the cause.

   (4.) Here is an account of their present amazement with reference to
   his resurrection. [1.] "This is the third day since he was crucified
   and died, and that was the day when it was expected, if ever, that he
   should rise again, and rise in glory and outward pomp, and show himself
   as publicly in honour as he had been shown three days before in
   disgrace; but we see no sign of it; nothing appears, as we expected, to
   the conviction and confusion of his prosecutors, and the consolation of
   his disciples, but all is silent." [2.] They own that there was a
   report among them that he was risen, but they seem to speak of it very
   slightly, and as what they gave no credit at all to (v. 22, 23):
   "Certain women also of our company made us astonished (and that was
   all), who were early at the sepulchre, and found the body gone, and
   they said that they had seen a vision of angels, who said that he was
   alive; but we are ready to think it was only their fancy, and no real
   thing, for angels would have been sent to the apostles, not to the
   women, and women are easily imposed upon." [3.] They acknowledge that
   some of the apostles had visited the sepulchre, and found it empty, v.
   24. "But him they saw not, and therefore we have reason to fear that he
   is not risen, for, if he be, surely he would have shown himself to
   them; so that, upon the whole matter, we have no great reason to think
   that he is risen, and therefore have no expectations from him now; our
   hopes were all nailed to his cross, and buried in his grave."

   (5.) Our Lord Jesus, though not known by face to them, makes himself
   known to them by his word.

   [1.] He reproves them for their incogitancy, and the weakness of their
   faith in the scriptures of the Old Testament: O fools, and slow of
   heart to believe, v. 25. When Christ forbade us to say to our brother,
   Thou fool, it was intended to restrain us from giving unreasonable
   reproaches, not from giving just reproofs. Christ called them fools,
   not as it signifies wicked men, in which sense he forbade it to us, but
   as it signifies weak men. He might call them fools, for he knows our
   foolishness, the foolishness that is bound in our hearts. Those are
   fools that act against their own interest; so they did who would not
   admit the evidence given them that their Master was risen, but put away
   the comfort of it. That which is condemned in them as their foolishness
   is, First, Their slowness to believe. Believers are branded as fools by
   atheists, and infidels, and free-thinkers, and their most holy faith is
   censured as a fond credulity; but Christ tells us that those are fools
   who are slow of heart to believe, and are kept from it by prejudices
   never impartially examined. Secondly, Their slowness to believe the
   writings of the prophets. He does not so much blame them for their
   slowness to believe the testimony of the women and of the angels, but
   for that which was the cause thereof, their slowness to believe the
   prophets; for, if they had given the prophets of the Old Testament
   their due weight and consideration, they would have been as sure of
   Christ's rising from the dead that morning (being the third day after
   his death) as they were of the rising of the sun; for the series and
   succession of events as settled by prophecy are no less certain and
   inviolable than as settled by providence. Were we but more conversant
   with the scripture, and the divine counsels as far as they are made
   known in the scripture, we should not be subject to such perplexities
   as we often entangle ourselves in.

   [2.] He shows them that the sufferings of Christ, which were such a
   stumbling-block to them, and made them unapt to believe his glory, were
   really the appointed way to his glory, and he could not go to it any
   other way (v. 26): "Ought not the Christ (the Messiah) to have suffered
   these things, and to enter into his glory? Was it not decreed, and was
   not that decree declared, that the promised Messiah must first suffer
   and then reign, that he must go by his cross to his crown?" Had they
   never read the fifty-third of Isaiah and the ninth of Daniel, where the
   prophets speak so very plainly of the sufferings of Christ and the
   glory that should follow? 1 Pet. i. 11. The cross of Christ was that to
   which they could not reconcile themselves; now here he shows them two
   things which take off the offence of the cross:--First, That the
   Messiah ought to suffer these things; and therefore his sufferings were
   not only no objection against his being the Messiah, but really a proof
   of it, as the afflictions of the saints are an evidence of their
   sonship; and they were so far from ruining their expectations that
   really they were the foundation of their hopes. He could not have been
   a Saviour, if he had not been a sufferer. Christ's undertaking our
   salvation was voluntary; but, having undertaken it, it was necessary
   that he should suffer and die. Secondly, That, when he had suffered
   these things, he should enter into his glory, which he did at his
   resurrection; that was his first step upward. Observe, It is called his
   glory, because he was duly entitled to it, and it was the glory he had
   before the world was; he ought to enter into it, for in that, as well
   as in his sufferings, the scripture must be fulfilled. He ought to
   suffer first, and then to enter into his glory; and thus the reproach
   of the cross is for ever rolled away, and we are directed to expect the
   crown of thorns and then that of glory.

   [3.] He expounded to them the scriptures of the Old Testament, which
   spoke of the Messiah, and showed them how they were fulfilled in Jesus
   of Nazareth, and now can tell them more concerning him than they could
   before tell him (v. 27): Beginning at Moses, the first inspired writer
   of the Old Testament, he went in order through all the prophets, and
   expounded to them the things concerning himself, showing that the
   sufferings he had now gone through were so far from defeating the
   prophecies of the scripture concerning him that they were the
   accomplishment of them. He began at Moses, who recorded the first
   promise, in which it was plainly foretold that the Messiah should have
   his heel bruised, but that by it the serpent's head should be incurably
   broken. Note, First, There are things dispersed throughout all the
   scriptures concerning Christ, which it is of great advantage to have
   collected and put together. You cannot go far in any part of scripture
   but you meet with something that has reference to Christ, some
   prophecy, some promise, some prayer, some type or other; for he is the
   true treasure his in the field of the Old Testament. A golden thread of
   gospel grace runs through the whole web of the Old Testament. There is
   an eye of that white to be discerned in every place. Secondly, The
   things concerning Christ need to be expounded. The eunuch, though a
   scholar, would not pretend to understand them, except some man should
   guide him (Acts viii. 31); for they were delivered darkly, according to
   that dispensation: but now that the veil is taken away the New
   Testament expounds the Old. Thirdly, Jesus Christ is himself the best
   expositor of scripture, particularly the scriptures concerning himself;
   and even after his resurrection it was in this way that he led people
   into the knowledge of the mystery concerning himself; not by advancing
   new notions independent upon the scripture, but by showing how the
   scripture was fulfilled, and turning them over to the study of it. Even
   the Apocalypse itself is but a second part of the Old-Testament
   prophecies, and has continually an eye to them. If men believe not
   Moses and the prophets, they are incurable. Fourthly, In studying the
   scriptures, it is good to be methodical, and to take them in order; for
   the Old-Testament light shone gradually to the perfect day, and it is
   good to observe how at sundry times, and in divers manners (subsequent
   predictions improving and giving light to the preceding ones), God
   spoke to the fathers concerning his Son, by whom he has now spoken to
   us. Some begin their bible at the wrong end, who study the Revelation
   first; but Christ has here taught us to begin at Moses. Thus far the
   conference between them.

   IV. Here is the discovery which Christ at length made of himself to
   them. One would have given a great deal for a copy of the sermon Christ
   preached to them by the way, of that exposition of the bible which he
   gave them; but it is not thought fit that we should have it, we have
   the substance of it in other scriptures. The disciples are so charmed
   with it, that they think they are come too soon to their journey's end;
   but so it is: They drew nigh to the village whither they went (v. 28),
   where, it should seem, they determined to take up for that night. And
   now,

   1. They courted his stay with them: He made as though he would have
   gone further; he did not say that he would, but he seemed to them to be
   going further, and did not readily turn into their friend's house,
   which it would not be decent for a stranger to do unless he were
   invited. He would have gone further if they had not courted his stay;
   so that here was nothing like dissimulation in the case. If a stranger
   be shy, every one knows the meaning of it; he will not thrust himself
   rudely upon your house or company; but, if you make it appear that you
   are freely desirous of him for your guest or companion, he knows not
   but he may accept your invitation, and this was all that Christ did
   when he made as though he would have gone further. Note, Those that
   would have Christ dwell with them must invite him, and be importunate
   with him; though he is often found of those that seek him not, yet
   those only that seek can be sure to find; and, if he seem to draw off
   from us, it is but to draw out our importunity; as here, they
   constrained him; both of them laid hold on him, with a kind and
   friendly violence, saying, Abide with us. Note, Those that have
   experienced the pleasure and profit of communion with Christ cannot but
   covet more of his company, and beg of him, not only to walk with them
   all day, but to abide with them at night. When the day is far spent,
   and it is towards evening, we begin to think of retiring for our
   repose, and then it is proper to have our eye to Christ, and to beg of
   him to abide with us, to manifest himself to us and to fill our minds
   with good thoughts of him and good affections to him. Christ yielded to
   their importunity: He went in, to tarry with them. Thus ready is Christ
   to give further instructions and comforts to those who improve what
   they have received. He has promised that if any man open the door, to
   bid him welcome, he will come in to him, Rev. iii. 20.

   2. He manifested himself to them, v. 30, 31. We may suppose that he
   continued his discourse with them, which he began upon the road; for
   thou must talk of the things of God when thou sittest in the house as
   well as when thou walkest by the way. While supper was getting ready
   (which perhaps was soon done, the provision was so small and mean), it
   is probable that he entertained them with such communications as were
   good and to the use of edifying; and so likewise as they sat at meat
   his lips fed them. But still they little thought that it was Jesus
   himself that was all this while talking with them, till at length he
   was pleased to throw off his disguise, and then to withdraw. (1.) They
   began to suspect it was he, when, as they sat down to meat, he
   undertook the office of the Master of the feast, which he performed so
   like himself, and like what he used to do among his disciples, that by
   it they discerned him: He took bread, and blessed it, and brake, and
   gave to them. This he did with his usual air both of authority and
   affection, with the same gestures and mien, with the same expressions
   perhaps in craving a blessing and in giving the bread to them. This was
   not a miraculous meal like that of the five loaves, nor a sacramental
   meal like that of the eucharist, but a common meal; yet Christ here did
   the same as he did in those, to teach us to keep up our communion with
   God through Christ in common providences as well as in special
   ordinances, and to crave a blessing and give thanks at every meal, and
   to see our daily bread provided for us and broken to us by the hand of
   Jesus Christ, the Master, not only of the great family, but of all our
   families. Wherever we sit down to eat, let us set Christ at the upper
   end of the table, take our meat as blessed to us by him, and eat and
   drink to his glory, and receive contentedly and thankfully what he is
   pleased to carve out to us, be the fare ever so coarse and mean. We may
   well receive it cheerfully, if we can by faith see it coming to us from
   Christ's hand, and with his blessing. (2.) Presently their eyes were
   opened, and then they saw who it was, and knew him well enough.
   Whatever it was which had hitherto concealed him from them, it was now
   taken out of the way; the mists were scattered, the veil was taken off,
   and then they made no question but it was their Master. He might, for
   wise and holy ends, put on the shape of another, but no other could put
   on his; and therefore it must be he. See how Christ by his Spirit and
   grace makes himself known to the souls of his people. [1.] He opens the
   scriptures to them, for they are they which testify of him to those who
   search them, and search for him in them. [2.] He meets them at his
   table, in the ordinance of the Lord's supper, and commonly there makes
   further discoveries of himself to them, is known to them in the
   breaking of bread. But, [3.] The work is completed by the opening of
   the eyes of their mind, and causing the scales to fall off from them,
   as from Paul's in his conversion. If he that gives the revelation do
   not give the understanding, we are in the dark still.

   3. He immediately disappeared: He vanished out of their sight. Aphantos
   egeneto--He withdrew himself from them, slipped away of a sudden, and
   went out of sight. Or, he became not visible by them, was made
   inconspicuous by them. It should seem that though Christ's body, after
   his resurrection, was the very same body in which he suffered and died,
   as appeared by the marks in it, yet it was so far changed as to become
   either visible or not visible as he thought fit to make it, which was a
   step towards its being made a glorious body. As soon as he had given
   his disciples one glimpse of him he was gone presently. Such short and
   transient views have we of Christ in this world; we see him, but in a
   little while lose the sight of him again. When we come to heaven the
   vision of him will have no interruptions.

   V. Here is the reflection which these disciples made upon this
   conference, and the report which they made of it to their brethren at
   Jerusalem.

   1. The reflection they each of them made upon the influence which
   Christ's discourse had upon them (v. 32): They said one to another, Did
   not our hearts burn within us? "I am sure mine did," saith one; "And so
   did mine," saith the other, "I never was so affected with any discourse
   in all my life." Thus do they not so much compare notes as compare
   hearts, in the review of the sermon Christ had preached to them. They
   found the preaching powerful, even when they knew not the preacher. It
   made things very plain and clear to them; and, which was more, brought
   a divine heat with a divine light into their souls, such as put their
   hearts into a glow, and kindled a holy fire of pious and devout
   affections in them. Now this they take notice of, for the confirming of
   their belief, that it was indeed, as at last they saw, Jesus himself
   that had been talking with them all along. "What fools were we, that we
   were not sooner aware who it was! For none but he, no word but his,
   could make our hearts burn within us as they did; it must be he that
   has the key of the heart; it could be no other." See here, (1.) What
   preaching is likely to do good--such as Christ's was, plain preaching,
   and that which is familiar and level to our capacity--he talked with us
   by the way; and scriptural preaching--he opened to us the scriptures,
   the scriptures relating to himself. Ministers should show people their
   religion in their bibles, and that they preach no other doctrine to
   them than what is there; they must show that they make that the
   fountain of their knowledge and the foundation of their faith. Note,
   The expounding of those scriptures which speak of Christ has a direct
   tendency to warm the hearts of his disciples, both to quicken and to
   comfort them. (2.) What hearing is likely to do good--that which makes
   the heart burn; when we are much affected with the things of God,
   especially with the love of Christ in dying for us, and have our hearts
   thereby drawn out in love to him, and drawn up in holy desires and
   devotions, then our hearts burn within us; when our hearts are raised
   and elevated, and are as the sparks which fly upwards towards God, and
   when they are kindled and carried out with a holy zeal and indignation
   against sin, both in others and in ourselves, and we are in some
   measure refined and purified from it by the spirit of judgment and the
   spirit of burning, then we may say, "Through grace our hearts are thus
   inflamed."

   2. The report they brought of this to their brethren at Jerusalem (v.
   33): They rose up the same hour, so transported with joy at the
   discovery Christ had made of himself to them that they could not stay
   to make an end of their supper, but returned with all speed to
   Jerusalem, though it was towards evening. If they had had any thoughts
   of quitting their relation to Christ, this soon banished all such
   thoughts out of their mind, and there needed no more to send them back
   to his flock. It should seem that they intended at least to take up
   their quarters to-night at Emmaus; but now that they had seen Christ
   they could not rest till they had brought the good news to the
   disciples, both for the confirmation of their trembling faith and for
   the comfort of their sorrowful spirits, with the same comforts
   wherewith they were comforted of God. Note, It is the duty of those to
   whom Christ has manifested himself to let others know what he has done
   for their souls. When thou art converted, instructed, comforted,
   strengthen thy brethren. These disciples were full of this matter
   themselves, and must go to their brethren, to give vent to their joys,
   as well as to give them satisfaction that their Master was risen.
   Observe, (1.) How they found them, just when they came in among them,
   discoursing on the same subject, and relating another proof of the
   resurrection of Christ. They found the eleven, and those that were
   their usual companions, gathered together late in the night, to pray
   together, it may be, and to consider what was to be done in this
   juncture; and they found them saying among themselves (legontas it is
   the saying of the eleven, not of the two, as is plain by the original),
   and when these two came in, they repeated to them with joy and triumph,
   The Lord is risen indeed, and hath appeared to Simon, v. 34. That Peter
   had a sight of him before the rest of the disciples had appears 1 Cor.
   xv. 5, where it is said, He was seen of Cephas, then of the twelve. The
   angel having ordered the women to tell Peter of it particularly (Mark
   xvi. 7), for his comfort, it is highly probable that our Lord Jesus did
   himself presently the same day appear to Peter, though we have no
   particular narrative of it, to confirm the word of his messengers. This
   he had related to his brethren; but, observe, Peter does not here
   proclaim it, and boast of it, himself (he thought this did not become a
   penitent), but the other disciples speak of it with exultation, The
   Lord is risen indeed, ontos--really; it is now past dispute, no room is
   left to doubt it, for he has appeared not only to the women, but to
   Simon. (2.) How they seconded their evidence with an account of what
   they had seen (v. 35): They told what things were done in the way. The
   words that were spoken by Christ to them in the way, having a wonderful
   effect and influence upon them, are here called the things that were
   done in the way; for the words that Christ speaks are not an empty
   sound, but they are spirit and they are life, and wondrous things are
   done by them, done by the way, by the by as it were, where it is not
   expected. They told also how he was at length known to them in the
   breaking of bread; then, when he was carving out blessings to them, God
   opened their eyes to discern who it was. Note, It would be of great use
   for the discovery and confirmation of truth if the disciples of Christ
   would compare their observations and experiences, and communicate to
   each other what they know and have felt in themselves.

Christ's Interview with the Apostles.

   36 And as they thus spake, Jesus himself stood in the midst of them,
   and saith unto them, Peace be unto you.   37 But they were terrified
   and affrighted, and supposed that they had seen a spirit.   38 And he
   said unto them, Why are ye troubled? and why do thoughts arise in your
   hearts?   39 Behold my hands and my feet, that it is I myself: handle
   me, and see; for a spirit hath not flesh and bones, as ye see me have.
     40 And when he had thus spoken, he showed them his hands and his
   feet.   41 And while they yet believed not for joy, and wondered, he
   said unto them, Have ye here any meat?   42 And they gave him a piece
   of a broiled fish, and of an honeycomb.   43 And he took it, and did
   eat before them.   44 And he said unto them, These are the words which
   I spake unto you, while I was yet with you, that all things must be
   fulfilled, which were written in the law of Moses, and in the prophets,
   and in the psalms, concerning me.   45 Then opened he their
   understanding, that they might understand the scriptures,   46 And said
   unto them, Thus it is written, and thus it behoved Christ to suffer,
   and to rise from the dead the third day:   47 And that repentance and
   remission of sins should be preached in his name among all nations,
   beginning at Jerusalem.   48 And ye are witnesses of these things.   49
   And, behold, I send the promise of my Father upon you: but tarry ye in
   the city of Jerusalem, until ye be endued with power from on high.

   Five times Christ was seen the same day that he rose: by Mary Magdalene
   alone in the garden (John xx. 14), by the women as they were going to
   tell the disciples (Matt. xxviii. 9), by Peter alone, by the two
   disciples going to Emmaus, and now at night by the eleven, of which we
   have an account in these verses, as also John xx. 19. Observe,

   1. The great surprise which his appearing gave them. He came in among
   them very seasonably, as they were comparing notes concerning the
   proofs of his resurrection: As they thus spoke, and were ready perhaps
   to put it to the question whether the proofs produced amounted to
   evidence sufficient of their Master's resurrection or no, and how they
   should proceed, Jesus himself stood in the midst of them, and put it
   out of question. Note, Those who make the best use they can of their
   evidences for their comfort may expect further assurances, and that the
   Spirit of Christ will witness with their spirits (as Christ here
   witnessed with the disciples, and confirmed their testimony) that they
   are the children of God, and risen with Christ. Observe, 1. The comfort
   Christ spoke to them: Peace be unto you. This intimates in general that
   it was a kind visit which Christ now paid them, a visit of love and
   friendship. Though they had very unkindly deserted him in his
   sufferings, yet he takes the first opportunity of seeing them together;
   for he deals not with us as we deserve. They did not credit those who
   had seen him; therefore he comes himself, that they might not continue
   in their disconsolate incredulity. He had promised that after his
   resurrection he would see them in Galilee; but so desirous was he to
   see them, and satisfy them, that he anticipated the appointment and
   sees them at Jerusalem. Note, Christ is often better than his word, but
   never worse. Now his first word to them was, Peace be to you; not in a
   way of compliment, but of consolation. This was a common form of
   salutation among the Jews, and Christ would thus express his usual
   familiarity with them, though he had now entered into his state of
   exaltation. Many, when they are advanced, forget their old friends and
   take state upon them; but we see Christ as free with them as ever. Thus
   Christ would at the first word intimate to them that he did not come to
   quarrel with Peter for denying him and the rest for running away from
   him; no, he came peaceably, to signify to them that he had forgiven
   them, and was reconciled to them. 2. The fright which they put
   themselves into upon it (v. 37): They were terrified, supposing that
   they had seen a spirit, because he came in among them without any
   noise, and was in the midst of them ere they were aware. The word used
   (Matt. xiv. 26), when they said It is a spirit, is phantasma, it is a
   spectre, an apparition; but the word here used is pneuma, the word that
   properly signifies a spirit; they supposed it to be a spirit not
   clothed with a real body. Though we have an alliance and correspondence
   with the world of spirits, and are hastening to it, yet while we are
   here in this world of sense and matter it is a terror to us to have a
   spirit so far change its own nature as to become visible to us, and
   conversable with us, for it is something, and bodes something, very
   extraordinary.

   II. The great satisfaction which his discourse gave them, wherein we
   have,

   1. The reproof he gave them for their causeless fears: Why are you
   troubled, and why do frightful thoughts arise in your hearts? v. 38.
   Observe here, (1.) That when at any time we are troubled, thoughts are
   apt to rise in our hearts that do us hurt. Sometimes the trouble is the
   effect of the thoughts that arise in our hearts; our griefs and fears
   take rise from those things that are the creatures of our own fancy.
   Sometimes the thoughts arising in the heart are the effect of the
   trouble, without are fightings and then within are fears. Those that
   are melancholy and troubled in mind have thoughts arising in their
   hearts which reflect dishonour upon God, and create disquiet to
   themselves. I am cut off from thy sight. The Lord has forsaken and
   forgotten me. (2.) That many of the troublesome thoughts with which our
   minds are disquieted arise from our mistakes concerning Christ. They
   here thought that they had seen a spirit, when they saw Christ, and
   that put them into this fright. We forget that Christ is our elder
   brother, and look upon him to be at as great a distance from us as the
   world of spirits is from this world, and therewith terrify ourselves.
   When Christ is by his Spirit convincing and humbling us, when he is by
   his providence trying and converting us, we mistake him, as if he
   designed our hurt, and this troubles us. (3.) That all the troublesome
   thoughts which rise in our hearts at any time are known to the Lord
   Jesus, even at the first rise of them, and they are displeasing to him.
   He chid his disciples for such thoughts, to teach us to chide ourselves
   for them. Why art thou cast down, O my soul? Why art thou troubled? Why
   do thoughts arise that are neither true nor good, that have neither
   foundation nor fruit, but hinder our joy in God, unfit us for our duty,
   give advantage to Satan, and deprive us of the comforts laid up for us?

   2. The proof he gave them of his resurrection, both for the silencing
   of their fears by convincing them that he was not a spirit, and for the
   strengthening of their faith in that doctrine which they were to preach
   to the world by giving them full satisfaction concerning his
   resurrection. Two proofs he gives them:--

   (1.) He shows them his body, particularly his hands and his feet. They
   saw that he had the shape, and features, and exact resemblance, of
   their Master; but is it not his ghost? "No," saith Christ, "behold my
   hands and my feet; you see I have hands and feet, and therefore have a
   true body; you see I can move these hands and feet, and therefore have
   a living body; and you see the marks of the nails in my hands and feet,
   and therefore it is my own body, the same that you saw crucified, and
   not a borrowed one." He lays down this principle--that a spirit has not
   flesh and bones; it is not compounded of gross matter, shaped into
   various members, and consisting of divers heterogeneous parts, as our
   bodies are. He does not tell us what a spirit is (it is time enough to
   know that when we go to the world of spirits), but what it is not: It
   has not flesh and bones. Now hence he infers, "It is I myself, whom you
   have been so intimately acquainted with, and have had such familiar
   conversation with; it is I myself, whom you have reason to rejoice in,
   and not to be afraid of." Those who know Christ aright, and know him as
   theirs, will have no reason to be terrified at his appearances, at his
   approaches. [1.] He appeals to their sight, shows them his hands and
   his feet, which were pierced with the nails. Christ retained the marks
   of them in his glorified body, that they might be proofs that it was he
   himself; and he was willing that they should be seen. He afterwards
   showed them to Thomas, for he is not ashamed of his sufferings for us;
   little reason then have we to be ashamed of them, or of ours for him.
   As he showed his wounds here to his disciples, for the enforcing of his
   instructions to them, so he showed them to his Father, for the
   enforcing of his intercessions with him. He appears in heaven as a Lamb
   that had been slain (Rev. v. 6); his blood speaks, Heb. xii. 24. He
   makes intercession in the virtue of his satisfaction; he says to the
   Father, as here to the disciples, Behold my hands and my feet, Zech.
   xiii. 6, 7. [2.] He appeals to their touch: Handle me, and see. He
   would not let Mary Magdalene touch him at that time, John xx. 17. But
   the disciples here are entrusted to do it, that they who were to preach
   his resurrection, and to suffer for doing so, might be themselves
   abundantly satisfied concerning it. He bade them handle him, that they
   might be convinced that he was not a spirit. If there were really no
   spirits, or apparitions of spirits (as by this and other instances it
   is plain that the disciples did believe there were), this had been a
   proper time for Christ to have undeceived them, by telling them there
   were no such things; but he seems to take it for granted that there
   have been and may be apparitions of spirits, else what need was there
   of so much pains to prove that he was not one? There were many heretics
   in the primitive times, atheists I rather think they were, who said
   that Christ had never any substantial body, but that it was a mere
   phantasm, which was neither really born nor truly suffered. Such wild
   notions as these, we are told, the Valentinians and Manichees had, and
   the followers of Simon Magus; they were called Doketai and
   Phantysiastai. Blessed be God, these heresies have long since been
   buried; and we know and are sure that Jesus Christ was no spirit or
   apparition, but had a true and real body, even after his resurrection.

   (2.) He eats with them, to show that he had a real and true body, and
   that he was willing to converse freely and familiarly with his
   disciples, as one friend with another. Peter lays a great stress upon
   this (Acts x. 41): We did eat and drink with him after he rose from the
   dead.

   [1.] When they saw his hands and his feet, yet they knew not what to
   say, They believed not for joy, and wondered, v. 41. It was their
   infirmity that they believed not, that yet they believed not, eti
   apistounton auton--they as yet being unbelievers. This very much
   corroborates the truth of Christ's resurrection that the disciples were
   so slow to believe it. Instead of stealing away his body, and saying,
   He is risen, when he is not, as the chief priests suggested they would
   do, they are ready to say again and again, He is not risen, when he is.
   Their being incredulous of it at first, and insisting upon the utmost
   proofs of it, show that when afterwards they did believe it, and
   venture their all upon it, it was not but upon the fullest
   demonstration of the thing that could be. But, though it was their
   infirmity, yet it was an excusable one; for it was not from any
   contempt of the evidence offered them that they believed not: but,
   First, They believed not for joy, as Jacob, when he was told that
   Joseph was alive; they thought it too good news to be true. When the
   faith and hope are therefore weak because the love and desires are
   strong, that weak faith shall be helped, and not rejected. Secondly,
   They wondered; they thought it not only too good, but too great, to be
   true, forgetting both the scriptures and the power of God.

   [2.] For their further conviction and encouragement, he called for some
   meat. He sat down to meat with the two disciples at Emmaus, but it is
   not said that he did eat with them; now, lest that should be made an
   objection, he here did actually eat with them and the rest, to show
   that his body was really and truly returned to life, though he did not
   eat and drink, and converse constantly, with them, as he had done (and
   as Lazarus did after his resurrection, who not only returned to life,
   but to his former state of life, and to die again), because it was not
   agreeable to the economy of the state he was risen to. They gave him a
   piece of a broiled fish, and of a honey-comb, v. 42. The honey-comb,
   perhaps, was used as sauce to the broiled fish, for Canaan was a land
   flowing with honey. This was mean fare; yet, if it be the fare of the
   disciples, their Master will fare as they do, because in the kingdom of
   our Father they shall fare as he does, shall eat and drink with him in
   his kingdom.

   3. The insight he gave them into the word of God, which they had heard
   and read, by which faith in the resurrection of Christ is wrought in
   them, and all the difficulties are cleared. (1.) He refers them to the
   word which they had heard from him when he was with them, and puts them
   in mind of that as the angel had done (v. 44): These are the words
   which I said unto you in private, many a time, while I was yet with
   you. We should better understand what Christ does, if we did but better
   remember what he hath said, and had but the art of comparing them
   together. (2.) He refers them to the word they had read in the Old
   Testament, to which the word they had heard from him directed them: All
   things must be fulfilled which were written. Christ had given them this
   general hint for the regulating of their expectations--that whatever
   they found written concerning the Messiah, in the Old Testament, must
   be fulfilled in him, what was written concerning his sufferings as well
   as what was written concerning his kingdom; these God had joined
   together in the prediction, and it could not be thought that they
   should be put asunder in the event. All things must be fulfilled, even
   the hardest, even the heaviest, even the vinegar; he could not die till
   he had that, because he could not till then say, It is finished. The
   several parts of the Old Testament are here mentioned, as containing
   each of them things concerning Christ: The law of Moses, that is, the
   Pentateuch, or the five books written by Moses,--the prophets,
   containing not only the books that are purely prophetical, but those
   historical books that were written by prophetical men,--the Psalms,
   containing the other writings, which they called the Hagiographa. See
   in what various ways of writing God did of old reveal his will; but all
   proceeded from one and the self-same Spirit, who by them gave notice of
   the coming and kingdom of the Messiah; for to him bore all the prophets
   witness. (3.) By an immediate present work upon their minds, of which
   they themselves could not but be sensible, he gave them to apprehend
   the true intent and meaning of the Old-Testament prophecies of Christ,
   and to see them all fulfilled in him: Then opened he their
   understanding, that they might understand the scriptures, v. 45. In his
   discourse with the two disciples he took the veil from off the text, by
   opening the scriptures; here he took the veil from off the heart, by
   opening the mind. Observe here, [1.] That Jesus Christ by his Spirit
   operates on the minds of men, on the minds of all that are his. He has
   access to our spirits, and can immediately influence them. It is
   observable how he did now after his resurrection give a specimen of
   those two great operations of his Spirit upon the spirits of men, his
   enlightening the intellectual faculties with a divine light, when he
   opened the understandings of his disciples, and his invigorating the
   active powers with a divine heat, when he made their hearts burn within
   them. [2.] Even good men need to have their understandings opened; for
   though they are not darkness, as they were by nature, yet in many
   things they are in the dark. David prays, Open mine eyes. Give me
   understanding. And Paul, who knows so much of Christ, sees his need to
   learn more. [3.] Christ's way of working faith in the soul, and gaining
   the throne there, is by opening the understanding to discern the
   evidence of those things that are to be believed. Thus he comes into
   the soul by the door, while Satan, as a thief and a robber, climbs up
   some other way. [4.] The design of opening the understanding is that we
   may understand the scriptures; not that we may be wise above what is
   written, but that we may be wiser in what is written, and may be made
   wise to salvation by it. The Spirit in the word and the Spirit in the
   heart say the same thing. Christ's scholars never learn above their
   bibles in this world; but they need to be learning still more and more
   out of their bibles, and to grow more ready and mighty in the
   scriptures. That we may have right thoughts of Christ, and have our
   mistakes concerning him rectified, there needs no more than to be made
   to understand the scriptures.

   4. The instructions he gave them as apostles, who were to be employed
   in setting up his kingdom in the world. They expected, while their
   Master was with them, that they should be preferred to posts of honour,
   of which they thought themselves quite disappointed when he was dead.
   "No," saith, he, "you are now to enter upon them; you are to be
   witnesses of these things (v. 48), to carry the notice of them to all
   the world; not only to report them as matter of news, but to assert
   them as evidence given upon the trial of the great cause that has been
   so long depending between God and Satan, the issue of which must be the
   casting down and casting out of the prince of this world. You are fully
   assured of these things yourselves, you are eye and ear-witnesses of
   them; go, and assure the world of them; and the same Spirit that has
   enlightened you shall go along with you for the enlightening of
   others." Now here they are told,

   (1.) What they must preach. They must preach the gospel, must preach
   the New Testament as the full accomplishment of the Old, as the
   continuation and conclusion of divine revelation. They must take their
   bibles along with them (especially when they preached to the Jews; nay,
   and Peter, in his first sermon to the Gentiles, directed them to
   consult the prophets, Acts x. 43), and must show people how it was
   written of old concerning the Messiah, and the glories and graces of
   his kingdom, and then must tell them how, upon their certain knowledge,
   all this was fulfilled in the Lord Jesus.

   [1.] The great gospel truth concerning the death and resurrection of
   Jesus Christ must be published to the children of men (v. 46): Thus it
   was written in the sealed book of the divine counsels from eternity,
   the volume of that book of the covenant of redemption; and thus it was
   written in the open book of the Old Testament, among the things
   revealed; and therefore thus it behoved Christ to suffer, for the
   divine counsels must be performed, and care taken that no word of God
   fall to the ground. "Go, and tell the world," First, "That Christ
   suffered, as it was written of him. Go, preach Christ crucified; be not
   ashamed of his cross, not ashamed of a suffering Jesus. Tell them what
   he suffered, and why he suffered, and how all the scriptures of the Old
   Testament were fulfilled in his sufferings. Tell them that it behoved
   him to suffer, that it was necessary to the taking away of the sin of
   the world, and the deliverance of mankind from death and ruin: nay, it
   became him to be perfected through sufferings," Heb. ii. 10. Secondly,
   "That he rose from the dead on the third day, by which not only all the
   offence of the cross was rolled away, but he was declared to be the Son
   of God with power, and in this also the scriptures were fulfilled (see
   1 Cor. xv. 3, 4); go, tell the world how often you saw him after he
   rose from the dead, and how intimately you conversed with him. Your
   eyes see" (as Joseph said to his brethren, when his discovering himself
   to them was as life from the dead) "that it is my mouth that speaketh
   unto you, Gen. xlv. 12. Go, and tell them, then, that he that was dead
   is alive, and lives for evermore, and has the keys of death and the
   grave,"

   [2.] The great gospel duty of repentance must be pressed upon the
   children of men. Repentance for sin must be preached in Christ's name,
   and by his authority, v. 47. All men every where must be called and
   commanded to repent, Acts xvii. 30. "Go, and tell all people that the
   God that made them, and the Lord that bought them, expects and requires
   that, immediately upon this notice given, they turn from the worship of
   the gods that they have made to the worship of the God that made them;
   and not only so, but from serving the interests of the world and the
   flesh; they must turn to the service of God in Christ, must mortify all
   sinful habits, and forsake all sinful practices. Their hearts and lives
   must be changed, and they must be universally renewed and reformed."

   [3.] The great gospel privilege of the remission of sins must be
   proposed to all, and assured to all that repent, and believe the
   gospel. "Go, tell a guilty world, that stands convicted and condemned
   at God's bar, that an act of indemnity has passed the royal assent,
   which all that repent and believe shall have the benefit of, and not
   only be pardoned, but preferred by. Tell them that there is hope
   concerning them."

   (2.) To whom they must preach. Whither must they carry these proposals,
   and how far does their commission extend? They are here told, [1.] That
   they must preach this among all nations. They must disperse themselves,
   like the sons of Noah after the flood, some one way and some another,
   and carry this light along with them wherever they go. The prophets had
   preached repentance and remission to the Jews, but the apostles must
   preach them to all the world. None are exempted from the obligations
   the gospel lays upon men to repent, nor are any excluded from those
   inestimable benefits which are included in the remission of sins, but
   those that by their unbelief and impenitency put a bar in their own
   door. [2.] That they must begin at Jerusalem There they must preach
   their first gospel sermon; there the gospel church must be first
   formed; there the gospel day must dawn, and thence that light shall go
   forth which must take hold on the ends of the earth. And why must they
   begin there? First, Because thus it was written, and therefore it
   behoved them to take this method. The word of the Lord must go forth
   from Jerusalem, Isa. ii. 3. And see Joel ii. 32; iii. 16; Obad. 21;
   Zech. xiv. 8. Secondly, Because there the matters of fact on which the
   gospel was founded were transacted; and therefore there they were first
   attested, where, if there had been any just cause for it, they might be
   best contested and disproved. So strong, so bright, is the first
   shining forth of the glory of the risen Redeemer that it dares face
   those daring enemies of his that had put him to an ignominious death,
   and sets them at defiance. "Begin at Jerusalem, that the chief priests
   may try their strength to crush the gospel, and may rage to see
   themselves disappointed." Thirdly, Because he would give us a further
   example of forgiving enemies. Jerusalem had put the greatest affronts
   imaginable upon him (both the rulers and the multitude), for which that
   city might justly have been excepted by name out of the act of
   indemnity; but no, so far from that, the first offer of gospel grace is
   made to Jerusalem, and thousands there are in a little time brought to
   partake of that grace.

   (3.) What assistance they should have in preaching. It is a vast
   undertaking that they are here called to, a very large and difficult
   province, especially considering the opposition this service would meet
   with, and the sufferings it would be attended with. If therefore they
   ask, Who is sufficient for these things? here is an answer ready:
   Behold, I send the promise of my Father upon you, and you shall be
   endued with power from on high, v. 49. He here assures them that in a
   little time the Spirit should be poured out upon them in greater
   measures than ever, and they should thereby be furnished with all those
   gifts and graces which were necessary to their discharge of this great
   trust; and therefore they must tarry at Jerusalem, and not enter upon
   it till this be done. Note, [1.] Those who receive the Holy Ghost are
   thereby endued with a power from on high, a supernatural power, a power
   above any of their own; it is from on high, and therefore draws the
   soul upward, and makes it to aim high. [2.] Christ's apostles could
   never have planted his gospel, and set up his kingdom in the world, as
   they did, if they had not been endued with such a power; and their
   admirable achievements prove that there was an excellency of power
   going along with them. [3.] This power from on high was the promise of
   the Father, the great promise of the New Testament, as the promise of
   the coming of Christ was of the Old Testament. And, if it be the
   promise of the Father, we may be sure that the promise is inviolable
   and the thing promised invaluable. [4.] Christ would not leave his
   disciples till the time was just at hand for the performing of this
   promise. It was but ten days after the ascension of Christ that there
   came the descent of the Spirit. [5.] Christ's ambassadors must stay
   till they have their powers, and not venture upon their embassy till
   they have received full instructions and credentials. Though, one would
   think, never was such haste as now for the preaching of the gospel, yet
   the preachers must tarry till they be endued with power from on high,
   and tarry at Jerusalem, though a place of danger, because there this
   promise of the Father was to find them, Joel ii. 28.

Christ's Ascension.

   50 And he led them out as far as to Bethany, and he lifted up his
   hands, and blessed them.   51 And it came to pass, while he blessed
   them, he was parted from them, and carried up into heaven.   52 And
   they worshipped him, and returned to Jerusalem with great joy:   53 And
   were continually in the temple, praising and blessing God. Amen.

   This evangelist omits the solemn meeting between Christ and his
   disciples in Galilee; but what he said to them there, and at other
   interviews, he subjoins to what he said to them at the first visit he
   made them on the evening of the day he rose; and has now nothing more
   to account for but his ascension into heaven, of which we have a very
   brief narrative in these verses, in which we are told,

   I. How solemnly Christ took leave of his disciples. Christ's design
   being to reconcile heaven and earth, and to continue a days-man between
   them, it was necessary that he should lay his hands on them both, and,
   in order thereunto, that he should pass and repass. He had business to
   do in both worlds, and accordingly came from heaven to earth in his
   incarnation, to despatch his business here, and, having finished this,
   he returned to heaven, to reside there, and negotiate our affairs with
   the Father. Observe, 1. Whence he ascended: from Bethany, near
   Jerusalem, adjoining to the mount of Olives. There he had done eminent
   services for his Father's glory, and there he entered upon his glory.
   There was the garden in which his sufferings began, there he was in his
   agony; and Bethany signifies the house of sorrow. Those that would go
   to heaven must ascend thither from the house of sufferings and sorrow,
   must go by agonies to their joys. The mount of Olives was pitched upon
   long since to be the place of Christ's ascension: His feet shall stand
   in that day upon the mount of Olives, Zech. xiv. 4. And here it was
   that awhile ago he began his triumphant entry into Jerusalem, ch. xix.
   29. 2. Who were the witnesses of his ascension: He led out his
   disciples to see him. Probably, it was very early in the morning that
   he ascended, before people were stirring; for he never showed himself
   openly to all the people after his resurrection, but only to chosen
   witnesses. The disciples did not see him rise out of the grace, because
   his resurrection was capable of being proved by their seeing him alive
   afterwards; but they saw him ascend into heaven, because they could not
   otherwise have an ocular demonstration of his ascension. They were led
   out on purpose to see him ascend, had their eye upon him when he
   ascended, and were not looking another way. 3. What was the farewell he
   gave them: He lifted up his hands, and blessed them. He did not go away
   in displeasure, but in love; he left a blessing behind him; he lifted
   up his hands, as the high priest did when he blessed the people; see
   Lev. ix. 22. He blessed as one having authority, commanded the blessing
   which he had purchased; he blessed them as Jacob blessed his sons. The
   apostles were now as the representatives of the twelve tribes, so that
   in blessing them he blessed all his spiritual Israel, and put his
   Father's name upon them. He blessed them as Jacob blessed his sons, and
   Moses the tribes, at parting, to show that, having loved his own which
   were in the world, he loved them unto the end. 4. How he left them:
   While he was blessing them, he was parted from them; not as if he were
   taken away before he had said all he had to say, but to intimate that
   his being parted from them did not put an end to his blessing them, for
   the intercession which he went to heaven to make for all his is a
   continuation of the blessing. He began to bless them on earth, but he
   went to heaven to go on with it. Christ was now sending his apostles to
   preach his gospel to the world, and he gives them his blessing, not for
   themselves only, but to be conferred in his name upon all that should
   believe on him through their word; for in him all the families of the
   earth were to be blessed. 5. How his ascension is described. (1.) He
   was parted from them, was taken from their head, as Elijah from
   Elisha's. Note, The dearest friends must part. Those that love us, and
   pray for us, and instruct us, must be parted form us. The bodily
   presence of Christ himself was not to be expected always in this world;
   those that knew him after the flesh must now henceforth know him so no
   more. (2.) He was carried up into heaven; not by force, but by his own
   act and deed. As he arose, so he ascended, by his own power, yet
   attended by angels. There needed no chariot of fire, nor horses of
   fire; he knew the way, and, being the Lord from heaven, could go back
   himself. He ascended in a cloud, as the angel in the smoke of Manoah's
   sacrifice, Judg. xiii. 20.

   II. How cheerfully his disciples continued their attendance on him, and
   on God through him, even now that he was parted from them. 1. They paid
   their homage to him at his going away, to signify that though he was
   going into a far country, yet they would continue his loyal subjects,
   that they were willing to have him reign over them: They worshipped
   him. v. 52. Note, Christ expects adoration from those that receive
   blessings from him. He blessed them, in token of gratitude for which
   they worshipped him. This fresh display of Christ's glory drew from
   them fresh acknowledgments and adorations of it. They knew that though
   he was parted form them, yet he could, and did, take notice of their
   adorations of him; the cloud that received him out of their sight did
   not put them or their services out of his sight. 2. They returned to
   Jerusalem with great joy. There they were ordered to continue till the
   Spirit should be poured out upon them, and thither they went
   accordingly, though it was into the mouth of danger. Thither they went,
   and there they staid with great joy. This was a wonderful change, and
   an effect of the opening of their understandings. When Christ told them
   that he must leave them sorrow filled their hearts; yet now that they
   see him go they are filled with joy, being convinced at length that it
   was expedient for them and for the church that he should go away, to
   send the Comforter. Note, The glory of Christ is the joy, the exceeding
   joy, of all true believers, even while they are here in this world;
   much more will it be so when they go to the new Jerusalem, and find him
   there in his glory. 3. They abounded in acts of devotion while they
   were in expectation of the promise of the Father, v. 53. (1.) They
   attended the temple-service at the hours of prayer. God had not as yet
   quite forsaken it, and therefore they did not. They were continually in
   the temple, as their Master was when he was at Jerusalem. The Lord
   loves the gates of Zion, and so should we. Some think that they had
   their place of meeting, as disciples, in some of the chambers of the
   temple which belonged to some Levite that was well affected to them;
   but others think it is not likely that this either could be concealed
   from, or would be connived at by, the chief priests and rulers of the
   temple. (2.) Temple-sacrifices, they knew, were superseded by Christ's
   sacrifice, but the temple-songs they joined in. Note, While we are
   waiting for God's promises we must go forth to meet them with our
   praises. Praising and blessing God is work that is never out of season:
   and nothing better prepares the mind for the receiving of the Holy
   Ghost than holy joy and praise. Fears are silenced, sorrows sweetened
   and allayed, and hopes kept up.

   The amen that concludes seems to be added by the church and every
   believer to the reading of the gospel, signifying an assent to the
   truths of the gospel, and a hearty concurrence with all the disciples
   of Christ in praising and blessing God. Amen. Let him be continually
   praised and blessed.
     __________________________________________________________________
     __________________________________________________________________

John
     __________________________________________________________________

   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE GOSPEL ACCORDING TO

S T.   J O H N.
     __________________________________________________________________

   It is not material to enquire when and where this gospel was written;
   we are sure that it was given by inspiration of God to John, the
   brother of James, one of the twelve apostles, distinguished by the
   honourable character of that disciple whom Jesus loved, one of the
   first three of the worthies of the Son of David, whom he took to be the
   witnesses of his retirements, particularly of his transfiguration and
   his agony. The ancients tell us that John lived longest of all the
   twelve apostles, and was the only one of them that died a natural
   death, all the rest suffering martyrdom; and some of them say that he
   wrote this gospel at Ephesus, at the request of the ministers of the
   several churches of Asia, in opposition to the heresy of Corinthus and
   the Ebionites, who held that our Lord was a mere man. It seems most
   probable that he wrote it before his banishment into the isle of
   Patmos, for there he wrote his Apocalypse, the close of which seems
   designed for the closing up of the canon of scripture; and, if so, this
   gospel was not written after. I cannot therefore give credit to those
   later fathers, who say that he wrote it in his banishment, or after his
   return from it, many years after the destruction of Jerusalem; when he
   was ninety years old, saith one of them; when he was a hundred, saith
   another of them. However, it is clear that he wrote last of the four
   evangelists, and, comparing his gospel with theirs, we may observe, 1.
   That he relates what they had omitted; he brings up the rear, and his
   gospel is as the rearward or gathering host; it gleans up what they has
   passed by. Thus there was a later collection of Solomon's wise sayings
   (Prov. xxv. 1), and yet far short of what he delivered, 1 Kings iv. 32.
   2. That he gives us more of the mystery of that of which the other
   evangelists gave us only the history. It was necessary that the matters
   of fact should be first settled, which was done in their declarations
   of those things which Jesus began both to do and teach, Luke i. 1; Acts
   i. 1. But, this being done out of the mouth of two or three witnesses,
   John goes on to perfection (Heb. vi. 1), not laying again the
   foundation, but building upon it, leading us more within the veil. Some
   of the ancients observe that the other evangelists wrote more of the ta
   somatika--the bodily things of Christ; but John writes of the ta
   pneumatika--the spiritual things of the gospel, the life and soul of
   it; therefore some have called this gospel the key of the evangelists.
   Here is it that a door is opened in heaven, and the first voice we hear
   is, Come up hither, come up higher. Some of the ancients, that supposed
   the four living creatures in John's vision to represent the four
   evangelists, make John himself to be the flying eagle, so high does he
   soar, and so clearly does he see into divine and heavenly things.
     __________________________________________________________________

J O H N.

  CHAP. I.

   The scope and design of this chapter is to confirm our faith in Christ
   as the eternal Son of God, and the true Messiah and Saviour of the
   world, that we may be brought to receive him, and rely upon him, as our
   Prophet, Priest, and King, and to give up ourselves to be ruled, and
   taught, and saved by him. In order to this, we have here, I. An account
   given of him by the inspired penman himself, fairly laying down, in the
   beginning, what he designed his whole book should be the proof of (ver.
   1-5); and again (ver. 10-14); and again, ver. 16-18. II. The testimony
   of John Baptist concerning him (ver. 6-9; and again, ver. 15); but most
   fully and particularly, ver. 19-37. III. His own manifestation of
   himself to Andrew and Peter (ver. 38-42), to Philip and Nathanael, ver.
   43-51.

The Divinity of Christ.

   1 In the beginning was the Word, and the Word was with God, and the
   Word was God.   2 The same was in the beginning with God.   3 All
   things were made by him; and without him was not any thing made that
   was made.   4 In him was life; and the life was the light of men.   5
   And the light shineth in darkness; and the darkness comprehended it
   not.

   Augustine says (de Civitate Dei, lib. 10, cap. 29) that his friend
   Simplicius told him he had heard a Platonic philosopher say that these
   first verses of St. John's gospel were worthy to be written in letters
   of gold. The learned Francis Junius, in the account he gives of his own
   life, tells how he was in his youth infected with loose notions in
   religion, and by the grace of God was wonderfully recovered by reading
   accidentally these verses in a bible which his father had designedly
   laid in his way. He says that he observed such a divinity in the
   argument, such an authority and majesty in the style, that his flesh
   trembled, and he was struck with such amazement that for a whole day he
   scarcely knew where he was or what he did; and thence he dates the
   beginning of his being religious. Let us enquire what there is in those
   strong lines. The evangelist here lays down the great truth he is to
   prove, that Jesus Christ is God, one with the Father. Observe,

   I. Of whom he speaks--The Word--ho logos. This is an idiom peculiar to
   John's writings. See 1 John i. 1; v. 7; Rev. xix. 13. Yet some think
   that Christ is meant by the Word in Acts xx. 32; Heb. iv. 12; Luke i.
   2. The Chaldee paraphrase very frequently calls the Messiah Memra--the
   Word of Jehovah, and speaks of many things in the Old Testament, said
   to be done by the Lord, as done by that Word of the Lord. Even the
   vulgar Jews were taught that the Word of God was the same with God. The
   evangelist, in the close of his discourse (v. 18), plainly tells us why
   he calls Christ the Word--because he is the only begotten Son, who is
   in the bosom of the Father, and has declared him. Word is two-fold:
   logos endiathetos--word conceived; and logos prophorikos--word uttered.
   The logos ho eso and ho exo, ratio and oratio--intelligence and
   utterance. 1. There is the word conceived, that is, thought, which is
   the first and only immediate product and conception of the soul (all
   the operations of which are performed by thought), and it is one with
   the soul. And thus the second person in the Trinity is fitly called the
   Word; for he is the first-begotten of the Father, that eternal
   essential Wisdom which the Lord possessed, as the soul does its
   thought, in the beginning of his way, Prov. viii. 22. There is nothing
   we are more sure of than that we think, yet nothing we are more in the
   dark about than how we think; who can declare the generation of thought
   in the soul? Surely then the generations and births of the eternal mind
   may well be allowed to be great mysteries of godliness, the bottom of
   which we cannot fathom, while yet we adore the depth. 2. There is the
   word uttered, and this is speech, the chief and most natural indication
   of the mind. And thus Christ is the Word, for by him God has in these
   last days spoken to us (Heb. i. 2), and has directed us to hear him,
   Matt. xvii. 5. He has made known God's mind to us, as a man's word or
   speech makes known his thoughts, as far as he pleases, and no further.
   Christ is called that wonderful speaker (see notes on Dan. viii. 13),
   the speaker of things hidden and strange. He is the Word speaking from
   God to us, and to God for us. John Baptist was the voice, but Christ
   the Word: being the Word, he is the Truth, the Amen, the faithful
   Witness of the mind of God.

   II. What he saith of him, enough to prove beyond contradiction that he
   is God. He asserts,

   1. His existence in the beginning: In the beginning was the Word. This
   bespeaks his existence, not only before his incarnation, but before all
   time. The beginning of time, in which all creatures were produced and
   brought into being, found this eternal Word in being. The world was
   from the beginning, but the Word was in the beginning. Eternity is
   usually expressed by being before the foundation of the world. The
   eternity of God is so described (Ps. xc. 2), Before the mountains were
   brought forth. So Prov. viii. 23. The Word had a being before the world
   had a beginning. He that was in the beginning never began, and
   therefore was ever, achronos--without beginning of time. So Nonnus.

   2. His co-existence with the Father: The Word was with God, and the
   Word was God. Let none say that when we invite them to Christ we would
   draw them from God, for Christ is with God and is God; it is repeated
   in v. 2: the same, the very same that we believe in and preach, was in
   the beginning with God, that is, he was so from eternity. In the
   beginning the world was from God, as it was created by him; but the
   Word was with God, as ever with him. The Word was with God, (1.) In
   respect of essence and substance; for the Word was God: a distinct
   person or substance, for he was with God; and yet the same in
   substance, for he was God, Heb. i. 3. (2.) In respect of complacency
   and felicity. There was a glory and happiness which Christ had with God
   before the world was (ch. xvii. 5), the Son infinitely happy in the
   enjoyment of his Father's bosom, and no less the Father's delight, the
   Son of his love, Prov. viii. 30. (3.) In respect of counsel and design.
   The mystery of man's redemption by this Word incarnate was hid in God
   before all worlds, Eph. iii. 9. He that undertook to bring us to God (1
   Pet. iii. 18) was himself from eternity with God; so that this grand
   affair of man's reconciliation to God was concerted between the Father
   and Son from eternity, and they understand one another perfectly well
   in it, Zech. vi. 13; Matt. xi. 27. He was by him as one brought up with
   him for this service, Prov. viii. 30. He was with God, and therefore is
   said to come forth from the Father.

   3. His agency in making the world, v. 3. This is here, (1.) Expressly
   asserted: All things were made by him. He was with God, not only so as
   to be acquainted with the divine counsels from eternity, but to be
   active in the divine operations in the beginning of time. Then was I by
   him, Prov. viii. 30. God made the world by a word (Ps. xxxiii. 6) and
   Christ was the Word. By him, not as a subordinate instrument, but as a
   co-ordinate agent, God made the world (Heb. i. 2), not as the workman
   cuts by his axe, but as the body sees by the eye. (2.) The contrary is
   denied: Without him was not any thing made that was made, from the
   highest angel to the meanest worm. God the Father did nothing without
   him in that work. Now, [1.] This proves that he is God; for he that
   built all things is God, Heb. iii. 4. The God of Israel often proved
   himself to be God with this, that he made all things: Isa. xl. 12, 28;
   xli. 4; and see Jer. x. 11, 12. [2.] This proves the excellency of the
   Christian religion, that the author and founder of it is the same that
   was the author and founder of the world. How excellent must that
   constitution needs be which derives its institution from him who is the
   fountain of all excellency! When we worship Christ, we worship him to
   whom the patriarchs gave honour as the Creator of the world, and on
   whom all creatures depend. [3.] This shows how well qualified he was
   for the work of our redemption and salvation. Help was laid upon one
   that was mighty indeed; for it was laid upon him that made all things;
   and he is appointed the author of our bliss who was the author of our
   being.

   4. The original of life and light that is in him: In him was life, v.
   4. This further proves that he is God, and every way qualified for his
   undertaking; for, (1.) He has life in himself; not only the true God,
   but the living God. God is life; he swears by himself when he saith, As
   I live. (2.) All living creatures have their life in him; not only all
   the matter of the creation was made by him, but all the life too that
   is in the creation is derived from him and supported by him. It was the
   Word of God that produced the moving creatures that had life, Gen. i.
   20; Acts xvii. 25. He is that Word by which man lives more than by
   bread, Matt. iv. 4. (3.) Reasonable creatures have their light from
   him; that life which is the light of men comes from him. Life in man is
   something greater and nobler than it is in other creatures; it is
   rational, and not merely animal. When man became a living soul, his
   life was light, his capacities such as distinguished him from, and
   dignified him above, the beasts that perish. The spirit of a man is the
   candle of the Lord, and it was the eternal Word that lighted this
   candle. The light of reason, as well as the life of sense, is derived
   from him, and depends upon him. This proves him fit to undertake our
   salvation; for life and light, spiritual and eternal life and light,
   are the two great things that fallen man, who lies so much under the
   power of death and darkness, has need of. From whom may we better
   expect the light of divine revelation than from him who gave us the
   light of human reason? And if, when God gave us natural life, that life
   was in his Son, how readily should we receive the gospel-record, that
   he hath given us eternal life, and that life too is in his Son!

   5. The manifestation of him to the children of men. It might be
   objected, If this eternal Word was all in all thus in the creation of
   the world, whence is it that he has been so little taken notice of and
   regarded? To this he answers (v. 5), The light shines, but the darkness
   comprehends it not. Observe,

   (1.) The discovery of the eternal Word to the lapsed world, even before
   he was manifested in the flesh: The light shineth in darkness. Light is
   self-evidencing, and will make itself known; this light, whence the
   light of men comes, hath shone, and doth shine. [1.] The eternal Word,
   as God, shines in the darkness of natural conscience. Though men by the
   fall are become darkness, yet that which may be known of God is
   manifested in them; see Rom. i. 19, 20. The light of nature is this
   light shining in darkness. Something of the power of the divine Word,
   both as creating and as commanding, all mankind have an innate sense
   of; were it not for this, earth would be a hell, a place of utter
   darkness; blessed be God, it is not so yet. [2.] The eternal Word, as
   Mediator, shone in the darkness of the Old-Testament types and figures,
   and the prophecies and promises which were of the Messiah from the
   beginning. He that had commanded the light of this world to shine out
   of darkness was himself long a light shining in darkness; there was a
   veil upon this light, 2 Cor. iii. 13.

   (2.) The disability of the degenerate world to receive this discovery:
   The darkness comprehended it not; the most of men received the grace of
   God in these discoveries in vain. [1.] The world of mankind
   comprehended not the natural light that was in their understandings,
   but became vain in their imaginations concerning the eternal God and
   the eternal Word, Rom. i. 21, 28. The darkness of error and sin
   overpowered and quite eclipsed this light. God spoke once, yea twice,
   but man perceived it not, Job xxxiii. 14. [2.] The Jews, who had the
   light of the Old Testament, yet comprehended not Christ in it. As there
   was a veil upon Moses's face, so there was upon the people's hearts. In
   the darkness of the types and shadows the light shone; but such as the
   darkness of their understandings that they could not see it. It was
   therefore requisite that Christ should come, both to rectify the errors
   of the Gentile world and to improve the truths of the Jewish church.

The Testimony of John Baptist; Christ's Incarnation.

   6 There was a man sent from God, whose name was John.   7 The same came
   for a witness, to bear witness of the Light, that all men through him
   might believe.   8 He was not that Light, but was sent to bear witness
   of that Light.   9 That was the true Light, which lighteth every man
   that cometh into the world.   10 He was in the world, and the world was
   made by him, and the world knew him not.   11 He came unto his own, and
   his own received him not.   12 But as many as received him, to them
   gave he power to become the sons of God, even to them that believe on
   his name:   13 Which were born, not of blood, nor of the will of the
   flesh, nor of the will of man, but of God.   14 And the Word was made
   flesh, and dwelt among us, (and we beheld his glory, the glory as of
   the only begotten of the Father,) full of grace and truth.

   The evangelist designs to bring in John Baptist bearing an honourable
   testimony to Jesus Christ, Now in these verses, before he does this,

   I. He gives us some account of the witness he is about to produce. His
   name was John, which signifies gracious; his conversation was austere,
   but he was not the less gracious. Now,

   1. We are here told concerning him, in general, that he was a man sent
   of God. The evangelist had said concerning Jesus Christ that he was
   with God and that he was God; but here concerning John that he was a
   man, a mere man. God is pleased to speak to us by men like ourselves.
   John was a great man, but he was a man, a son of man; he was sent from
   God, he was God's messenger, so he is called, Mal. iii. 1. God gave him
   both his mission and his message, both his credentials and his
   instructions. John wrought no miracle, nor do we find that he had
   visions and revelations; but the strictness and purity of his life and
   doctrine, and the direct tendency of both to reform the world, and to
   revive the interests of God's kingdom among men, were plain indications
   that he was sent of God.

   2. We are here told what his office and business were (v. 7): The same
   came for a witness, an eye-witness, a leading witness. He came eis
   martyrian--for a testimony. The legal institutions had been long a
   testimony for God in the Jewish church. By them revealed religion was
   kept up; hence we read of the tabernacle of the testimony, the ark of
   the testimony, the law and the testimony: but now divine revelation is
   to be turned into another channel; now the testimony of Christ is the
   testimony of God, 1 Cor. i. 6; ii. 1. Among the Gentiles, God indeed
   had not left himself without witness (Acts xiv. 17), but the Redeemer
   had no testimonies borne him among them. There was a profound silence
   concerning him, till John Baptist came for a witness to him. Now
   observe, (1.) The matter of his testimony: He came to bear witness to
   the light. Light is a thing which witnesses for itself, and carries its
   own evidence along with it; but to those who shut their eyes against
   the light it is necessary there should be those that bear witness to
   it. Christ's light needs not man's testimony, but the world's darkness
   does. John was like the night watchman that goes round the town,
   proclaiming the approach of the morning light to those that have closed
   their eyes, and are not willing themselves to observe it; or like that
   watchman that was set to tell those who asked him what of the night
   that the morning comes, and, if you will enquire, enquire ye, Isa. xxi.
   11, 12. He was sent of God to tell the world that the long-looked-for
   Messiah was now come, who should be a light to enlighten the Gentiles
   and the glory of his people Israel; and to proclaim that dispensation
   at hand which would bring life and immortality to light. (2.) The
   design of his testimony: That all men through him might believe; not in
   him, but in Christ, whose way he was sent to prepare. He taught men to
   look through him, and pass through him, to Christ; through the doctrine
   of repentance for sin to that of faith in Christ. He prepared men for
   the reception and entertainment of Christ and his gospel, by awakening
   them to a sight and sense of sin; and that, their eyes being thereby
   opened, they might be ready to admit those beams of divine light which,
   in the person and doctrine of the Messiah, were now ready to shine in
   their faces. If they would but receive this witness of man, they would
   soon find that the witness of God was greater, 1 John v. 9. See ch. x.
   41. Observe, it was designed that all men through him might believe,
   excluding none from the kind and beneficial influences of his ministry
   that did not exclude themselves, as multitudes did, who rejected the
   counsel of God against themselves, and so received the grace of God in
   vain.

   3. We are here cautioned not to mistake him for the light who only came
   to bear witness to it (v. 8): He was not that light that was expected
   and promised, but only was sent to bear witness of that great and
   ruling light. He was a star, like that which guided the wise men to
   Christ, a morning star; but he was not the Sun; not the Bridegroom, but
   a friend of the Bridegroom; not the Prince, but his harbinger. There
   were those who rested in John's baptism, and looked no further, as
   those Ephesians, Acts xix. 3. To rectify this mistake, the evangelist
   here, when he speaks very honourably of him, yet shows that he must
   give place to Christ. He was great as the prophet of the Highest, but
   not the Highest himself. Note, We must take heed of over-valuing
   ministers, as well as of under-valuing them; they are not our lords,
   nor have they dominion over our faith, but ministers by whom we
   believe, stewards of our Lord's house. We must not give up ourselves by
   an implicit faith to their conduct, for they are not that light; but we
   must attend to, and receive, their testimony; for they are sent to bear
   witness of that light; so then let us esteem them, and not otherwise.
   Had John pretended to be that light he had not been so much as a
   faithful witness of that light. Those who usurp the honour of Christ
   forfeit the honour of being the servants of Christ; yet John was very
   serviceable as a witness to the light, though he was not that light.
   Those may be of great use to us who yet shine with a borrowed light.

   II. Before he goes on with John's testimony, he returns to give us a
   further account of this Jesus to whom John bore record. Having shown in
   the beginning of the chapter the glories of his Godhead, he here comes
   to show the graces of his incarnation, and his favours to man as
   Mediator.

   1. Christ was the true Light (v. 9); not as if John Baptist were a
   false light, but, in comparison with Christ, he was a very small light.
   Christ is the great light that deserves to be called so. Other lights
   are but figuratively and equivocally called so: Christ is the true
   light. The fountain of all knowledge and of all comfort must needs be
   the true light. He is the true light, for proof of which we are not
   referred to the emanations of his glory in the invisible world (the
   beams with which he enlightens that), but to those rays of his light
   which are darted downwards, and with which this dark world of ours is
   enlightened. But how does Christ enlighten every man that comes into
   the world? (1.) By his creating power he enlightens every man with the
   light of reason; that life which is the light of men is from him; all
   the discoveries and directions of reason, all the comfort it gives us,
   and all the beauty it puts upon us, are from Christ. (2.) By the
   publication of his gospel to all nations he does in effect enlighten
   every man. John Baptist was a light, but he enlightened only Jerusalem
   and Judea, and the region round about Jordan, like a candle that
   enlightens one room; but Christ is the true light, for he is a light to
   enlighten the Gentiles. His everlasting gospel is to be preached to
   every nation and language, Rev. xiv. 6. Like the sun which enlightens
   every man that will open his eyes, and receive its light (Ps. xix. 6),
   to which the preaching of the gospel is compared. See Rom. x. 18.
   Divine revelation is not now to be confined, as it had been, to one
   people, but to be diffused to all people, Matt. v. 15. (3.) By the
   operation of his Spirit and grace he enlightens all those that are
   enlightened to salvation; and those that are not enlightened by him
   perish in darkness. The light of the knowledge of the glory of God is
   said to be in the face of Jesus Christ, and is compared with that light
   which was at the beginning commanded to shine out of darkness, and
   which enlightens every man that comes into the world. Whatever light
   any man has, he is indebted to Christ for it, whether it be natural or
   supernatural.

   2. Christ was in the world, v. 10. He was in the world, as the
   essential Word, before his incarnation, upholding all things; but this
   speaks of his being in the world when he took our nature upon him, and
   dwelt among us; see ch. xvi. 28. I am come into the world. The Son of
   the Highest was here in this lower world; that light in this dark
   world; that holy thing in this sinful polluted world. He left a world
   of bliss and glory, and was here in this melancholy miserable world. He
   undertook to reconcile the world to God, and therefore was in the
   world, to treat about it, and settle that affair; to satisfy God's
   justice for the world, and discover God's favour to the world. He was
   in the world, but not of it, and speaks with an air of triumph when he
   can say, Now I am no more in it, ch. xvii. 11. The greatest honour that
   ever was put upon this world, which is so mean and inconsiderable a
   part of the universe, was that the Son of God was once in the world;
   and, as it should engage our affections to things above that there
   Christ is, so it should reconcile us to our present abode in this world
   that once Christ was here. He was in the world for awhile, but it is
   spoken of as a thing past; and so it will be said of us shortly, We
   were in the world. O that when we are here no more we may be where
   Christ is! Now observe here, (1.) What reason Christ had to expect the
   most affectionate and respectful welcome possible in this world; for
   the world was made by him. Therefore he came to save a lost world
   because it was a world of his own making. Why should he not concern
   himself to revive the light that was of his own kindling, to restore a
   life of his own infusing, and to renew the image that was originally of
   his own impressing? The world was made by him, and therefore ought to
   do him homage. (2.) What cold entertainment he met with,
   notwithstanding: The world knew him not. The great Maker, Ruler, and
   Redeemer of the world was in it, and few or none of the inhabitants of
   the world were aware of it. The ox knows his owner, but the more
   brutish world did not. They did not own him, did not bid him welcome,
   because they did not know him; and they did not know him because he did
   not make himself known in the way that they expected--in external glory
   and majesty. His kingdom came not with observation, because it was to
   be a kingdom of trail and probation. When he shall come as a Judge the
   world shall know him.

   3. He came to his own (v. 11); not only to the world, which was his
   own, but to the people of Israel, that were peculiarly his own above
   all people; of them he came, among them he lived, and to them he was
   first sent. The Jews were at this time a mean despicable people; the
   crown was fallen from their head; yet, in remembrance of the ancient
   covenant, bad as they were, and poor as they were, Christ was not
   ashamed to look upon them as his own. Ta idia--his own things; not tous
   idious--his own persons, as true believers are called, ch. xiii. 1. The
   Jews were his, as a man's house, and lands, and goods are his, which he
   uses and possesses; but believers are his as a man's wife and children
   are his own, which he loves and enjoys. He came to his own, to seek and
   save them, because they were his own. He was sent to the lost sheep of
   the house of Israel, for it was he whose own the sheep were. Now
   observe,

   (1.) That the generality rejected him: His own received him not. He had
   reason to expect that those who were his own should have bidden him
   welcome, considering how great the obligations were which they lay
   under to him, and how fair the opportunities were which they had of
   coming to the knowledge of him. They had the oracles of God, which told
   them beforehand when and where to expect him, and of what tribe and
   family he should arise. He came among them himself, introduced with
   signs and wonders, and himself the greatest; and therefore it is not
   said of them, as it was of the world (v. 10), that they knew him not;
   but his own, though they could not but know him, yet received him not;
   did not receive his doctrine, did not welcome him as the Messiah, but
   fortified themselves against him. The chief priests, that were in a
   particular manner his own (for the Levites were God's tribe), were
   ring-leaders in this contempt put upon him. Now this was very unjust,
   because they were his own, and therefore he might command their
   respect; and it was very unkind and ungrateful, because he came to
   them, to seek and save them, and so to court their respect. Note, Many
   who in profession are Christ's own, yet do not receive him, because
   they will not part with their sins, nor have him to reign over them.

   (2.) That yet there was a remnant who owned him, and were faithful to
   him. Though his own received him not, yet there were those that
   received him (v. 12): But as many as received him. Though Israel were
   not gathered, yet Christ was glorious. Though the body of that nation
   persisted and perished in unbelief, yet there were many of them that
   were wrought upon to submit to Christ, and many more that were not of
   that fold. Observe here,

   [1.] The true Christian's description and property; and that is, that
   he receives Christ, and believes on his name; the latter explains the
   former. Note, First, To be a Christian indeed is to believe on Christ's
   name; it is to assent to the gospel discovery, and consent to the
   gospel proposal, concerning him. His name is the Word of God; the King
   of kings, the Lord our righteousness; Jesus a Saviour. Now to believe
   on his name is to acknowledge that he is what these great names bespeak
   him to be, and to acquiesce in it, that he may be so to us. Secondly,
   Believing in Christ's name is receiving him as a gift from God. We must
   receive his doctrine as true and good; receive his law as just and
   holy; receive his offers as kind and advantageous; and we must receive
   the image of his grace, and impressions of his love, as the governing
   principle of our affections and actions.

   [2.] The true Christian's dignity and privilege are twofold:--

   First, The privilege of adoption, which takes them into the number of
   God's children: To them gave he power to become the sons of God.
   Hitherto, the adoption pertained to the Jews only (Israel is my son, my
   first-born); but now, by faith in Christ, Gentiles are the children of
   God, Gal. iii. 26. They have power, exousian--authority; for no man
   taketh this power to himself, but he who is authorized by the gospel
   charter. To them gave he a right; to them gave he this pre-eminence.
   This power have all the saints. Note, 1. It is the unspeakable
   privilege of all good Christians, that they are become the children of
   God. They were by nature children of wrath, children of this world. If
   they be the children of God, they become so, are made so Fiunt, non
   nascuntur Christiani--Persons are not born Christians, but made
   such.--Tertullian. Behold what manner of love is this, 1 John iii. 1.
   God calls them his children, they call him Father, and are entitled to
   all the privileges of children, those of their way and those of their
   home. 2. The privilege of adoption is entirely owing to Jesus Christ;
   he gave this power to them that believe on his name. God is his Father,
   and so ours; and it is by virtue of our espousals to him, and union
   with him, that we stand related to God as a Father. It was in Christ
   that we were predestinated to the adoption; from him we receive both
   the character and the Spirit of adoption, and he is the first-born
   among many brethren. The Son of God became a Son of man, that the sons
   and daughters of men might become the sons and daughters of God
   Almighty.

   Secondly, The privilege of regeneration (v. 13): Which were born. Note,
   All the children of God are born again; all that are adopted are
   regenerated. This real change evermore attends that relative one.
   Wherever God confers the dignity of children, he creates the nature and
   disposition of children. Men cannot do so when they adopt. Now here we
   have an account of the original of this new birth. 1. Negatively. (1.)
   It is not propagated by natural generation from our parents. It is not
   of blood, nor of the will of the flesh, nor of corruptible seed, 1 Pet.
   i. 23. Man is called flesh and blood, because thence he has his
   original: but we do not become the children of God as we become the
   children of our natural parents. Note, Grace does not run in the blood,
   as corruption does. Man polluted begat a son in his own likeness (Gen.
   v. 3); but man sanctified and renewed does not beget a son in that
   likeness. The Jews gloried much in their parentage, and the noble blood
   that ran in their veins: We are Abraham's seed; and therefore to them
   pertained the adoption because they were born of that blood; but this
   New-Testament adoption is not founded in any such natural relation.
   (2.) It is not produced by the natural power of our own will. As it is
   not of blood, nor of the will of the flesh, so neither is it of the
   will of man, which labours under a moral impotency of determining
   itself to that which is good; so that the principles of the divine life
   are not of our own planting, it is the grace of God that makes us
   willing to be his. Nor can human laws or writings prevail to sanctify
   and regenerate a soul; if they could, the new birth would be by the
   will of man. But, 2. Positively: it is of God. This new birth is owing
   to the word of God as the means (1 Pet. i. 23), and to the Spirit of
   God as the great and sole author. True believers are born of God, 1
   John iii. 9; v. 1. And this is necessary to their adoption; for we
   cannot expect the love of God if we have not something of his likeness,
   nor claim the privileges of adoption if we be not under the power of
   regeneration.

   4. The word was made flesh, v. 14. This expresses Christ's incarnation
   more clearly than what went before. By his divine presence he always
   was in the world, and by his prophets he came to his own. But now that
   the fulness of time was come he was sent forth after another manner,
   made of a woman (Gal. iv. 4); God manifested in the flesh, according to
   the faith and hope of holy Job; Yet shall I see God in my flesh, Job
   xix. 26. Observe here,

   (1.) The human nature of Christ with which he was veiled; and that
   expressed two ways.

   [1.] The word was made flesh. Forasmuch as the children, who were to
   become the sons of God, were partakers of flesh and blood, he also
   himself likewise took part of the same, Heb. ii. 14. The Socinians
   agree that Christ is both God and man, but they say that he was man,
   and was made a God, as Moses (Exod. vii. 1), directly contrary to John
   here, who saith, Theos en--He was God, but sarxegeneto--He was made
   flesh. Compare v. 1 with this. This intimates not only that he was
   really and truly man, but that he subjected himself to the miseries and
   calamities of the human nature. He was made flesh, the meanest part of
   man. Flesh bespeaks man weak, and he was crucified through weakness, 2
   Cor. xiii. 4. Flesh bespeaks man mortal and dying (Ps. lxxviii. 39),
   and Christ was put to death in the flesh 1 Pet. iii. 18. Nay, flesh
   bespeaks man tainted with sin (Gen. vi. 3), and Christ, though he was
   perfectly holy and harmless, yet appeared in the likeness of sinful
   flesh (Rom. viii. 3), and was made sin for us, 2 Cor. v. 21. When Adam
   had sinned, God said to him, Dust thou art; not only because made out
   of the dust, but because by sin he was sunk into dust. His fall did,
   somatoun ten psychen, turn him as it were all into body, made him
   earthly; therefore he that was made a curse for us was made flesh, and
   condemned sin in the flesh, Rom. viii. 3. Wonder at this, that the
   eternal Word should be made flesh, when flesh was come into such an ill
   name; that he who made all things should himself be made flesh, one of
   the meanest things, and submit to that from which he was at the
   greatest distance. The voice that ushered in the gospel cried, All
   flesh is grass (Isa. xl. 6), to make the Redeemer's love the more
   wonderful, who, to redeem and save us, was made flesh, and withered as
   grass; but the Word of the Lord, who was made flesh, endures for ever;
   when made flesh, he ceased not to be the Word of God.

   [2.] He dwelt among us, here in this lower world. Having taken upon him
   the nature of man, he put himself into the place and condition of other
   men. The Word might have been made flesh, and dwelt among the angels;
   but, having taken a body of the same mould with ours, in it he came,
   and resided in the same world with us. He dwelt among us, us worms of
   the earth, us that he had no need of, us that he got nothing by, us
   that were corrupt and depraved, and revolted from God. The Lord God
   came and dwelt even among the rebellious, Ps. lxviii. 18. He that had
   dwelt among angels, those noble and excellent beings, came and dwelt
   among us that are a generation of vipers, us sinners, which was worse
   to him than David's swelling in Mesech and Kedar, or Ezekiel's dwelling
   among scorpions, or the church of Pergamus dwelling where Satan's seat
   is. When we look upon the upper world, the world of spirits, how mean
   and contemptible does this flesh, this body, appear, which we carry
   about with us, and this world in which our lot is cast, and how hard is
   it to a contemplative mind to be reconciled to them! But that the
   eternal Word was made flesh, was clothed with a body as we are, and
   dwelt in this world as we do, this has put an honour upon them both,
   and should make us willing to abide in the flesh while God has any work
   for us to do; for Christ dwelt in this lower world, bad as it is, till
   he had finished what he had to do here, ch. xvii. 4. He dwelt among the
   Jews, that the scripture might be fulfilled, He shall dwell in the
   tents of Shem, Gen. ix. 27. And see Zech. ii. 10. Though the Jews were
   unkind to him, yet he continued to dwell among them; though (as some of
   the ancient writers tell us) he was invited to better treatment by
   Abgarus king of Edessa, yet he removed not to any other nation. He
   dwelt among us. He was in the world, not as a wayfaring man that
   tarries but for a night, but he dwelt among us, made a long residence,
   the original word is observable, eskenosen en hemin--he dwelt among us,
   he dwelt as in a tabernacle, which intimates, First, That he dwelt here
   in very mean circumstances, as shepherds that dwell in tents. He did
   not dwell among us as in a palace, but as in a tent; for he had not
   where to lay his head, and was always upon the remove. Secondly, That
   his state here was a military state. Soldiers dwell in tents; he had
   long since proclaimed war with the seed of the serpent, and now he
   takes the field in person, sets up his standard, and pitches his tent,
   to prosecute this war. Thirdly, That his stay among us was not to be
   perpetual. He dwelt here as in a tent, not as at home. The patriarchs,
   by dwelling in tabernacles, confessed that they were strangers and
   pilgrims on earth, and sought the better country, and so did Christ,
   leaving us an example, Heb. xiii. 13, 14. Fourthly, That as of old God
   dwelt in the tabernacle of Moses, by the shechinah between the
   cherubim, so now he dwells in the human nature of Christ; that is now
   the true shechinah, the symbol of God's peculiar presence. And we are
   to make all our addresses to God through Christ, and from him to
   receive divine oracles.

   (2.) The beams of his divine glory that darted through this veil of
   flesh: We beheld his glory, the glory as of the only begotten of the
   Father, full of grace and truth. The sun is still the fountain of
   light, though eclipsed or clouded; so Christ was still the brightness
   of his Father's glory, even when he dwelt among us in this lower world.
   And how slightly soever the Jews thought of him there were those that
   saw through the veil. Observe,

   [1.] Who were the witnesses of this glory: we, his disciples and
   followers, that conversed most freely and familiarly with him; we among
   whom he dwelt. Other men discover their weaknesses to those that are
   most familiar with them, but it was not so with Christ; those that were
   most intimate with him saw most of his glory. As it was with his
   doctrine, the disciples knew the mysteries of it, while others had it
   under the veil of parables; so it was with his person, they saw the
   glory of his divinity, while others saw only the veil of his human
   nature. He manifested himself to them, and not unto the world. These
   witnesses were a competent number, twelve of them, a whole jury of
   witnesses; men of plainness and integrity, and far from any thing of
   design or intrigue.

   [2.] What evidence they had of it: We saw it. They had not their
   evidence by report, at second hand, but were themselves eye-witnesses
   of those proofs on which they built their testimony that he was the Son
   of the living God: We saw it. The word signifies a fixed abiding sight,
   such as gave them an opportunity of making their observations. This
   apostle himself explains this: What we declare unto you of the Word of
   life is what we have seen with our eyes, and what we have looked upon,
   1 John i. 1.

   [3.] What the glory was: The glory as of the only begotten of the
   Father. The glory of the Word made flesh was such a glory as became the
   only begotten Son of God, and could not be the glory of any other.
   Note, First, Jesus Christ is the only begotten of the Father. Believers
   are the children of God by the special favour of adoption and the
   special grace of regeneration. They are in a sense homoiousioi--of a
   like nature (2 Pet. i. 4), and have the image of his perfections; but
   Christ is homousios--of the same nature, and is the express image of
   his person, and the Son of God by an eternal generation. Angels are
   sons of God, but he never said to any of them, This day have I begotten
   thee, Heb. i. 5. Secondly, He was evidently declared to be the only
   begotten of the Father, by that which was seen of his glory when he
   dwelt among us. Though he was in the form of a servant, in respect of
   outward circumstances, yet, in respect of graces, his form was as that
   of the fourth in the fiery furnace, like the Son of God. His divine
   glory appeared in the holiness and heavenliness of his doctrine; in his
   miracles, which extorted from many this acknowledgment, that he was the
   Son of God; it appeared in the purity, goodness, and beneficence, of
   his whole conversation. God's goodness is his glory, and he went about
   doing good; he spoke and acted in every thing as an incarnate Deity.
   Perhaps the evangelist had a particular regard to the glory of his
   transfiguration, of which he was an eye-witness; see 2 Pet. i. 16-18.
   God's calling him his beloved Son, in whom he was well pleased,
   intimated that he was the only begotten of the Father; but the full
   proof of this was at his resurrection.

   [4.] What advantage those he dwelt among had from this. He dwelt among
   them, full of grace and truth. In the old tabernacle wherein God dwelt
   was the law, in this was grace; in that were types, in this was truth.
   The incarnate Word was every way qualified for his undertaking as
   Mediator; for he was full of grace and truth, the two great things that
   fallen man stands in need of; and this proved him to be the Son of God
   as much as the divine power and majesty that appeared in him. First, He
   has a fulness of grace and truth for himself; he had the Spirit without
   measure. He was full of grace, fully acceptable to his Father, and
   therefore qualified to intercede for us; and full of truth, fully
   apprized of the things he was to reveal, and therefore fit to instruct
   us. He had a fulness of knowledge and a fulness of compassion.
   Secondly, He has a fulness of grace and truth for us. He received, that
   he might give, and God was well pleased in him, that he might be well
   pleased with us in him; and this was the truth of the legal types.

John's Testimony to Christ.

   15 John bare witness of him, and cried, saying, This was he of whom I
   spake, He that cometh after me is preferred before me: for he was
   before me.   16 And of his fulness have all we received, and grace for
   grace.   17 For the law was given by Moses, but grace and truth came by
   Jesus Christ.   18 No man hath seen God at any time; the only begotten
   Son, which is in the bosom of the Father, he hath declared him.

   In these verses,

   I. The evangelist begins again to give us John Baptist's testimony
   concerning Christ, v. 15. He had said (v. 8) that he came for a
   witness; now here he tells us that he did accordingly bear witness.
   Here, Observe,

   1. How he expressed his testimony: He cried, according to the
   prediction that he should be the voice of one crying. The Old-Testament
   prophets cried aloud, to show people their sins; this New-Testament
   prophet cried aloud, to show people their Saviour. This intimates, (1.)
   That it was an open public testimony, proclaimed, that all manner of
   persons might take notice of it, for all are concerned in it. False
   teachers entice secretly, but wisdom publishes her dictates in the
   chief places of concourse. (2.) That he was free and hearty in bearing
   this testimony. He cried as one that was both well assured of the truth
   to which he witnessed and well affected to it. He that had leaped in
   his mother's womb for joy of Christ's approach, when newly conceived,
   does now with a like exultation of spirit welcome his public
   appearance.

   2. What his testimony was. He appeals to what he had said at the
   beginning of his ministry, when he had directed them to expect one that
   should come after him, whose forerunner he was, and never intended any
   other than to lead them to him, and to prepare his way. This he had
   given them notice of from the first. Note, It is very comfortable to a
   minister to have the testimony of his conscience for him that he set
   out in his ministry with honest principles and sincere intentions, with
   a single eye to the glory and honour of Christ. Now what he had then
   said he applies to this Jesus whom he had lately baptized, and who was
   so remarkably owned from heaven: This was he of whom I spoke. John did
   not tell them that there would shortly appear such a one among them,
   and then leave them to find him out; but in this he went beyond all the
   Old-Testament prophets that he particularly specified the person: "This
   was he, the very man I told you of, and to him all I said is to be
   accommodated." Now what was it he said?

   (1.) He had given the preference to this Jesus: He that comes after me,
   in the time of his birth and public appearance, is preferred before me;
   he that succeeds me in preaching and making disciples is a more
   excellent person, upon all accounts; as the prince or peer that comes
   after is preferred before the harbinger or gentleman-usher that makes
   way for him. Note, Jesus Christ, who was to be called the Son of the
   Highest (Luke i. 32), was preferred before John Baptist, who was to be
   called only the prophet of the Highest, Luke i. 76. John was a minister
   of the New Testament, but Christ was the Mediator of the New Testament.
   And observe, though John was a great man, and had a great name and
   interest, yet he was forward to give the preference to him to whom it
   belonged. Note, All the ministers of Christ must prefer him and his
   interest before themselves and their own interests; they will make an
   ill account that seek their own things, not the things of Christ, Phil.
   ii. 21. He comes after me, and yet is preferred before me. Note, God
   dispenses his gifts according to his good pleasure, and many times
   crosses hands, as Jacob did, preferring the younger before the elder.
   Paul far outstripped those that were in Christ before him.

   (2.) He here gives a good reason for it: For he was before me, protos
   mou en--He was my first, or first to me; he was my first Cause, my
   original. The First is one of God's names, Isa. xliv. 6. He is before
   me, is my first, [1.] In respect of seniority: he was before me, for he
   was before Abraham, ch. viii. 58. Nay, he was before all things, Col.
   i. 17. I am but of yesterday, he from eternity. It was but in those
   days that John Baptist came (Matt. iii. 1), but the goings forth of our
   Lord Jesus were of old, from everlasting, Mic. v. 2. This proves two
   natures in Christ. Christ, as man, came after John as to his public
   appearance; Christ, as God, was before him; and how could he otherwise
   be before him but by an eternal existence? [2.] In respect of
   supremacy; for he was my prince; so some princes are called the first;
   proton, "It is he for whose sake and service I am sent: he is my
   Master, I am his minister and messenger."

   II. He presently returns again to speak of Jesus Christ, and cannot go
   on with John Baptist's testimony till v. 19. The 16th verse has a
   manifest connection with v. 14, where the incarnate Word was said to be
   full of grace and truth. Now here he makes this the matter, not only of
   our adoration, but of our thankfulness, because from that fulness of
   his we all have received. He received gifts for men (Ps. lxviii. 18),
   that he might give gifts to men, Eph. iv. 8. He was filled, that he
   might fill all in all (Eph. i. 23), might fill our treasures, Prov.
   viii. 21. He has a fountain of fulness overflowing: We all have
   received. All we apostles; so some. We have received the favour of this
   apostleship, that is grace; and a fitness for it, that is truth. Or,
   rather, All we believers; as many as received him (v. 16), received
   from him. Note, All true believers receive from Christ's fulness; the
   best and greatest saints cannot live without him, the meanest and
   weakest may live by him. This excludes proud boasting, that we have
   nothing but we have received it; and silences perplexing fears, that we
   want nothing but we may receive it. Let us see what it is that we have
   received.

   1. We have received grace for grace. Our receivings by Christ are all
   summed up in this one word, grace; we have received kai charin--even
   grace, so great a gift, so rich, so invaluable; we have received no
   less than grace; this is a gift to be spoken of with an emphasis. It is
   repeated, grace for grace; for to every stone in this building, as well
   as to the top-stone, we must cry, Grace, grace. Observe,

   (1.) The blessing received. It is grace; the good will of God towards
   us, and the good work of God in us. God's good will works the good
   work, and then the good work qualifies us for further tokens of his
   good will. As the cistern receives water from the fulness of the
   fountain, the branches sap from the fulness of the root, and the air
   light from the fulness of the sun, so we receive grace from the fulness
   of Christ.

   (2.) The manner of its reception: Grace for grace--charin anti
   charitos. The phrase is singular, and interpreters put different senses
   upon it, each of which will be of use to illustrate the unsearchable
   riches of the grace of Christ. Grace for grace bespeaks, [1.] The
   freeness of this grace. It is grace for grace' sake; so Grotius. We
   receive grace, not for our sakes (be it known to us), but even so,
   Father, because it seemed good in thy sight. It is a gift according to
   grace, Rom. xii. 6. It is grace to us for the sake of grace to Jesus
   Christ. God was well pleased in him, and is therefore well pleased with
   us in him, Eph. i. 6. [2.] The fulness of this grace. Grace for grace
   is abundance of grace, grace upon grace (so Camero), one grace heaped
   upon another; as skin for skin is skin after skin, even all that a man
   has, Job ii. 4. It is a blessing poured out, that there shall not be
   room to receive it, plenteous redemption: one grace a pledge of more
   grace. Joseph-He will add. It is such a fulness as is called the
   fulness of God which we are filled with. We are not straitened in the
   grace of Christ, if we be not straitened in our own bosoms. [3.] The
   serviceableness of this grace. Grace for grace is grace for the
   promoting and advancing of grace. Grace to be exercised by ourselves;
   gracious habits for gracious acts. Grace to be ministered to others;
   gracious vouchsafements for gracious performances: grace is a talent to
   be traded with. The apostles received grace (Rom. i. 5; Eph. iii. 8),
   that they might communicate it, 1 Pet. iv. 10. [4.] The substitution of
   New-Testament grace in the room and stead of Old-Testament grace: so
   Beza. And this sense is confirmed by what follows (v. 17); for the Old
   Testament had grace in type, the New Testament has grace in truth.
   There was a grace under the Old Testament, the gospel was preached then
   (Gal. iii. 8); but that grace is superseded, and we have gospel grace
   instead of it, a glory which excelleth, 2 Cor. iii. 10. Discoveries of
   grace are now more clear, distributions of grace far more plentiful;
   this is grace instead of grace. [5.] It bespeaks the augmentation and
   continuance of grace. Grace for grace is one grace to improve, confirm,
   and perfect another grace. We are changed into the divine image, from
   glory to glory, from one degree of glorious grace to another, 2 Cor.
   iii. 18. Those that have true grace have that for more grace, Jam. iv.
   6. When God gives grace he saith, Take this in part; for he who hath
   promised will perform. [6.] It bespeaks the agreeableness and
   conformity of grace in the saints to the grace that is in Jesus Christ;
   so Mr. Clark. Grace for grace is grace in us answering to grace in him,
   as the impression upon the wax answers the seal line for line. The
   grace we receive from Christ changes us into the same image (2 Cor.
   iii. 18), the image of the Son (Rom. viii. 29), the image of the
   heavenly, 1 Cor. xv. 49.

   2. We have received grace and truth, v. 17. He had said (v. 14) that
   Christ was full of grace and truth; now here he says that by him grace
   and truth came to us. From Christ we receive grace; this is a string he
   delights to harp upon, he cannot go off from it. Two things he further
   observes in this verse concerning this grace:--(1.) Its preference
   above the law of Moses: The law was given by Moses, and it was a
   glorious discovery, both of God's will concerning man and his good will
   to man; but the gospel of Christ is a much clearer discovery both of
   duty and happiness. That which was given by Moses was purely terrifying
   and threatening, and bound with penalties, a law which could not give
   life, which was given with abundance of terror (Heb. xii. 18); but that
   which is given by Jesus Christ is of another nature; it has all the
   beneficial uses of the law, but not the terror, for it is grace: grace
   teaching (Tit. ii. 11), grace reigning, Rom. v. 21. It is a law, but a
   remedial law. The endearments of love are the genius of the gospel, not
   the affrightments of law and the curse. (2.) Its connection with truth:
   grace and truth. In the gospel we have the discovery of the greatest
   truths to be embraced by the understanding, as well as of the richest
   grace to be embraced by the will and affections. It is a faithful
   saying, and worthy of all acceptation; that is, it is grace and truth.
   The offers of grace are sincere, and what we may venture our souls
   upon; they are made in earnest, for it is grace and truth. It is grace
   and truth with reference to the law that was given by Moses. For it is,
   [1.] The performance of all the Old-Testament promises. In the Old
   Testament we often find mercy and truth put together, that is, mercy
   according to promise; so here grace and truth denote grace according to
   promise. See Luke i. 72; 1 Kings viii. 56. [2.] It is the substance of
   all the Old-Testament types and shadows. Something of grace there was
   both in the ordinances that were instituted for Israel and the
   providences that occurred concerning Israel; but they were only shadows
   of good things to come, even of the grace that is to be brought to us
   by the revelation of Jesus Christ. He is the true paschal lamb, the
   true scape-goat, the true manna. They had grace in the picture; we have
   grace in the person, that is, grace and truth. Grace and truth came,
   egeneto--was made; the same word that was used (v. 3) concerning
   Christ's making all things. The law was only made known by Moses, but
   the being of this grace and truth, as well as the discovery of them, is
   owing to Jesus Christ; this was made by him, as the world at first was;
   and by him this grace and truth do consist.

   3. Another thing we receive from Christ is a clear revelation of God to
   us (v. 18): He hath declared God to us, whom no man hath seen at any
   time. This was the grace and truth which came by Christ, the knowledge
   of God and an acquaintance with him. Observe,

   (1.) The insufficiency of all other discoveries: No man hath seen God
   at any time. This intimates, [1.] That the nature of God being
   spiritual, he is invisible to bodily eyes, he is a being whom no man
   hath seen, nor can see, 1 Tim. vi. 16. We have therefore need to live
   by faith, by which we see him that is invisible, Heb. xi. 27. [2.] That
   the revelation which God made of himself in the Old Testament was very
   short and imperfect, in comparison with that which he has made by
   Christ: No man hath seen God at any time; that is, what was seen and
   known of God before the incarnation of Christ was nothing to that which
   is now seen and known; life and immortality are now brought to a much
   clearer light than they were then. [3.] That none of the Old-Testament
   prophets were so well qualified to make known the mind and will of God
   to the children of men as our Lord Jesus was, for none of them had seen
   God at any time. Moses beheld the similitude of the Lord (Num. xii. 8),
   but was told that he could not see his face, Exod. xxxiii. 20. But this
   recommends Christ's holy religion to us that it was founded by one that
   had seen God, and knew more of his mind than any one else ever did.

   (2.) The all-sufficiency of the gospel discovery proved from its
   author: The only-begotten Son, who is in the bosom of the Father, he
   has declared him. Observe here,

   [1.] How fit he was to make this discovery, and every way qualified for
   it. He and he alone was worthy to take the book, and to open the seals,
   Rev. v. 9. For, First, He is the only-begotten Son; and who so likely
   to know the Father as the Son? or in whom is the Father better known
   than in the Son? Matt. xi. 27. He is of the same nature with the
   Father, so that he who hath seen him hath seen the Father, ch. xiv. 9.
   The servant is not supposed to know so well what his Lord does as the
   Son, ch. xv. 15. Moses was faithful as a servant, but Christ as a Son.
   Secondly, He is in the bosom of the Father. He had lain in his bosom
   from eternity. When he was here upon earth, yet still, as God, he was
   in the bosom of the Father, and thither he returned when he ascended.
   In the bosom of the Father; that is, 1. In the bosom of his special
   love, dear to him, in whom he was well pleased, always his delight. All
   God's saints are in his hand, but his Son was in his bosom, one in
   nature and essence, and therefore in the highest degree one in love. 2.
   In the bosom of his secret counsels. As there was a mutual complacency,
   so there was a mutual consciousness, between the Father and Son (Matt.
   xi. 27); none so fit as he to make known God, for none knew his mind as
   he did. Our most secret counsels we are said to hide in our bosom (in
   pectore); Christ was privy to the bosom-counsels of the Father. The
   prophets sat down at his feet as scholars; Christ lay in his bosom as a
   friend. See Eph. iii. 11.

   [2.] How free he was in making this discovery: He hath declared. Him is
   not in the original. He has declared that of God which no man had at
   any time seen or known; not only that which was hid of God, but that
   which was hid in God (Eph. iii. 9), exegesato--it signifies a plain,
   clear, and full discovery, not by general and doubtful hints, but by
   particular explications. He that runs may now read the will of God and
   the way of salvation. This is the grace, this the truth, that came by
   Jesus Christ.

John's Testimony to Christ; John Examined by the Priests.

   19 And this is the record of John, when the Jews sent priests and
   Levites from Jerusalem to ask him, Who art thou?   20 And he confessed,
   and denied not; but confessed, I am not the Christ.   21 And they asked
   him, What then? Art thou Elias? And he saith, I am not. Art thou that
   prophet? And he answered, No.   22 Then said they unto him, Who art
   thou? that we may give an answer to them that sent us. What sayest thou
   of thyself?   23 He said, I am the voice of one crying in the
   wilderness, Make straight the way of the Lord, as said the prophet
   Esaias.   24 And they which were sent were of the Pharisees.   25 And
   they asked him, and said unto him, Why baptizest thou then, if thou be
   not that Christ, nor Elias, neither that prophet?   26 John answered
   them, saying, I baptize with water: but there standeth one among you,
   whom ye know not;   27 He it is, who coming after me is preferred
   before me, whose shoe's latchet I am not worthy to unloose.   28 These
   things were done in Bethabara beyond Jordan, where John was baptizing.

   We have here the testimony of John, which he delivered to the
   messengers who were sent from Jerusalem to examine him. Observe here,

   I. Who they were that sent to him, and who they were that were sent. 1.
   They that sent to him were the Jews at Jerusalem, the great sanhedrim
   or high-commission court, which sat at Jerusalem, and was the
   representative of the Jewish church, who took cognizance of all matters
   relating to religion. One would think that they who were the fountains
   of learning, and the guides of the church, should have, by books,
   understood the times so well as to know that the Messiah was at hand,
   and therefore should presently have known him that was his forerunner,
   and readily embraced him; but, instead of this, they sent messengers to
   cross questions with him. Secular learning, honour, and power, seldom
   dispose men's minds to the reception of divine light. 2. They that were
   sent were, (1.) Priests and Levites, probably members of the council,
   men of learning, gravity, and authority. John Baptist was himself a
   priest of the seed of Aaron, and therefore it was not fit that he
   should be examined by any but priests. It was prophesied concerning
   John's ministry that it should purify the Sons of Levi (Mal. iii. 3),
   and therefore they were jealous of him and his reformation. (2.) They
   were of the Pharisees, proud, self-justiciaries, that thought they
   needed no repentance, and therefore could not bear one that made it his
   business to preach repentance.

   II. On what errand they were sent; it was to enquire concerning John
   and his baptism. They did not send for John to them, probably because
   they feared the people, lest the people where John was should be
   provoked to rise, or lest the people where they were should be brought
   acquainted with him; they thought it was good to keep him at a
   distance. They enquire concerning him, 1. To satisfy their curiosity;
   as the Athenians enquired concerning Paul's doctrine, for the novelty
   of it, Acts xvii. 19, 20. Such a proud conceit they had of themselves
   that the doctrine of repentance was to them strange doctrine. 2. It was
   to show their authority. They thought they looked great when they
   called him to account whom all men counted as a prophet, and arraigned
   him at their bar. 3. It was with a design to suppress him and silence
   him if they could find any colour for it; for they were jealous of his
   growing interest, and his ministry agreed neither with the Mosaic
   dispensation which they had been long under, nor with the notions they
   had formed of the Messiah's kingdom.

   III. What was the answer he gave them, and his account, both concerning
   himself and concerning his baptism, in both which he witnessed to
   Christ.

   1. Concerning himself, and what he professed himself to be. They asked
   him, Sy tis ei--Thou, who art thou? John's appearing in the world was
   surprising. He was in the wilderness till the day of his showing unto
   Israel. His spirit, his converse, he doctrine, had something in them
   which commanded and gained respect; but he did not, as seducers do,
   give out himself to be some great one. He was more industrious to do
   good than to appear great; and therefore waived saying any thing of
   himself till he was legally interrogated. Those speak best for Christ
   that say least of themselves, whose own works praise them, not their
   own lips. He answers their interrogatory,

   (1.) Negatively. He was not that great one whom some took him to be.
   God's faithful witnesses stand more upon their guard against undue
   respect than against unjust contempt. Paul writes as warmly against
   those that overvalued him, and said, I am of Paul, as against those
   that undervalued him, and said that his bodily presence was weak; and
   he rent his clothes when he was called a god. [1.] John disowns himself
   to be the Christ (v. 20): He said, I am not the Christ, who was now
   expected and waited for. Note, The ministers of Christ must remember
   that they are not Christ, and therefore must not usurp his powers and
   prerogatives, nor assume the praises due to him only. They are not
   Christ, and therefore must not lord it over God's heritage, nor pretend
   to a dominion over the faith of Christians. They cannot created grace
   and peace; they cannot enlighten, convert, quicken, comfort; for they
   are not Christ. Observe how emphatically this is here expressed
   concerning John: He confessed, and denied not, but confessed; it
   denotes his vehemence and constancy in making this protestation. Note,
   Temptations to pride, and assuming that honour to ourselves which does
   not belong to us, ought to be resisted with a great deal of vigour and
   earnestness. When John was taken to be the Messiah, he did not connive
   at it with a Si populus vult decipi, decipiatur--If the people will be
   deceived, let them; but openly and solemnly, without any ambiguities,
   confessed, I am not the Christ; hoti ouk eimi ego ho Christos--I am not
   the Christ, not I; another is at hand, who is he, but I am not. His
   disowning himself to be the Christ is called his confessing and not
   denying Christ. Note, Those that humble and abase themselves thereby
   confess Christ, and give honour to him; but those that will not deny
   themselves do in effect deny Christ, [2.] He disowns himself to be
   Elias, v. 21. The Jews expected the person of Elias to return from
   heaven, and to live among them, and promised themselves great things
   from it. Hearing of John's character, doctrine, and baptism, and
   observing that he appeared as one dropped from heaven, in the same part
   of the country from which Elijah was carried to heaven, it is no wonder
   that they were ready to take him for this Elijah; but he disowned this
   honour too. He was indeed prophesied of under the name of Elijah (Mal.
   iv. 5), and he came in the spirit and power of Elias (Luke i. 17), and
   was the Elias that was to come (Matt. xi. 14); but he was not the
   person of Elias, not that Elias that went to heaven in the fiery
   chariot, as he was that met Christ in his transfiguration. He was the
   Elias that God had promised, not the Elias that they foolishly dreamed
   of. Elias did come, and they knew him not (Matt. xvii. 12); nor did he
   make himself known to them as the Elias, because they had promised
   themselves such an Elias as God never promised them. [3.] He disowns
   himself to be that prophet, or the prophet. First, He was not that
   prophet which Moses said the Lord would raise up to them of their
   brethren, like unto him. If they meant this, they needed not ask that
   question, for that prophet was no other than the Messiah, and he had
   said already, I am not the Christ. Secondly, He was not such a prophet
   as they expected and wished for, who, like Samuel and Elijah, and some
   other of the prophets, would interpose in public affairs, and rescue
   them from under the Roman yoke. Thirdly, He was not one of the old
   prophets raised from the dead, as they expected one to come before
   Elias, as Elias before the Messiah. Fourthly, Though John was a
   prophet, yea, more than a prophet, yet he had his revelation, not by
   dreams and visions, as the Old-Testament prophets had theirs; his
   commission and work were of another nature, and belonged to another
   dispensation. If John had said that he was Elias, and was a prophet, he
   might have made his words good; but ministers must, upon all occasions,
   express themselves with the utmost caution, both that they may not
   confirm people in any mistakes, and particularly that they may not give
   occasion to any to think of them above what is meet.

   (2.) Affirmatively. The committee that was sent to examine him pressed
   for a positive answer (v. 22), urging the authority of those that sent
   them, which they expected he should pay a deference to: "Tell us, What
   art thou? not that we may believe thee, and be baptized by three, but
   that we may give an answer to those that sent us, and that it may not
   be said we were sent on a fool's errand." John was looked upon as a man
   of sincerity, and therefore they believed he would not give an evasive
   ambiguous answer; but would be fair and above-board, and give a plain
   answer to a plain question: What sayest thou of thyself? And he did so,
   I am the voice of one crying in the wilderness. Observe,

   [1.] He gives his answer in the words of scripture, to show that the
   scripture was fulfilled in him, and that his office was supported by a
   divine authority. What the scripture saith of the office of the
   ministry should be often thought of by those of that high calling, who
   must look upon themselves as that, and that only, which the word of God
   makes them.

   [2.] He gives in his answer in very humble, modest, self-denying
   expressions. He chooses to apply that scripture to himself which
   denotes not his dignity, but his duty and dependence, which bespeaks
   him little: I am the voice, as if he were vox et præterea nihil--mere
   voice.

   [3.] He gives such an account of himself as might be profitable to
   them, and might excite and awaken them to hearken to him; for he was
   the voice (see Isa. xl. 3), a voice to alarm, an articulate voice to
   instruct. Ministers are but the voice, the vehicle, by which God is
   pleased to communicate his mind. What are Paul and Apollos but
   messengers? Observe, First, He was a human voice. The people were
   prepared to receive the law by the voice of thunders, and a trumpet
   exceedingly loud, such as made them tremble; but they were prepared for
   the gospel by the voice of a man like ourselves, a still small voice,
   such as that in which God came to Elijah, 1 Kings xix. 12. Secondly, He
   was the voice of one crying, which denotes, 1. His earnestness and
   importunity in calling people to repentance; he cried aloud, and did
   not spare. Ministers must preach as those that are in earnest, and are
   themselves affected with those things with which they desire to affect
   others. Those words are not likely to thaw the hearers' hearts that
   freeze between the speaker's lips. 2. His open publication of the
   doctrine he preached; he was the voice of one crying, that all manner
   of persons might hear and take notice. Doth not wisdom cry? Prov. viii.
   1. Thirdly, It was in the wilderness that this voice was crying; in a
   place of silence and solitude, out of the noise of the world and the
   hurry of its business; the more retired we are from the tumult of
   secular affairs the better prepared we are to hear from God. Fourthly,
   That which he cried was, Make straight the way of the Lord; that is, 1.
   He came to rectify the mistakes of people concerning the ways of God;
   it is certain that they are right ways, but the scribes and Pharisees,
   with their corrupt glosses upon the law, had made them crooked. Now
   John Baptist calls people to return to the original rule. 2. He came to
   prepare and dispose people for the reception and entertainment of
   Christ and his gospel. It is an allusion to the harbingers of a prince
   or great man, that cry, Make room. Note, When God is coming towards us,
   we must prepare to meet him, and let the word of the Lord have free
   course. See Ps. xxiv. 7.

   2. Here is his testimony concerning his baptism.

   (1.) The enquiry which the committee made about it: Why baptizest thou,
   if thou be not the Christ, nor Elias, nor that prophet? v. 25. [1.]
   They readily apprehended baptism to be fitly and properly used as a
   sacred rite or ceremony, for the Jewish church had used it with
   circumcision in the admission of proselytes, to signify the cleansing
   of them from the pollutions of their former state. That sign was made
   use of in the Christian church, that it might be the more passable.
   Christ did not affect novelty, nor should his ministers. [2.] They
   expected it would be used in the days of the Messiah, because it was
   promised that then there should be a fountain opened (Zech. xiii. 1),
   and clean water sprinkled, Ezek. xxxvi. 25. It is taken for granted
   that Christ, and Elias, and that prophet, would baptize, when they came
   to purify a polluted world. Divine justice drowned the old world in its
   filth, but divine grace has provided for the cleansing of this new
   world from its filth. [3.] They would therefore know by what authority
   John baptized. His denying himself to be Elias, or that prophet,
   subjected him to this further question, Why baptizest thou? Note, It is
   no new thing for a man's modesty to be turned against him, and improved
   to his prejudice; but it is better that men should take advantage of
   our low thoughts of ourselves, to trample upon us, than the devil take
   advantage of our high thoughts of ourselves, to tempt us to pride and
   draw us into his condemnation.

   (2.) The account he gave of it, v. 26, 27.

   [1.] He owned himself to be only the minister of the outward sign: "I
   baptize with water, and that is all; I am no more, and do no more, than
   what you see; I have no other title than John the Baptist; I cannot
   confer the spiritual grace signified by it." Paul was in care that none
   should think of him above what they saw him to be (2 Cor. xii. 6); so
   was John Baptist. Ministers must not set up for masters.

   [2.] He directed them to one who was greater than himself, and would do
   that for them, if they pleased, which he could not do: "I baptize with
   water, and that is the utmost of my commission; I have nothing to do
   but by this to lead you to one that comes after me, and consign you to
   him." Note, The great business of Christ's ministers is to direct all
   people to him; we preach not ourselves, but Christ Jesus the Lord. John
   gave the same account to this committee that he had given to the people
   (v. 15): This as he of whom I spoke. John was constant and uniform in
   his testimony, not as a reed shaken with the wind. The sanhedrim were
   jealous of his interest in the people, but he is not afraid to tell
   them that there is one at the door that will go beyond him. First, He
   tells them of Christ's presence among them now at this time: There
   stands one among you, at this time, whom you know not. Christ stood
   among the common people, and was as one of them. Note, 1. Much true
   worth lies hid in this world; obscurity is often the lot of real
   excellency. Saints are God's hidden ones, therefore the world knows
   them not. 2. God himself is often nearer to us than we are aware of.
   The Lord is in this place, and I knew it not. They were gazing, in
   expectation of the messiah: Lo he is here, or he is there, when the
   kingdom of God was abroad and already among them, Luke xvii. 21.
   Secondly, He tells them of Christ's preference above himself: He comes
   after me, and yet is preferred before me. This he had said before; he
   adds here, "Whose shoe-latchet I am not worthy to loose; I am not fit
   to be named the same day with him; it is an honour too great for me to
   pretend to be in the meanest office about him," 1 Sam. xxv. 41. Those
   to whom Christ is precious reckon his service, even the most despised
   instances of it, an honour to them. See Ps. lxxxiv. 10. If so great a
   man as John accounted himself unworthy of the honour of being near
   Christ, how unworthy then should we account ourselves! Now, one would
   think, these chief priests and Pharisees, upon this intimation given
   concerning the approach of the Messiah, should presently have asked
   who, and where, this excellent person was; and who more likely to tell
   them than he who had given them this general notice? No, they did not
   think this any part of their business or concern; they came to molest
   John, not to receive any instructions from him: so that their ignorance
   was wilful; they might have known Christ, and would not.

   Lastly, Notice is taken of the place where all this was done: In
   Bethabara beyond Jordan, v. 28. Bethabara signifies the house of
   passage; some think it was the very place where Israel passed over
   Jordan into the land of promise under the conduct of Joshua; there was
   opened the way into the gospel state by Jesus Christ. It was at a great
   distance from Jerusalem, beyond Jordan; probably because what he did
   there would be least offensive to the government. Amos must go prophesy
   in the country, not near the court; but it was sad that Jerusalem
   should put so far from her the things that belonged to her peace. He
   made this confession in the same place where he was baptizing, that all
   those who attended his baptism might be witnesses of it, and none might
   say that they knew not what to make of him.

John's Testimony to Christ.

   29 The next day John seeth Jesus coming unto him, and saith, Behold the
   Lamb of God, which taketh away the sin of the world.   30 This is he of
   whom I said, After me cometh a man which is preferred before me: for he
   was before me.   31 And I knew him not: but that he should be made
   manifest to Israel, therefore am I come baptizing with water.   32 And
   John bare record, saying, I saw the Spirit descending from heaven like
   a dove, and it abode upon him.   33 And I knew him not: but he that
   sent me to baptize with water, the same said unto me, Upon whom thou
   shalt see the Spirit descending, and remaining on him, the same is he
   which baptizeth with the Holy Ghost.   34 And I saw, and bare record
   that this is the Son of God.   35 Again the next day after John stood,
   and two of his disciples;   36 And looking upon Jesus as he walked, he
   saith, Behold the Lamb of God!

   We have in these verses an account of John's testimony concerning Jesus
   Christ, which he witnessed to his own disciples that followed him. As
   soon as ever Christ was baptized he was immediately hurried into the
   wilderness, to be tempted; and there he was forty days. During his
   absence John had continued to bear testimony to him, and to tell the
   people of him; but now at last he sees Jesus coming to him, returning
   from the wilderness of temptation. As soon as that conflict was over
   Christ immediately returned to John, who was preaching and baptizing.
   Now Christ was tempted for example and encouragement to us; and this
   teaches us, 1. That the hardships of a tempted state should engage us
   to keep close to ordinances; to go into the sanctuary of God, Ps.
   lxxiii. 17. Our combats with Satan should oblige us to keep close to
   the communion of saints: two are better than one. 2. That the honours
   of a victorious state must not set us above ordinances. Christ had
   triumphed over Satan, and been attended by angels, and yet, after all,
   he returns to the place where John was preaching and baptizing. As long
   as we are on this side heaven, whatever extraordinary visits of divine
   grace we may have here at any time, we must still keep close to the
   ordinary means of grace and comfort, and walk with God in them. Now
   here are two testimonies borne by John to Christ, but those two agree
   in one.

   I. Here is his testimony to Christ on the first day that he saw him
   coming from the wilderness; and here four things are witnessed by him
   concerning Christ, when he had him before his eyes:--

   1. That he is the Lamb of God which taketh away the sin of the world,
   v. 29. Let us learn here,

   (1.) That Jesus Christ is the Lamb of God, which bespeaks him the great
   sacrifice, by which atonement is made for sin, and man reconciled to
   God. Of all the legal sacrifices he chooses to allude to the lambs that
   were offered, not only because a lamb is an emblem of meekness, and
   Christ must be led as a lamb to the slaughter (Isa. liii. 7), but with
   a special reference, [1.] To the daily sacrifice, which was offered
   every morning and evening continually, and that was always a lamb
   (Exod. xxix. 38), which was a type of Christ, as the everlasting
   propitiation, whose blood continually speaks. [2.] To the paschal lamb,
   the blood of which, being sprinkled upon the door-posts, secured the
   Israelites from the stroke of the destroying angel. Christ is our
   passover, 1 Cor. v. 7. He is the Lamb of God; he is appointed by him
   (Rom. iii. 25), he was devoted to him (ch. xvii. 19), and he was
   accepted with him; in him he was well pleased. The lot which fell on
   the goat that was to be offered for a sin-offering was called the
   Lord's lot (Lev. xvi. 8, 9); so Christ, who was to make atonement for
   sin, is called the Lamb of God.

   (2.) That Jesus Christ, as the Lamb of God, takes away the sin of the
   world. This was his undertaking; he appeared, to put away sin by the
   sacrifice of himself, Heb. ix. 26. John Baptist had called people to
   repent of their sins, in order to the remission of them. Now here he
   shows how and by whom that remission was to be expected, what ground of
   hope we have that our sins shall be pardoned upon our repentance,
   though our repentance makes no satisfaction for them. This ground of
   hope we have--Jesus Christ is the Lamb of God. [1.] He takes away sin.
   He, being Mediator between God and man, takes away that which is, above
   any thing, offensive to the holiness of God, and destructive to the
   happiness of man. He came, First, To take away the guilt of sin by the
   merit of his death, to vacate the judgment, and reverse the attainder,
   which mankind lay under, by an act of indemnity, of which all penitent
   obedient believers may claim the benefit. Secondly, To take away the
   power of sin by the Spirit of his grace, so that it shall not have
   dominion, Rom. vi. 14. Christ, as the Lamb of God, washes us from our
   sins in his own blood; that is, he both justifies and sanctifies us: he
   takes away sin. He is ho airon--he is taking away the sin of the world,
   which denotes it not a single but a continued act; it is his constant
   work and office to take away sin, which is such a work of time that it
   will never be completed till time shall be no more. He is always taking
   away sin, by the continual intercession of his blood in heaven, and the
   continual influence of his grace on earth. [2.] He takes away the sin
   of the world; purchases pardon for all those that repent, and believe
   the gospel, of what country, nation, or language, soever they be. The
   legal sacrifices had reference only to the sins of Israel, to make
   atonement for them; but the Lamb of God was offered to be a
   propitiation for the sin of the whole world; see 1 John ii. 2. This is
   encouraging to our faith; if Christ takes away the sin of the world,
   then why not my sin? Christ levelled his force at the main body of
   sin's army, struck at the root, and aimed at the overthrow, of that
   wickedness which the whole world lay in. God was in him reconciling the
   world to himself. [3.] He does this by taking it upon himself. He is
   the Lamb of God, that bears the sin of the world; so the margin reads
   it. He bore sin for us, and so bears it from us; he bore the sin of
   many, as the scape-goat had the sins of Israel put upon his head, Lev.
   xvi. 21. God could have taken away the sin by taking away the sinner,
   as he took away the sin of the old world; but he has found out a way of
   abolishing the sin, and yet sparing the sinner, by making his Son sin
   for us.

   (3.) That it is our duty, with an eye of faith, to behold the Lamb of
   God thus taking away the sin of the world. See him taking away sin, and
   let that increase our hatred of sin, and resolutions against it. Let
   not us hold that fast which the Lamb of God came to take away: for
   Christ will either take our sins away or take us away. Let it increase
   our love to Christ, who loved us, and washed us from our sins in his
   own blood, Rev. i. 5. Whatever God is pleased to take away from us, if
   withal he take away our sins, we have reason to be thankful, and no
   reason to complain.

   2. That this was he of whom he had spoken before (v. 30, 31): This is
   he, this person whom I now point at, you see where he stands, this is
   he of whom I said, After me cometh a man. Observe, (1.) This honour
   John had above all the prophets, that, whereas they spoke of him as one
   that should come, he saw him already come. This is he. He sees him now,
   he sees him nigh, Num. xxiv. 17. Such a difference there is between
   present faith and future vision. Now we love one whom we have not seen;
   then we shall see him whom our souls love, shall see him, and say, This
   is he of whom I said, my Christ, and my all, my beloved, and my friend.
   (2.) John calls Christ a man; after me comes a man--aner, a strong man:
   like the man, the branch, or the man of God's right hand. (3.) He
   refers to what he had himself said of him before: This is he of whom I
   said. Note, Those who have said the most honourable things of Christ
   will never see cause to unsay them; but the more they know him the more
   they are confirmed in their esteem of him. John still thinks as meanly
   of himself, and as highly of Christ, as ever. Though Christ appeared
   not in any external pomp or grandeur, yet John is not ashamed to own,
   This is he whom I meant, who is preferred before me. And it was
   necessary that John should thus show them the person, otherwise they
   could not have believed that one who made so mean a figure should be he
   of whom John had spoken such great things. (4.) He protests against any
   confederacy or combination with this Jesus: And I knew him not. Though
   there was some relation between them (Elisabeth was cousin to the
   virgin Mary), yet there was no acquaintance at all between them; John
   had no personal knowledge of Jesus till he saw him come to his baptism.
   Their manner of life had been different: John had spent his time in the
   wilderness, in solitude; Jesus at Nazareth, in conversation. There was
   no correspondence, no interview between them, that the matter might
   appear to be wholly carried on by the direction and disposal of Heaven,
   and not by any design or concert of the persons themselves. And as he
   hereby disowns all collusion, so also all partiality and sinister
   regard in it; he could not be supposed to favour him as a friend, for
   there was no friendship or familiarity between them. Nay, as he could
   not be biassed to speak honourably of him because he was a stranger to
   him, he was not able to say any thing of him but what he received from
   above, to which he appeals, ch. iii. 27. Note, They who are taught
   believe and confess one whom they have not seen, and blessed are they
   who yet have believed. (5.) The great intention of John's ministry and
   baptism was to introduce Jesus Christ. That he should be made manifest
   to Israel, therefore am I come baptizing with water. Observe, [1.]
   Though John did not know Jesus by face, yet he knew that he should be
   made manifest. Note, We may know the certainty of that which yet we do
   not fully know the nature and intention of. We know that the happiness
   of heaven shall be made manifest to Israel, but cannot describe it.
   [2.] The general assurance John had that Christ should be made manifest
   served to carry him with diligence and resolution through his work,
   though he was kept in the dark concerning particulars: Therefore am I
   come. Our assurance of the reality of things, though they are unseen,
   is enough to quicken us to our duty. [3.] God reveals himself to his
   people by degrees. At first, John knew no more concerning Christ but
   that he should be made manifest; in confidence of that, he came
   baptizing, and now he is favoured with a sight of him. They who, upon
   God's word, believe what they do not see, shall shortly see what they
   now believe. [4.] The ministry of the word and sacraments is designed
   for no other end than to lead people to Christ, and to make him more
   and more manifest. [5.] Baptism with water made way for the manifesting
   of Christ, as it supposed our corruption and filthiness, and signified
   our cleansing by him who is the fountain opened.

   3. That this was he upon whom the Spirit descended from heaven like a
   dove. For the confirming of his testimony concerning Christ, he here
   vouches the extraordinary appearance at his baptism, in which God
   himself bore witness to him. This was a considerable proof of Christ's
   mission. Now, to assure us of the truth of it, we are here told (v.
   32-34),

   (1.) That John Baptist saw it: He bore record; did not relate it as a
   story, but solemnly attested it, with all the seriousness and solemnity
   of witness-bearing. He made affidavit of it: I saw the Spirit
   descending from heaven. John could not see the Spirit, but he saw the
   dove which was a sign and representation of the Spirit. The Spirit came
   now upon Christ, both to make him fit for his work and to make him
   known to the world. Christ was notified, not by the descent of a crown
   upon him, or by a transfiguration, but by the descent of the Spirit as
   a dove upon him, to qualify him for his undertaking. Thus the first
   testimony given to the apostles was by the descent of the Spirit upon
   them. God's children are made manifest by their graces; their glories
   are reserved for their future state. Observe, [1.] The spirit descended
   from heaven, for every good and perfect gift is from above. [2.] He
   descended like a dove--an emblem of meekness, and mildness, and
   gentleness, which makes him fit to teach. The dove brought the
   olive-branch of peace, Gen. viii. 11. [3.] The Spirit that descended
   upon Christ abode upon him, as was foretold, Isa. xi. 2. The Spirit did
   not move him at times, as Samson (Judg. xiii. 25), but at all times.
   The Spirit was given to him without measure; it was his prerogative to
   have the Spirit always upon him, so that he could at no time be found
   either unqualified for his work himself or unfurnished for the supply
   of those that seek to him for his grace.

   (2.) That he was told to expect it, which very much corroborates the
   proof. It was not John's bare conjecture, that surely he on whom he saw
   the Spirit descending was the Son of God; but it was an instituted sign
   given him before, by which he might certainly know it (v. 33): I knew
   him not. He insists much upon this, that he knew no more of him than
   other people did, otherwise than by revelation. But he that sent me to
   baptize gave me this sign, Upon whom thou shalt see the Spirit
   descending, the same is he. [1.] See here what sure grounds John went
   upon in his ministry and baptism, that he might proceed with all
   imaginable satisfaction. First, He did not run without sending: God
   sent him to baptize. He had a warrant from heaven for what he did. When
   a minister's call is clear, his comfort is sure, though his success is
   not always so. Secondly, He did not run without speeding; for, when he
   was sent to baptize with water, he was directed to one that should
   baptize with the Holy Ghost. Under this notion John Baptist was taught
   to expect Christ, as one who would give that repentance and faith which
   he called people to, and would carry on and complete that blessed
   structure of which he was now laying the foundation. Note, It is a
   great comfort to Christ's ministers, in their administration of the
   outward signs, that he whose ministers they are can confer the grace
   signified thereby, and so put life, and soul, and power into their
   ministrations; can speak to the heart what they speak to the ear, and
   breathe upon the dry bones to which they prophesy. [2.] See what sure
   grounds he went upon in his designation of the person of the Messiah.
   God had before given him a sign, as he did to Samuel concerning Saul:
   "On whom thou shalt see the Spirit descend, that same is he." This not
   only prevented any mistakes, but gave him boldness in his testimony.
   When he had such assurance as this given him, he could speak with
   assurance. When John was told this before, his expectations could not
   but be very much raised; and, when the event exactly answered the
   prediction, his faith could not but be much confirmed: and these things
   are written that we may believe.

   4. That he is the Son of God. This is the conclusion of John's
   testimony, that in which all the particulars centre, as the quod erat
   demonstrandum--the fact to be demonstrated (v. 34): I saw, and bore
   record, that this is the Son of God. (1.) The truth asserted is, that
   this is the Son of God. The voice from heaven proclaimed, and John
   subscribed to it, not only that he should baptize with the Holy Ghost
   by a divine authority, but that he has a divine nature. This was the
   peculiar Christian creed, that Jesus is the Son of God (Matt. xvi. 16),
   and here is the first framing of it. (2.) John's testimony to it: "I
   saw, and bore record. Not only I now bear record of it, but I did so as
   soon as I had seen it." Observe, [1.] What he saw he was forward to
   bear record of, as they, Acts iv. 20: We cannot but speak the things
   which we have seen. [2.] What he bore record of was what he saw.
   Christ's witnesses were eye-witnesses, and therefore the more to be
   credited: they did not speak by hear-say and report, 2 Pet. i. 16.

   II. Here is John's testimony to Christ, the next day after, v. 35, 36.
   Where observe, 1. He took every opportunity that offered itself to lead
   people to Christ: John stood looking upon Jesus as he walked. It should
   seem, John was now retired from the multitude, and was in close
   conversation with two of his disciples. Note, Ministers should not only
   in their public preaching, but in their private converse, witness to
   Christ, and serve his interests. He saw Jesus walking at some distance,
   yet did not go to him himself, because he would shun every thing that
   might give the least colour to suspect a combination. He was looking
   upon Jesus--emblepsas; he looked stedfastly, and fixed his eyes upon
   him. Those that would lead others to Christ must be diligent and
   frequent in the contemplation of him themselves. John had seen Christ
   before, but now looked upon him, 1 John i. 1. 2. He repeated the same
   testimony which he had given to Christ the day before, though he could
   have delivered some other great truth concerning him; but thus he would
   show that he was uniform and constant in his testimony, and consistent
   with himself. His doctrine was the same in private that it was in
   public, as Paul's was, Acts xx. 20, 21. It is good to have that
   repeated which we have heard, Phil. iii. 1. The doctrine of Christ's
   sacrifice for the taking away of the sin of the world ought especially
   to be insisted upon by all good ministers: Christ, the Lamb of God,
   Christ and him crucified. 3. He intended this especially for his two
   disciples that stood with him; he was willing to turn them over to
   Christ, for to this end he bore witness to Christ in their hearing that
   they might leave all to follow him, even that they might leave him. He
   did not reckon that he lost those disciples who went over from him to
   Christ, any more than the schoolmaster reckons that scholar lost whom
   he sends to the university. John gathered disciples, not for himself,
   but for Christ to prepare them for the Lord, Luke i. 17. So far was he
   from being jealous of Christ's growing interest, that there was nothing
   he was more desirous of. Humble generous souls will give others their
   due praise without fear of diminishing themselves by it. What we have
   of reputation, as well as of other things, will not be the less for our
   giving every body his own.

The Call of Andrew and Peter.

   37 And the two disciples heard him speak, and they followed Jesus.   38
   Then Jesus turned, and saw them following, and saith unto them, What
   seek ye? They said unto him, Rabbi, (which is to say, being
   interpreted, Master,) where dwellest thou?   39 He saith unto them,
   Come and see. They came and saw where he dwelt, and abode with him that
   day: for it was about the tenth hour.   40 One of the two which heard
   John speak, and followed him, was Andrew, Simon Peter's brother.   41
   He first findeth his own brother Simon, and saith unto him, We have
   found the Messias, which is, being interpreted, the Christ.   42 And he
   brought him to Jesus. And when Jesus beheld him, he said, Thou art
   Simon the son of Jona: thou shalt be called Cephas, which is by
   interpretation, A stone.

   We have here the turning over of two disciples from John to Jesus, and
   one of them fetching in a third, and these are the first-fruits of
   Christ's disciples; see how small the church was in its beginnings, and
   what the dawning of the day of its great things was.

   I. Andrew and another with him were the two that John Baptist had
   directed to Christ, v. 37. Who the other was we are not told; some
   think that it was Thomas, comparing ch. xxi. 2; others that it was John
   himself, the penman of this gospel, whose manner it is industriously to
   conceal his name, ch. xiii. 23, and xx. 3.

   1. Here is their readiness to go over to Christ: They heard John speak
   of Christ as the Lamb of God, and they followed Jesus. Probably they
   had heard John say the same thing the day before, and then it had not
   the effect upon them which now it had; see the benefit of repetition,
   and of private personal converse. They heard him speak of Christ as the
   Lamb of God, that takes away the sin of the world, and this made them
   follow him. The strongest and most prevailing argument with a sensible
   awakened soul to follow Christ is that it is he, and he only, that
   takes away sin.

   2. The kind notice Christ took of them, v. 38. They came behind him;
   but, though he had his back towards them, he was soon aware of them,
   and turned, and saw them following. Note, Christ takes early cognizance
   of the first motions of a soul towards him, and the first step taken in
   the way to heaven; see Isa. lxiv. 5; Luke xv. 20. He did not stay till
   they begged leave to speak with him, but spoke first. What communion
   there is between a soul and Christ, it is he that begins the discourse.
   He saith unto them, What seek ye? This was not a reprimand for their
   boldness in intruding into his company: he that came to seek us never
   checked any for seeking him; but, on the contrary, it is a kind
   invitation of them into his acquaintance whom he saw bashful and
   modest: "Come, what have you to say to me? What is your petition? What
   is your request." Note, Those whose business it is to instruct people
   in the affairs of their souls should be humble, and mild, and easy of
   access, and should encourage those that apply to them. The question
   Christ put to them is what we should all put to ourselves when we begin
   to follow Christ, and take upon us the profession of his holy religion:
   "What seek ye? What do we design and desire?" Those that follow Christ,
   and yet seek the world, or themselves, or the praise of men, deceive
   themselves. "What seek we in seeking Christ? Do we seek a teacher,
   ruler, and reconciler? In following Christ, do we seek the favour of
   God and eternal life?" If our eye be single in this, we are full of
   light.

   3. Their modest enquiry concerning the place of his abode: Rabbi, where
   dwellest thou? (1.) In calling him Rabbi, they intimated that their
   design in coming to him was to be taught by him; rabbi signifies a
   master, a teaching master; the Jews called their doctors, or learned
   men, rabbies. The word comes from rab, multus or magnus, a rabbi, a
   great man, and one that, as we say, has much in him. Never was there
   such a rabbi as our Lord Jesus, such a great one, in whom were hid all
   the treasures of wisdom and knowledge. These came to Christ to be his
   scholars, so must all those that apply themselves to him. John had told
   them that he was the Lamb of God; now this Lamb is worthy to take the
   book and open the seals as a rabbi, Rev. v. 9. And, unless we give up
   ourselves to be ruled and taught by him, he will not take away our
   sins. (2.) In asking where he dwelt, they intimate a desire to be
   better acquainted with him. Christ was a stranger in this country, so
   that they meant where was his inn where he lodged; for there they would
   attend him at some seasonable time, when he should appoint, to receive
   instruction from him; they would not press rudely upon him, when it was
   not proper. Civility and good manners well become those who follow
   Christ. And, besides, they hoped to have more from him than they could
   have in a short conference now by the way. They resolved to make a
   business, not a by-business of conversing with Christ. Those that have
   had some communion with Christ cannot but desire, [1.] A further
   communion with him; they follow on to know more of him. [2.] A fixed
   communion with him; where they may sit down at his feet, and abide by
   his instructions. It is not enough to take a turn with Christ now and
   then, but we must lodge with him.

   4. The courteous invitation Christ gave them to his lodgings: He saith
   unto them, Come and see. Thus should good desires towards Christ and
   communion with him be countenanced. (1.) He invites them to come to his
   lodgings: the nearer we approach to Christ, the more we see of his
   beauty and excellency. Deceivers maintain their interest in their
   followers by keeping them at a distance, but that which Christ desired
   to recommend him to the esteem and affections of his followers was that
   they would come and see: "Come and see what a mean lodging I have, what
   poor accommodations I take up with, that you may not expect any worldly
   advantage by following me, as they did who made their court to the
   scribes and Pharisees, and called them rabbin. Come and see what you
   must count upon if you follow me." See Matt. viii. 20. (2.) He invites
   them to come immediately and without delay. They asked where he lodged,
   that they might wait upon him at a more convenient season; but Christ
   invites them immediately to come and see; never in better time than
   now. Hence learn, [1.] As to others, that it is best taking people when
   they are in a good mind; strike while the iron is hot. [2.] As to
   ourselves, that it is wisdom to embrace the present opportunities: Now
   is the accepted time, 2 Cor. vi. 2.

   5. Their cheerful and (no doubt) thankful acceptance of his invitation:
   They came and saw where he dwelt, and abode with him that day. It had
   been greater modesty and manners than had done them good if they had
   refused this offer. (2.) They readily went along with him: They came
   and saw where he dwelt. Gracious souls cheerfully accept Christ's
   gracious invitations; as David, Ps. xxvii. 8. They enquired not how
   they might be accommodated with him, but would put that to the venture,
   and make the best of what they found. It is good being where Christ is,
   wherever it be. (2.) They were so well pleased with what they found
   that they abode with him that day ("Master, it is good to be here");
   and he bade them welcome. It was about the tenth hour. Some think that
   John reckons according to the Roman computation, and that it was about
   ten o'clock in the morning, and they staid with him till night; others
   think that John reckons as the other evangelists did, according to the
   Jewish computation, and that it was four o'clock in the afternoon, and
   they abode with him that night and the next day. Dr. Lightfoot
   conjectures that this next day that they spent with Christ was a
   sabbath-day, and, it being late, they could not get home before the
   sabbath. As it is our duty, wherever we are, to contrive to spend the
   sabbath as much as may be to our spiritual benefit and advantage, so
   they are blessed who, by the lively exercises of faith, love, and
   devotion, spend their sabbaths in communion with Christ. These are
   Lord's days indeed, days of the Son of man.

   II. Andrew brought his brother Peter to Christ. If Peter had been the
   first-born of Christ's disciples, the papists would have made a noise
   with it: he did indeed afterwards come to be more eminent in gifts, but
   Andrew had the honour first to be acquainted with Christ, and to be the
   instrument of bringing Peter to him. Observe,

   1. The information which Andrew gave to Peter, with an intimation to
   come to Christ.

   (1.) He found him: He first finds his own brother Simon; his finding
   implies his seeking him. Simon came along with Andrew to attend John's
   ministry and baptism, and Andrew knew where to look for him. Perhaps
   the other disciple that was with him went out to seek some friend of
   his at the same time, but Andrew sped first: He first findeth Simon,
   who came only to attend on John, but has his expectations out-done; he
   meets with Jesus.

   (2.) He told him whom they had found: We have found the Messias.
   Observe, [1.] he speaks humbly; not, "I have found," assuming the
   honour of the discovery to himself, but "We have," rejoicing that he
   had shared with others in it. [2.] He speaks exultingly, and with
   triumph: We have found that pearl of great price, that true treasure;
   and, having found it, he proclaims it as those lepers, 2 Kings vii. 9,
   for he knows that he shall have never the less in Christ for others
   sharing. [3.] He speaks intelligently: We have found the Messias, which
   was more than had yet been said. John had said, He is the Lamb of God,
   and the Son of God, which Andrew compares with the scriptures of the
   Old Testament, and, comparing them together, concludes that he is the
   Messiah promised to the fathers, for it is now that the fulness of time
   is come. Thus, by making God's testimonies his meditation, he speaks
   more clearly concerning Christ than ever his teacher had done, Ps.
   cxix. 99.

   (3.) He brought him to Jesus; would not undertake to instruct him
   himself, but brought him to the fountain-head, persuaded him to come to
   Christ and introduced him. Now this was, [1.] An instance of true love
   to his brother, his own brother, so he is called here, because he was
   very dear to him. Note, We ought with a particular concern and
   application to seek the spiritual welfare of those that are related to
   us; for their relation to us adds both to the obligation and to the
   opportunity of doing good to their souls. [2.] It was an effect of his
   day's conversation with Christ. Note, the best evidence of our
   profiting by the means of grace is the piety and usefulness of our
   conversation afterwards. Hereby it appeared that Andrew had been with
   Jesus that he was so full of him, that he had been in the mount, for
   his face shone. He knew there was enough in Christ for all; and, having
   tasted that he is gracious, he could not rest till those he loved had
   tasted it too. Note, True grace hates monopolies, and loves not to eat
   its morsels alone.

   2. The entertainment which Jesus Christ gave to Peter, who was never
   the less welcome for his being influenced by his brother to come, v.
   42. Observe,

   (1.) Christ called him by his name: When Jesus beheld him, he said,
   Thou art Simon, the son of Jona. It should seem that Peter was utterly
   a stranger to Christ, and if so, [1.] It was a proof of Christ's
   omniscience that upon the first sight, without any enquiry, he could
   tell the name both of him and of his father. The Lord knows them that
   are his, and their whole case. However, [2.] It was an instance of his
   condescending grace and favour, that he did thus freely and affably
   call him by his name, though he was of mean extraction, and vir mullius
   nominis--a man of no name. It was an instance of God's favour to Moses
   that he knew him by name, Exod. xxxiii. 17. Some observe the
   signification of these names: Simon--obedient, Jona--a dove. An
   obedient dove-like spirit qualifies us to be the disciples of Christ.

   (2.) He gave him a new name: Cephas. [1.] His giving him a name
   intimates Christ's favour to him. A new name denotes some great
   dignity, Rev. ii. 17; Isa. lxii. 2. By this Christ not only wiped off
   the reproach of his mean and obscure parentage, but adopted him into
   his family as one of his own. [2.] The name which he gave him bespeaks
   his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for
   a stone), which is by interpretation Peter; so it should be rendered,
   as Acts ix. 36. Tabitha, which by interpretation is called Dorcas; the
   former Hebrew, the latter Greek, for a young roe. Peter's natural
   temper was stiff, and hardy, and resolute, which I take to be the
   principal reason why Christ called him Cephas--a stone. When Christ
   afterwards prayed for him, that his faith might not fail, that so he
   might be firm to Christ himself, and at the same time bade him
   strengthen his brethren, and lay out himself for the support of others,
   then he made him what he here called him, Cephas--a stone. Those that
   come to Christ must come with a fixed resolution to be firm and
   constant to him, like a stone, solid and stedfast; and it is by his
   grace that they are so. His saying, Be thou steady, makes them so. Now
   this does no more prove that Peter was the singular or only rock upon
   which the church is built than the calling of James and John Boanerges
   proves them the only sons of thunder, or the calling of Joses Barnabas
   proves him the only son of consolation.

The Call of Philip and Nathanael.

   43 The day following Jesus would go forth into Galilee, and findeth
   Philip, and saith unto him, Follow me.   44 Now Philip was of
   Bethsaida, the city of Andrew and Peter.   45 Philip findeth Nathanael,
   and saith unto him, We have found him, of whom Moses in the law, and
   the prophets, did write, Jesus of Nazareth, the son of Joseph.   46 And
   Nathanael said unto him, Can there any good thing come out of Nazareth?
   Philip saith unto him, Come and see.   47 Jesus saw Nathanael coming to
   him, and saith of him, Behold an Israelite indeed, in whom is no guile!
     48 Nathanael saith unto him, Whence knowest thou me? Jesus answered
   and said unto him, Before that Philip called thee, when thou wast under
   the fig tree, I saw thee.   49 Nathanael answered and saith unto him,
   Rabbi, thou art the Son of God; thou art the King of Israel.   50 Jesus
   answered and said unto him, Because I said unto thee, I saw thee under
   the fig tree, believest thou? thou shalt see greater things than these.
     51 And he saith unto him, Verily, verily, I say unto you, Hereafter
   ye shall see heaven open, and the angels of God ascending and
   descending upon the Son of man.

   We have here the call of Philip and Nathanael.

   I. Philip was called immediately by Christ himself, not as Andrew, who
   was directed to Christ by John, or Peter, who was invited by his
   brother. God has various methods of bringing his chosen ones home to
   himself. But, whatever means he uses, he is not tied to any. 1. Philip
   was called in a preventing was: Jesus findeth Philip. Christ sought us,
   and found us, before we made any enquiries after him. The name Philip
   is of Greek origin, and much used among the Gentiles, which some make
   an instance of the degeneracy of the Jewish church at this time, and
   their conformity to the nations; yet Christ changed not his name. 2. He
   was called the day following. See how closely Christ applied himself to
   his business. When work is to be done for God, we must not lose a day.
   Yet observe, Christ now called one or two a day; but, after the Spirit
   was poured out, there were thousands a day effectually called, in which
   was fulfilled ch. xiv. 12. 3. Jesus would go forth into Galilee to call
   him. Christ will find out all those that are given to him, wherever
   they are, and none of them shall be lost. 4. Philip was brought to be a
   disciple by the power of Christ going along with that word, Follow me.
   See the nature of true Christianity; it is following Christ, devoting
   ourselves to his converse and conduct, attending his movements, and
   treading in his steps. See the efficacy of the grace of it is the rod
   of his strength. 5. We are told that Philip was of Bethsaida, and
   Andrew and Peter were so too, v. 44. These eminent disciples received
   not honour from the place of their nativity, but reflected honour upon
   it. Bethsaida signifies the house of nets, because inhabited mostly by
   fishermen; thence Christ chose disciples, who were to be furnished with
   extraordinary gifts, and therefore needed not the ordinary advantages
   of learning. Bethsaida was a wicked place (Matt. xi. 21), yet even
   there was a remnant, according to the election of grace.

   II. Nathanael was invited to Christ by Philip, and much is said
   concerning him. In which we may observe,

   1. What passed between Philip and Nathanael, in which appears an
   observable mixture of pious zeal with weakness, such as is usually
   found in beginners, that are yet but asking the way to Zion. Here is,

   (1.) The joyful news that Philip brought to Nathanael, v. 45. As Andrew
   before, so Philip here, having got some knowledge of Christ himself,
   rests not till he has made manifest the savour of that knowledge.
   Philip, though newly come to an acquaintance with Christ himself, yet
   steps aside to seek Nathanael. Note, When we have the fairest
   opportunities of getting good to our own souls, yet ever then we must
   seek opportunities of doing good to the souls of others, remembering
   the words of Christ, It is more blessed to give than to receive, Acts
   xx. 35. O, saith Philip, we have found him of whom Moses and the
   prophets did write, Observe here, [1.] What a transport of joy Philip
   was in, upon this new acquaintance with Christ: "We have found him whom
   we have so often talked of, so long wished and waited for; at last, he
   is come he is come, and we have found him!" [2.] What an advantage it
   was to him that he was so well acquainted with the scriptures of the
   Old Testament, which prepared his mind for the reception of evangelical
   light, and made the entrance of it much the more easy: Him of whom
   Moses and the prophets did write. What was written entirely and from
   eternity in the book of the divine counsels was in part, at sundry
   times and in divers manners, copied out into the book of the divine
   revelations. Glorious things were written there concerning the Seed of
   the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son
   of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had
   studied these things, and was full of them, which made him readily
   welcome Christ. [3.] What mistakes and weaknesses he laboured under: he
   called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the
   Son of Joseph, whereas he as but his supposed Son. Young beginners in
   religion are subject to mistakes, which time and the grace of God will
   rectify. It was his weakness to say, We have found him, for Christ
   found them before they found Christ. He did not yet apprehend, as Paul
   did, how he was apprehended of Christ Jesus, Phil. iii. 12.

   (2.) The objection which Nathanael made against this, Can any good
   thing come out of Nazareth? v. 46. Here, [1.] His caution was
   commendable, that he did not lightly assent to every thing that was
   said, but took it into examination; our rule is, Prove all things. But,
   [2.] His objection arose from Ignorance. If he meant that no good thing
   could come out of Nazareth it was owing to his ignorance of the divine
   grace, as if that were less affected to one place than another, or tied
   itself to men's foolish and ill-natured observations. If he meant that
   the Messiah, that great good thing, could not come out of Nazareth, so
   far he was right (Moses, in the law, said that he should come out of
   Judah, and the prophets had assigned Bethlehem for the place of his
   nativity); but then he was ignorant of the matter of fact, that this
   Jesus was born at Bethlehem; so that the blunder Philip made, in
   calling him Jesus of Nazareth, occasioned this objection. Note, The
   mistakes of preachers often give rise to the prejudices of hearers.

   (3.) The short reply which Philip gave to this objection: Come and see.
   [1.] It was his weakness that he could not give a satisfactory answer
   to it; yet it is the common case of young beginners in religion. We may
   know enough to satisfy ourselves, and yet not be able to say enough to
   silence the cavils of a subtle adversary. [2.] It was his wisdom and
   zeal that, when he could not answer the objection himself, he would
   have him go to one that could: Come and see. Let us not stand arguing
   here, and raising difficulties to ourselves which we cannot get over;
   let us go and converse with Christ himself, and these difficulties will
   all vanish presently. Note, It is folly to spend that time in doubtful
   disputation which might be better spent, and to much better purpose, in
   the exercises of piety and devotion. Come and see; not, Go and see,
   but, "Come, and I will go along with thee;" as Isa. ii. 3; Jer. i. 5.
   From this parley between Philip and Nathanael, we may observe, First,
   That many people are kept from the ways of religion by the unreasonable
   prejudices they have conceived against religion, upon the account of
   some foreign circumstances which do not at all touch the merits of the
   case. Secondly, The best way to remove the prejudices they have
   entertained against religion is to prove themselves, and make trial of
   it. Let us not answer this matter before we hear it.

   2. What passed between Nathanael and our Lord Jesus. He came and saw,
   not in vain.

   (1.) Our Lord Jesus bore a very honourable testimony to Nathanael's
   integrity: Jesus saw him coming, and met him with favourable
   encouragement; he said of him to those about him, Nathanael himself
   being within hearing, Behold an Israelite indeed. Observe,

   [1.] That he commended him; not to flatter him, or puff him up with a
   good conceit of himself, but perhaps because he knew him to be a modest
   man, if not a melancholy man, one that had hard and mean thoughts of
   himself, was ready to doubt his own sincerity; and Christ by this
   testimony put the matter out of doubt. Nathanael had, more than any of
   the candidates, objected against Christ; but Christ hereby showed that
   he excused it, and was not extreme to mark what he had said amiss,
   because he knew his heart was upright. He did not retort upon him, Can
   any good thing come out of Cana (ch. xxi. 2), an obscure town in
   Galilee? But kindly gives him this character, to encourage us to hope
   for acceptance with Christ, notwithstanding our weakness, and to teach
   us to speak honourably of those who without cause have spoken slightly
   of us, and to give them their due praise.

   [2.] That he commended him for his integrity. First, Behold an
   Israelite indeed. It is Christ's prerogative to know what men are
   indeed; we can but hope the best. The whole nation were Israelites in
   name, but all are not Israel that are of Israel (Rom. ix. 6); here,
   however, was an Israelite indeed. 1. A sincere follower of the good
   example of Israel, whose character it was that he was a plain man, in
   opposition to Esau's character of a cunning man. He was a genuine son
   of honest Jacob, not only of his seed, but of his spirit. 2. A sincere
   professor of the faith of Israel; he was true to the religion he
   professed, and lived up to it: he was really as good as he seemed, and
   his practice was of a piece with his profession. He is the Jew that is
   one inwardly (Rom. ii. 29), so is he the Christian. Secondly, He is one
   in whom is no guile--that is the character of an Israelite indeed, a
   Christian indeed: no guile towards men; a man without trick or design;
   a man that one may trust; no guile towards God, that is, sincere in his
   repentance for sin; sincere in his covenanting with God; in whose
   spirit is no guile, Ps. xxxii. 2. He does not say without guilt, but
   without guile. Though in many things he is foolish and forgetful, yet
   in nothing false, nor wickedly departing from God: there is no allowed
   approved guilt in him; not painted, though he have his spots: "Behold
   this Israelite indeed." 1. "Take notice of him, that you may learn his
   way, and do like him." 2. "Admire him; behold, and wonder." The
   hypocrisy of the scribes and Pharisees had so leavened the Jewish
   church and nation, and their religion was so degenerated into formality
   or state-policy, that an Israelite indeed was a man wondered at, a
   miracle of divine grace, like Job, ch. i. 8.

   (2.) Nathanael is much surprised at this, upon which Christ gives him a
   further proof of his omnisciency, and a kind memorial of his former
   devotion.

   [1.] Here is Nathanael's modesty, in that he was soon put out of
   countenance at the kind notice Christ was pleased to take of him:
   "Whence knowest thou me, me that am unworthy of thy cognizance? who am
   I, O Lord God?" 2 Sam. vii. 18. This was an evidence of his sincerity,
   that he did not catch at the praise he met with, but declined it.
   Christ knows us better than we know ourselves; we know not what is in a
   man's heart by looking in his face, but all things are naked and open
   before Christ, Heb. iv. 12, 13. Doth Christ know us? Let us covet to
   know him.

   [2.] Here is Christ's further manifestation of himself to him: Before
   Philip called thee, I saw thee. First, He gives him to understand that
   he knew him, and so manifests his divinity. It is God's prerogative
   infallibly to know all persons and all things; by this Christ proved
   himself to be God upon many occasions. It was prophesied concerning the
   Messiah that he should be of quick understanding in the fear of the
   Lord, that is, in judging the sincerity and degree of the fear of God
   in others, and that he should not judge after the sight of his eyes,
   Isa. xi. 2, 3. Here he answers that prediction. See 2 Tim. ii. 19.
   Secondly, That before Philip called him he saw him under the fig-tree;
   this manifests a particular kindness for him. 1. His eye was towards
   him before Philip called him, which was the first time that ever
   Nathanael was acquainted with Christ. Christ has knowledge of us before
   we have any knowledge of him; see Isa. xlv. 4; Gal. iv. 9. 2. His eye
   was upon him when he as under the fig-tree; this was a private token
   which nobody understood but Nathanael: "When thou wast retired under
   the fig-tree in thy garden, and thoughtest that no eye saw thee, I have
   then my eye upon thee, and saw that which was very acceptable." It is
   most probable that Nathanael under the fig-tree was employed, as Isaac
   in the field, in meditation, and prayer, and communion with God.
   Perhaps then and there it was that he solemnly joined himself to the
   Lord in an inviolable covenant. Christ saw in secret, and by this
   public notice of it did in part reward him openly. Sitting under the
   fig-tree denotes quietness and composedness of spirit, which much
   befriend communion with God. See Mic. iv. 4; Zech. iii. 10. Nathanael
   here in was an Israelite indeed, that, like Israel, he wrestled with
   God alone (Gen. xxxii. 24), prayed not like the hypocrites, in the
   corners of the streets, but under the fig-tree.

   (3.) Nathanael hereby obtained a full assurance of faith in Jesus
   Christ, expressed in that noble acknowledgment (v. 49): Rabbi, thou art
   the Son of God, thou art the king of Israel; that is, in short, thou
   art the true Messiah. Observe here, [1.] How firmly he believed with
   the heart. Though he had lately laboured under some prejudices
   concerning Christ, they had now all vanished. Note, The grace of God,
   in working faith, casts down imaginations. Now he asks no more, Can any
   good thing come out of Nazareth? For he believes Jesus of Nazareth to
   be the chief good, and embraces him accordingly. [2.] How freely he
   confessed with the mouth. His confession is made in form of an
   adoration, directed to our Lord Jesus himself, which is a proper way of
   confessing our faith. First, He confesses Christ's prophetical office,
   in calling him Rabbi, a title which the Jews commonly gave to their
   teachers. Christ is the great rabbi, at whose feet we must all be
   brought up. Secondly, He confesses his divine nature and mission, in
   calling him the Son of God (that Son of God spoken of Ps. ii. 7);
   though he had but a human form and aspect, yet having a divine
   knowledge, the knowledge of the heart, and of things distant and
   secret, Nathanael thence concludes him to be the Son of God. Thirdly,
   He confesses, "Thou art the king of Israel; that king of Israel whom we
   have been long waiting for." If he be the Son of God, he is king of the
   Israel of God. Nathanael hereby proves himself an Israelite indeed that
   he so readily owns and submits to the king of Israel.

   (4.) Christ hereupon raises the hopes and expectations of Nathanael to
   something further and greater than all this, v. 50, 51. Christ is very
   tender of young converts, and will encourage good beginnings, though
   weak, Matt. xii. 20.

   [1.] He here signifies his acceptance, and (it should seem) his
   admiration, of the ready faith of Nathanael: Because I said, I saw thee
   under the fig-tree, believest thou? He wonders that such a small
   indication of Christ's divine knowledge should have such an effect; it
   was a sign that Nathanael's heart was prepared beforehand, else the
   work had not been done so suddenly. Note, It is much for the honour of
   Christ and his grace, when the heart is surrendered to him at the first
   summons.

   [2.] He promises him much greater helps for the confirmation and
   increase of his faith than he had had for the first production of it.

   First, In general: "Thou shalt see greater things than these, stronger
   proofs of my being the Messiah;" the miracles of Christ, and his
   resurrection. Note, 1. To him that hath, and maketh good use of what he
   hath, more shall be given. 2. Those who truly believe the gospel will
   find its evidences grow upon them, and will see more and more cause to
   believe it. 3. Whatever discoveries Christ is pleased to make of
   himself to his people while they are here in this world, he hath still
   greater things than these to make known to them; a glory yet further to
   be revealed.

   Secondly, In particular: "Not thou only, but you, all you my disciples,
   whose faith this is intended for the confirmation of, you shall see
   heaven opened;" this is more than telling Nathanael of his being under
   the fig-tree. This is introduced with a solemn preface, Verily, verily
   I say unto you, which commands both a fixed attention to what is said
   as very weighty, and a full assent to it as undoubtedly true: "I say
   it, whose word you may rely upon, amen, amen." None used this word at
   the beginning of a sentence but Christ, though the Jews often used it
   at the close of a prayer, and sometimes doubled it. It is a solemn
   asseveration. Christ is called the Amen (Rev. iii. 14), and so some
   take it here, I the Amen, the Amen, say unto you. I the faithful
   witness. Note, The assurances we have of the glory to be revealed are
   built upon the word of Christ. Now see what it is that Christ assures
   them of: Hereafter, or within awhile, or ere long, or henceforth, ye
   shall see heaven opened.

   a. It is a mean title that Christ here takes to himself: The Son of
   man; a title frequently applied to him in the gospel, but always by
   himself. Nathanael had called him the Son of God and king of Israel: he
   calls himself Son of man, (a.) To express his humility in the midst of
   the honours done him. (b.) To teach his humanity, which is to be
   believed as well as his divinity. (c.) To intimate his present state of
   humiliation, that Nathanael might not expect this king of Israel to
   appear in external pomp.

   b. Yet they are great things which he here foretels: You shall see
   heaven opened, and the angels of God ascending and descending upon the
   Son of man. (a.) Some understand it literally, as pointing at some
   particular event. Either, [a.] There was some vision of Christ's glory,
   in which this was exactly fulfilled, which Nathanael was an eye-witness
   of, as Peter, and James, and John were of his transfiguration. There
   were many things which Christ did, and those in the presence of his
   disciples, which were not written (ch. xx. 30), and why not this? Or,
   [b.] It was fulfilled in the many ministrations of the angels to our
   Lord Jesus, especially that at his ascension, when heaven was opened to
   receive him, and the angels ascended and descended, to attend him and
   to do him honour, and this in the sight of the disciples. Christ's
   ascension was the great proof of his mission, and much confirmed the
   faith of his disciples, ch. vi. 62. Or, [c.] It may refer to Christ's
   second coming, to judge the world, when the heavens shall be open, and
   every eye shall see him, and the angels of God shall ascend and descend
   about him, as attendants on him, every one employed; and a busy day it
   will be. See 2 Thess. i. 10. (b.) Others take it figuratively, as
   speaking of a state or series of things to commence from henceforth;
   and so we may understand it, [a.] Of Christ's miracles. Nathanael
   believed, because Christ, as the prophets of old, could tell him things
   secret; but what is this? Christ is now beginning a dispensation of
   miracles, much more great and strange than this, as if heaven were
   opened; and such a power shall be exerted by the Son of man as if the
   angels, which excel in strength, were continually attending his orders.
   Immediately after this, Christ began to work miracles, ch. ii. 11. Or,
   [b.] Of his mediation, and that blessed intercourse which he hath
   settled between heaven and earth, which his disciples should be degrees
   be let into the mystery of. First, By Christ, as Mediator, they shall
   see heaven opened, that we may enter into the holiest by his blood
   (Heb. x. 19, 20); heaven opened, that by faith we may look in, and at
   length may go in; may now behold the glory of the Lord, and hereafter
   enter into the joy of our Lord. And, Secondly, They shall see angels
   ascending and descending upon the Son of man. Through Christ we have
   communion with and benefit by the holy angels, and things in heaven and
   things on earth are reconciled and gathered together. Christ is to us
   as Jacob's ladder (Gen. xxviii. 12), by whom angels continually ascend
   and descend for the good of the saints.
     __________________________________________________________________

J O H N.

  CHAP. II.

   In the close of the foregoing chapter we had an account of the first
   disciples whom Jesus called, Andrew and Peter, Philip and Nathanael.
   These were the first-fruits to God and to the Lamb, Rev. xiv. 4. Now,
   in this chapter, we have, I. The account of the first miracle which
   Jesus wrought-turning water into wine, at Cana of Galilee (ver. 1-11),
   and his appearing at Capernaum, ver. 12. II. The account of the first
   passover he kept at Jerusalem after he began his public ministry; his
   driving the buyers and sellers out of the temple (ver. 13-17); and the
   sign he gave to those who quarrelled with him for it (ver. 18-22), with
   an account of some almost believers, that followed him, thereupon, for
   some time (ver. 23-25), but he knew them too well to put any confidence
   in them.

Water Turned into Wine.

   1 And the third day there was a marriage in Cana of Galilee; and the
   mother of Jesus was there:   2 And both Jesus was called, and his
   disciples, to the marriage.   3 And when they wanted wine, the mother
   of Jesus saith unto him, They have no wine.   4 Jesus saith unto her,
   Woman, what have I to do with thee? mine hour is not yet come.   5 His
   mother saith unto the servants, Whatsoever he saith unto you, do it.
   6 And there were set there six waterpots of stone, after the manner of
   the purifying of the Jews, containing two or three firkins apiece.   7
   Jesus saith unto them, Fill the waterpots with water. And they filled
   them up to the brim.   8 And he saith unto them, Draw out now, and bear
   unto the governor of the feast. And they bare it.   9 When the ruler of
   the feast had tasted the water that was made wine, and knew not whence
   it was: (but the servants which drew the water knew;) the governor of
   the feast called the bridegroom,   10 And saith unto him, Every man at
   the beginning doth set forth good wine; and when men have well drunk,
   then that which is worse: but thou hast kept the good wine until now.
   11 This beginning of miracles did Jesus in Cana of Galilee, and
   manifested forth his glory; and his disciples believed on him.

   We have here the story of Christ's miraculous conversion of water into
   wine at a marriage in Cana of Galilee. There were some few so well
   disposed as to believe in Christ, and to follow him, when he did no
   miracle; yet it was not likely that many should be wrought upon till he
   had something wherewith to answer those that asked, What sign showest
   thou? He could have wrought miracles before, could have made them the
   common actions of his life and the common entertainments of his
   friends; but, miracles being designed for the sacred and solemn seals
   of his doctrine, he began not to work any till he began to preach his
   doctrine. Now observe,

   I. The occasion of this miracle. Maimonides observes it to be to the
   honour of Moses that all the signs he did in the wilderness he did upon
   necessity; we needed food, he brought us manna, and so did Christ.
   Observe,

   1. The time: the third day after he came into Galilee. The evangelist
   keeps a journal of occurrences, for no day passed without something
   extraordinary done or said. Our Master filled up his time better than
   his servants do, and never lay down at night complaining, as the Roman
   emperor did, that he had lost a day.

   2. The place: it was at Cana in Galilee, in the tribe of Asher (Josh.
   xix. 28), of which, before, it was said that he shall yield royal
   dainties, Gen. xlix. 20. Christ began to work miracles in an obscure
   corner of the country, remote from Jerusalem, which was the public
   scene of action, to show that he sought not honour from men (ch. v.
   41), but would put honour upon the lowly. His doctrine and miracles
   would not be so much opposed by the plain and honest Galileans as they
   would be by the proud and prejudiced rabbies, politicians, and
   grandees, at Jerusalem.

   3. The occasion itself was a marriage; probably one or both of the
   parties were akin to our Lord Jesus. The mother of Jesus is said to be
   there, and not to be called, as Jesus and his disciples were, which
   intimates that she was there as one at home. Observe the honour which
   Christ hereby put upon the ordinance of marriage, that he graced the
   solemnity of it, not only with his presence, but with his first
   miracle; because it was instituted and blessed in innocency, because by
   it he would still seek a godly seed, because it resembles the mystical
   union between him and his church, and because he foresaw that in the
   papal kingdom, while the marriage ceremony would be unduly dignified
   and advanced into a sacrament, the married state would be unduly
   vilified, as inconsistent with any sacred function. There was a
   marriage--gamos, a marriage-feast, to grace the solemnity. Marriages
   were usually celebrated with festivals (Gen. xxix. 22; Judg. xiv. 10),
   in token of joy and friendly respect, and for the confirming of love.

   4. Christ and his mother and disciples were principal guests at this
   entertainment. The mother of Jesus (that was her most honourable title)
   was there; no mention being made of Joseph, we conclude him dead before
   this. Jesus was called, and he came, accepted the invitation, and
   feasted with them, to teach us to be respectful to our relations, and
   sociable with them, though they be mean. Christ was to come in a way
   different from that of John Baptist, who came neither eating nor
   drinking, Matt. xi. 18, 19. It is the wisdom of the prudent to study
   how to improve conversation rather than how to decline it.

   (1.) There was a marriage, and Jesus was called. Note, [1.] It is very
   desirable, when there is a marriage, to have Jesus Christ present at
   it; to have his spiritual gracious presence, to have the marriage owned
   and blessed by him: the marriage is then honourable indeed; and they
   that marry in the Lord (1 Cor. vii. 39) do not marry without him. [2.]
   They that would have Christ with them at their marriage must invite him
   by prayer; that is the messenger that must be sent to heaven for him;
   and he will come: Thou shalt call, and I will answer. And he will turn
   the water into wine.

   (2.) The disciples also were invited, those five whom he had called (
   ch. 1), for as yet he had no more; they were his family, and were
   invited with him. They had thrown themselves upon his care, and they
   soon found that, though he had no wealth, he had good friends. Note,
   [1.] Those that follow Christ shall feast with him, they shall fare as
   he fares, so he has bespoken for them (ch. xii. 26): Where I am, there
   shall my servant be also. [2.] Love to Christ is testified by a love to
   those that are his, for his sake; our goodness extendeth not to him,
   but to the saints. Calvin observes how generous the maker of the feast
   was, though he seems to have been but of small substance, to invite
   four or five strangers more than he thought of, because they were
   followers of Christ, which shows, saith he, that there is more of
   freedom, and liberality, and true friendship, in the conversation of
   some meaner persons than among many of higher rank.

   II. The miracle itself. In which observe,

   1. They wanted wine, v. 3. (1.) There was want at a feast; though much
   was provided, yet all was spent. While we are in this world we
   sometimes find ourselves in straits, even then when we think ourselves
   in the fulness of our sufficiency. If always spending, perhaps all is
   spent ere we are aware. (2.) There was want at a marriage feast. Note,
   They who, being married, are come to care for the things of the world
   must expect trouble in the flesh, and count upon disappointment. (3.)
   It should seem, Christ and his disciples were the occasion of this
   want, because there was more company than was expected when the
   provision was made; but they who straiten themselves for Christ shall
   not lose by him.

   2. The mother of Jesus solicited him to assist her friends in this
   strait. We are told (v. 3-5) what passed between Christ and his mother
   upon this occasion.

   (1.) She acquaints him with the difficulty they were in (v. 3): She
   saith unto him, They have no wine. Some think that she did not expect
   from him any miraculous supply (he having as yet wrought no miracle),
   but that she would have him make some decent excuse to the company, and
   make the best of it, to save the bridegroom's reputation, and keep him
   in countenance; or (as Calvin suggests) would have him make up the want
   of wine with some holy profitable discourse. But, most probably, she
   looked for a miracle; for she knew he was now appearing as the great
   prophet, like unto Moses, who so often seasonably supplied the wants of
   Israel; and, though this was his first public miracle, perhaps he had
   sometimes relieved her and her husband in their low estate. The
   bridegroom might have sent out for more wine, but she was for going to
   the fountain-head. Note, [1.] We ought to be concerned for the wants
   and straits of our friends, and not seek our own things only. [2.] In
   our own and our friends' straits it is our wisdom and duty to apply
   ourselves to Christ by prayer. [3.] In our addresses to Christ, we must
   not prescribe to him, but humbly spread our case before him, and then
   refer ourselves to him to do as he pleases.

   (2.) He gave her a reprimand for it, for he saw more amiss in it than
   we do, else he had not treated it thus.--Here is,

   [1.] The rebuke itself: Woman, what have I to do with thee? As many as
   Christ loves, he rebukes and chastens. He calls her woman, not mother.
   When we begin to be assuming, we should be reminded what we are, men
   and women, frail, foolish, and corrupt. The question, ti emoi kai soi,
   might be read, What is that to me and thee? What is it to us if they do
   want? But it is always as we render it, What have I to do with thee? as
   Judges xi. 12; 2 Sam. xvi. 10; Ezra iv. 3; Matt. viii. 29. It therefore
   bespeaks a resentment, yet not at all inconsistent with the reverence
   and subjection which he paid to his mother, according to the fifth
   commandment (Luke ii. 51); for there was a time when it was Levi's
   praise that he said to his father, I have not known him, Deut. xxxiii.
   9. Now this was intended to be, First, A check to his mother for
   interposing in a matter which was the act of his Godhead, which had no
   dependence on her, and which she was not the mother of. Though, as man,
   he was David's Son and hers; yet, as God, he was David's Lord and hers,
   and he would have her know it. The greatest advancements must not make
   us forget ourselves and our place, nor the familiarity to which the
   covenant of grace admits us breed contempt, irreverence, or any kind or
   degree of presumption. Secondly, It was an instruction to others of his
   relations (many of whom were present here) that they must never expect
   him to have any regard to his kindred according to the flesh, in his
   working miracles, or that therein he should gratify them, who in this
   matter were no more to him than other people. In the things of God we
   must not know faces. Thirdly, It is a standing testimony against that
   idolatry which he foresaw his church would in after-ages sink into, in
   giving undue honours to the virgin Mary, a crime which the Roman
   catholics, as they call themselves, are notoriously guilty of, when
   they call her the queen of heaven, the salvation of the world, their
   mediatrix, their life and hope; not only depending upon her merit and
   intercession, but beseeching her to command her Son to do them good:
   Monstra te esse matrem--Show that thou art his mother. Jussu matris
   impera salvatori--Lay thy maternal commands on the Saviour. Does he not
   here expressly say, when a miracle was to be wrought, even in the days
   of his humiliation, and his mother did but tacitly hint an
   intercession, Woman, what have I to do with thee? This was plainly
   designed either to prevent or aggravate such gross idolatry, such
   horrid blasphemy. The Son of God is appointed our Advocate with the
   Father; but the mother of our Lord was never designed to be our
   advocate with the Son.

   [2.] The reason of this rebuke: Mine hour is not yet come. For every
   thing Christ did, and that was done to him, he had his hour, the fixed
   time and the fittest time, which was punctually observed. First, "Mine
   hour for working miracles is not yet come." Yet afterwards he wrought
   this, before the hour, because he foresaw it would confirm the faith of
   his infant disciples (v. 11), which was the end of all his miracles: so
   that this was an earnest of the many miracles he would work when his
   hour was come. Secondly, "Mine hour of working miracles openly is not
   yet come; therefore do not talk of it thus publicly." Thirdly, "It not
   the hour of my exemption from thy authority yet come, now that I have
   begun to act as a prophet?" So Gregory Nyssen. Fourthly, "Mine hour for
   working this miracle is not yet come." His mother moved him to help
   them when the wine began to fail (so it may be read, v. 3), but his
   hour was not yet come till it was quite spent, and there was a total
   want; not only to prevent any suspicion of mixing some of the wine that
   was left with the water, but to teach us that man's extremity is God's
   opportunity to appear for the help and relief of his people. Then his
   hour is come when we are reduced to the utmost strait, and know not
   what to do. This encouraged those that waited for him to believe that
   though his hour was not yet come it would come. Note, The delays of
   mercy are not to be construed the denials of prayer. At the end it
   shall speak.

   (3.) Notwithstanding this, she encouraged herself with expectations
   that he would help her friends in this strait, for she bade the
   servants observe his orders, v. 5. [1.] She took the reproof very
   submissively, and did not reply to it. It is best not to deserve
   reproof from Christ, but next best to be meek and quiet under it, and
   to count it a kindness, Ps. cxli. 5. [2.] She kept her hope in Christ's
   mercy, that he would yet grant her desire. When we come to God in
   Christ for any mercy, two things discourage us:--First, Sense of our
   own follies and infirmities "Surely such imperfect prayers as ours
   cannot speed." Secondly, Sense of our Lord's frowns and rebukes.
   Afflictions are continued, deliverances delayed, and God seems angry at
   our prayers. This was the case of the mother of our Lord here, and yet
   she encourages herself with hope that he will at length give in an
   answer of peace, to teach us to wrestle with God by faith and fervency
   in prayer, even when he seems in his providence to walk contrary to us.
   We must against hope believe in hope, Rom. iv. 18. [3.] She directed
   the servants to have an eye to him immediately, and not to make their
   applications to her, as it is probable they had done. She quits all
   pretensions to an influence upon him, or intercession with him; let
   their souls wait only on him, Ps. lxii. 5. [4.] She directed them
   punctually to observe his orders, without disputing, or asking
   questions. Being conscious to herself of a fault in prescribing to him,
   she cautions the servants to take heed of the same fault, and to attend
   both his time and his way for supply: "Whatsoever he saith unto you, do
   it, though you may think it ever so improper. If he saith, Give the
   guests water, when they call for wine, do it. If he saith, Pour out
   from the bottoms of the vessels that are spent, do it. He can make a
   few drops of wine multiply to so many draughts." Note, Those that
   expect Christ's favours must with an implicit obedience observe his
   orders. The way of duty is the way to mercy; and Christ's methods must
   not be objected against.

   (4.) Christ did at length miraculously supply them; for he is often
   better than his word, but never worse.

   [1.] The miracle itself was turning water into wine; the substance of
   water acquiring a new form, and having all the accidents and qualities
   of wine. Such a transformation is a miracle; but the popish
   transubstantiation, the substance changed, the accidents remaining the
   same, is a monster. By this Christ showed himself to be the God of
   nature, who maketh the earth to bring forth wine, Ps. civ. 14, 15. The
   extracting of the blood of the grape every year from the moisture of
   the earth is no less a work of power, though, being according to the
   common law of nature, it is not such a work of wonder, as this. The
   beginning of Moses's miracles was turning water into blood (Exod. iv.
   9; vii. 20), the beginning of Christ's miracles was turning water into
   wine; which intimates the difference between the law of Moses and the
   gospel of Christ. The curse of the law turns water into blood, common
   comforts into bitterness and terror; the blessing of the gospel turns
   water into wine. Christ hereby showed that his errand into the world
   was to heighten and improve creature-comforts to all believers, and
   make them comforts indeed. Shiloh is said to wash his garments in wine
   (Gen. xlix. 11), the water for washing being turned into wine. And the
   gospel call is, Come ye to the waters, and buy wine, Isa. lv. 1.

   [2.] The circumstances of it magnified it and freed it from all
   suspicion of cheat or collusion; for,

   First, It was done in water-pots (v. 6): There were set there six
   water-pots of stone. Observe, 1. For what use these water-pots were
   intended: for the legal purifications from ceremonial pollutions
   enjoined by the law of God, and many more by the tradition of the
   elders. The Jews eat not, except they wash often (Mark vii. 3), and
   they used much water in their washing, for which reason here were six
   large water-pots provided. It was a saying among them, Qui multâ utitur
   aquâ in lavando, multas consequetur in hoc mundo divitias--He who uses
   much water in washing will gain much wealth in this world. 2. To what
   use Christ put them, quite different from what they were intended for;
   to be the receptacles of the miraculous wine. Thus Christ came to bring
   in the grace of the gospel, which is as wine, that cheereth God and man
   (Judg. ix. 13), instead of the shadows of the law, which were as water,
   weak and beggarly elements. These were water-pots, that had never been
   used to have wine in them; and of stone, which is not apt to retain the
   scent of former liquors, if ever they had had wine in them. They
   contained two or three firkins apiece; two or three measures, baths, or
   ephahs; the quantity is uncertain, but very considerable. We may be
   sure that it was not intended to be all drank at this feast, but for a
   further kindness to the new-married couple, as the multiplied oil was
   to the poor widow, out of which she might pay her debt, and live of the
   rest, 2 Kings iv. 7. Christ gives like himself, gives abundantly,
   according to his riches in glory. It is the penman's language to say,
   They contained two or three firkins, for the Holy Spirit could have
   ascertained just how much; thus (as ch. vi. 19) teaching us to speak
   cautiously, and not confidently, of those things of which we have not
   good assurance.

   Secondly, The water-pots were filled up to the brim by the servants at
   Christ's word, v. 7. As Moses, the servant of the Lord, when God bade
   him, went to the rock, to draw water; so these servants, when Christ
   bade them, went to the water, to fetch wine. Note, Since no
   difficulties can be opposed to the arm of God's power, no
   improbabilities are to be objected against the word of his command.

   Thirdly, The miracle was wrought suddenly, and in such a manner as
   greatly magnified it.

   a. As soon as they had filled the water-pots, presently he said, Draw
   out now (v. 8), and it was done, (a.) Without any ceremony, in the eye
   of the spectators. One would have thought, as Naaman, he should have
   come out, and stood, and called on the name of God, 2 Kings v. 11. No,
   he sits still in his place, says not a word, but wills the thing, and
   so works it. Note, Christ does great things and marvellous without
   noise, works manifest changes in a hidden way. Sometimes Christ, in
   working miracles, used words and signs, but it was for their sakes that
   stood by, ch. xi. 42. (b.) Without any hesitation or uncertainty in his
   own breast. He did not say, Draw out now, and let me taste it,
   questioning whether the thing were done as he willed it or no; but with
   the greatest assurance imaginable, though it was his first miracle, he
   recommends it to the master of the feast first. As he knew what he
   would do, so he knew what he could do, and made no essay in his work;
   but all was good, very good, even in the beginning.

   b. Our Lord Jesus directed the servants, (a.) To draw it out; not to
   let it alone in the vessel, to be admired, but to draw it out, to be
   drank. Note, [a.] Christ's works are all for use; he gives no man a
   talent to be buried, but to be traded with. Has he turned thy water
   into wine, given thee knowledge and grace? It is to profit withal; and
   therefore draw out now. [b.] Those that would know Christ must make
   trial of him, must attend upon him in the use of ordinary means, and
   then may expect extraordinary influence. That which is laid up for all
   that fear God is wrought for those that trust in him (Ps. xxxi. 19),
   that by the exercise of faith draw out what is laid up. (b.) To present
   it to the governor of the feast. Some think that this governor of the
   feast was only the chief guest, that sat at the upper end of the table;
   but, if so, surely our Lord Jesus should have had that place, for he
   was, upon all accounts, the principal guest; but it seems another had
   the uppermost room, probably one that loved it (Matt. xxiii. 6), and
   chose it, Luke xiv. 7. And Christ, according to his own rule, sat down
   in the lowest room; but, though he was not treated as the Master of the
   feast, he kindly approved himself a friend to the feast, and, if not
   its founder, yet its best benefactor. Others think that this governor
   was the inspector and monitor of the feast: the same with Plutarch's
   symposiarcha, whose office it was to see that each had enough, and none
   did exceed, and that there were no indecencies or disorders. Note,
   Feasts have need of governors, because too many, when they are at
   feasts, have not the government of themselves. Some think that this
   governor was the chaplain, some priest or Levite that craved a blessing
   and gave thanks, and Christ would have the cup brought to him, that he
   might bless it, and bless God for it; for the extraordinary tokens of
   Christ's presence and power were not to supersede, or jostle out, the
   ordinary rules and methods of piety and devotion.

   Fourthly, The wine which was thus miraculously provided was of the best
   and richest kind, which was acknowledged by the governor of the feast;
   and that it was really so, and not his fancy, is certain, because he
   knew not whence it was, v. 9, 10. 1. It was certain that this was wine.
   The governor knew this when he drank it, though he knew not whence it
   was; the servants knew whence it was, but had not yet tasted it. If the
   taster had seen the drawing of it, or the drawers had had the tasting
   of it, something might have been imputed to fancy; but now no room is
   left for suspicion. 2. That it was the best wine. Note, Christ's works
   commend themselves even to those that know not their author. The
   products of miracles were always the best in their kind. This wine had
   a stronger body, and better flavour, than ordinary. This the governor
   of the feast takes notice of to the bridegroom, with an air of
   pleasantness, as uncommon. (1.) The common method was otherwise. Good
   wine is brought out to the best advantage at the beginning of a feast,
   when the guests have their heads clear and their appetites fresh, and
   can relish it, and will commend it; but when they have well drank, when
   their heads are confused, and their appetites palled, good wine is but
   thrown away upon them, worse will serve then. See the vanity of all the
   pleasures of sense; they soon surfeit, but never satisfy; the longer
   they are enjoyed, the less pleasant they grow. (2.) This bridegroom
   obliged his friends with a reserve of the best wine for the grace-cup:
   Thou hast kept the good wine until now; not knowing to whom they were
   indebted for this good wine, he returns the thanks of the table to the
   bridegroom. She did not know that I gave her corn and wine, Hos. ii. 8.
   Now, [1.] Christ, in providing thus plentifully for the guests, though
   he hereby allows a sober cheerful use of wine, especially in times of
   rejoicing (Neh. viii. 10), yet he does not invalidate his own caution,
   nor invade it, in the least, which is, that our hearts be not at any
   time, no not at a marriage feast, overcharged with surfeiting and
   drunkenness, Luke xxi. 34. When Christ provided so much good wine for
   them that had well drunk, he intended to try their sobriety, and to
   teach them how to abound, as well as how to want. Temperance per force
   is a thankless virtue; but if divine providence gives us abundance of
   the delights of sense, and divine grace enables us to use them
   moderately, this is self-denial that is praiseworthy. He also intended
   that some should be left for the confirmation of the truth of the
   miracle to the faith of others. And we have reason to think that the
   guests at this table were so well taught, or at least were now so well
   awed by the presence of Christ, that none of them abused this wine to
   excess. Theses two considerations, drawn from this story, may be
   sufficient at any time to fortify us against temptations to
   intemperance: First, That our meat and drink are the gifts of God's
   bounty to us, and we owe our liberty to use them, and our comfort in
   the use of them, to the mediation of Christ; it is therefore ungrateful
   and impious to abuse them. Secondly, That, wherever we are, Christ has
   his eye upon us; we should eat bread before God (Exod. xviii. 12), and
   then we should not feed ourselves without fear. [2.] He has given us a
   specimen of the method he takes in dealing with those that deal with
   him, which is, to reserve the best for the last, and therefore they
   must deal upon trust. The recompence of their services and sufferings
   is reserved for the other world; it is a glory to be revealed. The
   pleasures of sin give their colour in the cup, but at the last bite;
   but the pleasures of religion will be pleasures for evermore.

   III. In the conclusion of this story (v. 11) we are told, 1. That this
   was the beginning of miracles which Jesus did. Many miracles had been
   wrought concerning him at his birth and baptism, and he himself was the
   greatest miracle of all; but this was the first that was wrought by
   him. He could have wrought miracles when he disputed with the doctors,
   but his hour was not come. He had power, but there was a time of the
   hiding of his power. 2. That herein he manifested his glory; hereby he
   proved himself to be the Son of God, and his glory to be that of the
   only-begotten of the Father. He also discovered the nature and end of
   his office; the power of a God, and the grace of a Saviour, appearing
   in all his miracles, and particularly in this, manifested the glory of
   the long-expected Messiah. 3. That his disciples believed on him. Those
   whom he had called (ch. i.), who had seen no miracle, and yet followed
   him, now saw this, shared in it, and had their faith strengthened by
   it. Note, (1.) Even the faith that is true is at first but weak. The
   strongest men were once babes, so were the strongest Christians. (2.)
   The manifesting of the glory of Christ is the great confirmation of the
   faith of Christians.

Temple-Merchandise Punished; Christ's Death and Resurrection Foretold.

   12 After this he went down to Capernaum, he, and his mother, and his
   brethren, and his disciples: and they continued there not many days.
   13 And the Jews' passover was at hand, and Jesus went up to Jerusalem,
     14 And found in the temple those that sold oxen and sheep and doves,
   and the changers of money sitting:   15 And when he had made a scourge
   of small cords, he drove them all out of the temple, and the sheep, and
   the oxen; and poured out the changers' money, and overthrew the tables;
     16 And said unto them that sold doves, Take these things hence; make
   not my Father's house a house of merchandise.   17 And his disciples
   remembered that it was written, The zeal of thine house hath eaten me
   up.   18 Then answered the Jews and said unto him, What sign showest
   thou unto us, seeing that thou doest these things?   19 Jesus answered
   and said unto them, Destroy this temple, and in three days I will raise
   it up.   20 Then said the Jews, Forty and six years was this temple in
   building, and wilt thou rear it up in three days?   21 But he spake of
   the temple of his body.   22 When therefore he was risen from the dead,
   his disciples remembered that he had said this unto them; and they
   believed the scripture, and the word which Jesus had said.

   Here we have,

   I. The short visit Christ made to Capernaum, v. 12. It was a large and
   populous city, about a day's journey from Cana; it is called his own
   city (Matt. ix. 1), because he made it his head-quarters in Galilee,
   and what little rest he had was there. It was a place of concourse, and
   therefore Christ chose it, that the fame of his doctrine and miracles
   might thence spread the further. Observe,

   1. The company that attended him thither: his mother, his brethren, and
   his disciples. Wherever Christ went, (1.) He would not go alone, but
   would take those with him who had put themselves under his guidance,
   that he might instruct them, and that they might attest his miracles.
   (2.) He could not go alone, but they would follow him, because they
   liked the sweetness either of his doctrine or of his wine, ch. vi. 26.
   His mother, though he had lately given her to understand that in the
   works of his ministry he should pay no more respect to her than to any
   other person, yet followed him; not to intercede with him, but to learn
   of him. His brethren also and relations, who were at the marriage and
   were wrought upon by the miracle there, and his disciples, who attended
   him wherever he went. It should seem, people were more affected with
   Christ's miracles at first than they were afterwards, when custom made
   them seem less strange.

   2. His continuance there, which was at this time not many days,
   designing now only to begin the acquaintance he would afterwards
   improve there. Christ was still upon the remove, would not confine his
   usefulness to one place, because many needed him. And he would teach
   his followers to look upon themselves but as sojourners in this world,
   and his ministers to follow their opportunities, and go where their
   work led them. We do not now find Christ in the synagogues, but he
   privately instructed his friends, and thus entered upon his work by
   degrees. It is good for young ministers to accustom themselves to pious
   and edifying discourse in private, that they may with the better
   preparation, and greater awe, approach their public work. He did not
   stay long at Capernaum, because the passover was at hand, and he must
   attend it at Jerusalem; for every thing is beautiful in its season. The
   less good must give way to the greater, and all the dwellings of Jacob
   must give place to the gates of Zion.

   II. The passover he kept at Jerusalem; it is the first after his
   baptism, and the evangelist takes notice of all the passovers he kept
   henceforward, which were four in all, the fourth that at which he
   suffered (three years after this), and half a year was now past since
   his baptism. Christ, being made under the law, observed the passover at
   Jerusalem; see Exod. xxiii. 17. Thus he taught us by his example a
   strict observance of divine institutions, and a diligent attendance on
   religious assemblies. He went up to Jerusalem when the passover was at
   hand, that he might be there with the first. It is called the Jews'
   passover, because it was peculiar to them (Christ is our Passover); now
   shortly God will no longer own it for his. Christ kept the passover at
   Jerusalem yearly, ever since he was twelve years old, in obedience to
   the law; but now that he has entered upon his public ministry we may
   expect something more from him than before; and two things we are here
   told he did there:--

   1. He purged the temple, v. 14-17. Observe here,

   (1.) The first place we find him in at Jerusalem was the temple, and,
   it should seem, he did not make any public appearance till he came
   thither; for his presence and preaching there were that glory of the
   latter house which was to exceed the glory of the former, Hag. ii. 9.
   It was foretold (Mal. iii. 1): I will send my messenger, John Baptist;
   he never preached in the temple, but the Lord, whom ye seek, he shall
   suddenly come to his temple, suddenly after the appearing of John
   Baptist; so that this was the time, and the temple the place, when, and
   where, the Messiah was to be expected.

   (2.) The first work we find him at in the temple was the purging of it;
   for so it was foretold there (Mal. iii. 2, 3): He shall sit as a
   refiner and purify the sons of Levi. Now was come the time of
   reformation. Christ came to be the great reformer; and, according to
   the method of the reforming kings of Judah, he first purged out what
   was amiss (and that used to be passover-work too, as in Hezekiah's
   time, 2 Chron. xxx. 14, 15, and Josiah's, 2 Kings xxiii. 4, &c.), and
   then taught them to do well. First purge out the old leaven, and then
   keep the feast. Christ's design in coming into the world was to reform
   the world; and he expects that all who come to him should reform their
   hearts and lives, Gen. xxxv. 2. And this he has taught us by purging
   the temple. See here,

   [1.] What were the corruptions that were to be purged out. He found a
   market in one of the courts of the temple, that which was called the
   court of the Gentiles, within the mountain of that house. There, First,
   They sold oxen, and sheep, and doves, for sacrifice; we will suppose,
   not for common use, but for the convenience of those who came out of
   the country, and could not bring their sacrifices in kind along with
   them; see Deut. xiv. 24-26. This market perhaps had been kept by the
   pool of Bethesda (ch. v. 2), but was admitted into the temple by the
   chief priests, for filthy lucre; for, no doubt, the rents for standing
   there, and fees for searching the beasts sold there, and certifying
   that they were without blemish, would be a considerable revenue to
   them. Great corruptions in the church owe their rise to the love of
   money, 1 Tim. vi. 5, 10. Secondly, They changed money, for the
   convenience of those that were to pay a half-shekel in specie every
   year, by way of poll, for the service of the tabernacle (Exod. xxx.
   12), and no doubt they got by it.

   [2.] What course our Lord took to purge out those corruptions. He had
   seen these in the temple formerly, when he was in a private station;
   but never went about to drive them out till now, when he had taken upon
   him the public character of a prophet. He did not complain to the chief
   priests, for he knew they countenanced those corruptions. But he
   himself,

   First, Drove out the sheep and oxen, and those that sold them, out of
   the temple. He never used force to drive any into the temple, but only
   to drive those out that profaned it. He did not seize the sheep and
   oxen for himself, did not distrain and impound them, though he found
   them damage faissant-actual trespassers upon his Father's ground; he
   only drove them out, and their owners with them. He made a scourge of
   small cords, which probably they had led their sheep and oxen with, and
   thrown them away upon the ground, whence Christ gathered them. Sinners
   prepare the scourges with which they themselves will be driven out from
   the temple of the Lord. He did not make a scourge to chastise the
   offenders (his punishments are of another nature), but only to drive
   out the cattle; he aimed no further than at reformation. See Rom. xiii.
   3, 4; 2 Cor. x. 8.

   Secondly, He poured out the changers' money, to kerma--the small
   money--the Nummorum Famulus. In pouring out the money, he showed his
   contempt of it; he threw it to the ground, to the earth as it was. In
   overthrowing the tables, he showed his displeasure against those that
   make religion a matter of worldly gain. Money-changers in the temple
   are the scandal of it. Note, In reformation, it is good to make
   thorough work; he drove them all out; and not only threw out the money,
   but, in overturning the tables, threw out the trade too.

   Thirdly, He said to them that sold doves (sacrifices for the poor),
   Take these things hence. The doves, though they took up less room, and
   were a less nuisance than the oxen and sheep, yet must not be allowed
   there. The sparrows and swallows were welcome, that were left to God's
   providence (Ps. lxxxiv. 3), but not the doves, that were appropriated
   to man's profit. God's temple must not be made a pigeon-house. But see
   Christ's prudence in his zeal. When he drove out the sheep and oxen,
   the owners might follow them; when he poured out the money, they might
   gather it up again; but, if he had turned the doves flying, perhaps
   they could not have been retrieved; therefore to them that sold doves
   he said, Take these things hence. Note, Discretion must always guide
   and govern our zeal, that we do nothing unbecoming ourselves, or
   mischievous to others.

   Fourthly, He gave them a good reason for what he did: Make not my
   Father's house a house of merchandise. Reason for conviction should
   accompany force for correction.

   a. Here is a reason why they should not profane the temple, because it
   was the house of God, and not to be made a house of merchandise.
   Merchandise is a good thing in the exchange, but not in the temple.
   This was, (a.) to alienate that which was dedicated to the honour of
   God; it was sacrilege; it was robbing God. (b.) It was to debase that
   which was solemn and awful, and to make it mean. (c.) It was to disturb
   and distract those services in which men ought to be most solemn,
   serious, and intent. It was particularly an affront to the sons of the
   stranger in their worship to be forced to herd themselves with the
   sheep and oxen, and to be distracted in their worship by the noise of a
   market, for this market was kept in the court of the Gentiles. (d.) It
   was to make the business of religion subservient to a secular interest;
   for the holiness of the place must advance the market, and promote the
   sale of their commodities. Those make God's house a house of
   merchandise, [a.] Whose minds are filled with cares about worldly
   business when they are attending on religious exercises, as those, Amos
   viii. 5; Ezek. xxxiii. 31. [b.] Who perform divine offices for filthy
   lucre, and sell the gifts of the Holy Ghost, Acts viii. 18.

   b. Here is a reason why he was concerned to purge it, because it was
   his Father's house. And, (a.) Therefore he had authority to purge it,
   for he was faithful, as a Son over his own house. Heb. iii. 5, 6. In
   calling God his Father, he intimates that he was the Messiah, of whom
   it was said, He shall build a house for my name, and I will be his
   Father, 2 Sam. vii. 13, 14. (b.) Therefore he had a zeal for the
   purging of it: "It is my Father's house, and therefore I cannot bear to
   see it profaned, and him dishonoured." Note, If God be our Father in
   heaven, and it be therefore our desire that his name may be sanctified,
   it cannot but be our grief to see it polluted. Christ's purging the
   temple thus may justly be reckoned among his wonderful works. Inter
   omnia signa quæ fecit Dominus, hoc mihi videtur esse mirabilius--Of all
   Christ's wonderful works this appears to me the most
   wonderful.--Hieron. Considering, [a.] That he did it without the
   assistance of any of his friends; probably it had been no hard matter
   to have raised the mob, who had a great veneration for the temple,
   against these profaners of it; but Christ never countenanced any thing
   that was tumultuous or disorderly. There was one to uphold, but his own
   arm did it. [b.] That he did it without the resistance of any of his
   enemies, either the market-people themselves, or the chief priests that
   gave them their licences, and had the posse templi--temple force, at
   their command. But the corruption was too plain to be justified;
   sinners' own consciences are reformers' best friends; yet that was not
   all, there was a divine power put forth herein, a power over the
   spirits of men; and in this non-resistance of theirs that scripture was
   fulfilled (Mal. iii. 2, 3), Who shall stand when he appeareth?

   Fifthly, Here is the remark which his disciples made upon it (v. 17):
   They remembered that it was written, The Zeal of thine house hath eaten
   me up. They were somewhat surprised at first to see him to whom they
   were directed as the Lamb of God in such a heat, and him whom they
   believed to be the King of Israel take so little state upon him as to
   do this himself; but one scripture came to their thoughts, which taught
   them to reconcile this action both with the meekness of the Lamb of God
   and with the majesty of the King of Israel; for David, speaking of the
   Messiah, takes notice of his zeal for God's house, as so great that it
   even ate him up, it made him forget himself, Ps. lxix. 9. Observe, 1.
   The disciples came to understand the meaning of what Christ did, by
   remembering the scriptures: They remembered now that it was written.
   Note, The word of God and the works of God do mutually explain and
   illustrate each other. Dark scriptures are expounded by their
   accomplishment in providence, and difficult providences are made easy
   by comparing them with the scriptures. See of what great use it is to
   the disciples of Christ to be ready and mighty in the scriptures, and
   to have their memories well stored with scripture truths, by which they
   will be furnished for every good work, 2. The scripture they remembered
   was very apposite: The zeal of thine house hath eaten me up. David was
   in this a type of Christ that he was zealous for God's house, Ps.
   cxxxii. 2, 3. What he did for it was with all his might; see 1 Chron.
   xxix. 2. The latter part of that verse (Ps. lxix. 9) is applied to
   Christ (Rom. xv. 3), as the former part of it here. All the graces that
   were to be found among the Old-Testament saints were eminently in
   Christ, and particularly this of zeal for the house of God, and in
   them, as they were patterns to us, so they were types of him. Observe,
   (1.) Jesus Christ was zealously affected to the house of God, his
   church: he loved it, and was always jealous for its honour and welfare.
   (2.) This zeal did even eat him up; it made him humble himself, and
   spend himself, and expose himself. My zeal has consumed me, Ps. cxix.
   139. Zeal for the house of God forbids us to consult our own credit,
   ease, and safety, when they come in competition with our duty and
   Christ's service, and sometimes carries on our souls in our duty so far
   and so fast that our bodies cannot keep pace with them, and makes us as
   deaf as our Master was to those who suggested, Spare thyself. The
   grievances here redressed might seem but small, and such as should have
   been connived at; but such was Christ's zeal that he could not bear
   even those that sold and bought in the temple. Si ibi ebrios inveniret
   quid faceret Dominus! (saith St. Austin.) If he had found drunkards in
   the temple, how much more would he have been displeased!

   2. Christ, having thus purged the temple, gave a sign to those who
   demanded it to prove his authority for so doing. Observe here,

   (1.) Their demand of a sign: Then answered the Jews, that is the
   multitude of the people, with their leaders. Being Jews, they should
   rather have stood by him, and assisted him to vindicate the honour of
   their temple; but, instead of this, they objected against it. Note,
   Those who apply themselves in good earnest to the work of reformation
   must expect to meet with opposition. When they could object nothing
   against the thing itself, they questioned his authority to do it: "What
   sign showest thou unto us, to prove thyself authorized and commissioned
   to do these things?" It was indeed a good work to purge the temple; but
   what had he to do to undertake it, who was in no office there? They
   looked upon it as an act of jurisdiction, and that he must prove
   himself a prophet, yea, more than a prophet. But was not the thing
   itself sign enough? His ability to drive so many from their posts,
   without opposition, was a proof of his authority; he that was armed
   with such a divine power was surely armed with a divine commission.
   What ailed these buyers and sellers, that they fled, that they were
   driven back? Surely it was at the presence of the Lord (Ps. cxiv. 5,
   7), no less a presence.

   (2.) Christ's answer to this demand, v. 19. He did not immediately work
   a miracle to convince them, but gave them a sign in something to come,
   the truth of which must appear by the event, according to Deut. xviii.
   21, 22.

   Now, [1.] The sign that he gives them is his own death and
   resurrection. He refers them to that which would be, First, His last
   sign. If they would not be convinced by what they saw and heard, let
   them wait. Secondly, The great sign to prove him to be the Messiah; for
   concerning him it was foretold that he should be bruised (Isa. liii.
   5), cut off (Dan. ix. 26), and yet that he should not see corruption,
   Ps. xvi. 10. These things were fulfilled in the blessed Jesus, and
   therefore truly he was the Son of God, and had authority in the temple,
   his Father's house.

   [2.] He foretels his death and resurrection, not in plain terms, as he
   often did to his disciples, but in figurative expressions; as
   afterwards, when he gave this for a sign, he called it the sign of the
   prophet Jonas, so here, Destroy this temple, and in three days I will
   raise it up. Thus he spoke in parables to those who were willingly
   ignorant, that they might not perceive, Matt. xiii. 13, 14. Those that
   will not see shall not see. Nay, this figurative speech used here
   proved such a stumbling-block to them that it was produced in evidence
   against him at his trial to prove him a blasphemer. Matt. xxvi. 60, 61.
   Had they humbly asked him the meaning of what he said, he would have
   told them, and it had been a savour of life unto life to them, but they
   were resolved to cavil, and it proved a savour of death unto death.
   They that would not be convinced were hardened, and the manner of
   expressing this prediction occasioned the accomplishment of the
   prediction itself. First, He foretels his death by the Jews' malice, in
   these words, Destroy you this temple; that is, "You will destroy it, I
   know you will. I will permit you to destroy it." Note, Christ, even at
   the beginning of his ministry, had a clear foresight of all his
   sufferings at the end of it, and yet went on cheerfully in it. It is
   good, at setting out, to expect the worst. Secondly, He foretels his
   resurrection by his own power: In three days I will raise it up. There
   were others that were raised, but Christ raised himself, resumed his
   own life.

   [3.] He chose to express this by destroying and re-edifying the temple,
   First, Because he was now to justify himself in purging the temple,
   which they had profaned; as if he had said, "You that defile one temple
   will destroy another; and I will prove my authority to purge what you
   have defiled by raising what you will destroy." The profaning of the
   temple is the destroying of it, and its reformation its resurrection.
   Secondly, Because the death of Christ was indeed the destruction of the
   Jewish temple, the procuring cause of it; and his resurrection was the
   raising up of another temple, the gospel church, Zech. vi. 12. The
   ruins of their place and nation (ch. xi. 48) were the riches of the
   world. See Amos ix. 11; Acts xv. 16.

   (3.) Their cavil at this answer: "Forty and six years was this temple
   in building, v. 20. Temple work was always slow work, and canst thou
   make such quick work of it?" Now here, [1.] They show some knowledge;
   they could tell how long the temple was in building. Dr. Lightfoot
   computes that it was just forty-six years from the founding of
   Zerubbabel's temple, in the second year of Cyrus, to the complete
   settlement of the temple service, in the 32nd year of Artaxerxes; and
   the same from Herod's beginning to build this temple, in the 18th year
   of his reign, to this very time, when the Jews said that this as just
   forty-six years: okodomethe--hath this temple been built. [2.] They
   show more ignorance, First, Of the meaning of Christ's words. Note, Men
   often run into gross mistakes by understanding that literally which the
   scripture speaks figuratively. What abundance of mischief has been done
   by interpreting, This is my body, after a corporal and carnal manner!
   Secondly, Of the almighty power of Christ, as if he could do no more
   than another man. Had they known that this was he who built all things
   in six days they would not have made it such an absurdity that he
   should build a temple in three days.

   (4.) A vindication of Christ's answer from their cavil. The difficulty
   is soon solved by explaining the terms: He spoke of the temple of his
   body, v. 21. Though Christ had discovered a great respect for the
   temple, in purging it, yet he will have us know that the holiness of
   it, which he was so jealous for, was but typical, and leads us to the
   consideration of another temple of which that was but a shadow, the
   substance being Christ, Heb. ix. 9; Col. ii. 17. Some think that when
   he said, Destroy this temple, he pointed to his own body, or laid his
   hand upon it; however, it is certain that he spoke of the temple of his
   body. Note, The body of Christ is the true temple, of which that at
   Jerusalem was a type. [1.] Like the temple, it was built by immediate
   divine direction: "A body hast thou prepared me," 1 Chron. xxviii. 19.
   [2.] Like the temple, it was a holy house; it is called that holy
   thing. [3.] It was, like the temple, the habitation of God's glory;
   there the eternal Word dwelt, the true shechinah. He is Emmanuel--God
   with us. [4.] The temple was the place and medium of intercourse
   between God and Israel: there God revealed himself to them; there they
   presented themselves and their services to him. Thus by Christ God
   speaks to us, and we speak to him. Worshippers looked towards that
   house, 1 Kings viii. 30, 35. So we must worship God with an eye to
   Christ.

   (5.) A reflection which the disciples made upon this, long after,
   inserted here, to illustrate the story (v. 22): When he was risen from
   the dead, some years after, his disciples remembered that he had said
   this. We found them, v. 17, remembering what had been written before of
   him, and here we find them remembering what they had heard from him.
   Note, The memories of Christ's disciples should be like the treasure of
   the good house-holder, furnished with things both new and old, Matt.
   xiii. 52. Now observe,

   [1.] When they remembered that saying: When he was risen from the dead.
   It seems, they did not at this time fully understand Christ's meaning,
   for they were as yet but babes in knowledge; but they laid up the
   saying in their hearts, and afterwards it became both intelligible and
   useful. Note, It is good to hear for the time to come, Isa. xlii. 23.
   The juniors in years and profession should treasure up those truths of
   which at present they do not well understand either the meaning or the
   use, for they will be serviceable to them hereafter, when they come to
   greater proficiency. It was said of the scholars of Pythagoras that his
   precepts seemed to freeze in them till they were forty years old, and
   then they began to thaw; so this saying of Christ revived in the
   memories of his disciples when he was risen from the dead; and why the?
   First, Because then the Spirit was poured out to bring things to their
   remembrance which Christ had said to them, and to make them both easy
   and ready to them, ch. xiv. 26. That very day that Christ rose form the
   dead he opened their understandings, Luke xxiv. 45. Secondly, Because
   then this saying of Christ was fulfilled. When the temple of his body
   had been destroyed and was raised again, and that upon the third day,
   then they remembered this among other words which Christ had said to
   this purport. Note, It contributes much to the understanding of the
   scripture to observe the fulfilling of the scripture. The event will
   expound the prophecy.

   [2.] What use they made of it: They believed the scripture, and the
   word that Jesus had said; their belief of these was confirmed and
   received fresh support and vigour. They were slow of heart to believe
   (Luke xxiv. 25), but they were sure. The scripture and the word of
   Christ are here put together, not because they concur and exactly agree
   together, but because they mutually illustrate and strengthen each
   other. When the disciples saw both what they had read in the Old
   Testament, and what they had heard from Christ's own mouth, fulfilled
   in his death and resurrection, they were the more confirmed in their
   belief of both.

The Success of Christ's Ministry.

   23 Now when he was in Jerusalem at the passover, in the feast day, many
   believed in his name, when they saw the miracles which he did.   24 But
   Jesus did not commit himself unto them, because he knew all men,   25
   And needed not that any should testify of man: for he knew what was in
   man.

   We have here an account of the success, the poor success, of Christ's
   preaching and miracles at Jerusalem, while he kept the passover there.
   Observe,

   I. That our Lord Jesus, when he was at Jerusalem at the passover, did
   preach and work miracles. People's believing on him implied that he
   preached; and it is expressly said, They saw the miracles he did. He
   was now in Jerusalem, the holy city, whence the word of the Lord was to
   go froth. His residence was mostly in Galilee, and therefore when he
   was in Jerusalem he was very busy. The time was holy time, the
   feast-day, time appointed for the service of God; at the passover the
   Levites taught the good knowledge of the Lord (2 Chron. xxx. 22), and
   Christ took that opportunity of preaching, when the concourse of people
   was great, and thus he would own and honour the divine institution of
   the passover.

   II. That hereby many were brought to believe in his name, to
   acknowledge him a teacher come from God, as Nicodemus did (ch. iii. 2),
   a great prophet; and, probably, some of those who looked for redemption
   in Jerusalem believed him to be the Messiah promised, so ready were
   they to welcome the first appearance of that bright and morning star.

   III. That yet Jesus did not commit himself unto them (v. 24): ouk
   episteuen heauton autois--He did not trust himself with them. It is the
   same word that is used for believing in him. So that to believe in
   Christ is to commit ourselves to him and to his guidance. Christ did
   not see cause to repose any confidence in these new converts at
   Jerusalem, where he had many enemies that sought to destroy him,
   either, 1. Because they were false, at least some of them, and would
   betray him if they had an opportunity, or were strongly tempted to do
   so. He had more disciples that he could trust among the Galileans than
   among the dwellers at Jerusalem. In dangerous times and places, it is
   wisdom to take heed in whom you confide; memneso apistein--learn to
   distrust. Or, 2. Because they were weak, and I would hope that this was
   the worst of it; not that they were treacherous and designed him a
   mischief, but, (1.) They were timorous, and wanted zeal and courage,
   and might perhaps be frightened to do a wrong thing. In times of
   difficulty and danger, cowards are not fit to be trusted. Or, (2.) They
   were tumultuous, and wanted discretion and management. These in
   Jerusalem perhaps had their expectations of the temporal reign of the
   Messiah more raised than others, and, in that expectation, would be
   ready to give some bold strokes at the government if Christ would have
   committed himself to them and put himself at the head of them; but he
   would not, for his kingdom is not of this world. We should be shy of
   turbulent unquiet people, as our Master here was, though they profess
   to believe in Christ, as these did.

   IV. That the reason why he did not commit himself to them was because
   he knew them (v. 25), knew the wickedness of some and the weakness of
   others. The evangelist takes this occasion to assert Christ's
   omniscience. 1. He knew all men, not only their names and faces, as it
   is possible for us to know many, but their nature, dispositions,
   affections, designs, as we do not know any man, scarcely ourselves. He
   knows all men, for his powerful hand made them all, his piercing eye
   sees them all, sees into them. He knows his subtle enemies, and all
   their secret projects; his false friends, and their true characters;
   what they really are, whatever they pretend to be. He knows them that
   are truly his, knows their integrity, and knows their infirmity too. He
   knows their frame. 2. He needed not that any should testify of man. His
   knowledge was not by information from others, but by his own infallible
   intuition. It is the infelicity of earthly princes that they must see
   with other men's eyes, and hear with other men's ears, and take things
   as they are represented to them; but Christ goes purely upon his own
   knowledge. Angels are his messengers, but not his spies, for his own
   eyes run to and fro through the earth, 2 Chron. xvi. 9. This may
   comfort us in reference to Satan's accusations, that Christ will not
   take men's characters from him. 3. He knew what was in man; in
   particular persons, in the nature and race of man. We know what is done
   by men; Christ knows what is in them, tries the heart and the reins.
   This is the prerogative of that essential eternal Word, Heb. iv. 12,
   13. We invade his prerogative if we presume to judge men's hearts. How
   fit is Christ to be the Saviour of men, very fit to be the physician,
   who has such a perfect knowledge of the patient's state and case,
   temper and distemper; knows what is in him! How fit also to be the
   Judge of all! For the judgment of him who knows all men, all in men,
   must needs be according to truth.

   Now this is all the success of Christ's preaching and miracles at
   Jerusalem, in this journey. The Lord comes to his temple, and none come
   to him but a parcel of weak simple people, that he can neither have
   credit from nor put confidence in; yet he shall at length see of the
   travail of his soul.
     __________________________________________________________________

J O H N.

  CHAP. III.

   In this chapter we have, I. Christ's discourse with Nicodemus, a
   Pharisee, concerning the great mysteries of the gospel, in which he
   here privately instructs him, ver. 1-21. II. John Baptist's discourse
   with his disciples concerning Christ, upon occasion of his coming into
   the neighbourhood where John was (ver. 22-36), in which he fairly and
   faithfully resigns all his honour and interest to him.

Christ's Interview with Nicodemus.

   1 There was a man of the Pharisees, named Nicodemus, a ruler of the
   Jews:   2 The same came to Jesus by night, and said unto him, Rabbi, we
   know that thou art a teacher come from God: for no man can do these
   miracles that thou doest, except God be with him.   3 Jesus answered
   and said unto him, Verily, verily, I say unto thee, Except a man be
   born again, he cannot see the kingdom of God.   4 Nicodemus saith unto
   him, How can a man be born when he is old? can he enter the second time
   into his mother's womb, and be born?   5 Jesus answered, Verily,
   verily, I say unto thee, Except a man be born of water and of the
   Spirit, he cannot enter into the kingdom of God.   6 That which is born
   of the flesh is flesh; and that which is born of the Spirit is spirit.
     7 Marvel not that I said unto thee, Ye must be born again.   8 The
   wind bloweth where it listeth, and thou hearest the sound thereof, but
   canst not tell whence it cometh, and whither it goeth: so is every one
   that is born of the Spirit.   9 Nicodemus answered and said unto him,
   How can these things be?   10 Jesus answered and said unto him, Art
   thou a master of Israel, and knowest not these things?   11 Verily,
   verily, I say unto thee, We speak that we do know, and testify that we
   have seen; and ye receive not our witness.   12 If I have told you
   earthly things, and ye believe not, how shall ye believe, if I tell you
   of heavenly things?   13 And no man hath ascended up to heaven, but he
   that came down from heaven, even the Son of man which is in heaven.
   14 And as Moses lifted up the serpent in the wilderness, even so must
   the Son of man be lifted up:   15 That whosoever believeth in him
   should not perish, but have eternal life.   16 For God so loved the
   world, that he gave his only begotten Son, that whosoever believeth in
   him should not perish, but have everlasting life.   17 For God sent not
   his Son into the world to condemn the world; but that the world through
   him might be saved.   18 He that believeth on him is not condemned: but
   he that believeth not is condemned already, because he hath not
   believed in the name of the only begotten Son of God.   19 And this is
   the condemnation, that light is come into the world, and men loved
   darkness rather than light, because their deeds were evil.   20 For
   every one that doeth evil hateth the light, neither cometh to the
   light, lest his deeds should be reproved.   21 But he that doeth truth
   cometh to the light, that his deeds may be made manifest, that they are
   wrought in God.

   We found, in the close of the foregoing chapter, that few were brought
   to Christ at Jerusalem; yet here was one, a considerable one. It is
   worth while to go a great way for the salvation though but of one soul.
   Observe,

   I. Who this Nicodemus was. Not many mighty and noble are called; yet
   some are, and here was one. Not many of the rulers, or of the
   Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a
   scholar. Let it not be said that all Christ's followers are unlearned
   and ignorant men. The principles of the Pharisees, and the
   peculiarities of their sect, were directly contrary to the spirit of
   Christianity; yet there were some in whom even those high thoughts were
   cast down and brought into obedience to Christ. The grace of Christ is
   able to subdue the greatest opposition. 2. He was a ruler of the Jews,
   a member of the great sanhedrim, a senator, a privy-counsellor, a man
   of authority in Jerusalem. Bad as things were, there were some rulers
   well inclined, who yet could do little good because the stream was so
   strong against them; they were over-ruled by the majority, and yoked
   with those that were corrupt, so that the good which they wished to do
   they could not do; yet Nicodemus continued in his place, and did what
   he could, when he could not do what he would.

   II. His solemn address to our Lord Jesus Christ, v. 2. See here,

   1. When he came: He came to Jesus by night. Observe, (1.) He made a
   private and particular address to Christ, and did not think it enough
   to hear his public discourses. He resolved to talk with him by himself,
   where he might be free with him. Personal converse with skilful
   faithful ministers about the affairs of our souls would be of great use
   to us, Mal. ii. 7. (2.) He made this address by night, which may be
   considered, [1.] As an act of prudence and discretion. Christ was
   engaged all day in public work, and he would not interrupt him then,
   nor expect his attendance then, but observed Christ's hour, and waited
   on him when he was at leisure. Note, Private advantages to ourselves
   and our own families must give way to those that are public. The
   greater good must be preferred before the less. Christ had many
   enemies, and therefore Nicodemus came to him incognito, lest being
   known to the chief priests they should be the more enraged against
   Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of
   business, and could not spare time all day to make Christ a visit, and
   therefore he would rather take time from the diversions of the evening,
   or the rest of the night, than not converse with Christ. When others
   were sleeping, he was getting knowledge, as David by meditation, Ps.
   lxiii. 6, and cxix. 148. Probably it was the very next night after he
   saw Christ's miracles, and he would not neglect the first opportunity
   of pursuing his convictions. He knew not how soon Christ might leave
   the town, nor what might happen betwixt that and another feast, and
   therefore would lose no time. In the night his converse with Christ
   would be more free, and less liable to disturbance. These were Noctes
   Christianæ--Christian nights, much more instructive than the Noctes
   Atticæ--Attic nights. Or, [3.] As an act of fear and cowardice. He was
   afraid, or ashamed, to be seen with Christ, and therefore came in the
   night. When religion is out of fashion, there are many Nicodemites,
   especially among the rulers, who have a better affection to Christ and
   his religion than they would be known to have. But observe, First,
   Though he came by night, Christ bade him welcome, accepted his
   integrity, and pardoned his infirmity; he considered his temper, which
   perhaps was timorous, and the temptation he was in from his place and
   office; and hereby taught his ministers to become all things to all
   men, and to encourage good beginnings, though weak. Paul preached
   privately to those of reputation, Gal. ii. 2. Secondly, Though now he
   came by night, yet afterwards, when there was occasion, he owned Christ
   publicly, ch. vii. 50; xix. 39. The grace which is at first but a grain
   of mustard-seed may grow to be a great tree.

   2. What he said. He did not come to talk with Christ about politics and
   state-affairs (though he was a ruler), but about the concerns of his
   own soul and its salvation, and, without circumlocution, comes
   immediately to the business; he calls Christ Rabbi, which signifies a
   great man; see Isa. xix. 20. He shall send them a Saviour, and a great
   one; a Saviour and a rabbi, so the word is. There are hopes of those
   who have a respect for Christ, and think and speak honourably of him.
   He tells Christ how far he had attained: We know that thou art a
   teacher. Observe, (1.) His assertion concerning Christ: Thou art a
   teacher come from God; not educated nor ordained by men, as other
   teachers, but supported with divine inspiration and divine authority.
   He that was to be the sovereign Ruler came first to be a teacher; for
   he would rule with reason, not with rigour, by the power of truth, not
   of the sword. The world lay in ignorance and mistake; the Jewish
   teachers were corrupt, and caused them to err: It is time for the Lord
   to work. He came a teacher from God, from God as the Father of mercies,
   in pity to a dark deceived world; from God as the Father of lights and
   fountain of truth, all the light and truth upon which we may venture
   our souls. (2.) His assurance of it: We know, not only I, but others;
   so he took it for granted, the thing being so plain and self-evident.
   Perhaps he knew that there were divers of the Pharisees and rulers with
   whom he conversed that were under the same convictions, but had not the
   grace to own it. Or, we may suppose that he speaks in the plural number
   (We know) because he brought with him one or more of his friends and
   pupils, to receive instructions from Christ, knowing them to be of
   common concern. "Master," saith he, "we come with a desire to be
   taught, to be thy scholars, for we are fully satisfied thou art a
   divine teacher." (3.) The ground of this assurance: No man can do those
   miracles that thou doest, except God be with him. Here, [1.] We are
   assured of the truth of Christ's miracles, and that they were not
   counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive
   man, one that had all the reason and opportunity imaginable to examine
   them, so fully satisfied that they were real miracles that he was
   wrought upon by them to go contrary to his interest, and to the stream
   of those of his own rank, who were prejudiced against Christ. [2.] We
   are directed what inference to draw from Christ's miracles: Therefore
   we are to receive him as a teacher come from God. His miracles were his
   credentials. The course of nature could not be altered but by the power
   of the God of nature, who, we are sure, is the God of truth and
   goodness, and would never set his seal to a lie or a cheat.

   III. The discourse between Christ and Nicodemus hereupon, or, rather,
   the sermon Christ preached to him; the contents of it, and that perhaps
   an abstract of Christ's public preaching; see v. 11, 12. Four things
   our Saviour here discourses of:--

   1. Concerning the necessity and nature of regeneration or the new
   birth, v. 3-8. Now we must consider this,

   (1.) As pertinently answered to Nicodemus's address. Jesus answered, v.
   3. This answer was wither, [1.] A rebuke of what he saw defective in
   the address of Nicodemus. It was not enough for him to admire Christ's
   miracles, and acknowledge his mission, but he must be born again. It is
   plain that he expected the kingdom of heaven, the kingdom of the
   Messiah now shortly to appear. He is betimes aware of the dawning of
   that day; and, according to the common notion of the Jews, he expects
   it to appear in external pomp and power. He doubts not but this Jesus,
   who works these miracles, is either the Messiah or his prophet, and
   therefore makes his court to him, compliments him, and so hopes to
   secure a share to himself of the advantages of that kingdom. But Christ
   tells him that he can have no benefit by that change of the state,
   unless there be a change of the spirit, of the principles and
   dispositions, equivalent to a new birth. Nicodemus came by night: "But
   this will not do," saith Christ. His religion must be owned before men;
   so Dr. Hammond. Or, [2.] A reply to what he saw designed in his
   address. When Nicodemus owned Christ a teacher come from God, one
   entrusted with an extraordinary revelation from heaven, he plainly
   intimated a desire to know what this revelation was and a readiness to
   receive it; and Christ declares it.

   (2.) As positively and vehemently asserted by our Lord Jesus: Verily,
   verily, I say unto thee. I the Amen, the Amen, say it; so it may be
   read: "I the faithful and true witness." The matter is settled
   irreversibly that except a man be born again he cannot see the kingdom
   of God. "I say it to thee, though a Pharisee, though a master in
   Israel." Observe,

   [1.] What it is that is required: to be born again; that is, First, We
   must live a new life. Birth is the beginning of life; to be born again
   is to begin anew, as those that have hitherto lived either much amiss
   or to little purpose. We must not think to patch up the old building,
   but begin from the foundation. Secondly, We must have a new nature, new
   principles, new affections, new aims. We must be born anothen, which
   signifies both denuo--again, and desuper--from above. 1. We must be
   born anew; so the word is taken, Gal. iv. 9, and ab initio--from the
   beginning, Luke i. 3. By our first birth we are corrupt, shapen in sin
   and iniquity; we must therefore undergo a second birth; our souls must
   be fashioned and enlivened anew. 2. We must be born from above, so the
   word is used by the evangelist, ch. iii. 31; xix. 11, and I take this
   to be especially intended here, not excluding the other; for to be born
   from above supposes being born again. But this new birth has its rise
   from heaven (ch. i. 13) and its tendency to heaven: it is to be born to
   a divine and heavenly life, a life of communion with God and the upper
   world, and, in order to this, it is to partake of a divine nature and
   bear the image of the heavenly.

   [2.] The indispensable necessity of this: "Except a man (Any one that
   partakes of the human nature, and consequently of its corruptions) be
   born again, he cannot see the kingdom of God, the kingdom of the
   Messiah begun in grace and perfected in glory." Except we be born from
   above, we cannot see this. That is, First, We cannot understand the
   nature of it. Such is the nature of things pertaining to the kingdom of
   God (in which Nicodemus desired to be instructed) that the soul must be
   re-modelled and moulded, the natural man must become a spiritual man,
   before he is capable of receiving and understanding them, 1 Cor. ii.
   14. Secondly, We cannot receive the comfort of it, cannot expect any
   benefit by Christ and his gospel, nor have any part or lot in the
   matter. Note, Regeneration is absolutely necessary to our happiness
   here and hereafter. Considering what we are by nature, how corrupt and
   sinful,--what God is, in whom alone we can be happy,--and what heaven
   is, to which the perfection of our happiness is reserved,--it will
   appear, in the nature of the thing, that we must be born again, because
   it is impossible that we should be happy if we be not holy; see 1 Cor.
   vi. 11, 12.

   This great truth of the necessity of regeneration being thus solemnly
   laid down,

   a. It is objected against by Nicodemus (v. 4): How can a man be born
   when he is old, old as I am: geron on--being an old man? Can he enter
   the second time into his mother's womb, and be born? Herein appears,
   (a.) His weakness in knowledge; what Christ spoke spiritually he seems
   to have understood after a corporal and carnal manner, as if there were
   no other way of regenerating and new-moulding an immortal soul than by
   new-framing the body, and bringing that back to the rock out of which
   it was hewn, as if there was such a connection between the soul and the
   body that there could be no fashioning the heart anew but by forming
   the bones anew. Nicodemus, as others of the Jews, valued himself, no
   doubt, very much on his first birth and its dignities and
   privileges,--the place of it, the Holy Land, perhaps the holy
   city,--his parentage, such as that which Paul could have gloried in,
   Phil. iii. 5. And therefore it is a great surprise to him to hear of
   being born again. Could he be better bred and born than bred and born
   an Israelite, or by any other birth stand fairer for a place in the
   kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to
   be as one born again or born anew, but could not imagine how a Jew, a
   Pharisee, could ever better himself by being born again; he therefore
   thinks, if he must be born again, it must be of her that bore him
   first. They that are proud of their first birth are hardly brought to a
   new birth. (b.) His willingness to be taught. He does not turn his back
   upon Christ because of his hard saying, but ingenuously acknowledges
   his ignorance, which implies a desire to be better informed; and so I
   take this, rather than that he had such gross notions of the new birth
   Christ spoke of: "Lord, make me to understand this, for it is a riddle
   to me; I am such a fool as to know no other way for a man to be born
   than of his mother." When we meet with that in the things of God which
   is dark, and hard to be understood, we must with humility and industry
   continue our attendance upon the means of knowledge, till God shall
   reveal even that unto us.

   b. It is opened and further explained by our Lord Jesus, v. 5-8. From
   the objection he takes occasion,

   (a.) To repeat and confirm what he had said (v. 5): "Verily, verily, I
   say unto thee, the very same that I said before." Note, The word of God
   is not yea and nay, but yea and amen; what he hath said he will abide
   by, whoever saith against it; nor will he retract any of his sayings
   for the ignorance and mistakes of men. Though Nicodemus understood not
   the mystery of regeneration, yet Christ asserts the necessity of it as
   positively as before. Note, It is folly to think of evading the
   obligation of evangelical precepts, by pleading that they are
   unintelligible, Rom. iii. 3, 4.

   (b.) To expound and clear what he had said concerning regeneration; for
   the explication of which he further shows,

   [a.] The author of this blessed change, and who it is that works it. To
   be born again is to be born of the Spirit, v. 5-8. The change is not
   wrought by any wisdom or power of our own, but by the power and
   influence of the blessed Spirit of grace. It is the sanctification of
   the Spirit (1 Pet. i. 2) and renewing of the Holy Ghost, Tit. iii. 5.
   The word he works by is his inspiration, and the heart to be wrought on
   he has access to.

   [b.] The nature of this change, and what that is which is wrought; it
   is spirit, v. 6. Those that are regenerated are made spiritual, and
   refined from the dross and dregs of sensuality. The dictates and
   interests of the rational and immortal soul have retrieved the dominion
   they ought to have over the flesh. The Pharisees placed their religion
   in external purity and external performances; and it would be a mighty
   change indeed with them, no less than a new birth, to become spiritual.

   [c.] The necessity of this change. First, Christ here shows that it is
   necessary in the nature of the thing, for we are not fit to enter into
   the kingdom of God till we are born again: That which is born of the
   flesh if flesh, v. 6. Here is our malady, with the causes of it, which
   are such that it is plain there is no remedy but we must be born again.
   1. We are here told what we are: We are flesh, not only corporeal but
   corrupt, Gen. vi. 3. The soul is still a spiritual substance, but so
   wedded to the flesh, so captivated by the will of the flesh, so in love
   with the delights of the flesh, so employed in making provision for the
   flesh, that it is mostly called flesh; it is carnal. And what communion
   can there be between God, who is a spirit, and a soul in this
   condition? 2. How we came to be so; by being born of the flesh. It is a
   corruption that is bred in the bone with us, and therefore we cannot
   have a new nature, but we must be born again. The corrupt nature, which
   is flesh, takes rise from our first birth; and therefore the new
   nature, which is spirit, must take rise from a second birth. Nicodemus
   spoke of entering again into his mother's womb, and being born; but, if
   he could do so, to what purpose? If he were born of his mother a
   hundred times, that would not mend the matter, for still that which is
   born of the flesh if flesh; a clean thing cannot be brought out of an
   unclean. He must seek for another original, must be born of the Spirit,
   or he cannot become spiritual. The case is, in short, this: though man
   is made to consist of body and soul, yet his spiritual part had then so
   much the dominion over his corporeal part that he was denominated a
   living soul (Gen. ii. 7), but by indulging the appetite of the flesh,
   in eating forbidden fruit, he prostituted the just dominion of the soul
   to the tyranny of sensual lust, and became no longer a living soul, but
   flesh: Dust thou art. The living soul became dead and inactive; thus in
   the day he sinned he surely died, and so he became earthly. In this
   degenerate state, he begat a son in his own likeness; he transmitted
   the human nature, which had been entirely deposited in his hands, thus
   corrupted and depraved; and in the same plight it is still propagated.
   Corruption and sin are woven into our nature; we are shapen in
   iniquity, which makes it necessary that the nature be changed. It is
   not enough to put on a new coat or a new face, but we must put on the
   new man, we must be new creatures. Secondly, Christ makes it further
   necessary, by his own word: Marvel not that I said unto thee, You must
   be born again, v. 7. 1. Christ hath said it, and as he himself never
   did, nor ever will, unsay it, so all the world cannot gainsay it, that
   we must be born again. He who is the great Lawgiver, whose will is a
   law,--he who is the great Mediator of the new covenant, and has full
   power to settle the terms of our reconciliation to God and happiness in
   him,--he who is the great Physician of souls, knows their case, and
   what is necessary to their cure,--he hath said, You must be born again.
   "I said unto thee that which all are concerned in, You must, you all,
   one as well as another, you must be born again: not only the common
   people, but the rulers, the masters in Israel." 2. We are not to marvel
   at it; for when we consider the holiness of the God with whom we have
   to do, the great design of our redemption, the depravity of our nature,
   and the constitution of the happiness set before us, we shall not think
   it strange that so much stress is laid upon this as the one thing
   needful, that we must be born again.

   [d.] This change is illustrated by two comparisons. First, The
   regenerating work of the Spirit is compared to water, v. 5. To be born
   again is to be born of water and of the Spirit, that is, of the Spirit
   working like water, as (Matt. iii. 11) with the Holy Ghost and with
   fire means with the Holy Ghost as with fire. 1. That which is primarily
   intended here is to show that the Spirit, in sanctifying a soul, (1.)
   Cleanses and purifies it as water, takes away its filth, by which it
   was unfit for the kingdom of God. It is the washing of regeneration,
   Tit. iii. 5. You are washed, 1 Cor. vi. 11. See Ezek. xxxvi. 25. (2.)
   Cools and refreshes it, as water does the hunted hart and the weary
   traveller. The Spirit is compared to water, ch. vii. 38, 39; Isa. xliv.
   3. In the first creation, the fruits of heaven were born of water (Gen.
   i. 20), in allusion to which, perhaps, they that are born from above
   are said to be born of water. 2. It is probable that Christ had an eye
   to the ordinance of baptism, which John had used and he himself had
   begun to use, "You must be born again of the Spirit," which
   regeneration by the Spirit should be signified by washing with water,
   as the visible sign of that spiritual grace: not that all they, and
   they only, that are baptized, are saved; but without that new birth
   which is wrought by the Spirit, and signified by baptism, none shall be
   looked upon as the protected privileged subjects of the kingdom of
   heaven. The Jews cannot partake of the benefits of the Messiah's
   kingdom, they have so long looked for, unless they quit all
   expectations of being justified by the works of the law, and submit to
   the baptism of repentance, the great gospel duty, for the remission of
   sins, the great gospel privilege. Secondly, It is compared to wind: The
   wind bloweth where it listeth, so is every one that is born of the
   Spirit, v. 8. The same word (pneuma) signifies both the wind and the
   Spirit. The Spirit came upon the apostles in a rushing mighty wind
   (Acts ii. 2), his strong influences on the hearts of sinners are
   compared to the breathing of the wind (Ezek. xxxvii. 9), and his sweet
   influences on the souls of saints to the north and south wind, Cant.
   iv. 16. This comparison is here used to show, 1. That the Spirit, in
   regeneration, works arbitrarily, and as a free agent. The wind bloweth
   where it listeth for us, and does not attend our order, nor is subject
   to our command. God directs it; it fulfils his word, Ps. cxlviii. 8.
   The Spirit dispenses his influences where, and when, on whom, and in
   what measure and degree, he pleases, dividing to every man severally as
   he will, 1 Cor. xii. 11. 2. That he works powerfully, and with evident
   effects: Thou hearest the sound thereof; though its causes are hidden,
   its effects are manifest. When the soul is brought to mourn for sin, to
   groan under the burden of corruption, to breathe after Christ, to cry
   Abba--Father, then we hear the sound of the Spirit, we find he is at
   work, as Acts ix. 11, Behold he prayeth. 3. That he works mysteriously,
   and in secret hidden ways: Thou canst not tell whence it comes, nor
   whither it goes. How it gathers and how it spends its strength is a
   riddle to us; so the manner and methods of the Spirit's working are a
   mystery. Which way went the Spirit? 1 Kings xxii. 24. See Eccl. xi. 5,
   and compare it with Ps. cxxxix. 14.

   2. Here is a discourse concerning the certainty and sublimity of gospel
   truths, which Christ takes occasion for from the weakness of Nicodemus.
   Here is,

   (1.) The objection which Nicodemus still made (v. 9): How can these
   things be? Christ's explication of the doctrine of the necessity of
   regeneration, it should seem, made it never the clearer to him. The
   corruption of nature which makes it necessary, and the way of the
   Spirit which makes it practicable, are as much mysteries to him as the
   thing itself; though he had in general owned Christ a divine teacher,
   yet he was unwilling to receive his teachings when they did not agree
   with the notions he had imbibed. Thus many profess to admit the
   doctrine of Christ in general, and yet will neither believe the truths
   of Christianity nor submit to the laws of it further than they please.
   Christ shall be their teacher, provided they may choose their lesson.
   Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning,
   after all: "How can these things be? They are things I do not
   understand, my capacity will not reach them." Thus the things of the
   Spirit of God are foolishness to the natural man. He is not only
   estranged from them, and therefore they are dark to him, but prejudiced
   against them, and therefore they are foolishness to him. [2.] Because
   this doctrine was unintelligible to him (so he was pleased to make it),
   he questions the truth of it; as if, because it was a paradox to him,
   it was a chimera in itself. Many have such an opinion of their own
   capacity as to think that that cannot be proved which they cannot
   believe; by wisdom they knew not Christ.

   (2.) The reproof which Christ gave him for his dulness and ignorance:
   "Art thou a master in Israel, Didaskalos--a teacher, a tutor, one who
   sits in Moses's chair, and yet not only unacquainted with the doctrine
   of regeneration, but incapable of understanding it?" This word is a
   reproof, [1.] To those who undertake to teach others and yet are
   ignorant and unskilful in the word of righteousness themselves. [2.] To
   those that spend their time in learning and teaching notions and
   ceremonies in religion, niceties and criticisms in the scripture, and
   neglect that which is practical and tends to reform the heart and life.
   Two words in the reproof are very emphatic:--First, The place where his
   lot was cast: in Israel, where there was such great plenty of the means
   of knowledge, where divine revelation was. He might have learned this
   out of the Old Testament. Secondly, The things he was thus ignorant in:
   these things, these necessary things, there great things, these divine
   things; had he never read Ps. l. 5, 10; Ezek. xviii. 31; xxxvi. 25, 26?

   (3.) Christ's discourse, hereupon, of the certainty and sublimity of
   gospel truths (v. 11-13), to show the folly of those who make strange
   of these things, and to recommend them to our search. Observe here,

   [1.] That the truths Christ taught were very certain and what we may
   venture upon (v. 11): We speak that we do know. We; whom does he mean
   besides himself? Some understand it of those that bore witness to him
   and with him on earth, the prophets and John Baptist; they spoke what
   they knew, and had seen, and were themselves abundantly satisfied in:
   divine revelation carries its own proof along with it. Others of those
   that bore witness from heaven, the Father and the Holy Ghost; the
   Father was with him, the Spirit of the Lord was upon him; therefore he
   speaks in the plural number, as ch. xiv. 23: We will come unto him.
   Observe, First, That the truths of Christ are of undoubted certainty.
   We have all the reason in the world to be assured that the sayings of
   Christ are faithful sayings, and such as we may venture our souls upon;
   for he is not only a credible witness, who would not go about to
   deceive us, but a competent witness, who could not himself be deceived:
   We testify that we have seen. He spoke not upon hear-say, but upon the
   clearest evidence, and therefore with the greatest assurance. What he
   spoke of God, of the invisible world, of heaven and hell, of the divine
   will concerning us, and the counsels of peace, was what he knew, and
   had seen, for he was by him as one brought up with him, Prov. viii. 30.
   Whatever Christ spoke, he spoke of his own knowledge. Secondly, That
   the unbelief of sinners is greatly aggravated by the infallible
   certainty of the truths of Christ. The things are thus sure, thus
   clear; and yet you receive not our witness. Multitudes to be
   unbelievers of that which yet (so cogent are the motives of
   credibility) they cannot disbelieve!

   [2.] The truths Christ taught, though communicated in language and
   expressions borrowed from common and earthly things, yet in their own
   nature were most sublime and heavenly; this is intimated, v. 12: "If I
   have told them earthly things, that is, have told them the great things
   of God in similitudes taken from earthly things, to make them the more
   easy and intelligible, as that of the new birth and the wind,-- if I
   have thus accommodated myself to your capacities, and lisped to you in
   your own language, and cannot make you to understand my doctrine,--what
   would you do if I should accommodate myself to the nature of the
   things, and speak with the tongue of angels, that language which
   mortals cannot utter? If such familiar expressions be stumbling-blocks,
   what would abstract ideas be, and spiritual things painted proper?" Now
   we may learn hence, First, To admire the height and depth of the
   doctrine of Christ; it is a great mystery of godliness. The things of
   the gospel are heavenly things, out of the road of the enquiries of
   human reason, and much more out of the reach of its discoveries.
   Secondly, To acknowledge with thankfulness the condescension of Christ,
   that he is pleased to suit the manner of the gospel revelation to our
   capacities, to speak to us as to children. He considers our frame, that
   we are of the earth, and our place, that we are on the earth, and
   therefore speaks to us earthly things, and makes things sensible the
   vehicle of things spiritual, to make them the more easy and familiar to
   us. Thus he has done both in parables and in sacraments. Thirdly, To
   lament the corruption of our nature, and our great unaptness to receive
   and entertain the truths of Christ. Earthly things are despised because
   they are vulgar, and heavenly things because they are abstruse; and so,
   whatever method is taken, still some fault or other is found with it
   (Matt. xi. 17), but Wisdom is, and will be, justified of her children,
   notwithstanding.

   [3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine
   thus certain, thus sublime: No man hath ascended up into heaven but he,
   v. 13.

   First, None but Christ was able to reveal to us the will of God for our
   salvation. Nicodemus addressed Christ as a prophet; but he must know
   that he is greater than all the Old-Testament prophets, for none of
   them had ascended into heaven. They wrote by divine inspiration, and
   not of their own knowledge; see ch. i. 18. Moses ascended into the
   mount, but not into heaven. No man hath attained to the certain
   knowledge of God and heavenly things as Christ has; see Matt. xi. 27.
   It is not for us to send to heaven for instructions; we must wait to
   receive what instructions Heaven will send to us; see Prov. xxx. 4;
   Deut. xxx. 12.

   Secondly, Jesus Christ is able, and fit, and every way qualified, to
   reveal the will of God to us; for it is he that came down from heaven
   and is in heaven. He had said (v. 12), How shall ye believe, if I tell
   you of heavenly things? Now here, 1. He gives them an instance of those
   heavenly things which he could tell them of, when he tells them of one
   that came down from heaven, and yet is the Son of man; is the Son of
   man, and yet is in heaven. If the regeneration of the soul of man is
   such a mystery, what then is the incarnation of the Son of God? These
   are divine and heavenly things indeed. We have here an intimation of
   Christ's two distinct natures in one person: his divine nature, in
   which he came down from heaven; his human nature, in which he is the
   Son of man; and that union of those two, in that while he is the Son of
   man yet he is in heaven. 2. He gives them a proof of his ability to
   speak to them heavenly things, and to lead them into the arcana of the
   kingdom of heaven, by telling them, (1.) That he came down from heaven.
   The intercourse settled between God and man began above; the first
   motion towards it did not arise from this earth, but came down from
   heaven. We love him, and send to him, because he first loved us, and
   sent to us. Now this intimates, [1.] Christ's divine nature. He that
   came down from heaven is certainly more than a mere man; he is the Lord
   from heaven, 1 Cor. xv. 47. [2.] His intimate acquaintance with the
   divine counsels; for, coming from the court of heaven, he had been from
   eternity conversant with them. [3.] The manifestation of God. Under the
   Old Testament God's favours to his people are expressed by his hearing
   from heaven (2 Chron. vii. 14), looking from heaven (Ps. lxxx. 14),
   speaking from heaven (Neh. ix. 13), sending from heaven, Ps. lvii. 3.
   But the New Testament shows us God coming down from heaven, to teach
   and save us. That he thus descended is an admirable mystery, for the
   Godhead cannot change places, nor did he bring his body from heaven;
   but that he thus condescended for our redemption is a more admirable
   mercy; herein he commended his love. (2.) That he is the Son of man,
   that Son of man spoken of by Daniel (vii. 13), by which the Jews always
   understand to be meant the Messiah. Christ, in calling himself the Son
   of man, shows that he is the second Adam, for the first Adam was the
   father of man. And of all the Old-Testament titles of the Messiah he
   chose to make use of this, because it was most expressive of his
   humility, and most agreeable to his present state of humiliation. (3.)
   That he is in heaven. Now at this time, when he is talking with
   Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as
   such, was not in heaven till his ascension; but he that was the Son of
   man was now, by his divine nature, every where present, and
   particularly in heaven. Thus the Lord of glory, as such, could not be
   crucified, nor could God, as such, shed his blood; yet that person who
   was the Lord of glory was crucified (1 Cor. ii. 8), and God purchased
   the church with his own blood, Acts xx. 28. So close is the union of
   the two natures in one person that there is a communication of
   properties. He doth not say hos esti. God is the ho on to ourano--he
   that is, and heaven is the habitation of his holiness.

   3. Christ here discourses of the great design of his own coming into
   the world, and the happiness of those that believe in him, v. 14-18.
   Here we have the very marrow and quintessence of the whole gospel, that
   faithful saying (1 Tim. i. 15), that Jesus Christ came to seek and to
   save the children of men from death, and recover them to life. Now
   sinners are dead men upon a twofold account:-- (1.) As one that is
   mortally wounded, or sick of an incurable disease, is said to be a dead
   man, for he is dying; and so Christ came to save us, by healing us, as
   the brazen serpent healed the Israelites, v. 14, 15. (2.) As one that
   is justly condemned to die for an unpardonable crime is a dead man, he
   is dead in law; and, in reference to this part of our danger, Christ
   came to save as a prince or judge, publishing an act of indemnity, or
   general pardon, under certain provisos; this saving here is opposed to
   condemning, v. 16-18.

   [1.] Jesus Christ came to save us by healing us, as the children of
   Israel that were stung with fiery serpents were cured and lived by
   looking up to the brazen serpent; we have the story of it, Num. xxi.
   6-9. It was the last miracle that passed through the hand of Moses
   before his death. Now in this type of Christ we may observe,

   First, The deadly and destructive nature of sin, which is implied here.
   The guilt of sin is like the pain of the biting of a fiery serpent; the
   power of corruption is like the venom diffused thereby. The devil is
   the old serpent, subtle at first (Gen. iii. 1), but ever since fiery,
   and his temptations fiery darts, his assaults terrifying, his victories
   destroying. Ask awakened consciences, ask damned sinners, and they will
   tell you, how charming soever the allurements of sin are, at the last
   it bites like a serpent, Prov. xxiii. 30-32. God's wrath against us for
   sin is as those fiery serpents which God sent among the people, to
   punish them for their murmurings. The curses of the law are as fiery
   serpents, so are all the tokens of divine wrath.

   Secondly, The powerful remedy provided against this fatal malady. The
   case of poor sinners is deplorable; but is it desperate? Thanks be to
   God, it is not; there is balm in Gilead. The Son of man is lifted up,
   as the serpent of brass was by Moses, which cured the stung Israelites.
   1. It was a serpent of brass that cured them. Brass is bright; we read
   of Christ's feet shining like brass, Rev. i. 15. It is durable; Christ
   is the same. It was made in the shape of a fiery serpent, and yet had
   no poison, no sting, fitly representing Christ, who was made sin for us
   and yet knew no sin; was made in the likeness of sinful flesh and yet
   not sinful; as harmless as a serpent of brass. The serpent was a cursed
   creature; Christ was made a curse. That which cured them reminded them
   of their plague; so in Christ sin is set before us most fiery and
   formidable. 2. It was lifted up upon a pole, and so must the Son of man
   be lifted up; thus it behoved him, Luke xxiv. 26, 46. No remedy now.
   Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the
   cross. His death is called his being lifted up, ch. xii. 32, 33. He was
   lifted up as a spectacle, as a mark, lifted up between heaven and
   earth, as if he had been unworthy of either and abandoned by both. (2.)
   In his exaltation. He was lifted up to the Father's right hand, to give
   repentance and remission; he was lifted up to the cross, to be further
   lifted up to the crown. (3.) In the publishing and preaching of his
   everlasting gospel, Rev. xiv. 6. The serpent was lifted up that all the
   thousands of Israel might see it. Christ in the gospel is exhibited to
   us, evidently set forth; Christ is lifted up as an ensign, Isa. xi. 10.
   3. It was lifted up by Moses. Christ was made under the law of Moses,
   and Moses testified of him. 4. Being thus lifted up, it was appointed
   for the cure of those that were bitten by fiery serpents. He that sent
   the plague provided the remedy. None could redeem and save us but he
   whose justice had condemned us. It was God himself that found the
   ransom, and the efficacy of it depends upon his appointment. The fiery
   serpents were sent to punish them for their tempting Christ (so the
   apostle saith, 1 Cor. x. 9), and yet they were healed by virtue derived
   from him. He whom we have offended is our peace.

   Thirdly, The way of applying this remedy, and that is by believing,
   which plainly alludes to the Israelites' looking up to the brazen
   serpent, in order to their being healed by it. If any stung Israelite
   was either so little sensible of his pain and peril, or had so little
   confidence in the word of Moses as not to look up to the brazen
   serpent, justly did he die of his wound; but every one that looked up
   to it did well, Num. xxi. 9. If any so far slight either their disease
   by sin or the method of cure by Christ as not to embrace Christ upon
   his own terms, their blood is upon their own head. He hath said, Look,
   and be saved (Isa. xlv. 22), look and live. We must take a complacency
   in and give consent to the methods which Infinite Wisdom has taken is
   saving a guilty world, by the mediation of Jesus Christ, as the great
   sacrifice and intercessor.

   Fourthly, The great encouragements given us by faith to look up to him.
   1. It was for this end that he was lifted up, that his followers might
   be saved; and he will pursue his end. 2. The offer that is made of
   salvation by him is general, that whosoever believes in him, without
   exception, might have benefit by him. 3. The salvation offered is
   complete. (1.) They shall not perish, shall not die of their wounds;
   though they may be pained and ill frightened, iniquity shall not be
   their ruin. But that is not all. (2.) They shall have eternal life.
   They shall not only not die of their wounds in the wilderness, but they
   shall reach Canaan (which they were then just ready to enter into);
   they shall enjoy the promised rest.

   [2.] Jesus Christ came to save us by pardoning us, that we might not
   die by the sentence of the law, v. 16, 17. Here is gospel indeed, good
   news, the best that ever came from heaven to earth. Here is much, here
   is all in a little, the word of reconciliation in miniature.

   First, Here is God's love in giving his Son for the world (v. 16),
   where we have three things:-- 1. The great gospel mystery revealed: God
   so loved the world that he gave his only-begotten Son. The love of God
   the Father is the original of our regeneration by the Spirit and our
   reconciliation by the lifting up of the Son. Note, (1.) Jesus Christ is
   the only-begotten Son of God. This magnifies his love in giving him for
   us, in giving him to us; now know we that he loves us, when he has
   given his only-begotten Son for us, which expresses not only his
   dignity in himself, but his dearness to his Father; he was always his
   delight. (2.) In order to the redemption and salvation of man, it
   pleased God to give his only-begotten Son. He not only sent him into
   the world with full and ample power to negotiate a peace between heaven
   and earth, but he gave him, that is, he gave him up to suffer and die
   for us, as the great propitiation or expiatory sacrifice. It comes in
   here as a reason why he must be lifted up; for so it was determined and
   designed by the Father, who gave him for this purpose, and prepared him
   a body in order to it. His enemies could not have taken him if his
   Father had not given him. Though he was not yet crucified, yet in the
   determinate counsel of God he was given up, Acts ii. 23. Nay, further,
   God has given him, that is, he has made an offer of him, to all, and
   given him to all true believers, to all the intents and purposes of the
   new covenant. He has given him to be our prophet, a witness to the
   people, the high priest of our profession, to be our peace, to be head
   of the church and head over all things to the church, to be to us all
   we need. (3.) Herein God has commended his love to the world: God so
   loved the world, so really, so richly. Now his creatures shall see that
   he loves them, and wishes them well. He so loved the world of fallen
   man as he did not love that of fallen angels; see Rom. v. 8; 1 John iv.
   10. Behold, and wonder, that the great God should love such a worthless
   world! That the holy God should love such a wicked world with a love of
   good will, when he could not look upon it with any complacency. This
   was a time of love indeed, Ezek. xvi. 6, 8. The Jews vainly conceited
   that the Messiah should be sent only in love to their nation, and to
   advance them upon the ruins of their neighbours; but Christ tells them
   that he came in love to the whole world, Gentiles as well as Jews, 1
   John ii. 2. Though many of the world of mankind perish, yet God's
   giving his only-begotten Son was an instance of his love to the whole
   world, because through him there is a general offer of life and
   salvation made to all. It is love to the revolted rebellious province
   to issue out a proclamation of pardon and indemnity to all that will
   come in, plead it upon their knees, and return to their allegiance. So
   far God loved the apostate lapsed world that he sent his Son with this
   fair proposal, that whosoever believes in him, one or other, shall not
   perish. Salvation has been of the Jews, but now Christ is known as
   salvation to the ends of the earth, a common salvation. 2. Here is the
   great gospel duty, and that is to believe in Jesus Christ (Whom God has
   thus given, given for us, given to us), to accept the gift, and answer
   the intention of the giver. We must yield an unfeigned assent and
   consent to the record God hath given in his word concerning his Son.
   God having given him to us to be our prophet, priest, and king, we must
   give up ourselves to be ruled, and taught, and saved by him. 3. Here is
   the great gospel benefit: That whosoever believes in Christ shall not
   perish. This he had said before, and here repeats it. It is the
   unspeakable happiness of all true believers, for which they are
   eternally indebted to Christ, (1.) That they are saved from the
   miseries of hell, delivered from going down to the pit; they shall not
   perish. God has taken away their sin, they shall not die; a pardon is
   purchased, and so the attainder is reversed. (2.) They are entitled to
   the joys of heaven: they shall have everlasting life. The convicted
   traitor is not only pardoned, but preferred, and made a favourite, and
   treated as one whom the King of kings delights to honour. Out of prison
   he comes to reign, Eccl. iv. 14. If believers, then children; and, if
   children, then heirs.

   Secondly, Here is God's design in sending hi Son into the world: it was
   that the world through him might be saved. He came into the world with
   salvation in his eye, with salvation in his hand. Therefore the
   aforementioned offer of live and salvation is sincere, and shall be
   made good to all that by faith accept it (v. 17): God sent his Son into
   the world, this guilty, rebellious, apostate world; sent him as his
   agent or ambassador, not as sometimes he had sent angels into the world
   as visitants, but as resident. Ever since man sinned, he has dreaded
   the approach and appearance of any special messenger from heaven, as
   being conscious of guilt and looking for judgment: We shall surely die,
   for we have seen God. If therefore the Son of God himself come, we are
   concerned to enquire on what errand he comes: Is it peace? Or, as they
   asked Samuel trembling, Comest thou peaceably? And this scripture
   returns the answer, Peaceably. 1. He did not come to condemn the world.
   We had reason enough to expect that he should, for it is a guilty
   world; it is convicted, and what cause can be shown why judgment should
   not be given, and execution awarded, according to law? That one blood
   of which all nations of men are made (Acts xvii. 26) is not only
   tainted with an hereditary disease, like Gehazi's leprosy, but it is
   tainted with an hereditary guilt, like that of the Amalekites, with
   whom God had war from generation to generation; and justly may such a
   world as this be condemned; and if God would have sent to condemn it he
   had angels at command, to pour out the vials of his wrath, a cherub
   with a flaming sword ready to do execution. If the Lord had been
   pleased to kill us, he would not have sent his Son amongst us. He came
   with full powers indeed to execute judgment (ch. v. 22, 27), but did
   not begin with a judgment of condemnation, did not proceed upon the
   outlawry, nor take advantage against us for the breach of the covenant
   of innocency, but put us upon a new trial before a throne of grace. 2.
   He came that the world through him might be saved, that a door of
   salvation might be opened to the world, and whoever would might enter
   in by it. God was in Christ reconciling the world to himself, and so
   saving it. An act of indemnity is passed and published, through Christ
   a remedial law made, and the world of mankind dealt with, not according
   to the rigours of the first covenant, but according to the riches of
   the second; that the world through him might be saved, for it could
   never be saved but through him; there is not salvation in any other.
   This is good news to a convinced conscience, healing to broken bones
   and bleeding wounds, that Christ, our judge, came not to condemn, but
   to save.

   [3.] From all this is inferred the happiness of true believers: He that
   believeth on him is not condemned, v. 18. Though he has been a sinner,
   a great sinner, and stands convicted (habes confilentem reum--by his
   own confession), yet, upon his believing, process is stayed, judgment
   is arrested, and he is not condemned. This denotes more than a
   reprieve; he is not condemned, that is, he is acquitted; he stand upon
   his deliverance (as we say), and if he be not condemned he is
   discharged; ou krinetai--he is not judged, not dealt with in strict
   justice, according to the desert of his sins. He is accused, and he
   cannot plead not guilty to the indictment, but he can plead in bar, can
   plead a noli prosequi upon the indictment, as blessed Paul does, Who is
   he that condemns? It is Christ that died. He is afflicted, chastened of
   God, persecuted by the world; but he is not condemned. The cross
   perhaps lies heavy upon him, but he is saved from the curse: condemned
   by the world, it may be, but not condemned with the world, Rom. viii.
   1; 1 Cor. xi. 32.

   4. Christ, in the close, discourses concerning the deplorable condition
   of those that persist in unbelief and wilful ignorance, v. 18-21.

   (1.) Read here the doom of those that will not believe in Christ: they
   are condemned already. Observe, [1.] How great the sin of unbelievers
   is; it is aggravated from the dignity of the person they slight; they
   believe not in the name of the only-begotten Son of God, who is
   infinitely true, and deserves to be believed, infinitely good, and
   deserves to be embraced. God sent one to save us that was dearest to
   himself; and shall not he be dearest to us? Shall we not believe on his
   name who has a name above every name? [2.] How great the misery of
   unbelievers is: they are condemned already; which bespeaks, First, A
   certain condemnation. They are as sure to be condemned in the judgment
   of the great day as if they were condemned already. Secondly, A present
   condemnation. The curse has already taken hold of them; the wrath of
   God now fastens upon them. They are condemned already, for their own
   hearts condemn them. Thirdly, A condemnation grounded upon their former
   guilt: He is condemned already, for he lies open to the law for all his
   sins; the obligation of the law is in full force, power, and virtue,
   against him, because he is not by faith interested in the gospel
   defeasance; he is condemned already, because he has not believed.
   Unbelief may truly be called the great damning sin, because it leaves
   us under the guilt of all our other sins; it is a sin against the
   remedy, against our appeal.

   (2.) Read also the doom of those that would not so much as know him, v.
   19. Many inquisitive people had knowledge of Christ and his doctrine
   and miracles, but they were prejudiced against him, and would not
   believe in him, while the generality were sottishly careless and
   stupid, and would not know him. And this is the condemnation, the sin
   that ruined them, that light is come into the world, and they loved
   darkness rather. Now here observe, [1.] That the gospel is light, and,
   when the gospel came, light came into the world, Light is
   self-evidencing, so is the gospel; it proves its own divine origin.
   Light is discovering, and truly the light is sweet, and rejoices the
   heart. It is a light shining in a dark place, and a dark place indeed
   the world would be without it. It is come into all the world (Col. i.
   6), and not confined to one corner of it, as the Old-Testament light
   was. [2.] It is the unspeakable folly of the most of men that they
   loved darkness rather than light, rather than this light. The Jews
   loved the dark shadows of their law, and the instructions of their
   blind guides, rather than the doctrine of Christ. The Gentiles loved
   their superstitious services of an unknown God, whom they ignorantly
   worshipped, rather than the reasonable service which the gospel
   enjoins. Sinners that were wedded to their lusts loved their ignorance
   and mistakes, which supported them in their sins, rather than the
   truths of Christ, which would have parted them from their sins. Man's
   apostasy began in an affectation of forbidden knowledge, but is kept up
   by an affectation of forbidden ignorance. Wretched man is in love with
   his sickness, in love with his slavery, and will not be made free, will
   not be made whole. [3.] The true reason why men love darkness rather
   than light is because their deeds are evil. They love darkness because
   they think it is an excuse for their evil deeds, and they hate the
   light because it robs them of the good opinion they had of themselves,
   by showing them their sinfulness and misery. Their case is sad, and,
   because they are resolved that they will not mend it, they are resolved
   that they will not see it. [4.] Wilful ignorance is so far from
   excusing sin that it will be found, at the great day, to aggravate the
   condemnation: This is the condemnation, this is what ruins souls, that
   they shut their eyes against the light, and will not so much as admit a
   parley with Christ and his gospel; they set God so much at defiance
   that they desire not the knowledge of his ways, Job xxi. 14. We must
   account in the judgment, not only for the knowledge we had, and used
   not, but for the knowledge we might have had, and would not; not only
   for the knowledge we sinned against, but for the knowledge we sinned
   away. For the further illustration of this he shows (v. 20, 21) that
   according as men's hearts and lives are good or bad, so they stand
   affected to the light Christ has brought into the world.

   First, It is not strange if those that do evil, and resolve to persist
   in it, hate the light of Christ's gospel; for it is a common
   observation that every one that doeth evil hateth the light, v. 20.
   Evil-doers seek concealment, out of a sense of shame and fear of
   punishment; see Job xxiv. 13, &c. Sinful works are works of darkness;
   sin from the first affected concealment, Job xxxi. 33. The light shakes
   the wicked, Job xxxviii. 12, 13. Thus the gospel is a terror to the
   wicked world: They come not to this light, but keep as far off it as
   they can, lest their deeds should be reproved. Note, 1. The light of
   the gospel is sent into the world to reprove the evil deeds of sinners;
   to make them manifest (Eph. v. 13), to show people their
   transgressions, to show that to be sin which was not thought to be so,
   and to show them the evil of their transgressions, that sin by the new
   commandment might appear exceeding sinful. The gospel has its
   convictions, to make way for its consolations. 2. It is for this reason
   that evil-doers hate the light of the gospel. There were those who had
   done evil and were sorry for it, who bade this light welcome, as the
   publicans and harlots. But he that does evil, that does it and resolves
   to go on in it, hateth the light, cannot bear to be told of his faults.
   All that opposition which the gospel of Christ has met with in the
   world comes from the wicked heart, influenced by the wicked one. Christ
   is hated because sin is loved. 3. They who do not come to the light
   thereby evidence a secret hatred of the light. If they had not an
   antipathy to saving knowledge, they would not sit down so contentedly
   in damning ignorance.

   Secondly, On the other hand, upright hearts, that approve themselves to
   God in their integrity, bid this light welcome (v. 21): He that doeth
   truth cometh to the light. It seems, then, that though the gospel had
   many enemies it had some friends. It is a common observation that truth
   seeks no corners. Those who mean and act honestly dread not a scrutiny,
   but desire it rather. Now this is applicable to the gospel light; as it
   convinces and terrifies evil-doers, so it confirms and comforts those
   that walk in their integrity. Observe here, 1. The character of a good
   man. (1.) He is one that doeth truth; that is, he acts truly and
   sincerely in all he does. Though sometimes he comes short of doing
   good, the good he would do, yet he doeth truth, he aims honestly; he
   has his infirmities, but holds fast his integrity; as Gaius, that did
   faithfully (3 John 5), as Paul (2 Cor. i. 12), as Nathanael (ch. i.
   47), as Asa, 1 Kings xv. 14. (2.) He is one that cometh to the light.
   He is ready to receive and entertain divine revelation as far as it
   appears to him to be so, what uneasiness soever it may create him. He
   that doeth truth is willing to know the truth by himself, and to have
   his deeds made manifest. A good man is much employed in trying himself,
   and is desirous that God would try him, Ps. xxvi. 2. He is solicitous
   to know what the will of God is, and resolves to do it, though ever so
   contrary to his own will and interest. 2. Here is the character of a
   good work: it is wrought in God, in union with him by a covenanting
   faith, and in communion with him by devout affections. Our works are
   then good, and will bear the test, when the will of God is the rule of
   them and the glory of God the end of them; when they are done in his
   strength, and for his sake, to him, and not to men; and if, by the
   light of the gospel, it be manifest to us that our works are thus
   wrought, then shall we have rejoicing, Gal. vi. 4; 2 Cor. i. 12.

John's Testimony to Christ.

   22 After these things came Jesus and his disciples into the land of
   Judæa; and there he tarried with them, and baptized.   23 And John also
   was baptizing in Ænon near to Salim, because there was much water
   there: and they came, and were baptized.   24 For John was not yet cast
   into prison.   25 Then there arose a question between some of John's
   disciples and the Jews about purifying.   26 And they came unto John,
   and said unto him, Rabbi, he that was with thee beyond Jordan, to whom
   thou barest witness, behold, the same baptizeth, and all men come to
   him.   27 John answered and said, A man can receive nothing, except it
   be given him from heaven.   28 Ye yourselves bear me witness, that I
   said, I am not the Christ, but that I am sent before him.   29 He that
   hath the bride is the bridegroom: but the friend of the bridegroom,
   which standeth and heareth him, rejoiceth greatly because of the
   bridegroom's voice: this my joy therefore is fulfilled.   30 He must
   increase, but I must decrease.   31 He that cometh from above is above
   all: he that is of the earth is earthly, and speaketh of the earth: he
   that cometh from heaven is above all.   32 And what he hath seen and
   heard, that he testifieth; and no man receiveth his testimony.   33 He
   that hath received his testimony hath set to his seal that God is true.
     34 For he whom God hath sent speaketh the words of God: for God
   giveth not the Spirit by measure unto him.   35 The Father loveth the
   Son, and hath given all things into his hand.   36 He that believeth on
   the Son hath everlasting life: and he that believeth not the Son shall
   not see life; but the wrath of God abideth on him.

   In these verses we have,

   I. Christ's removal into the land of Judea (v. 22), and there he
   tarried with his disciples. Observe, 1. Our Lord Jesus, after he
   entered upon his public work, travelled much, and removed often, as the
   patriarchs in their sojournings. As it was a good part of his
   humiliation that he had no certain dwelling-place, but was, as Paul, in
   journeyings often, so it was an instance of his unwearied industry, in
   the work for which he came into the world, that he went about in
   prosecution of it; many a weary step he took to do good to souls. The
   Sun of righteousness took a large circuit to diffuse his light and
   heat, Ps. xix. 6. 2. He was not wont to stay long at Jerusalem. Though
   he went frequently thither, yet he soon returned into the country; as
   here. After these things, after he had had this discourse with
   Nicodemus, he came into the land of Judea; not so much for greater
   privacy (though mean and obscure places best suited the humble Jesus in
   his humble state) as for greater usefulness. His preaching and
   miracles, perhaps, made most noise at Jerusalem, the fountain-head of
   news, but did least good there, where the most considerable men of the
   Jewish church had so much the ascendant. 3. When he came into the land
   of Judea his disciples came with him; for these were they that
   continued with him in his temptations. Many that flocked to him at
   Jerusalem could not follow his motions into the country, they had no
   business there; but his disciples attended him. If the ark remove, it
   is better to remove and go after it (as those did, Josh. iii. 3) than
   sit still without it, though it be in Jerusalem itself. 4. There he
   tarried with them, dietribe--He conversed with them, discoursed with
   them. He did not retire into the country for his ease and pleasure, but
   for more free conversation with his disciples and followers. See Cant.
   vii. 11, 12. Note, Those that are ready to go with Christ shall find
   him as ready to stay with them. It is supposed that he now staid five
   or six months in this country. 5. There he baptized; he admitted
   disciples, such as believed in him, and had more honesty and courage
   than those had at Jerusalem, ch. ii. 24. John began to baptize in the
   land of Judea (Matt. iii. 1), therefore Christ began there, for John
   had said, There comes one after me. He himself baptized not, with his
   own hand, but his disciples by his orders and directions, as appears,
   ch. iv. 2. But his disciples' baptizing was his baptizing. Holy
   ordinances are Christ's, though administered by weak men.

   II. John's continuance in his work, as long as his opportunities
   lasted, v. 23, 24. Here we are told,

   1. That John was baptizing. Christ's baptism was, for substance, the
   same with John's, for John bore witness to Christ, and therefore they
   did not at all clash or interfere with one another. But, (1.) Christ
   began the work of preaching and baptizing before John laid it down,
   that he might be ready to receive John's disciples when he should be
   taken off, and so the wheels might be kept going. It is a comfort to
   useful men, when they are going off the stage, to see those rising up
   who are likely to fill up their place. (2.) John continued the work of
   preaching and baptizing though Christ had taken it up; for he would
   still, according to the measure given to him, advance the interests of
   God's kingdom. There was still work for John to do, for Christ was not
   yet generally known, nor were the minds of people thoroughly prepared
   for him by repentance. From heaven John had received his command, and
   he would go on in his work till he thence received his countermand, and
   would have his dismission from the same hand that gave him his
   commission. He does not come in to Christ, lest what had formerly
   passed should look like a combination between them; but he goes on with
   his work, till Providence lays him aside. The greater gifts of some do
   not render the labours of others, that come short of them, needless and
   useless; there is work enough for all hands. They are sullen that will
   sit down and do nothing when they see themselves out-shone. Though we
   have but one talent, we must account for that: and, when we see
   ourselves going off, must yet go on to the last.

   2. That he baptized in Enon near Salim, places we find nowhere else
   mentioned, and therefore the learned are altogether at a loss where to
   find them. Wherever it was, it seems that John removed from place to
   place; he did not think that there was any virtue in Jordan, because
   Jesus was baptized there, which should engage him to stay there, but as
   he saw cause he removed to other waters. Ministers must follow their
   opportunities. He chose a place where there was much water, hydata
   polla--many waters, that is, many streams of water; so that wherever he
   met with any that were willing to submit to his baptism water was at
   hand to baptize them with, shallow perhaps, as is usual where there are
   many brooks, but such as would serve his purpose. And in that country
   plenty of water was a valuable thing.

   3. That thither people came to him and were baptized. Though they did
   not come in such vast crowds as they did when he first appeared, yet
   now he was not without encouragement, but there were still those that
   attended and owned him. Some refer this both to John and to Jesus: They
   came and were baptized; that is, some came to John, and were baptized
   by him, some to Jesus, and were baptized by him, and, as their baptism
   was one, so were their hearts.

   4. It is noted (v. 24) that John was not yet cast into prison, to clear
   the order of the story, and to show that these passages are to come in
   before Matt. vi. 12. John never desisted from his work as long as he
   had his liberty; nay, he seems to have been the more industrious,
   because he foresaw his time was short; he was not yet cast into prison,
   but he expected it ere long, ch. ix. 4.

   III. A contest between John's disciples and the Jews about purifying,
   v. 25. See how the gospel of Christ came not to send peace upon earth,
   but division. Observe, 1. Who were the disputants: some of John's
   disciples, and the Jews who had not submitted to his baptism of
   repentance. Penitents and impenitents divide this sinful world. In this
   contest, it should seem, John's disciples were the aggressors, and gave
   the challenge; and it is a sign that they were novices, who had more
   zeal than discretion. The truths of God have often suffered by the
   rashness of those that have undertaken to defend them before they were
   able to do it. 2. What was the matter in dispute: about purifying,
   about religious washing. (1.) We may suppose that John's disciples
   cried up his baptism, his purifying, as instar omnium--superior to all
   others, and gave the preference to that as perfecting and superseding
   all the purifications of the Jews, and they were in the right; but
   young converts are too apt to boast of their attainments, whereas he
   that finds the treasure should hide it till he is sure that he has it,
   and not talk of it too much at first. (2.) No doubt the Jews with as
   much assurance applauded the purifyings that were in use among them,
   both those that were instituted by the law of Moses and those that were
   imposed by the tradition of the elders; for the former they had a
   divine warrant, and for the latter the usage of the church. Now it is
   very likely that the Jews in this dispute, when they could not deny the
   excellent nature and design of John's baptism, raised an objection
   against it from Christ's baptism, which gave occasion for the complaint
   that follows here (v. 26): "Here is John baptizing in one place." say
   they, "and Jesus at the same time baptizing in another place; and
   therefore John's baptism, which his disciples so much applaud, is
   either," [1.] "Dangerous, and of ill consequence to the peace of the
   church and state, for you see it opens a door to endless parties. Now
   that John has begun, we shall have every little teacher set up for a
   baptist presently. Or," [2.] "At the best it is defective and
   imperfect. If John's baptism, which you cry up thus, have any good in
   it, yonder the baptism of Jesus goes beyond it, so that for your parts
   you are shaded already by a greater light, and your baptism is soon
   gone out of request." Thus objections are made against the gospel from
   the advancement and improvement of gospel light, as if childhood and
   manhood were contrary to each other, and the superstructure were
   against the foundation. There was no reason to object Christ's baptism
   against John's, for they consisted very well together.

   IV. A complaint which John's disciples made to their master concerning
   Christ and his baptizing, v. 26. They, being nonplussed by the
   fore-mentioned objection, and probably ruffled and put into a heat by
   it, come to their master, and tell him, "Rabbi, he that was with thee,
   and was baptized of thee, is now set up for himself; he baptizeth, and
   all men come to him; and wilt thou suffer it?" Their itch for disputing
   occasioned this. It is common for men, when they find themselves run
   aground in the heat of disputation, to fall foul upon those that do
   them no harm. If these disciples of John had not undertaken to dispute
   about purifying, before they understood the doctrine of baptism, they
   might have answered the objection without being put into a passion. In
   their complaint, they speak respectfully to their own master, Rabbit;
   but speak very slightly of our Saviour, though they do not name him. 1.
   They suggest that Christ's setting up a baptism of his own was a piece
   of presumption, very unaccountable; as if John, having first set up
   this rite of baptizing, must have the monopoly of it, and, as it were,
   a patent for the invention: "He that was with thee beyond Jordan, as a
   disciple of thine, behold, and wonder, the same, the very same,
   baptizes, and takes thy work out of thy hand." Thus the voluntary
   condescensions of the Lord Jesus, as that of his being baptized by
   John, are often unjustly and very unkindly turned to his reproach. 2.
   They suggest that it was a piece of ingratitude to John. He to whom
   thou barest witness baptizes; as if Jesus owed all his reputation to
   the honourable character John gave of him, and yet had very unworthily
   improved it to the prejudice of John. But Christ needed not John's
   testimony, ch. v. 36. He reflected more honour upon John than he
   received from him, yet thus it is incident to us to think that others
   are more indebted to us than really they are. And besides, Christ's
   baptism was not in the least an impeachment, but indeed the greatest
   improvement, of John's baptism, which was but to lead the way to
   Christ's. John was just to Christ, in bearing witness to him; and
   Christ's answering his testimony did rather enrich than impoverish
   John's ministry. 3. They conclude that it would be a total eclipse to
   John's baptism: "All men come to him; they that used to follow with us
   now flock after him, it is therefore time for us to look about us." It
   was not indeed strange that all men came to him. As far as Christ is
   manifested he will be magnified; but why should John's disciples grieve
   at this? Note, Aiming at the monopoly of honour and respect has been in
   all ages the bane of the church, and the shame of its members and
   ministers; as also a vying of interests, and a jealousy of rivalship
   and competition. We mistake if we think that the excelling gifts and
   graces, and labours and usefulness, of one, are a diminution and
   disparagement to another that has obtained mercy to be faithful; for
   the Spirit is a free agent, dispensing to every one severally as he
   will. Paul rejoiced in the usefulness even of those that opposed him,
   Phil. i. 18. We must leave it to God to choose, employ, and honour his
   own instruments as he pleaseth, and not covet to be placed alone.

   V. Here is John's answer to this complaint which his disciples made, v.
   27, &c. His disciples expected that he would have resented this matter
   as they did; but Christ's manifestation to Israel was no surprise to
   John, but what he looked for; it was not disturbance to him, but what
   he wished for. He therefore checked the complaint, as Moses, Enviest
   thou for my sake? and took this occasion to confirm the testimonies he
   had formerly borne to Christ as superior to him, cheerfully consigning
   and turning over to him all the interest he had in Israel. In this
   discourse here, the first minister of the gospel (for so John was) is
   an excellent pattern to all ministers to humble themselves and to exalt
   the Lord Jesus.

   1. John here abases himself in comparison with Christ, v. 27-30. The
   more others magnify us, the more we must humble ourselves, and fortify
   ourselves against the temptation of flattery and applause, and the
   jealousy of our friends for our honour, by remembering our place, and
   what we are, 1 Cor. iii. 5.

   (1.) John acquiesces in the divine disposal, and satisfies himself with
   that (v. 27): A man can receive nothing except it be given him from
   heaven, whence every good gift comes (James i. 17), a general truth
   very applicable in this case. Different employments are according to
   the direction of divine Providence, different endowments according to
   the distribution of the divine grace. No man can take any true honour
   to himself, Heb. v. 4. We have as necessary and constant a dependence
   upon the grace of God in all the motions and actions of the spiritual
   life as we have upon the providence of God in all the motions and
   actions of the natural life: now this comes in here as a reason, [1.]
   Why we should not envy those that have a larger share of gifts than we
   have, or move in a larger sphere of usefulness. John reminds his
   disciples that Jesus would not have thus excelled him except he had
   received it from heaven, for, as man and Mediator, he received gifts;
   and, if God gave him the Spirit without measure (v. 34), shall they
   grudge at it? The same reason will hold as to others. If God is pleased
   to give to others more ability and success than to us, shall we be
   displeased at it, and reflect upon him as unjust, unwise, and partial?
   See Matt. xx. 15. [2.] Why we should not be discontented, though we be
   inferior to others in gifts and usefulness, and be eclipsed by their
   excellencies. John was ready to own that it was the gift, the free
   gift, of heaven, that made him a preacher, a prophet, a baptist: it was
   God that gave him the interest he had in the love and esteem of the
   people; and, if now his interest decline, God's will be done! He that
   gives may take. What we receive from heaven we must take as it is
   given. Now John never received a commission for a standing perpetual
   office, but only for a temporary one, which must soon expire; and
   therefore, when he has fulfilled his ministry, he can contentedly see
   it go out of date. Some give quite another sense of these words: John
   had taken pains with his disciples, to teach them the reference which
   his baptism had to Christ, who should come after him, and yet be
   preferred before him, and do that for them which he could not do; and
   yet, after all, they dote upon John, and grudge this preference of
   Christ above him: Well saith John, I see a man can receive (that is,
   perceive) nothing, except it be given him from heaven. The labour of
   ministers if all lost labour, unless the grace of God make it
   effectual. Men do not understand that which is made most plain, nor
   believe that which is made most evident, unless it be given them from
   heaven to understand and believe it.

   (2.) John appeals to the testimony he had formerly given concerning
   Christ (v. 28): You can bear me witness that I said, again and again, I
   am not the Christ, but I am sent before him. See how steady and
   constant John was in his testimony to Christ, and not as a reed shaken
   with the wind; neither the frowns of the chief priests, nor the
   flatteries of his own disciples, could make him change his note. Now
   this serves here, [1.] As a conviction to his disciples of the
   unreasonableness of their complaint. They had spoken of the witness
   which their master bore to Jesus (v. 26): "Now," saith John, "do you
   not remember what the testimony was that I did bear? Call that to mind,
   and you will see your own cavil answered. Did I not say, I am not the
   Christ? Why then do you set me up as a rival with him that is? Did I
   not say, I am sent before him? Why then does it seem strange to you
   that I should stand by and give way to him?" [2.] It is a comfort to
   himself that he had never given his disciples any occasion thus to set
   him up in competition with Christ; but, on the contrary, had
   particularly cautioned them against this mistake, though he might have
   made a hand of it for himself. It is a satisfaction to faithful
   ministers when they have done what they could in their places to
   prevent any extravagances that their people ran into. John had not only
   not encouraged them to hope that he was the Messiah, but had plainly
   told them the contrary, which was now a satisfaction to him. It is a
   common excuse for those who have undue honour paid them, Si populus
   vult decipi, decipiatur--If the people will be deceived, let them; but
   that is an ill maxim for those to go by whose business it is to
   undeceive people. The lip of truth shall be established.

   (3.) John professes the great satisfaction he had in the advancement of
   Christ and his interest. He was so far from regretting it, as his
   disciples did, that he rejoiced in it. This he expresses (v. 29) by an
   elegant similitude. [1.] He compares our Saviour to the bridegroom: "He
   that hath the bride is the bridegroom. Do all men come to him? It is
   well, whither else should they go? Has he got the throne in men's
   affections? Who else should have it? It is his right; to whom should
   the bride be brought but to the bridegroom?" Christ was prophesied of
   in the Old Testament as a bridegroom, Ps. xlv. The Word was made flesh,
   that the disparity of nature might not be a bar to the match. Provision
   is made for the purifying of the church, that the defilement of sin
   might be no bar. Christ espouses his church to himself; he has the
   bride, for he has her love, he has her promise; the church is subject
   to Christ. As far as particular souls are devoted to him in faith and
   love, so far the bridegroom has the bride. [2.] He compares himself to
   the friend of the bridegroom, who attends upon him, to do him honour
   and service, assists him in prosecuting the match, speaks a good word
   for him, uses his interest on his behalf, rejoices when the match goes
   on, and most of all when the point is gained, and he has the bride. All
   that John had done in preaching and baptizing was to introduce him;
   and, now that he was come, he had what he wished for: The friend of the
   bridegroom stands, and hears him; stands expecting him, and waiting for
   him; rejoices with joy because of the bridegroom's voice, because he is
   come to the marriage after he had been long expected. Note, First,
   Faithful ministers are friends of the bridegroom, to recommend him to
   the affections and choice of the children of men; to bring letters and
   messages from him, for he courts by proxy; and herein they must be
   faithful to him. Secondly, The friends of the bridegroom must stand,
   and hear the bridegroom's voice; must receive instructions from him,
   and attend his orders; must desire to have proofs of Christ speaking in
   them, and with them (2 Cor. xiii. 3); that is the bridegroom's voice.
   Thirdly, The espousing of souls to Jesus Christ, in faith and love, is
   the fulfilling of the joy of every good minister. If the day of
   Christ's espousals be the day of the gladness of his heart (Cant. iii.
   11), it cannot but be of their too who love him and wish well to his
   honour and kingdom. Surely they have no greater joy.

   (4.) He owns it highly fit and necessary that the reputation and
   interest of Christ should be advanced, and his own diminished (v. 30):
   He must increase, but I must decrease. If they grieve at the growing
   greatness of the Lord Jesus, they will have more and more occasion to
   grieve, as those have that indulge themselves in envy and emulation.
   John speaks of Christ's increase and his own decrease, not only as
   necessary and unavoidable, which could not be helped and therefore must
   be borne, but as highly just and agreeable, and affording him entire
   satisfaction. [1.] He was well pleased to see the kingdom of Christ
   getting ground: "He must increase. You think he has gained a great
   deal, but it is nothing to what he will gain." Note, The kingdom of
   Christ is, and will be, a growing kingdom, like the light of the
   morning, like the grain of mustard-seed. [2.] He was not at all
   displeased that the effect of this was the diminishing of his own
   interest: I must decrease. Created excellencies are under this law,
   they must decrease. I have seen an end of all perfection. Note, First,
   The shining forth of the glory of Christ eclipses the lustre of all
   other glory. The glory that stands in competition with Christ, that of
   the world and the flesh, decreases and loses ground in the soul as the
   knowledge and love of Christ increase and get ground; but it is here
   spoken of that which is subservient to him. As the light of the morning
   increases, that of the morning star decreases. Secondly, If our
   diminution or abasement may but in the least contribute to the
   advancement of Christ's name, we must cheerfully submit to it, and be
   content to be any thing, to be nothing, so that Christ may be all.

   2. John Baptist here advances Christ, and instructs his disciples
   concerning him, that, instead of grieving that so many come to him,
   they might come to him themselves.

   (1.) He instructs them concerning the dignity of Christ's person (v.
   31): He that cometh from above, that cometh from heaven, is above all.
   Here, [1.] He supposes his divine origin, that he came from above, from
   heaven, which bespeaks not only his divine extraction, but his divine
   nature. He had a being before his conception, a heavenly being. None
   but he that came from heaven was fit to show us the will of heaven, or
   the way to heaven. When God would save man, he sent from above. [2.]
   Hence he infers his sovereign authority: he is above all, above all
   things and all persons, God over all, blessed for evermore. It is
   daring presumption to dispute precedency with him. When we come to
   speak of the honours of the Lord Jesus, we find they transcend all
   conception and expression, and we can say but this, He is above all. It
   was said of John Baptist, There is not a greater among them that are
   born of women. But the descent of Christ from heaven put such a dignity
   upon him as he was not divested of by his being made flesh; still he
   was above all. This he further illustrates by the meanness of those who
   stood in competition with him: He that is of the earth, is earthly, ho
   on ek tes ges, ek tes ges esti--He that is of the earth is of the
   earth; he that has his origin of the earth has his food out of the
   earth, has his converse with earthly things, and his concern is for
   them. Note, First, Man has his rise out of the earth; not only Adam at
   first, but we also still are formed out of the clay, Job xxxiii. 6.
   Look to the rock whence we were hewn. Secondly, Man's constitution is
   therefore earthly; not only his body frail and mortal, but his soul
   corrupt and carnal, and its bent and bias strong towards earthly
   things. The prophets and apostles were of the same mould with other
   men; they were but earthen vessels, though they had a rich treasure
   lodged in them; and shall these be set up as rivals with Christ? Let
   the potsherds strive with the potsherds of the earth; but let them not
   cope with him that came from heaven.

   (2.) Concerning the excellency and certainty of his doctrine. His
   disciples were displeased that Christ's preaching was admired, and
   attended upon, more than his; but he tells them that there was reason
   enough for it. For,

   [1.] He, for his part, spoke of the earth, and so do all those that are
   of the earth. The prophets were men and spoke like men; of themselves
   they could not speak but of the earth, 2 Cor. iii. 5. The preaching of
   the prophets and of John was but low and flat compared with Christ's
   preaching; as heaven is high above the earth, so were his thoughts
   above theirs. By them God spoke on earth, but in Christ he speaketh
   from heaven.

   [2.] But he that cometh from heaven is not only in his person, but in
   his doctrine, above all the prophets that ever lived on earth; none
   teacheth like him. The doctrine of Christ is here recommended to us,

   First, As infallibly sure and certain, and to be entertained
   accordingly (v. 32): What he hath seen and heard, that he testifieth.
   See here, 1. Christ's divine knowledge; he testified nothing but what
   he had seen and heard, what he was perfectly apprized of and thoroughly
   acquainted with. What he discovered of the divine nature and of the
   invisible world was what he had seen; what he revealed of the mind of
   God was what he had heard immediately from him, and not at second hand.
   The prophets testified what was made known to them in creams and
   visions by the mediation of angels, but not what they had seen and
   heard. John was the crier's voice, that said, "Make room for the
   witness, and keep silence while the charge is given," but then leaves
   it to the witness to give in his testimony himself, and the judge to
   give the charge himself. The gospel of Christ is not a doubtful
   opinion, like an hypothesis or new notion in philosophy, which every
   one is at liberty to believe or not; but it is a revelation of the mind
   of God, which is of eternal truth in itself, and of infinite concern to
   us. 2. His divine grace and goodness: that which he had seen and heard
   he was pleased to make known to us, because he knew it nearly concerned
   us. What Paul had seen and heard in the third heavens he could not
   testify (2 Cor. xii. 4), but Christ knew how to utter what he had seen
   and heard. Christ's preaching is here called his testifying, to denote,
   (1.) The convincing evidence of it; it was not reported as news by
   hearsay, but it was testified as evidence given in court, with great
   caution and assurance. (2.) The affectionate earnestness of the
   delivery of it: it was testified with concern and importunity, as Acts
   xviii. 5.

   From the certainty of Christ's doctrine, John takes occasion, [1.] To
   lament the infidelity of the most of men: though he testifies what is
   infallibly true, yet no man receiveth his testimony, that is, very few,
   next to none, none in comparison with those that refuse it. They
   receive it not, they will not hear it, they do not heed it, or give
   credit to it. This he speaks of not only as a matter of wonder, that
   such a testimony should not be received (Who hath believed our report?
   How stupid and foolish are the greatest part of mankind, what enemies
   to themselves!) but as matter of grief; John's disciples grieved that
   all men came to Christ (v. 26); they thought his followers too many.
   But John grieves that no man came to him; he thought them too few.
   Note, The unbelief of sinners is the grief of saints. It was for this
   that St. Paul had great heaviness, Rom. ix. 2. [2.] He takes occasion
   to commend the faith of the chosen remnant (v. 33): He that hath
   received his testimony (and some such there were, though very few) hath
   set to his seal that God is true. God is true, though we do not set our
   seal to it; let God be true, and every man a liar; his truth needs not
   our faith to support it, but by faith we do ourselves the honour and
   justice to subscribe to his truth, and hereby God reckons himself
   honoured. God's promises are all yea and amen; by faith we put our amen
   to them, as Rev. xxii. 20. Observe, He that receives the testimony of
   Christ subscribes not only to the truth of Christ, but to the truth of
   God, for his name is the Word of God; the commandments of God and the
   testimony of Christ are put together, Rev. xii. 17. By believing in
   Christ we set to our seal, First, That God is true to all the promises
   which he has made concerning Christ, that which he spoke by the mouth
   of all his holy prophets; what he swore to our fathers is all
   accomplished, and not one iota or tittle of it fallen to the ground,
   Luke i. 70, &c. Acts xiii. 32, 33. Secondly, That he is true to all the
   promises he has made in Christ; we venture our souls upon God's
   veracity, being satisfied that he is true; we are willing to deal with
   him upon trust, and to quit all in this world for a happiness in
   reversion and out of sight. By this we greatly honour God's
   faithfulness. Whom we give credit to we give honour to.

   Secondly, It is recommended to us as a divine doctrine; not his own,
   but his that sent him (v. 34): For he whom God hath sent speaketh the
   word of God, which he was sent to speak, and enabled to speak; for God
   giveth not the Spirit by measure unto him. The prophets were as
   messengers that brought letters from heaven; but Christ came under the
   character of an ambassador, and treats with us as such; for, 1. He
   spoke the words of God, and nothing he said savoured of human
   infirmity; both substance and language were divine. He proved himself
   sent of God (ch. iii. 2), and therefore his words are to be received as
   the words of God. By this rule we may try the spirits: those that speak
   as the oracles of God, and prophesy according to the proportion of
   faith, are to be received as sent of God. 2. He spoke as no other
   prophet did; for God giveth not the Spirit by measure to him. None can
   speak the words of God without the Spirit of God, 1 Cor. ii. 10, 11.
   The Old-Testament prophets had the Spirit, and in different degrees, 2
   Kings ii. 9, 10. But, whereas God gave them the Spirit by measure (1
   Cor. xii. 4), he gave him to Christ without measure; all fulness dwelt
   in him, the fulness of the Godhead, an immeasurable fulness. The Spirit
   was not in Christ as in a vessel, but as in a fountain, as in a
   bottomless ocean. "The prophets that had the Spirit in a limited
   manner, only with respect to some particular revelation, sometimes
   spoke of themselves; but he that had the Spirit always residing in him,
   without stint, always spoke the words of God." So Dr. Whitby.

   (3.) Concerning the power and authority he is invested with, which
   gives him the pre-eminence above all others, and a more excellent name
   than they.

   [1.] He is the beloved Son of the Father (v. 35): The Father loveth the
   Son. The prophets were faithful as servants, but Christ as a Son; they
   were employed as servants, but Christ beloved as a son, always his
   delight, Prov. viii. 30. The Father was well pleased in him; not only
   he did love him, but he doth love him; he continued his love to him
   even in his estate of humiliation, loved him never the less for his
   poverty and sufferings.

   [2.] He is Lord of all. The Father, as an evidence of his love for him,
   hath given all things into his hand. Love is generous. The Father took
   such a complacency and had such a confidence in him that he constituted
   him the great feoffee in trust for mankind. Having given him the Spirit
   without measure, he gave him all things; for he was hereby qualified to
   be master and manager of all. Note, It is the honour of Christ, and the
   unspeakable comfort of all Christians, that the Father hath given all
   things into the hands of the Mediator. First, All power; so it is
   explained, Matt. xxviii. 18. All the works of creation being put under
   his feet, all the affairs of redemption are put into his hand; he is
   Lord of all. Angels are his servants; devils are his captives. He has
   power over all flesh, the heathen given him for his inheritance. The
   kingdom of providence is committed to his administration. He has power
   to settle the terms of the covenant of peace as the great
   plenipotentiary, to govern his church as the great lawgiver, to
   dispense divine favours as the great almoner, and to call all to
   account as the great Judge. Both the golden sceptre and the iron rod
   are given into his hand. Secondly, All grace is given into his hand as
   the channel of conveyance; all things, all those good things which God
   intended to give to the children of men; eternal life, and all its
   preliminaries. We are unworthy that the Father should give those things
   into our hands, for we have made ourselves the children of his wrath;
   he hath therefore appointed the Son of his love to be trustee for us,
   and the things he intended for us he gives into his hands, who is
   worthy, and has merited both honours for himself and favours for us.
   They are given into his hands, by him to be given into ours. This is a
   great encouragement to faith, that the riches of the new covenant are
   deposited in so sure, so kind, so good a hand, the hand of him that
   purchased them for us, and us for himself, who is able to keep all that
   which both God and believers have agreed to commit to him.

   [3.] He is the object of that faith which is made the great condition
   of eternal happiness, and herein he has the pre-eminence above all
   others: He that believeth on the Son, hath life, v. 36. We have here
   the application of what he had said concerning Christ and his doctrine;
   and it is the conclusion of the whole matter. If God has put this
   honour upon the Son, we must by faith give honour to him. As God offers
   and conveys good things to us by the testimony of Jesus Christ, whose
   word is the vehicle of divine favours, so we receive and partake of
   those favours by believing the testimony, and entertaining that word as
   true and good; this way of receiving fitly answers that way of giving.
   We have here the sum of that gospel which is to be preached to every
   creature, Mark xvi. 16. Here is,

   First, The blessed state of all true Christians: He that believes on
   the Son hath everlasting life. Note, 1. It is the character of every
   true Christian that he believes on the Son of God; not only believes
   him, that what he saith is true, but believes on him, consents to him,
   and confides in him. The benefit of true Christianity is no less than
   everlasting life; this is what Christ came to purchase for us and
   confer upon us; it can be no less than the happiness of an immortal
   soul in an immortal God. 2. True believers, even now, have everlasting
   life; not only they shall have it hereafter, but they have it now. For,
   (1.) They have very good security for it. The deed by which it passeth
   is sealed and delivered to them, and so they have it; it is put into
   the hands of their guardian for them, and so they have it, though the
   use be not yet transferred into possession. They have the Son of God,
   and in him they have life; and the Spirit of God, the earnest of this
   life. (2.) They have the comfortable foretastes of it, in present
   communion with God and the tokens of his love. Grace is glory begun.
     __________________________________________________________________

J O H N.

  CHAP. IV.

   It was, more than any thing else, the glory of the land of Israel, that
   it was Emmanuel's land (Isa. viii. 8), not only the place of his birth,
   but the scene of his preaching and miracles. This land in our Saviour's
   time was divided into three parts: Judea in the south, Galilee in the
   north, and Samaria lying between them. Now, in this chapter, we have
   Christ in each of these three parts of that land. I. Departing out of
   Judea, ver. 1-3. II. Passing through Samaria, which, though a visit in
   transitu, here takes up most room. 1. His coming into Samaria, ver.
   4-6. 2. His discourse with the Samaritan woman at a well, ver. 7-26. 3.
   The notice which the woman gave of him to the city, ver. 27-30. 4.
   Christ's talk with his disciples in the meantime, ver. 31-38. 5. The
   good effect of this among the Samaritans, ver. 39-42. III. We find him
   residing for some time in Galilee (ver. 43-46), and his curing a
   nobleman's son there, that was at death's door, ver. 46-54.

Christ's Journey into Galilee.

   1 When therefore the Lord knew how the Pharisees had heard that Jesus
   made and baptized more disciples than John,   2 (Though Jesus himself
   baptized not, but his disciples,)   3 He left Judæa, and departed again
   into Galilee.

   We read of Christ's coming into Judea (ch. iii. 22), after he had kept
   the feast at Jerusalem; and now he left Judea four months before
   harvest, as is said here (v. 35); so that it is computed that he staid
   in Judea about six months, to build upon the foundation John had laid
   there. We have no particular account of his sermons and miracles there,
   only in general, v. 1.

   I. That he made disciples; he prevailed with many to embrace his
   doctrine, and to follow him as a teacher come from God. His ministry
   was successful, notwithstanding the opposition it met with (Ps. cx. 2,
   3); mathetas poiei--it signifies the same with matheteuo--to disciples.
   Compare Gen. xii. 5. The souls which they had gotten, which they had
   made (so the word is), which they had made proselytes. Note, It is
   Christ's prerogative to make disciples, first to bring them to his
   foot, and then to form and fashion them to his will. Fit, non nascitur,
   Christianus--The Christian is made such, not born such. Tertullian.

   II. That he baptized those whom he made disciples, admitted them by
   washing them with water; not himself, but by the ministry of his
   disciples, v. 2. 1. Because he would put a difference between his
   baptism and that of John, who baptized all himself; for he baptized as
   a servant, Christ as a master. 2. He would apply himself more to
   preaching work, which was the more excellent, 1 Cor. i. 17. 3. He would
   put honour upon his disciples, by empowering and employing them to do
   it; and so train them up to further services. 4. If he had baptized
   some himself, they would have been apt to value themselves upon that,
   and despise others, which he would prevent, as Paul, 1 Cor. i. 13, 14.
   5. He would reserve himself for the honour of baptizing with the Holy
   Ghost, Acts i. 5. 6. He would teach us that the efficacy of the
   sacraments depends not on any virtue in the hand that administers them,
   as also that what is done by his ministers, according to his direction,
   he owns as done by himself.

   III. That he made and baptized more disciples than John; not only more
   than John did at this time, but more than he had done at any time.
   Christ's converse was more winning than John's. His miracles were
   convincing, and the cures he wrought gratis very inviting.

   IV. That the Pharisees were informed of this; they heard what
   multitudes he baptized, for they had, from his first appearing, a
   jealous eye upon him, and wanted not spies to give them notice
   concerning him. Observe, 1. When the Pharisees thought they had got rid
   of John (for he was by this time imprisoned), and were pleasing
   themselves with that, Jesus appears, who was a greater vexation to them
   than ever John had been. The witnesses will rise again. 2. That which
   grieved them was that Christ made so many disciples. The success of the
   gospel exasperates its enemies, and it is a good sign that it is
   getting ground when the powers of darkness are enraged against it.

   V. That our Lord Jesus knew very well what informations were given in
   against him to the Pharisees. It is probable the informers were willing
   to have their names concealed, and the Pharisees loth to have their
   designs known; but none can dig so keep as to hide their counsels from
   the Lord (Isa. xxix. 15), and Christ is here called the Lord. He knew
   what was told the Pharisees, and how much, it is likely, it exceeded
   the truth; for it is not likely that Jesus had yet baptized more than
   John; but so the thing was represented, to make him appear the more
   formidable; see 2 Kings vi. 12.

   VI. That hereupon our Lord Jesus left Judea and departed again to go to
   Galilee.

   1. He left Judea, because he was likely to be persecuted there even to
   the death; such was the rage of the Pharisees against him, and such
   their impious policy to devour the man-child in his infancy. To escape
   their designs, Christ quitted the country, and went where what he did
   would be less provoking than just under their eye. For, (1.) His hour
   was not yet come (ch. vii. 30), the time fixed in the counsels of God,
   and the Old-Testament prophecies, for Messiah's being cut off. He had
   not finished his testimony, and therefore would not surrender or expose
   himself. (2.) The disciples he had gathered in Judea were not able to
   bear hardships, and therefore he would not expose them. (3.) Hereby he
   gave an example to his own rule: When they persecute you in one city,
   flee to another. We are not called to suffer, while we may avoid it
   without sin; and therefore, though we may not, for our own
   preservation, change our religion, yet we may change our place. Christ
   secured himself, not by a miracle, but in a way common to men, for the
   direction and encouragement of his suffering people.

   2. He departed into Galilee, because he had work to do there, and many
   friends and fewer enemies. He went to Galilee now, (1.) Because John's
   ministry had now made way for him there; for Galilee, which was under
   Herod's jurisdiction, was the last scene of John's baptism. (2.)
   Because John's imprisonment had now made room for him there. That light
   being now put under a bushel, the minds of people would not be divided
   between him and Christ. Thus both the liberties and restraints of good
   ministers are for the furtherance of the gospel, Phil. i. 12. But to
   what purpose does he go into Galilee for safety? Herod, the persecutor
   of John, will never be the protector of Jesus. Chemnitius here notes,
   Pii in hác vit´ quos fugiant habent; ad quos vero fugiant ut in tuto
   sint non habent, nisi ad te, Deus, qui solus regugium nostrum es--The
   pious have those, in this life, to whom they can fly; but they have
   none to fly to, who can afford them refuge, except thee, O God.

Christ at the Well of Samaria.

   4 And he must needs go through Samaria.   5 Then cometh he to a city of
   Samaria, which is called Sychar, near to the parcel of ground that
   Jacob gave to his son Joseph.   6 Now Jacob's well was there. Jesus
   therefore, being wearied with his journey, sat thus on the well: and it
   was about the sixth hour.   7 There cometh a woman of Samaria to draw
   water: Jesus saith unto her, Give me to drink.   8 (For his disciples
   were gone away unto the city to buy meat.)   9 Then saith the woman of
   Samaria unto him, How is it that thou, being a Jew, askest drink of me,
   which am a woman of Samaria? for the Jews have no dealings with the
   Samaritans.   10 Jesus answered and said unto her, If thou knewest the
   gift of God, and who it is that saith to thee, Give me to drink; thou
   wouldest have asked of him, and he would have given thee living water.
     11 The woman saith unto him, Sir, thou hast nothing to draw with, and
   the well is deep: from whence then hast thou that living water?   12
   Art thou greater than our father Jacob, which gave us the well, and
   drank thereof himself, and his children, and his cattle?   13 Jesus
   answered and said unto her, Whosoever drinketh of this water shall
   thirst again:   14 But whosoever drinketh of the water that I shall
   give him shall never thirst; but the water that I shall give him shall
   be in him a well of water springing up into everlasting life.   15 The
   woman saith unto him, Sir, give me this water, that I thirst not,
   neither come hither to draw.   16 Jesus saith unto her, Go, call thy
   husband, and come hither.   17 The woman answered and said, I have no
   husband. Jesus said unto her, Thou hast well said, I have no husband:
   18 For thou hast had five husbands; and he whom thou now hast is not
   thy husband: in that saidst thou truly.   19 The woman saith unto him,
   Sir, I perceive that thou art a prophet.   20 Our fathers worshipped in
   this mountain; and ye say, that in Jerusalem is the place where men
   ought to worship.   21 Jesus saith unto her, Woman, believe me, the
   hour cometh, when ye shall neither in this mountain, nor yet at
   Jerusalem, worship the Father.   22 Ye worship ye know not what: we
   know what we worship: for salvation is of the Jews.   23 But the hour
   cometh, and now is, when the true worshippers shall worship the Father
   in spirit and in truth: for the Father seeketh such to worship him.
   24 God is a Spirit: and they that worship him must worship him in
   spirit and in truth.   25 The woman saith unto him, I know that Messias
   cometh, which is called Christ: when he is come, he will tell us all
   things.   26 Jesus saith unto her, I that speak unto thee am he.

   We have here an account of the good Christ did in Samaria, when he
   passed through that country in his way to Galilee. The Samaritans, both
   in blood and religion, were mongrel Jews, the posterity of those
   colonies which the king of Assyria planted there after the captivity of
   the ten tribes, with whom the poor of the land that were left behind,
   and many other Jews afterwards, incorporated themselves. They
   worshipped the God of Israel only, to whom they erected a temple on
   mount Gerizim, in competition with that at Jerusalem. There was great
   enmity between them and the Jews; the Samaritans would not admit
   Christ, when they saw he was going to Jerusalem (Luke ix. 53); the Jews
   thought they could not give him a worse name than to say, He is a
   Samaritan. When the Jews were in prosperity, the Samaritans claimed
   kindred to them (Ezra iv. 2), but, when the Jews were in distress, they
   were Medes and Persians; see Joseph. Antiq. 11. 340-341; 12. 257. Now
   observe,

   I. Christ's coming into Samaria. He charged his disciples not to enter
   into any city of the Samaritans (Matt. x. 5), that is, not to preach
   the gospel, or work miracles; nor did he here preach publicly, or work
   any miracle, his eye being to the lost sheep of the house of Israel.
   What kindness he here did them was accidental; it was only a crumb of
   the children's bread that casually fell from the master's table.

   1. His road from Judea to Galilee lay through the country of Samaria
   (v. 4): He must needs go through Samaria. There was no other way,
   unless he would have fetched a compass on the other side Jordan, a
   great way about. The wicked and profane are at present so intermixed
   with God's Israel that, unless we will go out of the world, we cannot
   avoid going through the company of such, 1 Cor. v. 10. We have
   therefore need of the armour or righteousness on the right hand and on
   the left, that we may neither give provocation to them nor contract
   pollution by them. We should not go into places of temptation but when
   we needs must; and then we should not reside in them, but hasten
   through them. Some think that Christ must needs go through Samaria
   because of the good work he had to do there; a poor woman to be
   converted, a lost sheep to be sought and saved. This was work his heart
   was upon, the therefore he must needs go this way. It was happy for
   Samaria that it lay in Christ's way, which gave him an opportunity of
   calling on them. When I passed by thee, I said unto thee, Live, Ezek.
   xvi. 6.

   2. His baiting place happened to be at a city of Samaria. Now observe,

   (1.) The place described. It was called Sychar; probably the same with
   Sichem, or Shechem, a place which we read much of in the Old Testament.
   Thus are the names of places commonly corrupted by tract of time.
   Shechem yielded the first proselyte that ever came into the church of
   Israel (Gen. xxxiv. 24), and now it is the first place where the gospel
   is preached out of the commonwealth of Israel; so Dr. Lightfoot
   observes; as also that the valley of Achor, which was given for a door
   of hope, hope to the poor Gentiles, ran along by this city, Hos. ii.
   15. Abimelech was made king here; it was Jeroboam's royal seat; but the
   evangelist, when he would give us the antiquities of the place, takes
   notice of Jacob's interest there, which was more its honour than its
   crowned heads. [1.] Here lay Jacob's ground, the parcel of ground which
   Jacob gave to his son Joseph, whose bones were buried in it, Gen.
   xlviii. 22; Josh. xxiv. 32. Probably this is mentioned to intimate that
   Christ, when he reposed himself hard by here, took occasion from the
   ground which Jacob gave Joseph to meditate on the good report which the
   elders by faith obtained. Jerome chose to live in the land of Canaan,
   that the sight of the places might affect him the more with scripture
   stories. [2.] Here was Jacob's well which he digged, or at least used,
   for himself and his family. We find no mention of this well in the Old
   Testament; but the tradition was that it was Jacob's well.

   (2.) The posture of our Lord Jesus at this place: Being wearied with
   his journey, he sat thus on the well. We have here our Lord Jesus,

   [1.] Labouring under the common fatigue of travellers. He was wearied
   with his journey. Though it was yet but the sixth hour, and he had
   performed but half his day's journey, yet he was weary; or, because it
   was the sixth hour, the time of the heat of the day, therefore he was
   weary. Here we see, First, That he was a true man, and subject to the
   common infirmities of the human nature. Toil came in with sin (Gen.
   iii. 19), and therefore Christ, having made himself a curse for us,
   submitted to it. Secondly, That he was a poor man, else he might have
   travelled on horseback or in a chariot. To this instance of meanness
   and mortification he humbled himself for us, that he went all his
   journeys on foot. When servants were on horses, princes walked as
   servants on the earth, Eccl. x. 7. When we are carried easily, let us
   think on the weariness of our Master. Thirdly, It should seem that he
   was but a tender man, and not of a robust constitution; it should seem,
   his disciples were not tired, for they went into the town without any
   difficulty, when their Master sat down, and could not go a step
   further. Bodies of the finest mould are most sensible of fatigue, and
   can worst bear it.

   [2.] We have him here betaking himself to the common relief of
   travellers; Being wearied, he sat thus on the well. First, He sat on
   the well, an uneasy place, cold and hard; he had no couch, no easy
   chair to repose himself in, but took to that which was next hand, to
   teach us not to be nice and curious in the conveniences of this life,
   but content with mean things. Secondly, He sat thus, in an uneasy
   posture; sat carelessly--incuriose et neglectim; or he sat so as people
   that are wearied with travelling are accustomed to sit.

   II. His discourse with a Samaritan woman, which is here recorded at
   large, while Christ's dispute with the doctors, and his discourse with
   Moses and Elias on the mount, are buried in silence. This discourse is
   reducible to four heads:--

   1. They discourse concerning the water, v. 7-15.

   (1.) Notice is taken of the circumstances that gave occasion to this
   discourse.

   [1.] There comes a woman of Samaria to draw water. This intimates her
   poverty, she had no servant to be a drawer of water; and her industry,
   she would do it herself. See here, First, How God owns and approves of
   honest humble diligence in our places. Christ was made known to the
   shepherds when they were keeping their flock. Secondly, How the divine
   Providence brings about glorious purposes by events which seem to us
   fortuitous and accidental. This woman's meeting with Christ at the well
   may remind us of the stories of Rebekah, Rachel, and Jethro's daughter,
   who all met with husbands, good husbands, no worse than Isaac, Jacob,
   and Moses, when they came to the wells for water. Thirdly, How the
   preventing grace of God sometimes brings people unexpectedly under the
   means of conversion and salvation. He is found of them that sought him
   not.

   [2.] His disciples were gone away into the city to buy meat. Hence
   learn a lesson, First, Of justice and honesty. The meat Christ ate, he
   bought and paid for, as Paul, 2 Thess. iii. 8. Secondly, Of daily
   dependence upon Providence: Take no thought for the morrow. Christ did
   not go into the city to eat, but sent his disciples to fetch his meat
   thither; not because he scrupled eating in a Samaritan city, but, 1.
   Because he had a good work to do at that well, which might be done
   while they were catering. It is wisdom to fill up our vacant minutes
   with that which is good, that the fragments of time may not be lost.
   Peter, while his dinner was getting ready, fell into a trance, Acts x.
   10. 2. Because it was more private and retired, more cheap and homely,
   to have his dinner brought him hither, than to go into the town for it.
   Perhaps his purse was low, and he would teach us good husbandry, to
   spend according to what we have and not go beyond it. At least, he
   would teach us not to affect great things. Christ could eat his dinner
   as well upon a draw well as in the best inn in the town. Let us comport
   with our circumstances. Now this gave Christ an opportunity of
   discoursing with this woman about spiritual concerns, and he improved
   it; he often preached to multitudes that crowded after him for
   instruction, yet here he condescends to teach a single person, a woman,
   a poor woman, a stranger, a Samaritan, to teach his ministers to do
   likewise, as those that know what a glorious achievement it is to help
   to save, though but one soul, from death.

   (2.) Let us observe the particulars of this discourse.

   [1.] Jesus begins with a modest request for a draught of water: Give me
   to drink. He that for our sakes became poor here becomes a beggar, that
   those who are in want, and cannot dig, may not be ashamed to beg.
   Christ asked for it, not only because he needed it, and needed her help
   to come at it, but because he would draw on further discourse with her,
   and teach us to be willing to be beholden to the meanest when there is
   occasion. Christ is still begging in his poor members, and a cup of
   cold water, like this here, given to them in his name, shall not lose
   its reward.

   [2.] The woman, though she does not deny his request, yet quarrels with
   him because he did not carry on the humour of his own nation (v. 9):
   How is it? Observe, First, What a mortal feud there was between the
   Jews and the Samaritans: The Jews have no dealings with the Samaritans.
   The Samaritans were the adversaries of Judah (Ezra iv. 1), were upon
   all occasions mischievous to them. The Jews were extremely malicious
   against the Samaritans, "looked upon them as having no part in the
   resurrection, excommunicated and cursed them by the sacred name of God,
   by the glorious writing of the tables, and by the curse of the upper
   and lower house of judgment, with this law, That no Israelite eat of
   any thing that is a Samaritan's, for it is as if he should eat swine's
   flesh." So Dr. Lightfoot, out of Rabbi Tanchum. Note, Quarrels about
   religion are usually the most implacable of all quarrels. Men were made
   to have dealing one with another; but if men, because one worships at
   one temple and another at another, will deny the offices of humanity,
   and charity, and common civility, will be morose and unnatural,
   scornful and censorious, and this under colour of zeal for religion,
   they plainly show that however their religion may be true they are not
   truly religious; but, pretending to stickle for religion, subvert the
   design of it. Secondly, How ready the woman was to upbraid Christ with
   the haughtiness and ill nature of the Jewish nation: How is it that
   thou, being a Jew, askest drink of me? By his dress or dialect, or
   both, she knew him to be a Jew, and thinks it strange that he runs not
   to the same excess of riot against the Samaritans with other Jews.
   Note, Moderate men of all sides are, like Joshua and his fellows (Zech.
   iii. 8), men wondered at. Two things this woman wonders at, 1. That he
   should ask this kindness; for it was the pride of the Jews that they
   would endure any hardship rather than be beholden to a Samaritan. It
   was part of Christ's humiliation that he was born of the Jewish nation,
   which was now not only in an ill state, subject to the Romans, but in
   an ill name among the nations. With what disdain did Pilate ask, Am I a
   Jew? Thus he made himself not only of no reputation, but of ill
   reputation; but herein he has set us an example of swimming against the
   stream of common corruptions. We must, like our master, put on goodness
   and kindness, though it should be ever so much the genius of our
   country, or the humour of our party, to be morose and ill-natured. This
   woman expected that Christ should be as other Jews were; but it is
   unjust to charge upon every individual person even the common faults of
   the community: no rule but has some exceptions. 2. She wonders that he
   should expect to receive this kindness from her that was a Samaritan:
   "You Jews could deny it to one of our nation, and why should we grant
   it to one of yours?" Thus quarrels are propagated endlessly by revenge
   and retaliation.

   [3.] Christ takes this occasion to instruct her in divine things: If
   thou knewest the gift of God, thou wouldst have asked, v. 10. Observe,

   First, He waives her objection of the feud between the Jews and
   Samaritans, and takes no notice of it. Some differences are best healed
   by being slighted, and by avoiding all occasions of entering into
   dispute about them. Christ will convert this woman, not by showing her
   that the Samaritan worship was schismatical (though really it was so),
   but by showing her her own ignorance and immoralities, and her need of
   a Saviour.

   Secondly, He fills her with an apprehension that she had now an
   opportunity (a fairer opportunity than she was aware of) of gaining
   that which would be of unspeakable advantage to her. She had not the
   helps that the Jews had to discern the signs of the times, and
   therefore Christ tells her expressly that she had now a season of
   grace; this was the day of her visitation.

   a. He hints to her what she should know, but was ignorant of: If thou
   knewest the gift of God, that is, as the next words explain it, who it
   is that saith, Give me to drink. If thou knewest who I am. She saw him
   to be a Jew, a poor weary traveller; but he would have her know
   something more concerning him that did yet appear. Note, (a.) Jesus
   Christ is the gift of God, the richest token of God's love to us, and
   the richest treasure of all good for us; a gift, not a debt which we
   could demand from God; not a loan, which he will demand from us again,
   but a gift, a free gift, ch. iii. 16. (b.) It is an unspeakable
   privilege to have this gift of God proposed and offered to us; to have
   an opportunity of embracing it: "He who is the gift of God is now set
   before thee, and addresses himself to thee; it is he that saith, Give
   me to drink; this gift comes a begging to thee." (c.) Though Christ is
   set before us, and sues to us in and by his gospel, yet there are
   multitudes that know him not. They know not who it is that speaks to
   them in the gospel, that saith, Give me to drink; they perceive not
   that it is the Lord that calls them.

   b. He hopes concerning her, what she would have done if she had known
   him; to be sure she would not have given him such a rude and uncivil
   answer; nay, she would have been so far from affronting him that she
   would have made her addresses to him: Thou wouldest have asked. Note,
   (a.) Those that would have any benefit by Christ must ask for it, must
   be earnest in prayer to God for it. (b.) Those that have a right
   knowledge of Christ will seek to him, and if we do not seek unto him it
   is a sign that we do not know him, Ps. ix. 10. (c.) Christ knows what
   they that want the means of knowledge would have done if they had had
   them, Matt. xi. 21.

   c. He assures her what he would have done for her if she had applied to
   him: "He would have given thee (and not have upbraided thee as thou
   doest me) living water." By this living water is meant the Spirit, who
   is not like the water in the bottom of the well, for some of which he
   asked, but like living or running water, which was much more valuable.
   Note, (a.) The Spirit of grace is as living water; see ch. vii. 38.
   Under this similitude the blessings of the Messiah had been promised in
   the Old Testament, Isa. xii. 3; xxxv. 7; xliv. 3; lv. 1; Zech. xiv. 8.
   The graces of the Spirit, and his comforts, satisfy the thirsting soul,
   that knows its own nature and necessity. (b.) Jesus Christ can and will
   give the Holy Spirit to them that ask him; for he received that he
   might give.

   [4.] The woman objects against and cavils at the gracious intimation
   which Christ gave her (v. 11, 12): Thou hast nothing to draw with; and
   besides, Art thou greater than our father Jacob? What he spoke
   figuratively, she took literally; Nicodemus did so too. See what
   confused notions they have of spiritual things who are wholly taken up
   with the things that are sensible. Some respect she pays to this
   person, in calling him Sir, or Lord; but little respect to what he
   said, which she does but banter.

   First, She does not think him capable of furnishing her with any water,
   no, not this in the well that is just at hand: Thou has nothing to draw
   with, and the well is deep. This she said, not knowing the power of
   Christ, for he who causeth the vapours to ascend from the ends of the
   earth needs nothing to draw. But there are those who will trust Christ
   no further than they can see him, and will not believe his promise,
   unless the means of the performance of it be visible; as if he were
   tied to our methods, and could not draw water without our buckets. She
   asks scornfully, "Whence hast thou this living water? I see not whence
   thou canst have it." Note, The springs of that living water which
   Christ has for those that come to him are secret and undiscovered. The
   fountain of life is hid with Christ. Christ has enough for us, though
   we see not whence he has it.

   Secondly, She does not think it possible that he should furnish her
   with any better water than this which she could come at, but he could
   not: Art thou greater than our father Jacob, who gave us the well?

   a. We will suppose the tradition true, that Jacob himself, and his
   children, and cattle, did drink of this well. And we may observe from
   it, (a.) The power and providence of God, in the continuance of the
   fountains of water from generation to generation, by the constant
   circulation of the rivers, like the blood in the body (Eccl. i. 7), to
   which circulation perhaps the flux and reflux of the sea, like the
   pulses of the heart, contribute. (b.) The plainness of the patriarch
   Jacob; his drink was water, and he and his children drank of the same
   well with his cattle.

   b. Yet, allowing that to be true, she was out in several things; as,
   (a.) In calling Jacob father. What authority had the Samaritans to
   reckon themselves of the seed of Jacob? They were descended from that
   mixed multitude which the king of Assyria had placed in the cities of
   Samaria; what have they to do then with Jacob? Because they were the
   invaders of Israel's rights, and the unjust possessors of Israel's
   lands, were they therefore the inheritors of Israel's blood and honour?
   How absurd were those pretensions! (b.) She is out in claiming this
   well as Jacob's gift, whereas he did no more give it than Moses gave
   the manna, ch. vi. 32. But thus we are apt to call the messengers of
   God's gifts the donors of them, and to look so much at the hands they
   pass through as to forget the hand they come from. Jacob gave it to his
   sons, not to them. Yet thus the church's enemies not only usurp, but
   monopolize, the church's privileges. (c.) She was out in speaking of
   Christ as not worthy to be compared with our father Jacob. An over-fond
   veneration for antiquity makes God's graces, in the good people of our
   own day, to be slighted.

   [5.] Christ answers this cavil, and makes it out that the living water
   he had to give was far better than that of Jacob's well, v. 13, 14.
   Though she spoke perversely, Christ did not cast her off, but
   instructed and encouraged her. He shows her,

   First, That the water of Jacob's well yielded but a transient
   satisfaction and supply: "Whoso drinketh of this water shall thirst
   again. It is no better than other water; it will quench the present
   thirst, but the thirst will return, and in a few hours a man will have
   as much need, and as much desire, of water as ever he had." This
   intimates, 1. The infirmities of our bodies in this present state; they
   are still necessitous, and ever craving. Life is a fire, a lamp, which
   will soon go out, without continual supplies of fuel and oil. The
   natural heat preys upon itself. 2. The imperfections of all our
   comforts in this world; they are not lasting, nor our satisfaction in
   them remaining. Whatever waters of comfort we drink of, we shall thirst
   again. Yesterday's meat and drink will not do to-day's work.

   Secondly, That the living waters he would give should yield a lasting
   satisfaction and bliss, v. 14. Christ's gifts appear most valuable when
   they come to be compared with the things of this world; for there will
   appear no comparison between them. Whoever partakes of the Spirit of
   grace, and the comforts of the everlasting gospel,

   a. He shall never thirst, he shall never want that which will
   abundantly satisfy his soul's desires; they are longing, but not
   languishing. A desiring thirst he has, nothing more than God, still
   more and more of God; but not a despairing thirst.

   b. Therefore he shall never thirst, because this water that Christ
   gives shall be in him a well of water. He can never be reduced to
   extremity that has in himself a fountain of supply and satisfaction.
   (a.) Ever ready, for it shall be in him. The principle of grace planted
   in him is the spring of his comfort; see ch. vii. 38. A good man is
   satisfied from himself, for Christ dwells in his heart. The anointing
   abides in him; he needs not sneak to the world for comfort; the work
   and the witness of the Spirit in the heart furnish him with a firm
   foundation of hope and an overflowing fountain of joy. (b.) Never
   failing, for it shall be in him a well of water. He that has at hand
   only a bucket of water needs not thirst as long as this lasts, but it
   will soon be exhausted; but believers have in them a well of water,
   overflowing, ever flowing. The principles and affections which Christ's
   holy religion forms in the souls of those that are brought under the
   power of it are this well of water. [a.] It is springing up, ever in
   motion, which bespeaks the actings of grace strong and vigorous. If
   good truths stagnate in our souls, like standing water, they do not
   answer the end of our receiving them. If there be a good treasure in
   the heart, we must thence bring forth good things. [b.] It is springing
   up unto everlasting life; which intimates, First, The aims of gracious
   actings. A sanctified soul has its eye upon heaven, means this, designs
   this, does all for this, will take up with nothing short of this.
   Spiritual life springs up towards its own perfection in eternal life.
   Secondly, The constancy of those actings; it will continue springing up
   till it come to perfection. Thirdly, The crown of them, eternal life at
   last. The living water rises from heaven, and therefore rises towards
   heaven; see Eccl. i. 7. And now is not this water better than that of
   Jacob's well?

   [6.] The woman (whether in jest or earnest is hard to say) begs of him
   to give her some of this water (v. 15): Give me this water, that I
   thirst not. First, Some think that she speaks tauntingly, and ridicules
   what Christ had said as mere stuff; and, in derision of it, not
   desires, but challenges him to give her some of this water: "A rare
   invention; it will save me a great deal of pains if I never come hither
   to draw." But, Secondly, Others think that it was a well-meant but weak
   and ignorant desire. She apprehended that he meant something very good
   and useful, and therefore saith Amen, at a venture. Whatever it be, let
   me have it; who will show me any good? Ease, or saving of labour, is a
   valuable good to poor labouring people. Note, 1. Even those that are
   weak and ignorant may yet have some faint and fluctuating desires
   towards Christ and his gifts, and some good wishes of grace and glory.
   2. Carnal hearts, in their best wishes, look no higher than carnal
   ends. "Give it to me," saith she, "not that I may have everlasting
   life" (which Christ proposed), "but that I come not hither to draw."

   2. The next subject of discourse with this woman in concerning her
   husband, v. 16-18. It was not to let fall the discourse of the water of
   life that Christ started this, as many who will bring in any
   impertinence in conversation that they may drop a serious subject; but
   it was with a gracious design that Christ mentioned it. What he had
   said concerning his grace and eternal life he found had made little
   impression upon her, because she had not been convinced of sin:
   therefore, waiving the discourse about the living water, he sets
   himself to awaken her conscience, to open the wound of guilt, and then
   she would more easily apprehend the remedy by grace. And this is the
   method of dealing with souls; they must first be made weary and
   heavy-laden under the burden of sin, and then brought to Christ for
   rest; first pricked to the heart, and then healed. This is the course
   of spiritual physic; and if we proceed not in this order we begin at
   the wrong end.

   Observe, (1.) How discreetly and decently Christ introduces this
   discourse (v. 16): Go, call thy husband, and come hither. Now, [1.] The
   order Christ gave her had a very good colour: "Call thy husband, that
   he may teach thee, and help thee to understand these things, which thou
   art so ignorant of" The wives that will learn must ask their husbands
   (1 Cor. xiv. 35), who must dwell with them as men of knowledge, 1 Pet.
   iii. 7. "Call thy husband, that he may learn with thee; that then you
   may be heirs together of the grace of life. Call thy husband, that he
   may be witness to what passes between us." Christ would thus teach us
   to provide things honest in the sight of all men, and to study that
   which is of good report. [2.] As it had a good colour, so it had a good
   design; for hence he would take occasion to call her sin to
   remembrance. There is need of art and prudence in giving reproofs; to
   fetch a compass, as the woman of Tekoa, 2 Sam. xiv. 20.

   (2.) How industriously the woman seeks to evade the conviction, and yet
   insensibly convicts herself, and, ere she is aware, owns her fault; she
   said, I have no husband. Her saying this intimated no more than that
   she did not care to have her husband spoken of, nor that matter
   mentioned any more. She would not have her husband come thither, lest,
   in further discourse, the truth of the matter should come out, to her
   shame; and therefore, "Pray go on to talk of something else, I have no
   husband;" she would be thought a maid or a widow, whereas, though she
   had no husband, she was neither. The carnal mind is very ingenious to
   shift off convictions, and to keep them from fastening, careful to
   cover the sin.

   (3.) How closely our Lord Jesus brings home the conviction to her
   conscience. It is probable that he said more than is here recorded, for
   she thought that he told her all that ever she did (v. 29), but that
   which is here recorded is concerning her husbands. Here is, [1.] A
   surprising narrative of her past conversation: Thou has had five
   husbands. Doubtless, it was not her affliction (the burying of so many
   husbands), but her sin, that Christ intended to upbraid her with;
   either she had eloped (as the law speaks), had run away from her
   husbands, and married others, or by her undutiful, unclean, disloyal
   conduct, had provoked them to divorce her, or by indirect means had,
   contrary to law, divorced them. Those who make light of such scandalous
   practices as these, as no more than nine days' wonder, and as if the
   guilt were over as soon as the talk is over, should remember that
   Christ keeps account of all. [2.] A severe reproof of her present state
   of life: He whom thou now hast is not thy husband. Either she was never
   married to him at all, or he had some other wife, or, which is most
   probable, her former husband or husbands were living: so that, in
   short, she lived in adultery. Yet observe how mildly Christ tells her
   of it; he doth not call her strumpet, but tells her, He with whom thou
   livest is not thy husband: and then leaves it to her own conscience to
   say the rest. Note, Reproofs are ordinarily most profitable when they
   are least provoking. [3.] Yet in this he puts a better construction
   than it would well bear upon what she said by way of shuffle and
   evasion: Thou has well said I have no husband; and again, In that
   saidst thou truly. What she intended as a denial of the fact (that she
   had none with whom she lived as a husband) he favourably interpreted,
   or at least turned upon her, as a confession of the fault. Note, Those
   who would win souls should make the best of them, whereby they may hope
   to work upon their good-nature; for, if they make the worst of them,
   they certainly exasperate their ill-nature.

   3. The next subject of discourse with this woman is concerning the
   place of worship, v. 19-24. Observe,

   (1.) A case of conscience proposed to Christ by the woman, concerning
   the place of worship, v. 19, 20.

   [1.] The inducement she had to put this case: Sir, I perceive that thou
   art a prophet. She does not deny the truth of what he had charged her
   with, but by her silence owns the justice of the reproof; nor is she
   put into a passion by it, as many are when they are touched in a sore
   place, does not impute his censure to the general disgust the Jews had
   to the Samaritans, but (which is a rare thing) can bear to be told of a
   fault. But this is not all; she goes further: First, She speaks
   respectfully to him, calls him Sir. Thus should we honour those that
   deal faithfully with us. This was the effect of Christ's meekness in
   reproving her; he gave her no ill language, and then she gave him none.
   Secondly, She acknowledges him to be a prophet, one that had a
   correspondence with Heaven. Note, The power of the word of Christ in
   searching the heart, and convincing the conscience of secret sins, is a
   great proof of its divine authority, 1 Cor. xiv. 24, 25. Thirdly, She
   desires some further instruction from him. Many that are not angry at
   their reprovers, nor fly in their faces, yet are afraid of them and
   keep out of their way; but this woman was willing to have some more
   discourse with him that told her of her faults.

   [2.] The case itself that she propounded concerning the place of
   religious worship in public. Some think that she started this to shift
   off further discourse concerning her sin. Controversies in religion
   often prove great prejudices to serious godliness; but, it should seem,
   she proposed it with a good design; she knew she must worship God, and
   desired to do it aright; and therefore, meeting with a prophet, begs
   his direction. Note, It is our wisdom to improve all opportunities of
   getting knowledge in the things of God. When we are in company with
   those that are fit to teach, let us be forward to learn, and have a
   good question ready to put to those who are able to give a good answer.
   It was agreed between the Jews and the Samaritans that God is to be
   worshipped (even those who were such fools as to worship false gods
   were not such brutes as to worship none), and that religious worship is
   an affair of great importance: men would not contend about it if they
   were not concerned about it. But the matter in variance was where they
   should worship God. Observe how she states the case:--

   First, As for the Samaritans: Our fathers worshipped in this mountain,
   near to this city and this well; there the Samaritan temple was built
   by Sanballat, in favour of which she insinuates, 1. That whatever the
   temple was the place was holy; it was mount Gerizim, the mount in which
   the blessings were pronounced; and some think the same on which Abraham
   built his altar (Gen. xii. 6, 7), and Jacob his, Gen. xxxiii. 18-20. 2.
   That it might plead prescription: Our fathers worshipped here. She
   thinks they have antiquity, tradition, and succession, on their side. A
   vain conversation often supports itself with this, that it was received
   by tradition from our fathers. But she had little reason to boast of
   their fathers; for, when Antiochus persecuted the Jews, the Samaritans,
   for fear of sharing with them in their sufferings, not only renounced
   all relation to the Jews, but surrendered their temple to Antiochus,
   with a request that it might be dedicated to Jupiter Olympius, and
   called by his name. Joseph. Antiq. 12. 257-264.

   Secondly, As to the Jews: You say that in Jerusalem is the place where
   men ought to worship. The Samaritans governed themselves by the five
   books of Moses, and (some think) received only them as canonical. Now,
   though they found frequent mention there of the place God would choose,
   yet they did not find it named there; and they saw the temple at
   Jerusalem stripped of many of its ancient glories, and therefore
   thought themselves at liberty to set up another place, altar against
   altar.

   (2.) Christ's answer to this case of conscience, v. 21, &c. Those that
   apply themselves to Christ for instruction shall find him meek, to
   teach the meek his way. Now here,

   [1.] He puts a slight upon the question, as she had proposed it,
   concerning the place of worship (v. 21): "Woman, believe me as a
   prophet, and mark what I say. Thou art expecting the hour to come when
   either by some divine revelation, or some signal providence, this
   matter shall be decided in favour either of Jerusalem or of Mount
   Gerizim; but I tell thee the hour is at hand when it shall be no more a
   question; that which thou has been taught to lay so much weight on
   shall be set aside as a thing indifferent." Note, It should cool us in
   our contests to think that those things which now fill us, and which we
   make such a noise about, shall shortly vanish, and be no more: the very
   things we are striving about are passing away: The hour comes when you
   shall neither in this mountain nor yet at Jerusalem worship the Father.
   First, The object of worship is supposed to continue still the
   same--God, as a Father; under this notion the very heathen worshipped
   God, the Jews did so, and probably the Samaritans. Secondly, But a
   period shall be put to all niceness and all differences about the place
   of worship. The approaching dissolution of the Jewish economy, and the
   erecting of the evangelical state, shall set this matter at large, and
   lay all in common, so that it shall be a thing perfectly indifferent
   whether in either of these places or any other men worship God, for
   they shall not be tied to any place; neither here nor there, but both,
   and any where, and every where. Note, The worship of God is not now,
   under the gospel, appropriated to any place, as it was under the law,
   but it is God's will that men pray every where. 1 Tim. ii. 8; Mal. i.
   11. Our reason teaches us to consult decency and convenience in the
   places of our worship: but our religion gives no preference to one
   place above another, in respect to holiness and acceptableness to God.
   Those who prefer any worship merely for the sake of the house or
   building in which it is performed (though it were as magnificent and as
   solemnly consecrated as ever Solomon's temple was) forget that the hour
   is come when there shall be no difference put in God's account: no, not
   between Jerusalem, which had been so famous for sanctity, and the
   mountain of Samaria, which had been so infamous for impiety.

   [2.] He lays a stress upon other things, in the matter of religious
   worship. When he made so light of the place of worship he did not
   intend to lessen our concern about the thing itself, of which therefore
   he takes occasion to discourse more fully.

   First, As to the present state of the controversy, he determines
   against the Samaritan worship, and in favour of the Jews, v. 22. He
   tells here, 1. That the Samaritans were certainly in the wrong; not
   merely because they worshipped in this mountain, though, while
   Jerusalem's choice was in force, that was sinful, but because they were
   out in the object of their worship. If the worship itself had been as
   it should have been, its separation from Jerusalem might have been
   connived at, as the high places were in the best reigns: But you
   worship you know not what, or that which you do not know. They
   worshipped the God of Israel, the true God (Ezra iv. 2; 2 Kings xvii.
   32); but they were sunk into gross ignorance; they worshipped him as
   the God of that land (2 Kings xvii. 27, 33), as a local deity, like the
   gods of the nations, whereas God must be served as God, as the
   universal cause and Lord. Note, Ignorance is so far from being the
   mother of devotion that it is the murderer of it. Those that worship
   God ignorantly offer the blind for sacrifice, and it is the sacrifice
   of fools. 2. That the Jews were certainly in the right. For, (1.) "We
   know what we worship. We go upon sure grounds in our worship, for our
   people are catechised and trained up in the knowledge of God, as he has
   revealed himself in the scripture." Note, Those who by the scriptures
   have obtained some knowledge of God (a certain though not a perfect
   knowledge) may worship him comfortably to themselves, and acceptably to
   him, for they know what they worship. Christ elsewhere condemns the
   corruptions of the Jews' worship (Matt. xv. 9), and yet here defends
   the worship itself; the worship may be true where yet it is not pure
   and entire. Observe, Our Lord Jesus was pleased to reckon himself among
   the worshippers of God: We worship. Though he was a Son (and then are
   the children free), yet learned he this obedience, in the days of his
   humiliation. Let not the greatest of men think the worship of God below
   them, when the Son of God himself did not. (2.) Salvation is of the
   Jews; and therefore they know what they worship, and what grounds they
   go upon in their worship. Not that all the Jews were saved, nor that it
   was not possible but that many of the Gentiles and Samaritans might be
   saved, for in every nation he that fears God and works righteousness is
   accepted of him; but, [1.] The author of eternal salvation comes of the
   Jews, appears among them (Rom. ix. 5), and is sent first to bless them.
   [2.] The means of eternal salvation are afforded to them. The word of
   salvation (Acts xiii. 26) was of the Jews. It was delivered to them,
   and other nations derived it through them. This was a sure guide to
   them in their devotions, and they followed it, and therefore knew what
   they worshipped. To them were committed the oracles of God (Rom. iii.
   2), and the service of God, (Rom. ix. 4). The Jews therefore being thus
   privileged and advanced, it was presumption for the Samaritans to vie
   with them.

   Secondly, He describes the evangelical worship which alone God would
   accept and be well pleased with. Having shown that the place is
   indifferent, he comes to show what is necessary and essential--that we
   worship God in spirit and in truth, v. 23, 24. The stress is not to be
   laid upon the place where we worship God, but upon the state of mind in
   which we worship him. Note, The most effectual way to take up
   differences in the minor matters of religion is to be more zealous in
   the greater. Those who daily make it the matter of their care to
   worship in the spirit, one would think, should not make it the matter
   of their strife whether he should be worshipped here or there. Christ
   had justly preferred the Jewish worship before the Samaritan, yet here
   he intimates the imperfection of that. The worship was ceremonial, Heb.
   ix. 1, 10. The worshippers were generally carnal, and strangers to the
   inward part of divine worship. Note, It is possible that we may be
   better than our neighbours, and yet not so good as we should be. It
   concerns us to be right, not only in the object of our worship, but in
   the manner of it; and it is this which Christ here instructs us in.
   Observe,

   a. The great and glorious revolution which should introduce this
   change: The hour cometh, and now is--the fixed stated time, concerning
   which it was of old determined when it should come, and how long it
   should last. The time of its appearance if fixed to an hour, so
   punctual and exact are the divine counsels; the time of its continuance
   is limited to an hour, so close and pressing is the opportunity of
   divine grace, 2 Cor. vi. 2. This hour cometh, it is coming in its full
   strength, lustre, and perfection, it now is in the embryo and infancy.
   The perfect day is coming, and now it dawns.

   b. The blessed change itself. In gospel times the true worshippers
   shall worship the Father in spirit and in truth. As creatures, we
   worship the Father of all: as Christians, we worship the Father of our
   Lord Jesus. Now the change shall be, (a.) In the nature of the worship.
   Christians shall worship God, not in the ceremonial observances of the
   Mosaic institution, but in spiritual ordinances, consisting less in
   bodily exercise, and animated and invigorated more with divine power
   and energy. The way of worship which Christ has instituted is rational
   and intellectual, and refined from those external rites and ceremonies
   with which the Old-Testament worship was both clouded and clogged. This
   is called true worship, in opposition to that which was typical. The
   legal services were figures of the true, Heb. ix. 3, 24. Those that
   revolted from Christianity to Judaism are said to begin in the spirit,
   and end in the flesh, Gal. iii. 3. Such was the difference between
   Old-Testament and New-Testament institutions. (b.) In the temper and
   disposition of the worshippers; and so the true worshippers are good
   Christians, distinguished from hypocrites; all should, and they will,
   worship God in spirit and in truth. It is spoken of (v. 23) as their
   character, and (v. 24) as their duty. Note, It is required of all that
   worship God that they worship him in spirit and in truth. We must
   worship God, [a.] In spirit, Phil. iii. 3. We must depend upon God's
   Spirit for strength and assistance, laying our souls under his
   influences and operations; we must devote our own spirits to, and
   employ them in, the service of God (Rom. i. 9), must worship him with
   fixedness of thought and a flame of affection, with all that is within
   us. Spirit is sometimes put for the new nature, in opposition to the
   flesh, which is the corrupt nature; and so to worship God with our
   spirits is to worship him with our graces, Heb. xii. 28. [b.] In truth,
   that is, in sincerity. God requires not only the inward part in our
   worship, but truth in the inward part, Ps. li. 6. We must mind the
   power more than the form, must aim at God's glory, and not to be seen
   of men; draw near with a true heart, Heb. x. 22.

   Thirdly, He intimates the reasons why God must be thus worshipped.

   a. Because in gospel times they, and they only, are accounted the true
   worshippers. The gospel erects a spiritual way of worship, so that the
   professors of the gospel are not true in their profession, do not live
   up to gospel light and laws, if they do not worship God in spirit and
   in truth.

   b. Because the Father seeketh such worshippers of him. This intimates,
   (a.) That such worshippers are very rare, and seldom met with, Jer.
   xxx. 21. The gate of spiritual worshipping is strait. (b.) That such
   worship is necessary, and what the God of heaven insists upon. When God
   comes to enquire for worshippers, the question will not be, "Who
   worshipped at Jerusalem?" but, "Who worshipped in spirit?" That will be
   the touchstone. (c.) That God is greatly well pleased with and
   graciously accepts such worship and such worshippers. I have desired
   it, Ps. cxxxii. 13, 14; Cant. ii. 14. (d.) That there has been, and
   will be to the end, a remnant of such worshippers; his seeking such
   worshippers implies his making them such. God is in all ages gathering
   in to himself a generation of spiritual worshippers.

   c. Because God is a spirit. Christ came to declare God to us (ch. i.
   18), and this he has declared concerning him; he declared it to this
   poor Samaritan woman, for the meanest are concerned to know God; and
   with this design, to rectify her mistakes concerning religious worship,
   to which nothing would contribute more than the right knowledge of God.
   Note, (a.) God is a spirit, for he is an infinite and eternal mind, an
   intelligent being, incorporeal, immaterial, invisible, and
   incorruptible. It is easier to say what God is not than what he is; a
   spirit has not flesh and bones, but who knows the way of a spirit? If
   God were not a spirit, he could not be perfect, nor infinite, nor
   eternal, nor independent, nor the Father of spirits. (b.) The
   spirituality of the divine nature is a very good reason for the
   spirituality of divine worship. If we do not worship God, who is a
   spirit, in the spirit, we neither give him the glory due to his name,
   and so do not perform the act of worship, nor can we hope to obtain his
   favour and acceptance, and so we miss of the end of worship, Matt. xv.
   8, 9.

   4. The last subject of discourse with this woman is concerning the
   Messiah, v. 25, 26. Observe here,

   (1.) The faith of the woman, by which she expected the Messiah: I know
   that Messias cometh--and he will tell us all things. She had nothing to
   object against what Christ had said; his discourse was, for aught she
   knew, what might become the Messiah then expected; but from him she
   would receive it, and in the mean time she thinks it best to suspend
   her belief. Thus many have no heart to the price in their hand (Prov.
   xvii. 16), because they think they have a better in their eye, and
   deceive themselves with a promise that they will learn that hereafter
   which they neglect now. Observe here,

   [1.] Whom she expects: I know that Messias cometh. The Jews and
   Samaritans, though so much at variance, agreed in the expectation of
   the messiah and his kingdom. The Samaritans received the writings of
   Moses, and were no strangers to the prophets, nor to the hopes of the
   Jewish nation; those who knew least knew this, that Messias was to
   come; so general and uncontested was the expectation of him, and at
   this time more raised than ever (for the sceptre was departed from
   Judah, Daniel's weeks were near expiring), so that she concludes not
   only, He will come, but erchetai--"He comes, he is just at hand:"
   Messias, who is called Christ. The evangelist, though he retains the
   Hebrew word Messias (which the woman used) in honour to the holy
   language, and to the Jewish church, that used it familiarly, yet,
   writing for the use of the Gentiles, he takes care to render it by a
   Greek word of the same signification, who is called Christ-Anointed,
   giving an example to the apostle's rule, that whatever is spoken in an
   unknown or less vulgar tongue should be interpreted, 1 Cor. xiv. 27,
   28.

   [2.] What she expects from him: "He will tell us all things relating to
   the service of God which it is needful for us to know, will tell us
   that which will supply our defects, rectify our mistakes, and put an
   end to all our disputes. He will tell us the mind of God fully and
   clearly, and keep back nothing." Now this implies an acknowledgement,
   First, Of the deficiency and imperfection of the discovery they now had
   of the divine will, and the rule they had of the divine worship; it
   could not make the comers thereunto perfect, and therefore they
   expected some great advance and improvement in matters of religion, a
   time of reformation. Secondly, Of the sufficiency of the Messiah to
   make this change: "He will tell us all things which we want to know,
   and about which we wrangle in the dark. He will introduce peace, by
   leading us into all truth, and dispelling the mists of error." It
   seems, this was the comfort of good people in those dark times that
   light would arise; if they found themselves at a loss, and run aground,
   it was a satisfaction to them to say, When Messias comes, he will tell
   us all things; as it may be to us now with reference to his second
   coming: now we see through a glass, but then face to face.

Christ at the Well of Samaria.

   27 And upon this came his disciples, and marvelled that he talked with
   the woman: yet no man said, What seekest thou? or, Why talkest thou
   with her?   28 The woman then left her waterpot, and went her way into
   the city, and saith to the men,   29 Come, see a man, which told me all
   things that ever I did: is not this the Christ?   30 Then they went out
   of the city, and came unto him.   31 In the mean while his disciples
   prayed him, saying, Master, eat.   32 But he said unto them, I have
   meat to eat that ye know not of.   33 Therefore said the disciples one
   to another, Hath any man brought him ought to eat?   34 Jesus saith
   unto them, My meat is to do the will of him that sent me, and to finish
   his work.   35 Say not ye, There are yet four months, and then cometh
   harvest? behold, I say unto you, Lift up your eyes, and look on the
   fields; for they are white already to harvest.   36 And he that reapeth
   receiveth wages, and gathereth fruit unto life eternal: that both he
   that soweth and he that reapeth may rejoice together.   37 And herein
   is that saying true, One soweth, and another reapeth.   38 I sent you
   to reap that whereon ye bestowed no labour: other men laboured, and ye
   are entered into their labours.   39 And many of the Samaritans of that
   city believed on him for the saying of the woman, which testified, He
   told me all that ever I did.   40 So when the Samaritans were come unto
   him, they besought him that he would tarry with them: and he abode
   there two days.   41 And many more believed because of his own word;
   42 And said unto the woman, Now we believe, not because of thy saying:
   for we have heard him ourselves, and know that this is indeed the
   Christ, the Saviour of the world.

   We have here the remainder of the story of what happened when Christ
   was in Samaria, after the long conference he had with the woman.

   I. The interruption given to this discourse by the disciples' coming.
   It is probable that much more was said than is recorded; but just when
   the discourse was brought to a head, when Christ had made himself known
   to her as the true Messiah, then came the disciples. The daughters of
   Jerusalem shall not stir up nor awake my love till he please. 1. They
   wondered at Christ's converse with this woman, marvelled that he talked
   thus earnestly (as perhaps they observed at a distance) with a woman, a
   strange woman alone (he used to be more reserved), especially with a
   Samaritan woman, that was not of the lost sheep of the house of Israel;
   they thought their Master should be as shy of the Samaritans as the
   other Jews were, at least that he should not preach the gospel to them.
   They wondered he should condescend to talk with such a poor
   contemptible woman, forgetting what despicable men they themselves were
   when Christ first called them into fellowship with himself. 2. Yet they
   acquiesced in it; they knew it was for some good reason, and some good
   end, of which he was not bound to give them an account, and therefore
   none of them asked, What seekest thou? or, Why talkest thou with her?
   Thus, when particular difficulties occur in the word and providence of
   God, it is good to satisfy ourselves with this in general, that all is
   well which Jesus Christ saith and doeth. Perhaps there was something
   amiss in their marveling that Christ talked with the woman: it was
   something like the Pharisees being offended at his eating with
   publicans and sinners. But, whatever they thought, they said nothing.
   If thou hast thought evil at any time, lay thy hand upon thy mouth, to
   keep that evil thought from turning into an evil word, Prov. xxx. 32;
   Ps. xxxix. 1-3.

   The notice which the woman gave to her neighbours of the extraordinary
   person she had happily met with, v. 28, 29. Observe here,

   1. How she forgot her errand to the well, v. 28. Therefore, because the
   disciples were come, and broke up the discourse, and perhaps she
   observed they were not pleased with it, she went her way. She withdrew,
   in civility to Christ, that he might have leisure to eat his dinner.
   She delighted in his discourse, but would not be rude; every thing is
   beautiful in its season. She supposed that Jesus, when he had dined,
   would go forward in his journey, and therefore hastened to tell her
   neighbours, that they might come quickly. Yet a little while is the
   light with you. See how she improved time; when one good work was done,
   she applied herself to another. When opportunities of getting good
   cease, or are interrupted, we should seek opportunities of doing good;
   when we have done hearing the word, then is a time to be speaking of
   it. Notice is taken of her leaving her water-pot or pail. (1.) She left
   it in kindness to Christ, that he might have water to drink; he turned
   water into wine for others, but not for himself. Compare this with
   Rebecca's civility to Abraham's servant (Gen. xxiv. 18), and see that
   promise, Matt. x. 42. (2.) She left it that she might make the more
   haste into the city, to carry thither these good tidings. Those whose
   business it is to publish the name of Christ must not encumber or
   entangle themselves with any thing that will retard or hinder them
   therein. When the disciples are to be made fishers of men they must
   forsake all. (3.) She left her water-pot, as one careless of it, being
   wholly taken up with better things. Note, Those who are brought to the
   knowledge of Christ will show it by a holy contempt of this world and
   the things of it. And those who are newly acquainted with the things of
   God must be excused, if at first they be so taken up with the new world
   into which they are brought that the things of this world seem to be
   for a time wholly neglected. Mr. Hildersham, in one of his sermons on
   this verse, from this instance largely justifies those who leave their
   worldly business on week-days to go to hear sermons.

   2. How she minded her errand to the town, for her heart was upon it.
   She went into the city, and said to the men, probably the aldermen, the
   men in authority, whom, it may be, she found met together upon some
   public business; or to the men, that is, to every man she met in the
   streets; she proclaimed it in the chief places of concourse: Come, see
   a man who told me all things that ever I did. Is not this the Christ?
   Observe,

   (1.) How solicitous she was to have her friends and neighbours
   acquainted with Christ. When she had found that treasure, she called
   together her friends and neighbours (as Luke xv. 9), not only to
   rejoice with her, but to share with her, knowing there was enough to
   enrich herself and all that would partake with her. Note, They that
   have been themselves with Jesus, and have found comfort in him, should
   do all they can to bring others to him. Has he done us the honour to
   make himself known to us? Let us do him the honour to make him known to
   others; nor can we do ourselves a greater honour. This woman becomes an
   apostle. Quæ scortum fuerat egressa, regreditur magistra
   evangelica--She who went forth a specimen of impurity returns a teacher
   of evangelical truth, saith Aretius. Christ had told her to call her
   husband, which she thought was warrant enough to call every body. She
   went into the city, the city where she dwelt, among her kinsfolks and
   acquaintance. Though every man is my neighbour that I have opportunity
   of doing good to, yet I have most opportunity, and therefore lie under
   the greatest obligations, to do good to those that live near me. Where
   the tree falls, there let it be made useful.

   (2.) How fair and ingenuous she was in the notice she gave them
   concerning this stranger she had met with. [1.] She tells them plainly
   what induced her to admire him: He has told me all things that ever I
   did. No more is recorded than what he told her of her husbands; but it
   is not improbable that he had told her of more of her faults. Or, his
   telling her that which she knew he could not by any ordinary means come
   to the knowledge of convinced her that he could have told her all that
   she ever did. If he has a divine knowledge, it must be omniscience. He
   told her that which none knew but God and her own conscience. Two
   things affected her:--First, the extent of his knowledge. We ourselves
   cannot tell all things that ever we did (many things pass unheeded, and
   more pass away and are forgotten); but Jesus Christ knows all the
   thoughts, words, and actions, of all the children of men; see Heb. iv.
   13. He hath said, I know thy works. Secondly, The power of his word.
   This made a great impression upon her, that he told her her secret sins
   with such an unaccountable power and energy that, being told of one,
   she is convinced of all, and judged of all. She does not say, "Come,
   see a man that has told me strange things concerning religious worship,
   and the laws of it, that has decided the controversy between this
   mountain and Jerusalem, a man that calls himself the Messias;" but,
   "Come see a man that has told me of my sins." She fastens upon that
   part of Christ's discourse which one would think she would have been
   most shy of repeating; but experimental proofs of the power of Christ's
   word and Spirit are of all others the most cogent and convincing; and
   that knowledge of Christ into which we are led by the conviction of sin
   and humiliation is most likely to be sound and saving. [2.] She invites
   them to come and see him of whom she had conceived so high an opinion.
   Not barely, "Come and look upon him" (she does not invite them to him
   as a show), but, "Come and converse with him; come and hear his wisdom,
   as I have done, and you will be of my mind." She would not undertake to
   manage the arguments which had convinced her, in such a manner as to
   convince others; all that see the evidence of truth themselves are not
   able to make others see it; but, "Come, and talk with him, and you will
   find such a power in his word as far exceeds all other evidence." Note,
   Those who can do little else towards the conviction and conversion of
   others may and should bring them to those means of grace which they
   themselves have found effectual. Jesus was now at the town's end. "Now
   come see him." When opportunities of getting the knowledge of God are
   brought to our doors we are inexcusable if we neglect them; shall we
   not go over the threshold to see him whose day prophets and kings
   desired to see? [3.] She resolves to appeal to themselves, and their
   own sentiments upon the trial. Is not this the Christ? She does not
   peremptorily say, "He is the Messiah," how clear soever she was in her
   own mind, and yet she very prudently mentions the Messiah, of whom
   otherwise they would not have thought, and then refers it to
   themselves; she will not impose her faith upon them, but only propose
   it to them. By such fair but forcible appeals as these men's judgments
   and consciences are sometimes taken hold of ere they are aware.

   (3.) What success she had in this invitation: They went out of the
   city, and came to him, v. 30. Though it might seem very improbable that
   a woman of so small a figure, and so ill a character, should have the
   honour of the first discovery of the Messiah among the Samaritans, yet
   it pleased God to incline their hearts to take notice of her report,
   and not to slight it as an idle tale. Time was when lepers were the
   first that brought tidings to Samaria of a great deliverance, 2 Kings
   vii. 3, &c. They came unto him; did not send for him into the city to
   them, but in token of their respect to him, and the earnestness of
   their desire to see him, they went out to him. Those that would know
   Christ must meet him where he records his name.

   III. Christ's discourse with his disciples while the woman was absent,
   v. 31-38. See how industrious our Lord Jesus was to redeem time, to
   husband every minute of it, and to fill up the vacancies of it. When
   the disciples were gone into the town, his discourse with the woman was
   edifying, and suited to her case; when she was gone into the town, his
   discourse with them was no less edifying, and suited to their case; it
   were well if we could thus gather up the fragments of time, that none
   of it may be lost. Two things are observable in this discourse:--

   1. How Christ expresses the delight which he himself had in his work.
   His work was to seek and save that which was lost, to go about doing
   good. Now with this work we here find him wholly taken up. For,

   (1.) He neglected his meat and drink for his work. When he sat down
   upon the well, he was weary, and needed refreshment; but this
   opportunity of saving souls made him forget his weariness and hunger.
   And he minded his food so little that, [1.] His disciples were forced
   to invite him to it: They prayed him, they pressed him, saying, Master,
   eat. It was an instance of their love to him that they invited him,
   lest he should be faint and sick for want of some support; but it was a
   greater instance of his love to souls that he needed invitation. Let us
   learn hence a holy indifference even to the needful supports of life,
   in comparison with spiritual things. [2.] He minded it so little that
   they suspected he had had meat brought him in their absence (v. 33):
   Has any man brought him aught to eat? He had so little appetite for his
   dinner that they were ready to think he had dined already. Those that
   make religion their business will, when any of its affairs are to be
   attended, prefer them before their food; as Abraham's servant, that
   would not eat till he had told his errand (Gen. xxiv. 33), and Samuel,
   that would not sit down till David was anointed, 1 Sam. xvi. 11.

   (2.) He made his work his meat and drink. The work he had to do among
   the Samaritans, the prospect he now had of doing good to many, this was
   meat and drink to him; it was the greatest pleasure and satisfaction
   imaginable. Never did a hungry man, or an epicure, expect a plentiful
   feast with so much desire, nor feed upon its dainties with so much
   delight, as our Lord Jesus expected and improved an opportunity of
   doing good to souls. Concerning this he saith, [1.] That it was such
   meat as the disciples knew not of. They did not imagine that he had any
   design or prospect of planting his gospel among the Samaritans; this
   was a piece of usefulness they never thought of. Note, Christ by his
   gospel and Spirit does more good to the souls of men than his own
   disciples know of or expect. This may be said of good Christians too,
   who live by faith, that they have meat to eat which others know not of,
   joy with which a stranger does not intermeddle. Now this word made them
   ask, Has any man brought him aught to eat? so apt were even his own
   disciples to understand him after a corporal and carnal manner when he
   used similitudes. [2.] That the reason why his work was his meat and
   drink was because it was his Father's work, his Father's will: My meat
   is to do the will of him that sent me, v. 34. Note, First, The
   salvation of sinners is the will of God, and the instruction of them in
   order thereunto is his work. See 1 Tim. ii. 4. There is a chosen
   remnant whose salvation is in a particular manner his will. Secondly,
   Christ was sent into the world on this errand, to bring people to God,
   to know him and to be happy in him. Thirdly, He made this work his
   business and delight. When his body needed food, his mind was so taken
   up with this that he forgot both hunger and thirst, both meat and
   drink. Nothing could be more grateful to him than doing good; when he
   was invited to meat he went, that he might do good, for that was his
   meat always. Fourthly, He was not only ready upon all occasions to go
   to his work, but he was earnest and in care to go through it, and to
   finish his work in all the parts of it. He resolved never to quit it,
   nor lay it down, till he could say, It is finished. Many have zeal to
   carry them out at first, but not zeal to carry them on to the last; but
   our Lord Jesus was intent upon finishing his work. Our Master has
   herein left us an example, that we may learn to do the will of God as
   he did; 1. With diligence and close application, as those that make a
   business of it. 2. With delight and pleasure in it, as in our element.
   3. With constancy and perseverance; not only minding to do, but aiming
   to finish, our work.

   2. See here how Christ, having expressed his delight in his work,
   excites his disciples to diligence in their work; they were workers
   with him, and therefore should be workers like him, and make their work
   their meat, as he did. The work they had to do was to preach the
   gospel, and to set up the kingdom of the Messiah. Now this work he here
   compares to harvest work, the gathering in of the fruits of the earth;
   and this similitude he prosecutes throughout the discourse, v. 35-38.
   Note, gospel time is harvest time, and gospel work harvest work. The
   harvest is before appointed and expected; so was the gospel. Harvest
   time is busy time; all hands must be then at work: every one must work
   for himself, that he may reap of the graces and comforts of the gospel:
   ministers must work for God, to gather in souls to him. Harvest time is
   opportunity, a short and limited time, which will not last always; and
   harvest work is work that must be done then or not at all; so the time
   of the enjoyment of the gospel is a particular season, which must be
   improved for its proper purposes; for, once past, it cannot be
   recalled. The disciples were to gather in a harvest of souls for
   Christ. Now he here suggests three things to them to quicken them to
   diligence:--

   (1.) That it was necessary work, and the occasion for it very urgent
   and pressing (v. 35): You say, It is four months to harvest; but I say,
   The fields are already white. Here is,

   [1.] A saying of Christ's disciples concerning the corn-harvest; there
   are yet four months, and then comes harvest, which may be taken either
   generally--"You say, for the encouragement of the sower at seed-time,
   that it will be but four months to the harvest." With us it is but
   about four months between the barley-sowing and the barley-harvest,
   probably it was so with them as to other grain; or, "Particularly, now
   at this time you reckon it will be four months to next harvest,
   according to the ordinary course of providence." The Jews' harvest
   began at the Passover, about Easter, much earlier in the year than
   ours, by which it appears that this journey of Christ from Judea to
   Galilee was in the winter, about the end of November, for he travelled
   all weathers to do good. God has not only promised us a harvest every
   year, but has appointed the weeks of harvest; so that we know when to
   expect it, and take our measures accordingly.

   [2.] A saying of Christ's concerning the gospel harvest; his heart was
   as much upon the fruits of his gospel as the hearts of others were upon
   the fruits of the earth; and to this he would lead the thoughts of his
   disciples: Look, the fields are already white unto the harvest. First,
   Here in this place, where they now were, there was harvest work for him
   to do. They would have him to eat, v. 31. "Eat!" saith he, "I have
   other work to do, that is more needful; look what crowds of Samaritans
   are coming out of the town over the fields that are ready to receive
   the gospel;" probably there were many now in view. People's forwardness
   to hear the word is a great excitement to ministers' diligence and
   liveliness in preaching it. Secondly, In other places, all the country
   over, there was harvest work enough for them all to do. "Consider the
   regions, think of the state of the country, and you will find there are
   multitudes as ready to receive the gospel as a field of corn that is
   fully ripe is ready to be reaped." The fields were now made white to
   the harvest, 1. By the decree of God revealed in the prophecies of the
   Old Testament. Now was the time when the gathering of the people should
   be to Christ ( Gen. xlix. 10), when great accessions should be made to
   the church and the bounds of it should be enlarged, and therefore it
   was time for them to be busy. It is a great encouragement to us to
   engage in any work for God, if we understand by the signs of the times
   that this is the proper season for that work, for then it will prosper.
   2. By the disposition of men. John Baptist had made ready a people
   prepared for the Lord, Luke i. 17. Since he began to preach the kingdom
   of God every man pressed into it, Luke xvi. 16. This, therefore, was a
   time for the preachers of the gospel to apply themselves to their work
   with the utmost vigour, to thrust in their sickle, when the harvest was
   ripe, Rev. xiv. 15. It was necessary to work now, pity that such a
   season should be let slip. If the corn that is ripe be not reaped, it
   will shed and be lost, and the fowls will pick it up. If souls that are
   under convictions, and have some good inclinations, be not helped now,
   their hopeful beginnings will come to nothing, and they will be a prey
   to pretenders. It was also easy to work now; when the people's hearts
   are prepared the work will be done suddenly, 2 Chron. xxix. 36. It
   cannot but quicken ministers to take pains in preaching the word when
   they observe that people take pleasure in hearing it.

   (2.) That it was profitable and advantageous work, which they
   themselves would be gainers by (v. 36): "He that reapeth receiveth
   wages, and so shall you." Christ has undertaken to pay those well whom
   he employs in his work; for he will never do as Jehoiakim did, who used
   his neighbour's service without wages (Jer. xxii. 13), or those who by
   fraud kept back the hire of those particularly who reaped their
   corn-fields, Jam. v. 4. Christ's reapers, though they cry to him day
   and night, shall never have cause to cry against him, nor to say they
   served a hard Master. He that reapeth, not only shall but does receive
   wages. There is a present reward in the service of Christ, and his work
   is its own wages. [1.] Christ's reapers have fruit: He gathereth fruit
   unto life eternal; that is, he shall both save himself and those that
   hear him, 1 Tim. iv. 16. If the faithful reaper save his own soul, that
   is fruit abounding to his account, it is fruit gathered to life
   eternal; and if, over and above this, he be instrumental to save the
   souls of others too, there is fruit gathered. Souls gathered to Christ
   are fruit, good fruit, the fruit that Christ seeks for (Rom. i. 13); it
   is gathered for Christ (Cant. viii. 11, 12); it is gathered to life
   eternal. This is the comfort of faithful ministers, that their work has
   a tendency to the eternal salvation of precious souls. [2.] They have
   joy: That he that sows and they that reap may rejoice together. The
   minister who is the happy instrument of beginning a good work is he
   that sows, as John Baptist; he that is employed to carry it on and
   perfect it is he that reaps: and both shall rejoice together. Note,
   First, Though God is to have all the glory of the success of the
   gospel, yet faithful ministers may themselves take the comfort of it.
   The reapers share in the joy of harvest, though the profits belong to
   the master, 1 Thess. ii. 19. Secondly, Those ministers who are
   variously gifted and employed should be so far from envying one another
   that they should rather mutually rejoice in each other's success and
   usefulness. Though all Christ's ministers are not alike serviceable,
   nor alike successful, yet, if they have obtained mercy of the Lord to
   be faithful, they shall all enter together into the joy of their Lord
   at last.

   (3.) That it was easy work, and work that was half done to their hands
   by those that were gone before them: One soweth, and another reapeth,
   v. 37, 38. This sometimes denotes a grievous judgment upon him that
   sows, Mic. vi. 15; Deut. xxviii. 30, Thou shalt sow, and another shall
   reap; as Deut. vi. 11, Houses full of all good things, which thou
   filledst not. So here. Moses, and the prophets, and John Baptist, had
   paved the way to the gospel, had sown the good seed which the
   New-Testament ministers did in effect but gather the fruit of. I send
   you to reap that whereon you bestowed, in comparison, no labour. Isa.
   xl. 3-5. [1.] This intimates two things concerning the Old-Testament
   ministry:--First, That it was very much short of the New-Testament
   ministry. Moses and the prophets sowed, but they could not be said to
   reap, so little did they see of the fruit of their labours. Their
   writings have done much more good since they left us than ever their
   preaching did. Secondly, That it was very serviceable to the
   New-Testament ministry, and made way for it. The writings of the
   prophets, which were read in the synagogues every sabbath day, raised
   people's expectations of the Messiah, and so prepared them to bid him
   welcome. Had it not been for the seed sown by the prophets, this
   Samaritan woman could not have said, We know that Messias cometh. The
   writings of the Old Testament are in some respects more useful to us
   than they could be to those to whom they were first written, because
   better understood by the accomplishment of them. See 1 Pet. i. 12; Heb.
   iv. 2; Rom. xvi. 25, 26. [2.] This also intimates two things concerning
   the ministry of the apostles of Christ. First, That it was a fruitful
   ministry: they were reapers that gathered in a great harvest of souls
   to Jesus Christ, and did more in seven years towards the setting up of
   the kingdom of God among men than the prophets of the Old Testament had
   done in twice so many ages. Secondly, That it was much facilitated,
   especially among the Jews, to whom they were first sent, by the
   writings of the prophets. The prophets sowed in tears, crying out, We
   have laboured in vain; the apostles reaped in joy, saying, Thanks be to
   God, who always causeth us to triumph. Note, From the labours of
   ministers that are dead and gone much good fruit may be reaped by the
   people that survive them and the ministers that succeed them. John
   Baptist, and those that assisted him, had laboured, and the disciples
   of Christ entered into their labours, built upon their foundation, and
   reaped the fruit of what they sowed. See what reason we have to bless
   God for those that are gone before us, for their preaching and their
   writing, for what they did and suffered in their day, for we are
   entered into their labours; their studies and services have made our
   work the easier. And when the ancient and modern labourers, those that
   came into the vineyard at the third hour and those that came in at the
   eleventh, meet in the day of account, they will be so far from envying
   one another the honour of their respective services that both they that
   sowed and they that reaped shall rejoice together; and the great Lord
   of thee harvest shall have the glory of all.

   IV. The good effect which this visit Christ made to the Samaritans (en
   passant) had upon them, and the fruit which was now presently gathered
   among them, v. 39-42. See what impressions were made on them,

   1. By the woman's testimony concerning Christ; though a single
   testimony, and of one of no good report, and the testimony no more than
   this, He told me all that ever I did, yet it had a good influence upon
   many. One would have thought that his telling the woman of her secret
   sins would have made them afraid of coming to him, lest he should tell
   them also of their faults; but they will venture that rather than not
   be acquainted with one who they had reason to think was a prophet. And
   two things they were brought to:--

   (1.) To credit Christ's word (v. 39): Many of the Samaritans of that
   city believed on him for the saying of the woman. So far they believed
   on him that they took him for a prophet, and were desirous to know the
   mind of God from him; this is favourably interpreted as believing on
   him. Now observe, [1.] Who they were that believed: Many of the
   Samaritans, who were not of the house of Israel. Their faith was not
   only an aggravation of the unbelief of the Jews, from whom better might
   have been expected, but an earnest of the faith of the Gentiles, who
   would welcome that which the Jews rejected. [2.] Upon what inducement
   they believed: For the saying of the woman. See here, First, How God is
   sometimes pleased to use very weak and unlikely instruments for the
   beginning and carrying on of a good work. A little maid directed a
   great prince to Elisha, 2 Kings v. 2. Secondly, How great a matter a
   little fire kindles. Our Saviour, by instructing one poor woman, spread
   instruction to a whole town. Let not ministers be either careless in
   their preaching, or discouraged in it, because their hearers are few
   and mean; for, by doing good to them, good may be conveyed to more, and
   those that are more considerable. If they teach every man his
   neighbour, and every man his brother, a great number may learn at
   second hand. Philip preached the gospel to a single gentleman in his
   chariot upon the road, and he not only received it himself, but carried
   it into his country, and propagated it there. Thirdly, See how good it
   is to speak experimentally of Christ and the things of God. This woman
   could say little of Christ, but what she did say she spoke feelingly:
   He told me all that ever I did. Those are most likely to do good that
   can tell what God has done for their souls, Ps. lxvi. 16.

   (2.) They were brought to court his stay among them (v. 40): When they
   were come to him they besought him that he would tarry with them. Upon
   the woman's report, they believed him to be a prophet, and came to him;
   and, when they saw him, the meanness of his appearance and the manifest
   poverty of his outward condition did not lessen their esteem of him and
   expectations from him, but still they respected him as a prophet. Note,
   There is hope of those who are got over the vulgar prejudices that men
   have against true worth in a low estate. Blessed are they that are not
   offended in Christ at the first sight. So far were they from being
   offended in him that they begged he would tarry with them; [1.] That
   they might testify their respect to him, and treat him with the honour
   and kindness due to his character. God's prophets and ministers are
   welcome guests to all those who sincerely embrace the gospel; as to
   Lydia, Acts xvi. 15. [2.] That they might receive instruction from him.
   Those that are taught of God are truly desirous to learn more, and to
   be better acquainted with Christ. Many would have flocked to one that
   would tell them their fortune, but these flocked to one that would tell
   them their faults, tell them of their sin and duty. The historian seems
   to lay an emphasis upon their being Samaritans; as Luke x. 33; xvii.
   16. The Samaritans had not that reputation for religion which the Jews
   had; yet the Jews, who saw Christ's miracles, drove him from them:
   while the Samaritans, who saw not his miracles, nor shared in his
   favours, invited him to them. The proof of the gospel's success is not
   always according to the probability, nor what is experienced according
   to what is expected either way. The Samaritans were taught by the
   custom of their country to be shy of conversation with the Jews. There
   were Samaritans that refused to let Christ go through their town (Luke
   ix. 53), but these begged him to tarry with them. Note, It adds much to
   the praise of our love to Christ and his word if it conquers the
   prejudices of education and custom, and sets light by the censures of
   men. Now we are told that Christ granted their request.

   First, He abode there. Though it was a city of the Samaritans nearly
   adjoining to their temple, yet, when he was invited, he tarried there;
   though he was upon a journey, and had further to go, yet, when he had
   an opportunity of doing good, he abode there. That is no real hindrance
   which will further our account. Yet he abode there but two days,
   because he had other places to visit and other work to do, and those
   two days were as many as came to the share of this city, out of the few
   days of our Saviour's sojourning upon earth.

   Secondly, We are told what impressions were made upon them by Christ's
   own word, and his personal converse with them (v. 41, 42); what he said
   and did there is not related, whether he healed their sick or no; but
   it is intimated, in the effect, that he said and did that which
   convinced them that he was the Christ; and the labours of a minister
   are best told by the good fruit of them. Their hearing of him had a
   good effect, but now their eyes saw him; and the effect was, 1. That
   their number grew (v. 41): Many more believed: many that would not be
   persuaded to go out of the town to him were yet wrought upon, when he
   came among them, to believe in him. Note, It is comfortable to see the
   number of believers; and sometimes the zeal and forwardness of some may
   be a means to provoke many, and to stir them up to a holy emulation,
   Rom. xi. 14. 2. That their faith grew. Those who had been wrought upon
   by the report of the woman now saw cause to say, Now we believe, not
   because of thy saying, v. 42. Here are three things in which their
   faith grew:--(1.) In the matter of it, or that which they did believe.
   Upon the testimony of the woman, they believed him to be a prophet, or
   some extraordinary messenger from heaven; but now that they have
   conversed with him they believe that he is the Christ, the Anointed
   One, the very same that was promised to the fathers and expected by
   them, and that, being the Christ, he is the Saviour of the world; for
   the work to which he was anointed was to save his people from their
   sins. They believed him to be the Saviour not only of the Jews, but of
   the world, which they hoped would take them in, though Samaritans, for
   it was promised that he should be Salvation to the ends of the earth,
   Isa. xlix. 6. (2.) In the certainty of it; their faith now grew up to a
   full assurance: We know that this is indeed the Christ; alethos--truly;
   not a pretended Christ, but a real one; not a typical Saviour, as many
   under the Old Testament, but truly one. Such an assurance as this of
   divine truths is what we should labour after; not only, We think it
   probable, and are willing to suppose that Jesus may be the Christ, but,
   We know that he is indeed the Christ. (3.) In the ground of it, which
   was a kind of spiritual sensation and experience: Now we believe, not
   because of thy saying, for we have heard him ourselves. They had before
   believed for her saying, and it was well, it was a good step; but now
   they find further and much firmer footing for their faith: "Now we
   believe because we have heard him ourselves, and have heard such
   excellent and divine truths, accompanied with such commanding power and
   evidence, that we are abundantly satisfied and assured that this is the
   Christ." This is like what the queen of Sheba said of Solomon (1 Kings
   x. 6, 7): The one half was not told me. The Samaritans, who believed
   for the woman's saying, now gained further light; for to him that hath
   shall be given; he that is faithful in a little shall be trusted with
   more. In this instance we may see how faith comes by hearing. [1.]
   Faith comes to the birth by hearing the report of men. These
   Samaritans, for the sake of the woman's saying, believed so far as to
   come and see, to come and make trial. Thus the instructions of parents
   and preachers, and the testimony of the church and our experienced
   neighbours, recommend the doctrine of Christ to our acquaintance, and
   incline us to entertain it as highly probable. But, [2.] Faith comes to
   its growth, strength, and maturity, by hearing the testimony of Christ
   himself; and this goes further, and recommends his doctrine to our
   acceptance, and obliges us to believe it as undoubtedly certain. We
   were induced to look into the scriptures by the saying of those who
   told us that in them they had found eternal life; but when we ourselves
   have found it in them too, have experienced the enlightening,
   convincing, regenerating, sanctifying, comforting, power of the word,
   now we believe, not for their saying, but because we have searched them
   ourselves: and our faith stands not in the wisdom of men, but in the
   power of God, 1 Cor. ii. 5; 1 John v. 9, 10.

The Nobleman's Son Restored.

   43 Now after two days he departed thence, and went into Galilee.   44
   For Jesus himself testified, that a prophet hath no honour in his own
   country.   45 Then when he was come into Galilee, the Galilæans
   received him, having seen all the things that he did at Jerusalem at
   the feast: for they also went unto the feast.   46 So Jesus came again
   into Cana of Galilee, where he made the water wine. And there was a
   certain nobleman, whose son was sick at Capernaum.   47 When he heard
   that Jesus was come out of Judæa into Galilee, he went unto him, and
   besought him that he would come down, and heal his son: for he was at
   the point of death.   48 Then said Jesus unto him, Except ye see signs
   and wonders, ye will not believe.   49 The nobleman saith unto him,
   Sir, come down ere my child die.   50 Jesus saith unto him, Go thy way;
   thy son liveth. And the man believed the word that Jesus had spoken
   unto him, and he went his way.   51 And as he was now going down, his
   servants met him, and told him, saying, Thy son liveth.   52 Then
   enquired he of them the hour when he began to amend. And they said unto
   him, Yesterday at the seventh hour the fever left him.   53 So the
   father knew that it was at the same hour, in the which Jesus said unto
   him, Thy son liveth: and himself believed, and his whole house.   54
   This is again the second miracle that Jesus did, when he was come out
   of Judæa into Galilee.

   In these verses we have,

   I. Christ's coming into Galilee, v. 43. Though he was as welcome among
   the Samaritans as he could be any where, and had better success, yet
   after two days he left them, not so much because they were Samaritans,
   and he would not confirm those in their prejudices against him who
   said, He is a Samaritan (ch. viii. 48), but because he must preach to
   other cities, Luke iv. 43. He went into Galilee, for there he spent
   much of his time. Now see here,

   1. Whither Christ went; into Galilee, into the country of Galilee, but
   not to Nazareth, which was strictly his own country. He went among the
   villages, but declined going to Nazareth, the head city, for a reason
   here given, which Jesus himself testified, who knew the temper of his
   countrymen, the hearts of all men, and the experiences of all prophets,
   and it is this, That a prophet has no honour in his own country. Note,
   (1.) Prophets ought to have honour, because God has put honour upon
   them and we do or may receive benefit by them. (2.) The honour due to
   the Lord's prophets has very often been denied them, and contempt put
   upon them. (3.) This due honour is more frequently denied them in their
   own country; see Luke iv. 24; Matt. xiii. 57. Not that it is
   universally true (no rule but has some exceptions), but it holds for
   the most part. Joseph, when he began to be a prophet, was most hated by
   his brethren; David was disdained by his brother (1 Sam. xvii. 28);
   Jeremiah was maligned by the men of Anathoth (Jer. xi. 21), Paul by his
   countrymen the Jews; and Christ's near kinsmen spoke most slightly of
   him, ch. vii. 5. Men's pride and envy make them scorn to be instructed
   by those who once were their school-fellows and play-fellows. Desire of
   novelty, and of that which is far-fetched and dear-bought, and seems to
   drop out of the sky to them, makes them despise those persons and
   things which they have been long used to and know the rise of. (4.) It
   is a great discouragement to a minister to go among a people who have
   no value for him or his labours. Christ would not go to Nazareth,
   because he knew how little respect he should have there. (5.) It is
   just with God to deny his gospel to those that despise the ministers of
   it. They that mock the messengers forfeit the benefit of the message.
   Matt. xxi. 35, 41.

   2. What entertainment he met with among the Galileans in the country
   (v. 45): They received him, bade him welcome, and cheerfully attended
   on his doctrine. Christ and his gospel are not sent in vain; if they
   have not honour with some, they shall have with others. Now the reason
   given why these Galileans were so ready to receive Christ is because
   they had seen the miracles he did at Jerusalem, v. 45. Observe, (1.)
   They went up to Jerusalem at the feast, the feast of the passover. The
   Galileans lay very remote from Jerusalem, and their way thither lay
   through the country of the Samaritans, which was troublesome for a Jew
   to pass through, worse than Baca's valley of old; yet, in obedience to
   God's command, they went up to the feast, and there they became
   acquainted with Christ. Note, They that are diligent and constant in
   attending on public ordinances some time or other meet with more
   spiritual benefit than they expect. (2.) At Jerusalem they saw Christ's
   miracles, which recommended him and his doctrine very much to their
   faith and affections. The miracles were wrought for the benefit of
   those at Jerusalem; yet the Galileans who were accidentally there got
   more advantage by them than they did for whom they were chiefly
   designed. Thus the word preached to a mixed multitude may perhaps edify
   occasional hearers more than the constant auditory.

   3. What city he went to. When he would go to a city, he chose to go to
   Cana of Galilee, where he had made the water wine (v. 46); thither he
   went, to see if there were any good fruits of that miracle remaining;
   and, if there were, to confirm their faith, and water what he had
   planted. The evangelist mentions this miracle here to teach us to keep
   in remembrance what we have seen of the works of Christ.

   II. His curing the nobleman's son that was sick of a fever. This story
   is not recorded by any other of the evangelists; it comes in Matt. iv.
   23.

   Observe, 1. Who the petitioner was, and who the patient: the petitioner
   was a nobleman; the patient was his son: There was a certain nobleman.
   Regulus (so the Latin), a little king; so called, either for the
   largeness of his estate, or the extent of his power, or the royalties
   that belonged to his manor. Some understand it as denoting his
   preferment--he was a courtier in some office about the king; others as
   denoting his party--he was an Herodian, a royalist, a prerogative-man,
   one that espoused the interests of the Herods, father and son; perhaps
   it was Chuza, Herod's steward (Luke viii. 3), or Manæn, Herod's
   foster-brother, Acts xiii. 1. There were saints in Cæsar's household.
   The father a nobleman, and yet the son sick; for dignities and titles
   of honour will be no security to persons and families from the assaults
   of sickness and death. It was fifteen miles from Capernaum where this
   nobleman lived to Cana, where Christ now was; yet this affliction in
   his family sent him so far to Christ.

   2. How the petitioner made his application to the physician. Having
   heard that Jesus was come out of Judea to Galilee, and finding that he
   did not come towards Capernaum, but turned off towards the other side
   of the country, he went to him himself, and besought him to come and
   heal his son, v. 47. See here, (1.) His tender affection to his son,
   that when he was sick he would spare no pains to get help for him. (2.)
   His great respect to our Lord Jesus, that he would come himself to wait
   upon him, when he might have sent a servant; and that he besought him,
   when, as a man in authority, some would think he might have ordered his
   attendance. The greatest men, when they come to God, must become
   beggars, and sue sub forma pauperis--as paupers. As to the errand he
   came upon, we may observe a mixture in his faith. [1.] There was
   sincerity in it; he did believe that Christ could heal his son, though
   his disease was dangerous. It is probable he had physicians to him, who
   had given him over; but he believed that Christ could cure him when the
   case seemed deplorable. [2.] Yet there was infirmity in his faith; he
   believed that Christ could heal his son, but, as it should seem, he
   thought he could not heal him at a distance, and therefore he besought
   him that he would come down and heal him, expecting, as Naaman did,
   that he would come and strike his hand over the patient, as if he could
   not cure him but by a physical contact. Thus we are apt to limit the
   Holy One of Israel, and to stint him to our forms. The centurion, a
   Gentile, a soldier, was so strong in faith as to say, Lord, I am not
   worthy that thou shouldest come under my roof, Matt. viii. 8. This
   nobleman, a Jew, must have Christ to come down, though it was a good
   day's journey, and despairs of a cure unless he come down, as if he
   must teach Christ how to work. We are encouraged to pray, but we are
   not allowed to prescribe: Lord, heal me; but, whether with a word or a
   touch, thy will be done.

   3. The gentle rebuke he met with in this address (v. 48): Jesus said to
   him, "I see how it is; except you see signs and wonders, you will not
   believe, as the Samaritans did, though they saw no signs and wonders,
   and therefore I must work miracles among you." Though he was a
   nobleman, and now in grief about his son, and had shown great respect
   to Christ in coming so far to him, yet Christ gives him a reproof.
   Men's dignity in the world shall not exempt them from the rebukes of
   the word or providence; for Christ reproves not after the hearing of
   his ears, but with equity, Isa. xi. 3, 4. Observe, Christ first shows
   him his sin and weakness, to prepare him for mercy, and then grants his
   request. Those whom Christ intends to honour with his favours he first
   humbles with his frowns. The Comforter shall first convince. Herod
   longed to see some miracle (Luke xxiii. 8), and this courtier was of
   the same mind, and the generality of the people too. Now that which is
   blamed is, (1.) That, whereas they had heard by credible and
   incontestable report of the miracles he had wrought in other places,
   they would not believe except they saw them with their own eyes, Luke
   iv. 23. They must be honoured, and they must be humoured, or they will
   not be convinced. Their country must be graced, and their curiosity
   gratified, with signs and wonders, or else, though the doctrine of
   Christ be sufficiently proved by miracles wrought elsewhere, they will
   not believe. Like Thomas, they will yield to no method of conviction
   but what they shall prescribe. (2.) That, whereas they had seen divers
   miracles, the evidence of which they could not gainsay, but which
   sufficiently proved Christ to be a teacher come from God, and should
   now have applied themselves to him for instruction in his doctrine,
   which by its native excellency would have gently led them on, in
   believing, to a spiritual perfection, instead of this they would go no
   further in believing than they were driven by signs and wonders. The
   spiritual power of the word did not affect them, did not attract them,
   but only the sensible power of miracles, which were for those who
   believe not, while prophesying was for those that believe, 1 Cor. xiv.
   22. Those that admire miracles only, and despise prophesying, rank
   themselves with unbelievers.

   4. His continued importunity in his address (v. 49): Sir, come down ere
   my child die. Kyrie--Lord; so it should be rendered. In this reply of
   his we have, (1.) Something that was commendable: he took the reproof
   patiently; he spoke to Christ respectfully. Though he was one of those
   that wore soft clothing, yet he could bear reproof. It is none of the
   privileges of peerage to be above the reproofs of the word of Christ;
   but it is a sign of a good temper and disposition in men, especially in
   great men, when they can be told of their faults and not be angry. And,
   as he did not take the reproof for an affront, so he did not take it
   for a denial, but still prosecuted his request, and continued to
   wrestle till he prevailed. Nay, he might argue thus: "If Christ heal my
   soul, surely he will heal my son; if he cure my unbelief, he will cure
   his fever." This is the method Christ takes, first to work upon us, and
   then to work for us; and there is hope if we find him entering upon
   this method. (2.) Something that was blameworthy, that was his
   infirmity; for, [1.] He seems to take no notice of the reproof Christ
   gave him, says nothing to it, by way either of confession or of excuse,
   for he is so wholly taken up with concern about his child that he can
   mind nothing else. Note, The sorrow of the world is a great prejudice
   to our profiting by the word of Christ. Inordinate care and grief are
   thorns that choke the good seed; see Exod. vi. 9. [2.] He still
   discovered the weakness of his faith in the power of Christ. First, He
   must have Christ to come down, thinking that else he could do the child
   no kindness. It is hard to persuade ourselves that distance of time and
   place are no obstructions to the knowledge and power of our Lord Jesus;
   yet so it is: he sees afar off, for his word, the word of his power,
   runs very swiftly. Secondly, He believes that Christ could heal a sick
   child, but not that he could raise a dead child, and therefore, "O come
   down, ere my child die," as if then it would be too late; whereas
   Christ has the same power over death that he has over bodily diseases.
   He forgot that Elijah and Elisha had raised dead children; and is
   Christ's power inferior to theirs? Observe what haste he is in: Come
   down, ere my child die; as if there were danger of Christ's slipping
   his time. He that believeth does not make haste, but refers himself to
   Christ. "Lord, what and when and how thou pleasest."

   5. The answer of peace which Christ gave to his request at last (v.
   50): Go thy way, thy son liveth. Christ here gives us an instance, (1.)
   Of his power, that he not only could heal, but could heal with so much
   ease, without the trouble of a visit. Here is nothing said, nothing
   done, nothing ordered to be done, and yet the cure wrought: Thy son
   liveth. The healing beams of the Sun of righteousness dispense benign
   influences from one end of heaven to another, and there is nothing hid
   from the heat thereof. Though Christ is now in heaven, and his church
   on earth, he can send from above. This nobleman would have Christ come
   down and heal his son; Christ will heal his son, and not come down. And
   thus the cure is the sooner wrought, the nobleman's mistake rectified,
   and his faith confirmed; so that the thing was better done in Christ's
   way. When he denies what we ask, he gives what is much more to our
   advantage; we ask for ease, he gives patience. Observe, His power was
   exerted by his word. In saying, Thy son lives, he showed that he has
   life in himself, and power to quicken whom he will. Christ's saying,
   Thy soul lives, makes it alive. (2.) Of his pity; he observed the
   nobleman to be in pain about his son, and his natural affection
   discovered itself in that word, Ere my child, my dear child, die; and
   therefore Christ dropped the reproof, and gave him assurance of the
   recovery of his child; for he knows how a father pities his children.

   6. The nobleman's belief of the word of Christ: He believed, and went
   away. Though Christ did not gratify him so far as to go down with him,
   he is satisfied with the method Christ took, and reckons he has gained
   his point. How quickly, how easily, is that which is lacking in our
   faith perfected by the word and power of Christ. Now he sees no sign or
   wonder, and yet believes the wonder done. (1.) Christ said, Thy son
   liveth, and the man believed him; not only believed the omniscience of
   Christ, that he knew the child had recovered, but the omnipotence of
   Christ, that the cure was effected by his word. He left him dying; yet,
   when Christ said, He lives, like the father of the faithful, against
   hope he believed in hope, and staggered not through unbelief. (2.)
   Christ said, Go thy way; and, as an evidence of the sincerity of his
   faith, he went his way, and gave neither Christ nor himself any further
   disturbance. He did not press Christ to come down, did not say, "If he
   do recover, yet a visit will be acceptable;" no, he seems no further
   solicitous, but, like Hannah, he goes his way, and his countenance is
   no more sad. As one entirely satisfied, he made no great haste home;
   did not hurry home that night, but returned leisurely, as one that was
   perfectly easy in his own mind.

   7. The further confirmation of his faith, by comparing notes with his
   servants at his return. (1.) His servants met him with the agreeable
   news of the child's recovery, v. 51. Probably they met him not far from
   his own house, and, knowing what their master's cares were, they were
   willing as soon as they could to make him easy. David's servants were
   loth to tell him when the child was dead. Christ said, Thy son liveth;
   and now the servants say the same. Good news will meet those that hope
   in God's word. (2.) He enquired what hour the child began to recover
   (v. 52); not as if he doubted the influence of Christ's word upon the
   child's recovery, but he was desirous to have his faith confirmed, that
   he might be able to satisfy any to whom he should mention the miracle;
   for it was a material circumstance. Note, [1.] It is good to furnish
   ourselves with all the corroborating proofs and evidences that may be,
   to strengthen our faith in the word of Christ, that it may grow up to a
   full assurance. Show me a token for good. [2.] The diligent comparison
   of the works of Christ with his word will be of great use to us for the
   confirming of our faith. This was the course the nobleman took: He
   enquired of the servants the hour when he began to amend; and they told
   him, Yesterday at the seventh hour (at one o'clock in the afternoon,
   or, as some think this evangelist reckons, at seven o'clock at night)
   the fever left him; not only he began to amend, but he was perfectly
   well on a sudden; so the father knew that it was at the same hour when
   Jesus said to him, Thy son liveth. As the word of God, well-studied,
   will help us to understand his providences, so the providence of God,
   well observed, will help us to understand his word; for God is every
   day fulfilling the scripture. Two things would help to confirm his
   faith:--First, That the child's recovery was sudden and not gradual.
   They name the precise time to an hour: Yesterday, not about, but at the
   seventh hour, the fever left him; not it abated, or began to decrease,
   but it left him in an instant. The word of Christ did not work like
   physic, which must have time to operate, and produce the effect, and
   perhaps cures by expectation only; no, with Christ it was dictum
   factum--he spoke and it was done; not, He spoke and it was set a doing.
   Secondly, That it was just at the same time that Christ spoke to him:
   at that very hour. The synchronisms and coincidents of events add very
   much to the beauty and harmony of Providence. Observe the time, and the
   thing itself will be more illustrious, for every thing is beautiful in
   its time; at the very time when it is promised, as Israel's deliverance
   (Exod. xii. 41); at the very time when it is prayed for, as Peter's
   deliverance, Acts xii. 12. In men's works, distance of place is the
   delay of time and the retarding of business; but it is not so in the
   works of Christ. The pardon, and peace, and comfort, and spiritual
   healing, which he speaks in heaven, are, if he pleases, at the same
   time effected and wrought in the souls of believers; and, when these
   two come to be compared in the great day, Christ will be glorified in
   his saints, and admired in all them that believe.

   8. The happy effect and issue of this. The bringing of the cure to the
   family brought salvation to it. (1.) The nobleman himself believed. He
   had before believed the word of Christ, with reference to this
   particular occasion; but now he believed in Christ as the Messiah
   promised, and became one of his disciples. Thus the particular
   experience of the power and efficacy of one word of Christ may be a
   happy means to introduce and settle the whole authority of Christ's
   dominion in the soul. Christ has many ways of gaining the heart, and by
   the grant of a temporal mercy may make way for better things. (2.) His
   whole house believed likewise. [1.] Because of the interest they all
   had in the miracle, which preserved the blossom and hopes of the
   family; this affected them all, and endeared Christ to them, and
   recommended him to their best thoughts. [2.] Because of the influence
   the master of the family had upon them all. A master of a family cannot
   give faith to those under his charge, nor force them to believe, but he
   may be instrumental to remove external prejudices, which obstruct the
   operation of the evidence, and then the work is more than half done.
   Abraham was famous for this (Gen. xviii. 19), and Joshua, ch. xxiv. 15.
   This was a nobleman, and probably he had a great household; but, when
   he comes into Christ's school, he brings them all along with him. What
   a blessed change was here in this house, occasioned by the sickness of
   the child! This should reconcile us to afflictions; we know not what
   good may follow from them. Probably, the conversion of this nobleman
   and his family at Capernaum might induce Christ to come afterwards, and
   settle at Capernaum, as his head-quarters in Galilee. When great men
   receive the gospel, they may be instrumental to bring it to the places
   where they live.

   9. Here is the evangelist's remark upon this cure (v. 54); This is the
   second miracle, referring to ch. ii. 11, where the turning of water
   into wine is said to be the first; that was soon after his first return
   out of Judea, this soon after his second. In Judea he had wrought many
   miracles, ch. iii. 2; iv. 45. They had the first offer; but, being
   driven thence, he wrought miracles in Galilee. Somewhere or other
   Christ will find a welcome. People may, if they please, shut the sun
   out of their own houses, but they cannot shut it out of the world. This
   is noted to be the second miracle, 1. To remind us of the first,
   wrought in the same place some months before. Fresh mercies should
   revive the remembrance of former mercies, as former mercies should
   encourage our hopes of further mercies. Christ keeps account of his
   favours, whether we do or no. 2. To let us know that this cure was
   before those many cures which the other evangelists mention to be
   wrought in Galilee, Matt. iv. 23; Mark i. 34; Luke iv. 40. Probably,
   the patient being a person of quality, the cure was the more talked of
   and sent him crowds of patients; when this nobleman applied himself to
   Christ, multitudes followed. What abundance of good may great men do,
   if they be good men!
     __________________________________________________________________

J O H N.

  CHAP. V.

   We have in the gospels a faithful record of all that Jesus began both
   to do and to teach, Acts i. 1. These two are interwoven, because what
   he taught explained what he did, and what he did confirmed what he
   taught. Accordingly, we have in this chapter a miracle and a sermon. I.
   The miracle was the cure of an impotent man that had been diseased
   thirty-eight years, with the circumstances of that cure, ver. 1-16. II.
   The sermon was Christ's vindication of himself before the sanhedrim,
   when he was prosecuted as a criminal for healing the man on the sabbath
   day, in which, 1. He asserts his authority as Messiah, and Mediator
   between God and man, ver. 17-29. 2. He proves it by the testimony of
   his Father, of John Baptist, of his miracles, and of the scriptures of
   the Old Testament, and condemns the Jews for their unbelief, ver.
   30-47.

The Cure at the Pool of Bethesda.

   1 After this there was a feast of the Jews; and Jesus went up to
   Jerusalem.   2 Now there is at Jerusalem by the sheep market a pool,
   which is called in the Hebrew tongue Bethesda, having five porches.   3
   In these lay a great multitude of impotent folk, of blind, halt,
   withered, waiting for the moving of the water.   4 For an angel went
   down at a certain season into the pool, and troubled the water:
   whosoever then first after the troubling of the water stepped in was
   made whole of whatsoever disease he had.   5 And a certain man was
   there, which had an infirmity thirty and eight years.   6 When Jesus
   saw him lie, and knew that he had been now a long time in that case, he
   saith unto him, Wilt thou be made whole?   7 The impotent man answered
   him, Sir, I have no man, when the water is troubled, to put me into the
   pool: but while I am coming, another steppeth down before me.   8 Jesus
   saith unto him, Rise, take up thy bed, and walk.   9 And immediately
   the man was made whole, and took up his bed, and walked: and on the
   same day was the sabbath.   10 The Jews therefore said unto him that
   was cured, It is the sabbath day: it is not lawful for thee to carry
   thy bed.   11 He answered them, He that made me whole, the same said
   unto me, Take up thy bed, and walk.   12 Then asked they him, What man
   is that which said unto thee, Take up thy bed, and walk?   13 And he
   that was healed wist not who it was: for Jesus had conveyed himself
   away, a multitude being in that place.   14 Afterward Jesus findeth him
   in the temple, and said unto him, Behold, thou art made whole: sin no
   more, lest a worse thing come unto thee.   15 The man departed, and
   told the Jews that it was Jesus, which had made him whole.   16 And
   therefore did the Jews persecute Jesus, and sought to slay him, because
   he had done these things on the sabbath day.

   This miraculous cure is not recorded by any other of the evangelists,
   who confine themselves mostly to the miracles wrought in Galilee, but
   John relates those wrought at Jerusalem. Concerning this observe,

   I. The time when this cure was wrought: it was at a feast of the Jews,
   that is, the passover, for that was the most celebrated feast. Christ,
   though residing in Galilee, yet went up to Jerusalem at the feast, v.
   1. 1. Because it was an ordinance of God, which, as a subject, he would
   observe, being made under the law; though as a Son he might have
   pleaded an exemption. Thus he would teach us to attend religious
   assemblies. Heb. x. 25. 2. Because it was an opportunity of good; for,
   (1.) there were great numbers gathered together there at that time; it
   was a general rendezvous, at least of all serious thinking people, from
   all parts of the country, besides proselytes from other nations: and
   Wisdom must cry in the places of concourse, Prov. i. 21. (2.) It was to
   be hoped that they were in a good frame, for they came together to
   worship God and to spend their time in religious exercises. Now a mind
   inclined to devotion, and sequestering itself to the exercises of
   piety, lies very open to the further discoveries of divine light and
   love, and to it Christ will be acceptable.

   II. The place where this cure was wrought: at the pool of Bethesda,
   which had a miraculous healing virtue in it, and is here particularly
   described, v. 2-4.

   1. Where it was situated: At Jerusalem, by the sheep-market; epi te
   probatike. It might as well be rendered the sheep-cote, where the sheep
   were kept, or the sheep-gate, which we read of, Neh. iii. 1, through
   which the sheep were brought, as the sheep-market, where they were
   sold. Some think it was near the temple, and, if so, it yielded a
   melancholy but profitable spectacle to those that went up to the temple
   to pray.

   2. How it was called: It was a pool (a pond or bath), which is called
   in Hebrew, Bethesda--the house of mercy; for therein appeared much of
   the mercy of God to the sick and diseased. In a world of so much misery
   as this is, it is well that there are some Bethesdas--houses of mercy
   (remedies against those maladies), that the scene is not all
   melancholy. An alms-house, so Dr. Hammond. Dr. Lightfoot's conjecture
   is that this was the upper pool (Isa. vii. 3), and the old pool, Isa.
   xxii. 11; that it had been used for washing from ceremonial pollutions,
   for convenience of which the porches were built to dress and undress
   in, but it was lately become medicinal.

   3. How it was fitted up: It had five porches, cloisters, piazzas, or
   roofed walks, in which the sick lay. Thus the charity of men concurred
   with the mercy of God for the relief of the distressed. Nature has
   provided remedies, but men must provide hospitals.

   4. How it was frequented with sick and cripples (v. 3): In these lay a
   great multitude of impotent folks. How many are the afflictions of the
   afflicted in this world! How full of complaints are all places, and
   what multitudes of impotent folks! It may do us good to visit the
   hospitals sometimes, that we may take occasion, from the calamities of
   others, to thank God for our comforts. The evangelist specifies three
   sorts of diseased people that lay here, blind, halt, and withered or
   sinew--shrunk, either in one particular part, as the man with the
   withered hand, or all over paralytic. These are mentioned because,
   being least able to help themselves into the water, they lay longest
   waiting in the porches. Those that were sick of these bodily diseases
   took the pains to come far and had the patience to wait long for a
   cure; any of us would have done the same, and we ought to do so: but O
   that men were as wise for their souls, and as solicitous to get their
   spiritual diseases healed! We are all by nature impotent folks in
   spiritual things, blind, halt, and withered; but effectual provision is
   made for our cure if we will but observe orders.

   5. What virtue it had for the cure of these impotent folks (v. 4). An
   angel went down, and troubled the water; and whoso first stepped in was
   made whole. That this strange virtue in the pool was natural, or
   artificial rather, and was the effect of the washing of the sacrifices,
   which impregnated the water with I know not what healing virtue even
   for blind people, and that the angel was a messenger, a common person,
   sent down to stir the water, is altogether groundless; there was a room
   in the temple on purpose to wash the sacrifices in. Expositors
   generally agree that the virtue this pool had was supernatural. It is
   true the Jewish writers, who are not sparing in recounting the praises
   of Jerusalem, do none of them make the least mention of this healing
   pool, of which silence in this matter perhaps this is the reason, that
   it was taken for a presage of the near approach of the Messiah, and
   therefore those who denied him to be come industriously concealed such
   an indication of his coming; so that this is all the account we have of
   it. Observe,

   (1.) The preparation of the medicine by an angel, who went down into
   the pool, and stirred the water. Angels are God's servants, and friends
   to mankind; and perhaps are more active in the removing of diseases (as
   evil angels in the inflicting of them) than we are aware of. Raphael,
   the apocryphal name of an angel, signifies medicina Dei--God's physic,
   or physician rather. See what mean offices the holy angels condescend
   to, for the good of men. If we would do the will of God as the angels
   do it, we must think nothing below us but sin. The troubling of the
   water was the signal given of the descent of the angel, as the going
   upon the tops of the mulberry trees was to David, and then they must
   bestir themselves. The waters of the sanctuary are then healing when
   they are put in motion. Ministers must stir up the gift that is in
   them. When they are cold and dull in their ministrations, the waters
   settle, and are not apt to heal. The angel descended, to stir the
   water, not daily, perhaps not frequently, but at a certain season; some
   think, at the three solemn feasts, to grace those solemnities; or, now
   and then, as Infinite Wisdom saw fit. God is a free agent in dispensing
   his favours.

   (2.) The operation of the medicine: Whoever first stepped in was made
   whole. here is, [1.] miraculous extent of the virtue as to the diseases
   cured; what disease soever it was, this water cured it. Natural and
   artificial baths are as hurtful in some cases as they are useful in
   others, but this was a remedy for every malady, even for those that
   came from contrary causes. The power of miracles succeeds where the
   power of nature succumbs. [2.] A miraculous limitation of the virtue as
   to the persons cured: He that first stepped in had the benefit; that
   is, he or they that stepped in immediately were cured, not those that
   lingered and came in afterwards. This teaches us to observe and improve
   our opportunities, and to look about us, that we slip not a season
   which may never return. The angel stirred the waters, but left the
   diseased to themselves to get in. God has put virtue into the
   scriptures and ordinances, for he would have healed us; but, if we do
   not make a due improvement of them, it is our own fault, we would not
   be healed.

   Now this is all the account we have of this standing miracle; it is
   uncertain when it began and when it ceased. Some conjecture it began
   when Eliashib the high priest began the building of the wall about
   Jerusalem, and sanctified it with prayer; and that God testified his
   acceptance by putting this virtue into the adjoining pool. Some think
   it began now lately at Christ's birth; nay, others at his baptism. Dr.
   Lightfoot, finding in Josephus, Antiq. 15. 121-122, mention of a great
   earthquake in the seventh year of Herod, thirty years before Christ's
   birth, supposed, since there used to be earthquakes at the descent of
   angels, that then the angel first descended to stir this water. Some
   think it ceased with this miracle, others at Christ's death; however,
   it is certain it had a gracious signification. First, it was a token of
   God's good will to that people, and an indication that, though they had
   been long without prophets and miracles, yet God had not cast them off;
   though they were now an oppressed despised people, and many were ready
   to say, Where are all the wonders that our fathers told us of? God did
   hereby let them know that he had still a kindness for the city of their
   solemnities. We may hence take occasion to acknowledge with
   thankfulness God's power and goodness in the mineral waters, that
   contribute so much to the health of mankind; for God made the fountains
   of water, Rev. xiv. 7. Secondly, It was a type of the Messiah, who is
   the fountain opened; and was intended to raise people's expectations of
   him who is the Sun of righteousness, that arises with healing under his
   wings. These waters had formerly been used for purifying, now for
   healing, to signify both the cleansing and curing virtue of the blood
   of Christ, that incomparable bath, which heals all our diseases. The
   waters of Siloam, which filled this pool, signified the kingdom of
   David, and of Christ the Son of David (Isa. viii. 6); fitly therefore
   have they now this sovereign virtue put into them. The laver of
   regeneration is to us as Bethesda's pool, healing our spiritual
   diseases; not at certain seasons, but at all times. Whoever will, let
   him come.

   III. The patient on whom this cure was wrought (v. 5): one that had
   been infirm thirty-eight years. 1. His disease was grievous: He had an
   infirmity, a weakness; he had lost the use of his limbs, at least on
   one side, as is usual in palsies. It is sad to have the body so
   disabled that, instead of being the soul's instrument, it is become,
   even in the affairs of this life, its burden. What reason have we to
   thank God for bodily strength, to use it for him, and to pity those who
   are his prisoners! 2. The duration of it was tedious: Thirty-eight
   years. He was lame longer than most live. Many are so long disabled for
   the offices of life that, as the psalmist complains, they seem to be
   made in vain; for suffering, not for service; born to be always dying.
   Shall we complain of one wearisome night, or one fit of illness, who
   perhaps for many years have scarcely known what it has been to be a day
   sick, when many others, better than we, have scarcely known what it has
   been to be a day well? Mr. Baxter's note on this passage is very
   affecting: "How great a mercy was it to live thirty-eight years under
   God's wholesome discipline! O my God," saith he, "I thank thee for the
   like discipline of fifty-eight years; how safe a life is this, in
   comparison of full prosperity and pleasure!"

   IV. The cure and the circumstances of it briefly related, v. 6-9.

   1. Jesus saw him lie. Observe, When Christ came up to Jerusalem he
   visited not the palaces, but the hospitals, which is an instance of his
   humility, and condescension, and tender compassion, and an indication
   of his great design in coming into the world, which was to seek and
   save the sick and wounded. There was a great multitude of poor cripples
   here at Bethesda, but Christ fastened his eye upon this one, and
   singled him out from the rest, because he was senior of the house, and
   in a more deplorable condition than any of the rest; and Christ
   delights to help the helpless, and hath mercy on whom he will have
   mercy. Perhaps his companions in tribulation insulted over him, because
   he had often been disappointed of a cure; therefore Christ took him for
   his patient: it is his honour to side with the weakest, and bear up
   those whom he sees run down.

   2. He knew and considered how long he had lain in this condition. Those
   that have been long in affliction may comfort themselves with this,
   that God keeps account how long, and knows our frame.

   3. He asked him, Wilt thou be made whole? A strange question to be
   asked one that had been so long ill. Some indeed would not be made
   whole, because their sores serve them to beg by and serve them for an
   excuse for idleness; but this poor man was as unable to go a begging as
   to work, yet Christ put it to him, (1.) To express his own pity and
   concern for him. Christ is tenderly inquisitive concerning the desires
   of those that are in affliction, and is willing to know what is their
   petition: "What shall I do for you?" (2.) To try him whether he would
   be beholden for a cure to him against whom the great people were so
   prejudiced and sought to prejudice others. (3.) To teach him to value
   the mercy, and to excite in him desires after it. In spiritual cases,
   people are not willing to be cured of their sins, are loth to part with
   them. If this point therefore were but gained, if people were willing
   to be made whole, the work were half done, for Christ is willing to
   heal, if we be but willing to be healed, Matt. viii. 3.

   4. The poor impotent man takes this opportunity to renew his complaint,
   and to set forth the misery of his case, which makes his cure the more
   illustrious: Sir, I have no man to put me into the pool, v. 7. He seems
   to take Christ's question as an imputation of carelessness and neglect:
   "If thou hadst had a mind to be healed, thou wouldest have looked
   better to thy hits, and have got into the healing waters long before
   now." "No, Master," saith the poor man, "It is not for want of a good
   will, but of a good friend, that I am unhealed. I have done what I
   could to help myself, but in vain, for no one else will help me." (1.)
   He does not think of any other way of being cured than by these waters,
   and desires no other friendship than to be helped into them; therefore,
   when Christ cured him, his imagination or expectation could not
   contribute to it, for he thought of no such thing. (2.) He complains
   for want of friends to help him in: "I have no man, no friend to do me
   that kindness." One would think that some of those who had been
   themselves healed should have lent him a hand; but it is common for the
   poor to be destitute of friends; no man careth for their soul. To the
   sick and impotent it is as true a piece of charity to work for them as
   to relieve them; and thus the poor are capable of being charitable to
   one another, and ought to be so, though we seldom find that they are
   so; I speak it to their shame. (3.) He bewails his infelicity, that
   very often when he was coming another stepped in before him. But a step
   between him and a cure, and yet he continues impotent. None had the
   charity to say, "Your case is worse than mine, do you go in now, and I
   will stay till the next time;" for there is no getting over the old
   maxim, Every one for himself. Having been so often disappointed, he
   begins to despair, and now is Christ's time to come to his relief; he
   delights to help in desperate cases. Observe, How mildly this man
   speaks of the unkindness of those about him, without any peevish
   reflections. As we should be thankful for the least kindness, so we
   should be patient under the greatest contempts; and, let our
   resentments be ever so just, yet our expressions should ever be calm.
   And observe further, to his praise, that, though he had waited so long
   in vain, yet still he continued lying by the pool side, hoping that
   some time or other help would come, Hab. ii. 3.

   5. Our Lord Jesus hereupon cures him with a word speaking, though he
   neither asked it nor thought of it. Here is,

   (1.) The word he said: Rise, take up thy bed, v. 8. [1.] He is bidden
   to rise and walk; a strange command to be given to an impotent man,
   that had been long disabled; but this divine word was to be the vehicle
   of a divine power; it was a command to the disease to be gone, to
   nature to be strong, but it is expressed as a command to him to bestir
   himself. He must rise and walk, that is, attempt to do it, and in the
   essay he should receive strength to do it. The conversion of a sinner
   is the cure of a chronic disease; this is ordinarily done by the word,
   a word of command: Arise, and walk; turn, and live; make ye a new
   heart; which no more supposes a power in us to do it, without the grace
   of God, distinguishing grace, than this supposed such a power in the
   impotent man. But, if he had not attempted to help himself, he had not
   been cured, and he must have borne the blame; yet it does not therefore
   follow that, when he did rise and walk, it was by his own strength; no,
   it was by the power of Christ, and he must have all the glory. Observe,
   Christ did not bid him rise and go into the waters, but rise and walk.
   Christ did that for us which the law could not do, and set that aside.
   [2.] He is bidden to take up his bed. First, To make it to appear that
   it was a perfect cure, and purely miraculous; for he did not recover
   strength by degrees, but from the extremity of weakness and impotency
   he suddenly stepped into the highest degree of bodily strength; so that
   he was able to carry as great a load as any porter that had been as
   long used to it as he had been disused. He, who this minute was not
   able to turn himself in his bed, the next minute was able to carry his
   bed. The man sick of the palsy (Matt. ix. 6) was bidden to go to his
   house, but probably this man had no house to go to, the hospital was
   his home; therefore he is bidden to rise and walk. Secondly, It was to
   proclaim the cure, and make it public; for, being the sabbath day,
   whoever carried a burden through the streets made himself very
   remarkable, and every one would enquire what was the meaning of it;
   thereby notice of the miracle would spread, to the honour of God.
   Thirdly, Christ would thus witness against the tradition of the elders,
   which had stretched the law of the sabbath beyond its intention; and
   would likewise show that he was Lord of the sabbath, and had power to
   make what alterations he pleased about it, and to over-rule the law.
   Joshua, and the host of Israel, marched about Jericho on the sabbath
   day, when God commanded them, so did this man carry his bed, in
   obedience to a command. The case may be such that it may become a work
   of necessity, or mercy, to carry a bed on the sabbath day; but here it
   was more, it was a work of piety, being designed purely for the glory
   of God. Fourthly, He would hereby try the faith and obedience of his
   patient. By carrying his bed publicly, he exposed himself to the
   censure of the ecclesiastical court, and was liable, at least, to be
   scourged in the synagogue. Now, will he run the hazard of this, in
   obedience to Christ? Yes, he will. Those that have been healed by
   Christ's word should be ruled by his word, whatever it cost them.

   (2.) The efficacy of this word (v. 9): a divine power went alone with
   it, and immediately he was made whole, took up his bed, and walked.
   [1.] He felt the power of Christ's word healing him: Immediately he was
   made whole. What a joyful surprise was this to the poor cripple, to
   find himself all of a sudden so easy, so strong, so able to help
   himself! What a new world was he in, in an instant! Nothing is too hard
   for Christ to do. [2.] He obeyed the power of Christ's word commanding
   him. He took up his bed and walked, and did not care who blamed him or
   threatened him for it. The proof of our spiritual cure is our rising
   and walking. Hath Christ healed our spiritual diseases? Let us go
   whithersoever he sends us, and take up whatever he is pleased to lay
   upon us, and walk before him.

   V. What became of the poor man after he was cured. We are here told,

   1. What passed between him and the Jews who saw him carry his bed on
   the sabbath day; for on that day this cure was wrought, and it was the
   sabbath that fell within the passover week, and therefore a high day,
   ch. xix. 31. Christ's work was such that he needed not make any
   difference between sabbath days and other days, for he was always about
   his Father's business; but he wrought many remarkable cures on that
   day, perhaps to encourage his church to expect those spiritual favours
   from him, in their observance of the Christian sabbath, which were
   typified by his miraculous cures. Now here,

   (1.) The Jews quarrelled with the man for carrying his bed on the
   sabbath day, telling him that it was not lawful, v. 10. It does not
   appear whether they were magistrates, who had power to punish him, or
   common people, who could only inform against him; but thus far was
   commendable, that, while they knew not by what authority he did it,
   they were jealous for the honour of the sabbath, and could not
   unconcernedly see it profaned; like Nehemiah. Neh. xiii. 17.

   (2.) The man justified himself in what he did by a warrant that would
   bear him out, v. 11. "I do not do it in contempt of the law and the
   sabbath, but in obedience to one who, by making me whole, has given me
   an undeniable proof that he is greater than either. He that could work
   such a miracle as to make me whole no doubt might give me such a
   command as to carry my bed; he that could overrule the powers of nature
   no doubt might overrule a positive law, especially in an instance not
   of the essence of the law. He that was so kind as to make me whole
   would not be so unkind as to bid me do what is sinful." Christ, by
   curing another paralytic, proved his power to forgive sin, here to give
   law; if his pardons are valid, his edicts are so, and his miracles
   prove both.

   (3.) The Jews enquired further who it was that gave him this warrant
   (v. 12): What man is that? Observe, How industriously they overlooked
   that which might be a ground of their faith in Christ. They enquire
   not, no, not for curiosity, "Who is it that made thee whole?" While
   they industriously caught at that which might be a ground of reflection
   upon Christ (What man is it who said unto thee, Take up thy bed?) they
   would fain subpoena the patient to be witness against his physician,
   and to be his betrayer. In their question, observe, [1.] They resolve
   to look upon Christ as a mere man: What man is that? For, though he
   gave ever such convincing proofs of it, they were resolved that they
   would never own him to be the Son of God. [2.] They resolve to look
   upon him as a bad man, and take it for granted that he who bade this
   man carry his bed, whatever divine commission he might produce, was
   certainly a delinquent, and as such they resolve to prosecute him. What
   man is that who durst give such orders?

   (4.) The poor man was unable to give them any account of him: He wist
   not who he was, v. 13.

   [1.] Christ was unknown to him when he healed him. Probably he had
   heard of the name of Jesus, but had never seen him, and therefore could
   not tell that this was he. Note, Christ does many a good turn for those
   that know him not, Isa. xlv. 4, 5. He enlightens, strengthens,
   quickens, comforts us, and we wist not who he is; nor are aware how
   much we receive daily by his mediation. This man, being unacquainted
   with Christ, could not actually believe in him for a cure; but Christ
   knew the dispositions of his soul, and suited his favours to them, as
   to the blind man in a like case, ch. ix. 36. Our covenant and communion
   with God take rise, not so much from our knowledge of him, as from his
   knowledge of us. We know God, or, rather, are known of him, Gal. iv. 9.

   [2.] For the present he kept himself unknown; for as soon as he had
   wrought the cure he conveyed himself away, he made himself unknown (so
   some read it), a multitude being in that place. This is mentioned to
   show, either, First, How Christ conveyed himself away--by retiring into
   the crowd, so as not to be distinguished from a common person. He that
   was the chief of ten thousand often made himself one of the throng. It
   is sometimes the lot of those who have by their services signalized
   themselves to be levelled with the multitude, and overlooked. Or
   Secondly, Why he conveyed himself away, because there was a multitude
   there, and he industriously avoided both the applause of those who
   would admire the miracle and cry that up, and the censure of those who
   would censure him as a sabbath-breaker, and run him down. Those that
   are active for God in their generation must expect to pass through evil
   report and good report; and it is wisdom as much as may be to keep out
   of the hearing of both; lest by the one we be exalted, and by the other
   depressed, above measure. Christ left the miracle to commend itself,
   and the man on whom it was wrought to justify it.

   2. What passed between him and our Lord Jesus at their next interview,
   v. 14. Observe here,

   (1.) Where Christ found him: in the temple, the place of public
   worship. In our attendance on public worship we may expect to meet with
   Christ, and improve our acquaintance with him. Observe, [1.] Christ
   went to the temple. Though he had many enemies, yet he appeared in
   public, because there he bore his testimony to divine institutions, and
   had opportunity of doing good. [2.] The man that was cured went to the
   temple. There Christ found him the same day, as it should seem, that he
   was healed; thither he straightway went, First, Because he had, by his
   infirmity, been so long detained thence. Perhaps he had not been there
   for thirty-eight years, and therefore, as soon as ever the embargo is
   taken off, his first visit shall be to the temple, as Hezekiah
   intimates his shall be (Isa. xxxviii. 22): What is the sign that I
   shall go up to the house of the Lord? Secondly, Because he had by his
   recovery a good errand thither; he went up to the temple to return
   thanks to God for his recovery. When God has at any time restored us
   our health we ought to attend him with solemn praises (Ps. cxvi. 18,
   19), and the sooner the better, while the sense of the mercy is fresh.
   Thirdly, Because he had, by carrying his bed, seemed to put a contempt
   on the sabbath, he would thus show that he had an honour for it, and
   made conscience of sabbath-sanctification, in that on which the chief
   stress of it is laid, which is the public worship of God. Works of
   necessity and mercy are allowed; but when they are over we must go to
   the temple.

   (2.) What he said to him. When Christ has cured us, he has not done
   with us; he now applies himself to the healing of his soul, and this by
   the word too. [1.] He gives him a memento of his cure: Behold thou art
   made whole. He found himself made whole, yet Christ calls his attention
   to it. Behold, consider it seriously, how sudden, how strange, how
   cheap, how easy, the cure was: admire it; behold, and wonder: Remember
   it; let the impressions of it abide, and never be lost, Isa. xxxviii.
   9. [2.] He gives him a caution against sin, in consideration hereof,
   Being made whole, sin no more. This implies that his disease was the
   punishment of sin; whether of some remarkably flagrant sin, or only of
   sin in general, we cannot tell, but we know that sin is the procuring
   cause of sickness, Ps. cvii. 17, 18. Some observe that Christ did not
   make mention of sin to any of his patients, except to this impotent
   man, and another who was in like manner diseased, Mark ii. 5. While
   those chronical diseases lasted, they prevented the outward acts of
   many sins, and therefore watchfulness was the more necessary when the
   disability was removed. Christ intimates that those who are made whole,
   who are eased of the present sensible punishment of sin, are in danger
   of returning to sin when the terror and restraint are over, unless
   divine grace dry up the fountain. When the trouble which only dammed up
   the current is over, the waters will return to their old course; and
   therefore there is great need of watchfulness, lest after healing mercy
   we return again to folly. The misery we were made whole from warns us
   to sin no more, having felt the smart of sin; the mercy we were made
   whole by is an engagement upon us not to offend him who healed us. This
   is the voice of every providence, Go and sin no more. This man began
   his new life very hopefully in the temple, yet Christ saw it necessary
   to give him this caution; for it is common for people, when they are
   sick, to promise much, when newly recovered to perform something, but
   after awhile to forget all. [3.] He gives him warning of his danger, in
   case he should return to his former sinful course: Lest a worse thing
   come to thee. Christ, who knows all men's hearts, knew that he was one
   of those that must be frightened from sin. Thirty-eight years'
   lameness, one would think, was a thing bad enough; yet there is
   something worse that will come to him if he relapse into sin after God
   has given him such a deliverance as this, Ezra ix. 13, 14. The hospital
   where he lay was a melancholy place, but hell is much more so: the doom
   of apostates is a worse thing than thirty-eight years' lameness.

   VI. Now, after this interview between Christ and his patient, observe
   in the two following verses, 1. The notice which the poor simple man
   gave to the Jews concerning Christ, v. 15. He told them it was Jesus
   that had made him whole. We have reason to think that he intended this
   for the honour of Christ and the benefit of the Jews, little thinking
   that he who had so much power and goodness could have any enemies; but
   those who wish well to Christ's kingdom must have the wisdom of the
   serpent, lest they do more hurt than good with their zeal, and must not
   cast pearls before swine. 2. The rage and enmity of the Jews against
   him: Therefore did the rulers of the Jews persecute Jesus. See, (1.)
   How absurd and unreasonable their enmity to Christ was. Therefore,
   because he had made a poor sick man well, and so eased the public
   charge, upon which, it is likely, he had subsisted; therefore they
   persecuted him, because he did good in Israel. (2.) How bloody and
   cruel it was: They sought to slay him; nothing less than his blood, his
   life, would satisfy them. (3.) How it was varnished over with a colour
   of zeal for the honour of the sabbath; for this was the pretended
   crime, Because he had done these things on the sabbath day, as if that
   circumstance were enough to vitiate the best and most divine actions,
   and to render him obnoxious whose deeds were otherwise most
   meritorious. Thus hypocrites often cover their real enmity against the
   power of godliness with a pretended zeal for the form of it.

Christ's Discourse with the Jews; All Judgment Committed to Christ; The
Christian Charter.

   17 But Jesus answered them, My Father worketh hitherto, and I work.
   18 Therefore the Jews sought the more to kill him, because he not only
   had broken the sabbath, but said also that God was his Father, making
   himself equal with God.   19 Then answered Jesus and said unto them,
   Verily, verily, I say unto you, The Son can do nothing of himself, but
   what he seeth the Father do: for what things soever he doeth, these
   also doeth the Son likewise.   20 For the Father loveth the Son, and
   showeth him all things that himself doeth: and he will show him greater
   works than these, that ye may marvel.   21 For as the Father raiseth up
   the dead, and quickeneth them; even so the Son quickeneth whom he will.
     22 For the Father judgeth no man, but hath committed all judgment
   unto the Son:   23 That all men should honour the Son, even as they
   honour the Father. He that honoureth not the Son honoureth not the
   Father which hath sent him.   24 Verily, verily, I say unto you, He
   that heareth my word, and believeth on him that sent me, hath
   everlasting life, and shall not come into condemnation; but is passed
   from death unto life.   25 Verily, verily, I say unto you, The hour is
   coming, and now is, when the dead shall hear the voice of the Son of
   God: and they that hear shall live.   26 For as the Father hath life in
   himself; so hath he given to the Son to have life in himself;   27 And
   hath given him authority to execute judgment also, because he is the
   Son of man.   28 Marvel not at this: for the hour is coming, in the
   which all that are in the graves shall hear his voice,   29 And shall
   come forth; they that have done good, unto the resurrection of life;
   and they that have done evil, unto the resurrection of damnation.   30
   I can of mine own self do nothing: as I hear, I judge: and my judgment
   is just; because I seek not mine own will, but the will of the Father
   which hath sent me.

   We have here Christ's discourse upon occasion of his being accused as a
   sabbath-breaker, and it seems to be his vindication of himself before
   the sanhedrim, when he was arraigned before them: whether on the same
   day, or two or three days after, does not appear; probably the same
   day. Observe,

   I. The doctrine laid down, by which he justified what he did on the
   sabbath day (v. 17): He answered them. This supposes that he had
   something laid to his charge: or what they suggested one to another,
   when they sought to slay him (v. 16), he knew, and gave this reply to,
   My Father worketh hitherto, and I work. At other times, in answer to
   the like charge, he had pleaded the example of David's eating the
   show-bread, of the priests' slaying the sacrifices, and of the people's
   watering their cattle on the sabbath day; but here he goes higher and
   alleges the example of his Father and his divine authority; waiving all
   other pleas, he insists upon that which was instar omnium--equivalent
   to the whole, and abides by it, which he had mentioned, Matt. xii. 8.
   The Son of man is Lord even of the sabbath day; but he here enlarges on
   it. 1. He pleads that he was the Son of God, plainly intimated in his
   calling God his Father; and, if so, his holiness was unquestionable and
   his sovereignty incontestable; and he might make what alterations he
   pleased of the divine law. Surely they will reverence the Son, the heir
   of all things. 2. That he was a worker together with God. (1.) My
   Father worketh hitherto. The example of God's resting on the seventh
   day from all his work is, in the fourth commandment, made the ground of
   our observing it as a sabbath or day of rest. Now God rested only from
   such work as he had done the six days before; otherwise he worketh
   hitherto, he is every day working, sabbath days and week-days,
   upholding and governing all the creatures, and concurring by his common
   providence to all the motions and operations of nature, to his own
   glory; therefore, when we are appointed to rest on the sabbath day, yet
   we are not restrained from doing that which has a direct tendency to
   the glory of God, as the man's carrying his bed had. (2.) I work; not
   only therefore I may work, like him, in doing good on sabbath days as
   well as other days, but I also work with him. As God created all things
   by Christ, so he supports and governs all by him, Heb. i. 3. This sets
   what he does above all exception; he that is so great a worker must
   needs be an uncontrollable governor; he that does all is Lord of all,
   and therefore Lord of the sabbath, which particular branch of his
   authority he would now assert, because he was shortly to show it
   further, in the change of the day from the seventh to the first.

   II. The offence that was taken at his doctrine (v. 18): The Jews sought
   the more to kill him. His defence was made his offence, as if by
   justifying himself he had made bad worse. Note, Those that will not be
   enlightened by the word of Christ will be enraged and exasperated by
   it, and nothing more vexes the enemies of Christ than his asserting his
   authority; see Ps. ii. 3-5. They sought to kill him,

   1. Because he had broken the sabbath; for, let him say what he would in
   his own justification, they are resolved, right or wrong, to find him
   guilty of sabbath breaking. When malice and envy sit upon the bench,
   reason and justice may even be silent at the bar, for whatever they can
   say will undoubtedly be over-ruled.

   2. Not only so, but he had said also that God was his Father. Now they
   pretend a jealousy for God's honour, as before for the sabbath day, and
   charge Christ with it as a heinous crime that he made himself equal
   with God; and a heinous crime it had been if he had not really been so.
   It was the sin of Lucifer, I will be like the Most High. Now, (1.) This
   was justly inferred from what he said, that he was the Son of God, and
   that God was his Father, patera idion--his own Father; his, so as he
   was no one's else. He had said that he worked with his Father, by the
   same authority and power, and hereby he made himself equal with God.
   Ecce intelligunt Judæi, quod non intelligunt Ariani--Behold, the Jews
   understand what the Arians do not. (2.) Yet it was unjustly imputed to
   him as an offence that he equalled himself with God, for he was and is
   God, equal with the Father (Phil. ii. 6); and therefore Christ, in
   answer to this charge, does not except against the innuendo as strained
   or forced, makes out his claim and proves that he is equal with God in
   power and glory.

   III. Christ's discourse upon this occasion, which continues without
   interruption to the end of the chapter. In these verses he explains,
   and afterwards confirms, his commission, as Mediator and
   plenipotentiary in the treaty between God and man. And, as the honours
   he is hereby entitled to are such as it is not fit for any creature to
   receive, so the work he is hereby entrusted with is such as it is not
   possible for any creature to go through with, and therefore he is God,
   equal with the Father.

   1. In general. He is one with the Father in all he does as Mediator,
   and there was a perfectly good understanding between them in the whole
   matter. It is ushered in with a solemn preface (v. 19): Verily, verily,
   I say unto you; I the Amen, the Amen, say it. This intimates that the
   things declared are, (1.) Very awful and great, and such as should
   command the most serious attention. (2.) Very sure, and such as should
   command an unfeigned assent. (3.) That they are matters purely of
   divine revelation; things which Christ has told us, and which we could
   not otherwise have come to the knowledge of. Two things he saith in
   general concerning the Son's oneness with the Father in working:--

   [1.] That the Son conforms to the Father (v. 19): The Son can do
   nothing of himself but what he sees the Father do; for these things
   does the Son. The Lord Jesus, as Mediator, is First, Obedient to his
   Father's will; so entirely obedient that he can do nothing of himself,
   in the same sense as it is said, God cannot lie, cannot deny himself,
   which expresses the perfection of his truth, not any imperfection in
   his strength; so here, Christ was so entirely devoted to his Father's
   will that it was impossible for him in any thing to act separately.
   Secondly, He is observant of his Father's counsel; he can, he will, do
   nothing but what he sees the Father do. No man can find out the work of
   God, but the only-begotten Son, who lay in his bosom, sees what he
   does, is intimately acquainted with his purposes, and has the plan of
   them ever before him. What he did as Mediator, throughout his whole
   undertaking, was the exact transcript or counterpart of what the Father
   did; that is, what he designed, when he formed the plan of our
   redemption in his eternal counsels, and settled those measures in every
   thing which never could be broken, nor ever needed to be altered. It
   was the copy of that great original; it was Christ's faithfulness, as
   it was Moses's, that he did all according to the pattern shown him in
   the mount. This is expressed in the present tense, what he sees the
   Father do, for the same reason that, when he was here upon earth, it
   was said, He is in heaven (ch. iii. 13), and is in the bosom of the
   Father (ch. i. 18); as he was even then by his divine nature present in
   heaven, so the things done in heaven were present to his knowledge.
   What the Father did in his counsels, the Son had ever in his view, and
   still he had his eye upon it, as David in spirit spoke of him, I have
   set the Lord always before me, Ps. xvi. 8. Thirdly, Yet he is equal
   with the Father in working; for what things soever the Father does
   these also does the Son likewise; he did the same things, not such
   things, but tauta, the same things; and he did them in the same manner,
   homoios, likewise, with the same authority, and liberty, and wisdom,
   the same energy and efficacy. Does the Father enact, repeal, and alter,
   positive laws? Does he over-rule the course of nature, know men's
   hearts? So does the Son. The power of the Mediator is a divine power.

   [2.] That the Father communicates to the Son, v. 20. Observe,

   First, The inducement to it: The Father loveth the Son; he declared,
   This is my beloved Son. He had not only a good will to the undertaking,
   but an infinite complacency in the undertaker. Christ was now hated of
   men, one whom the nation abhorred (Isa. xlix. 7); but he comforted
   himself with this, that his Father loved him.

   Secondly, The instances of it. He shows it, 1. In what he does
   communicate to him: He shows him all things that himself doth. The
   Father's measures in making and ruling the world are shown to the Son,
   that he may take the same measures in framing and governing the church,
   which work was to be a duplicate of the work of creation and
   providence, and it is therefore called the world to come. He shows him
   all things ha autos poiei--which he does, that is, which the Son does,
   so it might be construed; all that the Son does is by direction from
   the Father; he shows him. 2. In what he will communicate; he will show
   him, that is, will appoint and direct him to do greater works than
   these. (1.) Works of greater power than the curing of the impotent man;
   for he should raise the dead, and should himself rise from the dead. By
   the power of nature, with the use of means, a disease may possibly in
   time be cured; but nature can never, by the use of any means, in any
   time raise the dead. (2.) Works of greater authority than warranting
   the man to carry his bed on the sabbath day. They thought this a daring
   attempt; but what was this to his abrogating the whole ceremonial law,
   and instituting new ordinances, which he would shortly do, "that you
   may marvel!" Now they looked upon his works with contempt and
   indignation, but he will shortly do that which they will look upon with
   amazement, Luke vii. 16. Many are brought to marvel at Christ's works,
   whereby he has the honour of them, who are not brought to believe, by
   which they would have the benefit of them.

   2. In particular. He proves his equality with the Father, by specifying
   some of those works which he does that are the peculiar works of God.
   This is enlarged upon, v. 21-30. He does, and shall do, that which is
   the peculiar work of God's sovereign dominion and jurisdiction--judging
   and executing judgment, v. 22-24, 27. These two are interwoven, as
   being nearly connected; and what is said once is repeated and
   inculcated; put both together, and they will prove that Christ said not
   amiss when he made himself equal with God.

   (1.) Observe what is here said concerning the Mediator's power to raise
   the dead and give life. See [1.] His authority to do it (v. 21): As the
   Father raiseth up the dead, so the Son quickeneth whom he will. First,
   It is God's prerogative to raise the dead, and give life, even his who
   first breathed into man the breath of life, and so made him a living
   soul; see Deut. xxxii. 30; 1 Sam. ii. 6; Ps. lxviii. 20; Rom. iv. 17.
   This God had done by the prophets Elijah and Elisha, and it was a
   confirmation of their mission. A resurrection from the dead never lay
   in the common road of nature, nor ever fell within the thought of those
   that studied only the compass of nature's power, one of whose received
   axioms was point blank against it: A privatione ad habitum non datur
   regressus--Existence, when once extinguished, cannot be rekindled. It
   was therefore ridiculed at Athens as an absurd thing, Acts xvii. 32. It
   is purely the work of a divine power, and the knowledge of it purely by
   divine revelation. This the Jews would own. Secondly, The Mediator is
   invested with this prerogative: He quickens whom he will; raises to
   life whom he pleases, and when he pleases. He does not enliven things
   by natural necessity, as the sun does, whose beams revive of course;
   but he acts as a free agent, has the dispensing of his power in his own
   hand, and is never either constrained, or restrained, in the use of it.
   As he has the power, so he has the wisdom and sovereignty, of a God;
   has the key of the grave and of death (Rev. i. 18), not as a servant,
   to open and shut as he is bidden, for he has it as the key of David,
   which he is master of, Rev. iii. 7. An absolute prince is described by
   this (Dan. v. 19): Whom he would he slew or kept alive; it is true of
   Christ without hyperbole.

   [2.] His ability to do it. Therefore he has power to quicken whom he
   will as the Father does, because he has life in himself, as the Father
   has, v. 26. First, It is certain that the Father has life in himself.
   Not only he is a self-existent Being, who does not derive from, or
   depend upon, any other (Exod. iii. 14), but he is a sovereign giver of
   life; he has the disposal of life in himself; and of all good (for so
   life sometimes signifies); it is all derived from him, and dependent on
   him. He is to his creatures the fountain of life, and all good; author
   of their being and well-being; the living God, and the God of all
   living. Secondly, It is as certain that he has given to the Son to have
   life in himself. As the Father is the original of all natural life and
   good, being the great Creator, so the Son, as Redeemer, is the original
   of all spiritual life and good; is that to the church which the Father
   is to the world; see 1 Cor. viii. 6; Col. i. 19. The kingdom of grace,
   and all the life in that kingdom, are as fully and absolutely in the
   hand of the Redeemer as the kingdom of providence is in the hand of the
   Creator; and as God, who gives being to all things, has his being of
   himself, so Christ, who gives life, raised himself to life by his own
   power, ch. x. 18.

   [3.] His acting according to this authority and ability. Having life in
   himself, and being authorized to quicken whom he will, by virtue hereof
   there are, accordingly, two resurrections performed by his powerful
   word, both which are here spoken of:--

   First, A resurrection that now is (v. 29), a resurrection from the
   death of sin to the life of righteousness, by the power of Christ's
   grace. The hour is coming, and now is. It is a resurrection begun
   already, and further to be carried on, when the dead shall hear the
   voice of the Son of God. This is plainly distinguished from that in v.
   28, which speaks of the resurrection at the end of time. This says
   nothing, as that does, of the dead in their graces, and of all of them,
   and their coming forth. Now, 1. Some think this was fulfilled in those
   whom he miraculously raised to life, Jairus's daughter, the widow's
   son, and Lazarus; and it is observable that all whom Christ raised were
   spoken to, as, Damsel, arise; Young man, arise; Lazarus, come forth;
   whereas those raised under the Old Testament were raised, not by a
   word, but other applications, 1 Kings xvii. 21; 2 Kings iv. 34; xiii.
   21. Some understand it of those saints that rose with Christ; but we do
   not read of the voice of the Son of God calling them. But, 2. I rather
   understand it of the power of the doctrine of Christ, for the
   recovering and quickening of those that were dead in trespasses and
   sins, Eph. ii. 1. The hour was coming when dead souls should be made
   alive by the preaching of the gospel, and a spirit of life from God
   accompanying it: nay, it then was, while Christ was upon earth. It may
   refer especially to the calling of the Gentiles, which is said to be as
   life from the dead, and, some think, was prefigured by Ezekiel's vision
   (ch. xxxvii. 1), and foretold, Isa. xxvi. 19. Thy dead men shall live.
   But it is to be applied to all the wonderful success of the gospel,
   among both Jews and Gentiles; an hour which still is, and is still
   coming, till all the elect be effectually called. Note, (1.) Sinners
   are spiritually dead, destitute of spiritual life, sense, strength, and
   motion, dead to God, miserable, but neither sensible of their misery
   nor able to help themselves out of it. (2.) The conversion of a soul to
   God is its resurrection from death to life; then it begins to live when
   it begins to live to God, to breathe after him, and move towards him.
   (3.) It is by the voice of the Son of God that souls are raised to
   spiritual life; it is wrought by his power, and that power conveyed and
   communicated by his word: The dead shall hear, shall be made to hear,
   to understand, receive, and believe, the voice of the Son of God, to
   hear it as his voice; then the Spirit by it gives life, otherwise the
   letter kills. (4.) The voice of Christ must be heard by us, that we may
   live by it. They that hear, and attend to what they hear, shall live.
   Hear and your soul shall live, Isa. lv. 3.

   Secondly, A resurrection yet to come; this is spoken of, v. 28, 29,
   introduced with, "Marvel not at this, which I have said of the first
   resurrection, do not reject it as incredible and absurd, for at the end
   of time you shall all see a more sensible and amazing proof of the
   power and authority of the Son of man." As his own resurrection was
   reserved to be the final and concluding proof of his personal
   commission, so the resurrection of all men is reserved to be a like
   proof of his commission to be executed by his spirit. Now observe here,

   a. When this resurrection shall be: The hour is coming; it is fixed to
   an hour, so very punctual is this great appointment. The judgment is
   not adjourned sine die--to some time not yet pitched upon; no, he hath
   appointed a day. The hour is coming. (a.) It is not yet come, it is not
   the hour spoken of at v. 25, that is coming, and now is. Those erred
   dangerously who said that the resurrection was past already, 2 Tim. ii.
   18, But, (b.) It will certainly come, it is coming on, nearer every day
   than other; it is at the door. How far off it is we know not; but we
   know that it is infallibly designed and unalterably determined.

   b. Who shall be raised: All that are in the graves, all that have died
   from the beginning of time, and all that shall die to the end of time.
   It was said (Dan. xii. 2), Many shall arise; Christ here tells us that
   those many shall be all; all must appear before the Judge, and
   therefore all must be raised; every person, and the whole of every
   person; every soul shall return to its body, and every bone to its
   bone. The grave is the prison of dead bodies, where they are detained;
   their furnace, where they are consumed (Job xxiv. 19); yet, in prospect
   of their resurrection, we may call it their bed, where they sleep to be
   awaked again; their treasury, where they are laid up to be used again.
   Even those that are not put into graves shall arise; but, because most
   are put into graves, Christ uses this expression, all that are in the
   graves. The Jews used the word sheol for the grave, which signifies the
   state of the dead; all that are in that state shall hear.

   c. How they shall be raised. Two things are here told us:--(a.) The
   efficient of this resurrection: They shall hear his voice; that is, he
   shall cause them to hear it, as Lazarus was made to hear that word,
   Come forth; a divine power shall go along with the voice, to put life
   into them, and enable them to obey it. When Christ rose, there was no
   voice heard, not a word spoken, because he rose by his own power; but
   at the resurrection of the children of men we find three voices spoken
   of, 1 Thess. iv. 16. The Lord shall descend with a shout, the shout of
   a king, with the voice of the archangel; either Christ himself, the
   prince of the angels, or the commander-in-chief, under him, of the
   heavenly hosts; and with the trumpet of God: the soldier's trumpet
   sounding the alarm of war, the judge's trumpet publishing the summons
   to the court. (b.) The effect of it: They shall come forth out of their
   graves, as prisoners out of their prison-house; they shall arise out of
   the dust, and shake themselves from it; see Isa. lii. 1, 2, 11. But
   this is not all; they shall appear before Christ's tribunal, shall come
   forth as those that are to be tried, come forth to the bar, publicly to
   receive their doom.

   d. To what they shall be raised; to a different state of happiness or
   misery, according to their different character; to a state of
   retribution, according to what they did in the state of probation.

   (a.) They that have done good shall come forth to the resurrection of
   life; they shall live again, to live for ever. Note, [a.] Whatever name
   men are called by, or whatever plausible profession they make, it will
   be well in the great day with those only that have done good, have done
   that which is pleasing to God and profitable to others. [b.] The
   resurrection of the body will be a resurrection of life to all those,
   and those only, that have been sincere and constant in doing good. They
   shall not only be publicly acquitted, as a pardoned criminal, we say,
   has his life, but they shall be admitted into the presence of God, and
   that is life, it is better than life; they shall be attended with
   comforts in perfection. To live is to be happy, and they shall be
   advanced above the fear of death; that is life indeed in which
   mortality is for ever swallowed up.

   (b.) They that have done evil to the resurrection of damnation; they
   shall live again, to be for ever dying. The Pharisees thought that the
   resurrection pertained only to the just, but Christ here rectifies that
   mistake. Note, [a.] Evil doers, whatever they pretend, will be treated
   in the day of judgment as evil men. [b.] The resurrection will be to
   evil doers, who did not by repentance undo what they had done amiss, a
   resurrection of damnation. They shall come forth to be publicly
   convicted of rebellion against God, and publicly condemned to
   everlasting punishment; to be sentenced to it, and immediately sent to
   it without reprieve. Such will the resurrection be.

   (2.) Observe what is here said concerning the Mediator's authority to
   execute judgment, v. 22-24, 27. As he has an almighty power, so he has
   a sovereign jurisdiction; and who so fit to preside in the great
   affairs of the other life as he who is the Father and fountain of life?
   Here is,

   [1.] Christ's commission or delegation to the office of a judge, which
   is twice spoken of here (v. 22): He hath committed all judgment to the
   Son; and again (v. 27): he hath given him authority.

   First, The Father judges no man; not that the Father hath resigned the
   government, but he is pleased to govern by Jesus Christ; so that man is
   not under the terror of dealing with God immediately, but has the
   comfort of access to him by a Mediator. Having made us, he may do what
   he pleases with us, as the potter with the clay; yet he does not take
   advantage of this, but draws us with the cords of a man. 2. He does not
   determine our everlasting condition by the covenant of innocency, nor
   take the advantage he has against us for the violation of that
   covenant. The Mediator having undertaken to make a vicarious
   satisfaction, the matter is referred to him, and God is willing to
   enter upon a new treaty; not under the law of the Creator, but the
   grace of the Redeemer.

   Secondly, He has committed all judgment to the Son, has constituted him
   Lord of all (Acts x. 36; Rom. xiv. 9), as Joseph in Egypt, Gen. xli.
   40. This was prophesied of, Ps. lxxii. 1; Isa. xii. 3, 4; Jer. xxiii.
   5; Mic. v. 1-4; Ps. lxvii. 4; xcvi. 13; xcviii. 9. All judgment is
   committed to our Lord Jesus; for 1. He is entrusted with the
   administration of the providential kingdom, is head over all things
   (Eph. i. 11), head of every man, 1 Cor. xii. 3. All things consist by
   him, Col. i. 17. 2. He is empowered to make laws immediately to bind
   conscience. I say unto you is now the form in which the statues of the
   kingdom of heaven run. Be it enacted by the Lord Jesus, and by his
   authority. All the acts now in force are touched with his sceptre. 3.
   He is authorized to appoint and settle the terms of the new covenant,
   and to draw up the articles of peace between God and man; it is God in
   Christ that reconciles the world, and to him he has given power to
   confer eternal life. The book of life is the Lamb's book; by his award
   we must stand or fall. 4. He is commissioned to carry on and complete
   the war with the powers of darkness; to cast out and give judgment
   against the prince of this world, ch. xii. 31. He is commissioned not
   only to judge, but to make war, Rev. xix. 11. All that will fight for
   God against Satan must enlist themselves under his banner. 5. He is
   constituted sole manager of the judgment of the great day. The ancients
   generally understood these words of that crowning act of his judicial
   power. The final and universal judgment is committed to the Son of man;
   the tribunal is his, it is the judgment-seat of Christ; the retinue is
   his, his mighty angels; he will try the causes, and pass the sentence.
   Acts xvii. 31.

   Thirdly, He has given him authority to execute judgment also, v. 27.
   Observe, 1. What the authority is which our Redeemer is invested with:
   An authority to execute judgment; he has not only a legislative and
   judicial power, but an executive power too. The phrase here is used
   particularly for the judgment of condemnation, Jude 15. poiesai
   krisin--to execute judgment upon all; the same with his taking
   vengeance, 2 Thess. i. 8. The ruin of impenitent sinners comes from the
   hand of Christ; he that executes judgment upon them is the same that
   would have wrought salvation for them, which makes the sentence
   unexceptionable; and there is no relief against the sentence of the
   Redeemer; salvation itself cannot save those whom the Saviour condemns,
   which makes the ruin remediless. 2. Whence he has that authority: the
   Father gave it to him. Christ's authority as Mediator is delegated and
   derived; he acts as the Father's Viceregent, as the Lord's Anointed,
   the Lord's Christ. Now all this redounds very much to the honour of
   Christ, acquitting him from the guilt of blasphemy, in making himself
   equal with God; and very much to the comfort of all believers, who may
   with the greatest assurance venture their all in such hands.

   [2.] Here are the reasons (reasons of state) for which this commission
   was given him. He has all judgment committed to him for two reasons:--

   First, Because he is the Son of man; which denotes these three
   things:--1. His humiliation and gracious condescension. Man is a worm,
   the son of man a worm; yet this was the nature, this the character,
   which the Redeemer assumed, in pursuance of the counsels of love; to
   this low estate he stooped, and submitted to all the mortifications
   attending it, because it was his Father's will; in recompence therefore
   of this wonderful obedience, God did thus dignify him. Because he
   condescended to be the Son of man, his Father made him Lord of all,
   Phil. ii. 8, 9. 2. His affinity and alliance to us. The Father has
   committed the government of the children of men to him, because, being
   the Son of man, he is of the same nature with those whom he is set
   over, and therefore the more unexceptionable, and the more acceptable,
   as a Judge. Their governor shall proceed from the midst of them, Jer.
   xxx. 21. Of this that law was typical; One of thy brethren shalt thou
   set king over thee, Deut. xvii. 15. 3. His being the Messiah promised.
   In that famous vision of his kingdom and glory, Dan. vii. 13, 14, he is
   called the Son of man; and Ps. viii. 4-6. Thou has made the Son of man
   have dominion over the works of thy hands. He is the Messiah, and
   therefore is invested with all this power. The Jews usually called the
   Christ the Son of David; but Christ usually called himself the Son of
   man, which was the more humble title, and bespeaks him a prince and
   Saviour, not the Jewish nation only, but to the whole race of mankind.

   Secondly, That all men should honour the Son, v. 23. The honouring of
   Jesus Christ is here spoken of as God's great design (the Son intended
   to glorify the Father, and therefore the Father intended to glorify the
   Son, ch. xii. 32); and as man's great duty, in compliance with that
   design. If God will have the Son honoured, it is the duty of all to
   whom he is made known to honour him. Observe here, 1. The respect that
   is to be paid to our Lord Jesus: We must honour the Son, must look upon
   him as one that is to be honoured, both on account of his transcendent
   excellences and perfections in himself, and of the relations he stands
   in to us, and must study to give him honour accordingly; must confess
   that he is Lord, and worship him; must honour him who was dishonoured
   for us. 2. The degree of it: Even as they honour the Father. This
   supposes it to be our duty to honour the Father; for revealed religion
   is founded on natural religion, and directs us to honour the Son, to
   honour him with divine honour; we must honour the Redeemer with the
   same honour with which we honour the Creator. So far was it from
   blasphemy for him to make himself equal with God that it is the highest
   injury that can be for us to make him otherwise. The truths and laws of
   the Christian religion, so far as they are revealed, are as sacred and
   honourable as those of natural religion, and to be equally had in
   estimation; for we lie under the same obligations to Christ, the Author
   of our being; and have as necessary a dependence upon the Redeemer's
   grace as upon the Creator's providence, which is a sufficient ground
   for this law--to honour the Son as we honour the Father. To enforce
   this law, it is added, He that honours not the Son honours not the
   Father who has sent him. Some pretend a reverence for the Creator, and
   speak honourably of him, who make light of the Redeemer, and speak
   contemptibly of him; but let such know that the honours and interests
   of the Father and Son are so inseparably twisted and interwoven that
   the Father never reckons himself honoured by any that dishonour the
   Son. Note, (1.) Indignities done to the Lord Jesus reflect upon God
   himself, and will so be construed and reckoned for in the court of
   heaven. The Son having so far espoused the Father's honour as to take
   to himself the reproaches cast on him (Rom. xv. 3), the Father does no
   less espouse the Son's honour, and counts himself struck at through
   him. (2.) The reason of this is because the Son is sent and
   commissioned by the Father; it is the Father who hath sent him.
   Affronts to an ambassador are justly resented by the prince that sends
   him. And by this rule those who truly honour the Son honour the Father
   also; see Phil. ii. 11.

   [3.] Here is the rule by which the Son goes in executing this
   commission, so those words seem to come in (v. 24): He that heareth and
   believeth hath everlasting life. Here we have the substance of the
   whole gospel; the preface commands attention to a thing most weighty,
   and assent to a thing most certain: "Verily, verily, I say unto you, I,
   to whom you hear all judgment is committed, I, in whose lips is a
   divine sentence; take from me the Christian's character and charter."

   First, The character of a Christian: He that heareth my word, and
   believeth on him that sent me. To be a Christian indeed is, 1. To hear
   the word of Christ. It is not enough to be within hearing of it, but we
   must attend on it, as scholars on the instructions of their teachers;
   and attend to it, as servants to the commands of their masters; we must
   hear and obey it, must abide by the gospel of Christ as the fixed rule
   of our faith and practice. 2. To believe on him that sent him; for
   Christ's design is to bring us to God; and, as he is the first original
   of all grace, so is he the last object of all faith. Christ is our way;
   God is our rest. We must believe on God as having sent Jesus Christ,
   and recommended himself to our faith and love, by manifesting his glory
   in the face of Jesus Christ (2 Cor. iv. 6), as his Father and our
   Father.

   Secondly, The charter of a Christian, in which all that are Christians
   indeed are interested. See what we get by Christ. 1. A charter of
   pardon: He shall not come into condemnation. The grace of the gospel is
   a full discharge from the curse of the law. A believer shall not only
   not lie under condemnation eternally, but shall not come into
   condemnation now, not come into the danger of it (Rom. viii. 1), not
   come into judgment, not be so much as arraigned. 2. A charter of
   privileges: He is passed out of death to life, is invested in a present
   happiness in spiritual life and entitled to a future happiness in
   eternal life. The tenour of the first covenant was, Do this and live;
   the man that doeth them shall live in them. Now this proves Christ
   equal with the Father that he has power to propose the same benefit to
   the hearers of his word that had been proposed to the keepers of the
   old law, that is, life: Hear and live, believe and live, is what we may
   venture our souls upon, when we are disabled to do and live; see ch.
   xvii. 2.

   [4.] Here is the righteousness of his proceedings pursuant to this
   commission, v. 30. All judgment being committed to him, we cannot but
   ask how he manages it. And here he answers, My judgment is just. All
   Christ's acts of government, both legislative and judicial, are exactly
   agreeable to the rules of equity; see Prov. viii. 8. There can lie no
   exceptions against any of the determinations of the Redeemer; and
   therefore, as there shall be no repeal of any of his statutes, so there
   shall be no appeal from any of his sentences. His judgments are
   certainly just, for they are directed,

   First, By the Father's wisdom: I can of my ownself do nothing, nothing
   without the Father, but as I hear I judge, as he had said before (v.
   19), The Son can do nothing but what he sees the Father do; so here,
   nothing but what he hears the Father say: As I hear, 1. From the secret
   eternal counsels of the Father, so I judge. Would we know what we may
   depend upon in our dealing with God? Hear the word of Christ. We need
   not dive into the divine counsels, those secret things which belong not
   to us, but attend to the revealed dictates of Christ's government and
   judgment, which will furnish us with an unerring guide; for what Christ
   has adjudged is an exact copy or counterpart of what the Father has
   decreed. 2. From the published records of the Old Testament. Christ, in
   all the execution of his undertaking, had an eye to the scripture, and
   made it his business to conform to this, and fulfil it: As it was
   written in the volume of the book. Thus he taught us to do nothing of
   ourselves, but, as we hear from the word of God, so to judge of things,
   and act accordingly.

   Secondly, By the Father's will: My judgment is just, and cannot be
   otherwise, because I seek not my own will, but his who sent me. Not as
   if the will of Christ were contrary to the will of the Father, as the
   flesh is contrary to the spirit in us; but, 1. Christ had, as man, the
   natural and innocent affections of the human nature, sense of pain and
   pleasure, an inclination to life, an aversion to death: yet he pleased
   not himself, did not confer with these, nor consult these, when he was
   to go on his undertaking, but acquiesced entirely in the will of his
   Father. 2. What he did as Mediator was not the result of any peculiar
   or particular purpose and design of his own; what he did seek to do was
   not for his own mind's sake, but he was therein guided by his Father's
   will, and the purpose which he had purposed to himself. This our
   Saviour did upon all occasions refer himself to and govern himself by.

Christ Proves His Divine Mission; Infidelity of the Jews Reproved.

   31 If I bear witness of myself, my witness is not true.   32 There is
   another that beareth witness of me; and I know that the witness which
   he witnesseth of me is true.   33 Ye sent unto John, and he bare
   witness unto the truth.   34 But I receive not testimony from man: but
   these things I say, that ye might be saved.   35 He was a burning and a
   shining light: and ye were willing for a season to rejoice in his
   light.   36 But I have greater witness than that of John: for the works
   which the Father hath given me to finish, the same works that I do,
   bear witness of me, that the Father hath sent me.   37 And the Father
   himself, which hath sent me, hath borne witness of me. Ye have neither
   heard his voice at any time, nor seen his shape.   38 And ye have not
   his word abiding in you: for whom he hath sent, him ye believe not.
   39 Search the scriptures; for in them ye think ye have eternal life:
   and they are they which testify of me.   40 And ye will not come to me,
   that ye might have life.   41 I receive not honour from men.   42 But I
   know you, that ye have not the love of God in you.   43 I am come in my
   Father's name, and ye receive me not: if another shall come in his own
   name, him ye will receive.   44 How can ye believe, which receive
   honour one of another, and seek not the honour that cometh from God
   only?   45 Do not think that I will accuse you to the Father: there is
   one that accuseth you, even Moses, in whom ye trust.   46 For had ye
   believed Moses, ye would have believed me: for he wrote of me.   47 But
   if ye believe not his writings, how shall ye believe my words?

   In these verses our Lord Jesus proves and confirms the commission he
   had produced, and makes it out that he was sent of God to be the
   Messiah.

   I. He sets aside his own testimony of himself (v. 31): "If I bear
   witness of myself, though it is infallibly true (ch. viii. 14), yet,
   according to the common rule of judgment among men, you will not admit
   it as legal proof, nor allow it to be given in evidence." Now, 1. This
   reflects reproach upon the sons of men, and their veracity and
   integrity. Surely we may say deliberately, what David said in haste,
   All men are liars, else it would never have been such a received maxim
   that a man's testimony of himself is suspicious, and not to be relied
   on; it is a sign that self-love is stronger than the love of truth. And
   yet, 2. It reflects honour on the Son of God, and bespeaks his
   wonderful condescension, that, though he is the faithful witness, the
   truth itself, who may challenge to be credited upon his honour, and his
   own single testimony, yet he is pleased to waive his privilege, and,
   for the confirmation of our faith, refers himself to his vouchers, that
   we may have full satisfaction.

   II. He produces other witnesses that bear testimony to him that he was
   sent of God.

   1. The Father himself bore testimony to him (v. 32): There is another
   that beareth witness. I take this to be meant of God the Father, for
   Christ mentions his testimony with his own (ch. viii. 18): I bear
   witness of myself, and the Father beareth witness of me. Observe,

   (1.) The seal which the Father put to his commission: He beareth
   witness of me, not only has done so by a voice from heaven, but still
   does so by the tokens of his presence with me. See who they are to whom
   God will bear witness. [1.] Those whom he sends and employs; where he
   gives commissions he give credentials. [2.] Those who bear witness to
   him; so Christ did. God will own and honour those that own and honour
   him. [3.] Those who decline bearing witness of themselves; so Christ
   did. God will take care that those who humble and abase themselves, and
   seek not their own glory, shall not lose by it.

   (2.) The satisfaction Christ had in this testimony: "I know that the
   witness which he witnesseth of me is true. I am very well assured that
   I have a divine mission, and do not in the least hesitate concerning
   it; thus he had the witness in himself." The devil tempted him to
   question his being the Son of God, but he never yielded.

   2. John Baptist witnessed to Christ, v. 33, &c. John came to bear
   witness of the light (ch. i. 7); his business was to prepare his way,
   and direct people to him: Behold the Lamb of God.

   (1.) Now the testimony of John was, [1.] A solemn and public testimony:
   "You sent an embassy of priests and Levites to John, which gave him an
   opportunity of publishing what he had to say; it was not a popular, but
   a judicial testimony." [2.] It was a true testimony: He bore witness to
   the truth, as a witness ought to do, the whole truth, and nothing but
   the truth. Christ does not say, He bore witness to me (though every one
   knew he did), but, like an honest man, He bore witness to the truth.
   Now John was confessedly such a holy, good man, so mortified to the
   world, and so conversant with divine things, that it could not be
   imagined he should be guilty of such a forgery and imposture as to say
   what he did concerning Christ if it had not been so, and if he had not
   been sure of it.

   (2.) Two things are added concerning John's testimony:--

   [1.] That it was a testimony ex abundanti--more than he needed to vouch
   (v. 34): I receive not testimony from man. Though Christ saw fit to
   quote John's testimony, it was with a protestation that it shall not be
   deemed or construed so as to prejudice the prerogative of his
   self-sufficiency. Christ needs no letters or commendation, no
   testimonials or certificates, but what his own worth and excellency
   bring with him; why then did Christ here urge the testimony of John?
   Why, these things I say, that you may be saved. This he aimed at in all
   this discourse, to save not his own life, but the souls of others; he
   produced John's testimony because, being one of themselves, it was to
   be hoped that they would hearken to it. Note, First, Christ desires and
   designs the salvation even of his enemies and persecutors. Secondly,
   The word of Christ is the ordinary means of salvation. Thirdly, Christ
   in his word considers our infirmities and condescends to our
   capacities, consulting not so much what it befits so great a prince to
   say as what we can bear, and what will be most likely to do us good.

   [2.] That it was a testimony ad hominem--to the man, because John
   Baptist was one whom they had a respect for (v. 35): He was a light
   among you.

   First, The character of John Baptist: He was a burning and a shining
   light. Christ often spoke honourably of John; he was now in prison
   under a cloud, yet Christ gives him his due praise, which we must be
   ready to do to all that faithfully serve God. 1. He was a light, not
   phos--lux, light (so Christ was the light), but lyknos--lucerna, a
   luminary, a derived subordinate light. His office was to enlighten a
   dark world with notices of the Messiah's approach, to whom he was as
   the morning star. 2. He was a burning light, which denotes sincerity;
   painted fire may be made to shine, but that which burns is true fire.
   It denotes also his activity, zeal, and fervency, burning in love to
   God and the souls of men; fire is always working on itself or something
   else, so is a good minister. 3. He was a shining light, which denotes
   either his exemplary conversation, in which our light should shine
   (Matt. v. 16), or an eminent diffusive influence. He was illustrious in
   the sight of others; though he affected obscurity and retirement, and
   was in the deserts, yet such were his doctrine, his baptism, his life,
   that he became very remarkable, and attracted the eyes of the nation.

   Secondly, The affections of the people to him: you were willing for a
   season to rejoice in his light. 1. It was a transport that they were
   in, upon the appearing of John: "You were willing-- ethelesate, you
   delighted to rejoice in his light; you were very proud that you had
   such a man among you, who was the honour of your country; you were
   willing agalliasthenai--willing to dance, and make a noise about this
   light, as boys about a bonfire." 2. It was but transient, and soon
   over: "You were fond of him, pros horan--for an hour, for a season, as
   little children are fond of a new thing, you were pleased with John
   awhile, but soon grew weary of him and his ministry, and said that he
   had a devil, and now you have him in prison." Note, Many, that seem to
   be affected and pleased with the gospel at first, afterwards despise
   and reject it; it is common for forward and noisy professors to cool
   and fall off. These here rejoiced in John's light, but never walked in
   it, and therefore did not keep to it; they were like the stony ground.
   While Herod was a friend to John Baptist, the people caressed him; but
   when he fell under Herod's frowns he lost their favours: "You were
   willing to countenance John, pros horan that is, for temporal ends" (so
   some take it); "you were glad of him, in hopes to make a tool of him,
   by his interest and under the shelter of his name to have shaken off
   the Roman yoke, and recovered the civil liberty and honour of your
   country." Now, (1.) Christ mentions their respect to John, to condemn
   them for their present opposition to himself, to whom John bore
   witness. If they had continued their veneration for John, as they ought
   to have done, they would have embraced Christ. (2.) He mentions the
   passing away of their respect, to justify God in depriving them, as he
   had now done, of John's ministry, and putting that light under a
   bushel.

   3. Christ's own works witnessed to him (v. 36): I have a testimony
   greater than that of John; for if we believe the witness of men sent of
   God, as John was, the witness of God immediately, and not by the
   ministry of men, is greater, 1 John v. 9. Observe, Though the witness
   of John was a less cogent and less considerable witness, yet our Lord
   was pleased to make use of it. We must be glad of all the supports that
   offer themselves for the confirmation of our faith, though they may not
   amount to a demonstration, and we must not invalidate any, under
   pretence that there are others more conclusive; we have occasion for
   them all. Now this greater testimony was that of the works which his
   Father had given him to finish. That is, (1.) In general the whole
   course of his life and ministry--his revealing God and his will to us,
   setting up his kingdom among men, reforming the world, destroying
   Satan's kingdom, restoring fallen man to his primitive purity and
   felicity, and shedding abroad in men's hearts the love of God and of
   one another--all that work of which he said when he died, It is
   finished, it was all, from first to last, opus Deo dignum--a work
   worthy of God; all he said and did was holy and heavenly, and a divine
   purity, power, and grace shone in it, proving abundantly that he was
   sent of God. (2.) In particular. The miracles he wrought for the proof
   of his divine mission witnessed of him. Now it is here said, [1.] That
   these works were given him by the Father, that is, he was both
   appointed and empowered to work them; for, as Mediator, he derived both
   commission and strength from his Father. [2.] They were given to him to
   finish; he must do all those works of wonder which the counsel and
   foreknowledge of God had before determined to be done; and his
   finishing them proves a divine power; for as for God his work is
   perfect. [3.] These works did bear witness of him, did prove that he
   was sent of God, and that what he said concerning himself was true; see
   Heb. ii. 4; Acts ii. 22. That the Father had sent him as a Father, not
   as a master sends his servant on an errand, but as a father sends his
   son to take possession for himself; if God had not sent him, he would
   not have seconded him, would not have sealed him, as he did by the
   works he gave him to do; for the world's Creator will never be its
   deceiver.

   4. He produces, more fully than before, his Father's testimony
   concerning him (v. 37): The Father that sent me hath borne witness of
   me. The prince is not accustomed to follow his ambassador himself, to
   confirm his commission viva voce--by speaking; but God was pleased to
   bear witness of his Son himself by a voice from heaven at his baptism
   (Matt. iii. 17): This is my ambassador, This is my beloved Son. The
   Jews reckoned Bath-kol;--the daughter of a voice, a voice from heaven,
   one of the ways by which God made known his mind; and in that way he
   had owned Christ publicly and solemnly, and repeated it, Matt. xvii. 5.
   Note, (1.) Those whom God sends he will bear witness of; where he gives
   a commission, he will not fail to seal it; he that never left himself
   without witness (Acts xiv. 17) will never leave any of his servants so,
   who go upon his errand. (2.) Where God demands belief, he will not fail
   to give sufficient evidence, as he has done concerning Christ. That
   which was to be witnessed concerning Christ was chiefly this, that the
   God we had offended was willing to accept of him as a Mediator. Now
   concerning this he has himself given us full satisfaction (and he was
   fittest to do it), declaring himself well-pleased in him; if we be so,
   the work is done. Now, it might be suggested, if God himself thus bore
   witness of Christ, how came it to pass that he was not universally
   received by the Jewish nation and their rulers? To this Christ here
   answers that it was not to be thought strange, nor could their
   infidelity weaken his credibility, for two reasons:--[1.] Because they
   were not acquainted with such extraordinary revelations of God and his
   will: You have neither heard his voice at any time, nor seen his shape,
   or appearance. They showed themselves to be as ignorant of God, though
   they professed relation to him, as we are of a man we never either saw
   or heard. "But why do I talk to you of God's bearing witness of me? He
   is one you know nothing of, nor have any acquaintance or communion
   with." Note, Ignorance of God is the true reason of men's rejecting the
   record he has given concerning his Son. A right understanding of
   natural religion would discover to us such admirable congruities in the
   Christian religion as would greatly dispose our minds to the
   entertainment of it. Some give this sense of it: "The Father bore
   witness of me by a voice, and the descent of a dove, which is such an
   extraordinary thing that you never saw or heard the like; and yet for
   my sake there was such a voice and appearance; yea, and you might have
   heard that voice, you might have seen that appearance, as others did,
   if you had closely attended the ministry of John, but by slighting it
   you missed of that testimony." [2.] Because they were not affected, no,
   not with the ordinary ways by which God had revealed himself to them:
   You have not his word abiding in you, v. 38. They had the scriptures of
   the Old Testament; might they not by them be disposed to receive
   Christ? Yes, if they had had their due influence upon them. But, First,
   The word of God was not in them; it was among them, in their country,
   in their hands, but not in them, in their hearts; not ruling in their
   souls, but only shining in their eyes and sounding in their ears. What
   did it avail them that they had the oracles of God committed to them
   (Rom. iii. 2), when they had not these oracles commanding in them? If
   they had, they would readily have embraced Christ. Secondly, It did not
   abide. Many have the word of God coming into them, and making some
   impressions for awhile, but it does not abide with them; it is not
   constantly in them, as a man at home, but only now and then, as a
   wayfaring man. If the word abide in us, if we converse with it by
   frequent meditation, consult with it upon every occasion, and conform
   to it in our conversation, we shall then readily receive the witness of
   the Father concerning Christ; see ch. vii. 17. But how did it appear
   that they had not the word of God abiding in them? It appeared by this,
   Whom he hath sent, him ye believe not. There was so much said in the
   Old Testament concerning Christ, to direct people when and where to
   look for him, and so to facilitate the discovery of him, that, if they
   had duly considered these things, they could not have avoided the
   conviction of Christ's being sent of God; so that their not believing
   in Christ was a certain sign that the word of God did not abide in
   them. Note, The in-dwelling of the word, and Spirit, and grace of God
   in us, is best tried by its effects, particularly by our receiving what
   he sends, the commands, the messengers, the providences he sends,
   especially Christ whom he hath sent.

   5. The last witness he calls is the Old Testament, which witnessed of
   him, and to it he appeals (v. 39, &c.): Search the scriptures,
   ereunate.

   (1.) This may be read, either, [1.] "You search the scriptures, and you
   do well to do so; you read them daily in your synagogues, you have
   rabbies, and doctors, and scribes, that make it their business to study
   them, and criticize upon them." The Jews boasted of the flourishing of
   scripture-learning in the days of Hillel, who died about twelve years
   after Christ's birth, and reckoned some of those who were then members
   of the sanhedrim the beauties of their wisdom and the glories of their
   law; and Christ owns that they did indeed search the scriptures, but it
   was in search of their own glory: "You search the scriptures, and
   therefore, if you were not wilfully blind, you would believe in me."
   Note, It is possible for men to be very studious in the letter of the
   scripture, and yet to be strangers to the power and influence of it.
   Or, [2.] As we read it: Search the scriptures; and so, First, It was
   spoken to them in the nature of an appeal: "You profess to receive and
   believe the scripture; here I will join issue with you, let this be the
   judge, provided you will not rest in the letter" (hærere in cortice),
   "but will search into it." Note, when appeals are made to the
   scriptures, they must be searched. Search the whole book of scripture
   throughout, compare one passage with another, and explain one by
   another. We must likewise search particular passages to the bottom, and
   see not what they seem to say prima facie--at the first appearance, but
   what they say indeed. Secondly, It is spoken to us in the nature of an
   advice, or a command to all Christians to search the scriptures. Note,
   All those who would find Christ must search the scriptures; not only
   read them, and hear them, but search them, which denotes, 1. Diligence
   in seeking, labour, and study, and close application of mind. 2. Desire
   and design of finding. We must aim at some spiritual benefit and
   advantage in reading and studying the scripture, and often ask, "What
   am I now searching for?" We must search as for hidden treasures (Prov.
   ii. 4), as those that sink for gold or silver, or that dive for pearl,
   Job xxviii. 1-11. This ennobled the Bereans, Acts xvii. 11.

   (2.) Now there are two things which we are here directed to have in our
   eye, in our searching the scripture: heaven our end, and Christ our
   way. [1.] We must search the scriptures for heaven as our great end:
   For in them you think you have eternal life. The scripture assures us
   of an eternal state set before us, and offers to us an eternal life in
   that state: it contains the chart that describes it, the charter that
   conveys it, the direction in the way that leads to it, and the
   foundation upon which the hope of it is built; and this is worth
   searching for where we are sure to find it. But to the Jews Christ
   saith only, You think you have eternal life in the scriptures, because,
   though they did retain the belief and hope of eternal life, and
   grounded their expectations of it upon the scriptures, yet herein they
   missed it, that they looked for it by the bare reading and studying of
   the scripture. It was a common but corrupt saying among them, He that
   has the words of the law has eternal life; they thought they were sure
   of heaven if they could say by heart, or rather by rote, such and such
   passages of scripture as they were directed to by the tradition of the
   elders; as they thought all the vulgar cursed because they did not thus
   know the law (ch. vii. 49), so they concluded all the learned
   undoubtedly blessed. [2.] We must search the scriptures for Christ, as
   the new and living way that leads to this end. These are they, the
   great and principal witnesses, that testify of me. Note, First, The
   scriptures, even those of the Old Testament, testify of Christ, and by
   them God bears witness to him. The Spirit of Christ in the prophets
   testified beforehand of him (1 Pet. i. 11), the purposes and promises
   of God concerning him, and the previous notices of him. The Jews knew
   very well that the Old Testament testified of the Messiah, and were
   critical in their remarks upon the passages that looked that way; and
   yet were careless, and wretchedly overseen, in the application of them.
   Secondly, Therefore we must search the scriptures, and may hope to find
   eternal life in that search, because they testify of Christ; for this
   is life eternal, to know him; see 1 John v. 11. Christ is the treasure
   hid in the field of the scriptures, the water in those wells, the milk
   in those breasts.

   (3.) To this testimony he annexes a reproof of their infidelity and
   wickedness in four instances; particularly,

   [1.] Their neglect of him and his doctrine: "You will not come tome,
   that you might have life, v. 40. You search the scriptures, you believe
   the prophets, who you cannot but see testify of me; and yet you will
   not come to me, to whom they direct you." Their estrangement from
   Christ was the fault not so much of their understandings as of their
   wills. This is expressed as a complaint; Christ offered life, and it
   was not accepted. Note, First, There is life to be had with Jesus
   Christ for poor souls; we may have life, the life of pardon and grace,
   and comfort and glory: life is the perfection of our being, and
   inclusive of all happiness; and Christ is our life. Secondly, Those
   that would have this life must come to Jesus Christ for it; we may have
   it for the coming for. It supposes an assent of the understanding to
   the doctrine of Christ and the record given concerning him; it lies in
   the consent of the will to his government and grace, and it produces an
   answerable compliance in the affections and actions. Thirdly, The only
   reason why sinners die is because they will not come to Christ for life
   and happiness; it is not because they cannot, but because they will
   not. They will neither accept the life offered, because spiritual and
   divine, nor will they agree to the terms on which it is offered, nor
   apply themselves to the use of the appointed means: they will not be
   cured, for they will not observe the methods of cure. Fourthly, The
   wilfulness and obstinacy of sinners in rejecting the tenders of grace
   are a great grief to the Lord Jesus, and what he complains of. Those
   words (v. 41), I receive not honour from men, come in a parenthesis, to
   obviate an objection against him, as if he sought his own glory, and
   made himself the head of a party, in obliging all to come to him, and
   applaud him. Note, 1. He did not covet nor court the applause of men,
   did not in the least affect that worldly pomp and splendour in which
   the carnal Jews expected their Messiah to appear. He charged those whom
   he cured not to make him known, and withdrew from those that would have
   made him king. 2. He had not the applause of men. Instead of receiving
   honour from men, he received a great deal of dishonour and disgrace
   from men, for he made himself of no reputation. 3. He needed not the
   applause of men; it was no addition to his glory whom all the angels of
   God worship, nor was he any otherwise pleased with it than as it was
   according to his Father's will, and for the happiness of those who, in
   giving honour to him, received much greater honour from him.

   [2.] Their want of the love of God (v. 42): "I know you very well, that
   you have not the love of God in you. Why should I wonder that you do
   not come to me, when you want even the first principle of natural
   religion, which is the love of God?" Note, The reason why people slight
   Christ is because they do not love God; for, if we did indeed love God,
   we should love him who is his express image, and hasten to him by whom
   only we may be restored to the favour of God. He charged them (v. 37)
   with ignorance of God, and here with want of love to him; therefore men
   have not the love of God because they desire not the knowledge of him.
   Observe, First, The crime charged upon them: You have not the love of
   God in you. They pretended a great love to God, and thought they proved
   it by their zeal for the law, the temple, and the sabbath; and yet they
   were really without the love of God. Note, There are many who make a
   great profession of religion who yet show they want the love of God by
   their neglect of Christ and their contempt of his commandments; they
   hate his holiness and undervalue his goodness. Observe, It is the love
   of God in us, that love seated in the heart, a living active principle
   there, that God will accept; the love shed abroad there, Rom. v. 5.
   Secondly, The proof of this charge, by the personal knowledge of
   Christ, who searches the heart (Rev. ii. 23) and knows what is in man:
   I know you. Christ sees through all our disguises, and can say to each
   of us, I know thee. 1. Christ knows men better than their neighbours
   know them. The people thought that the scribes and Pharisees were very
   devout and good men, but Christ knew that they had not the love of God
   in them. 2. Christ knows men better than they know themselves. These
   Jews had a very good opinion of themselves, but Christ knew how corrupt
   their inside was, notwithstanding the speciousness of their outside; we
   may deceive ourselves, but we cannot deceive him. 3. Christ knows men
   who do not, and will not, know him; he looks on those who industriously
   look off from him, and calls by their own name, their true name, those
   who have not known him.

   [3.] Another crime charged upon them is their readiness to entertain
   false Christs and false prophets, while they obstinately opposed him
   who was the true Messias (v. 43): I am come in my Father's name, and
   you receive me not. If another shall come in his own name, him you will
   receive. Be astonished, O heavens, at this (Jer. ii. 12, 13); for my
   people have committed two evils, great evils indeed. First, They have
   forsaken the fountain of living waters, for they would not receive
   Christ, who came in his Father's name, had his commission from his
   Father, and did all for his glory. Secondly, They have hewn out broken
   cisterns, they hearken to every one that will set up in his own name.
   They forsake their own mercies, which is bad enough; and it is for
   lying vanities, which is worse. Observe here, 1. Those are false
   prophets who come in their own name, who run without being sent, and
   set up for themselves only. 2. It is just with God to suffer those to
   be deceived with false prophets who receive not the truth in the love
   of it. 2 Thess. ii. 10, 11. The errors of antichrist are the just
   punishment of those who obey not the doctrine of Christ. They that shut
   their eyes against the true light are by the judgment of God given up
   to wander endlessly after false lights, and to be led aside after every
   ignis fatuus. 3. It is the gross folly of many that, while they
   nauseate ancient truths, they are fond of upstart errors; they loathe
   manna, and at the same time feed upon ashes. After the Jews had
   rejected Christ and his gospel, they were continually haunted with
   spectres, with false Christs and false prophets (Matt. xxiv. 24), and
   their proneness to follow such occasioned those distractions and
   seditions that hastened their ruin.

   [4.] They are here charged with pride and vain-glory, and unbelief, the
   effect of them, v. 44. Having sharply reproved their unbelief, like a
   wise physician, he here searches into the cause, lays the axe to the
   root. They therefore slighted and undervalued Christ because they
   admired and overvalued themselves. Here is,

   First, Their ambition of worldly honour. Christ despised it, v. 41.
   They set their hearts upon it: You receive honour one of another; that
   is, "You look for a Messiah in outward pomp, and promise yourselves
   worldly honour by him." You receive honour:--1. "You desire to receive
   it, and aim at this in all you do." 2. "You give honour to others, and
   applaud them, only that they may return it, and may applaud you."
   Petimus dabimusque vicissim--We ask and we bestow. It is the proud
   man's art to throw honour upon others only that it may rebound upon
   himself. 3. "You are very careful to keep all the honours to
   yourselves, and confine them to your own party, as if you had the
   monopoly of that which is honourable." 4. "What respect is shown to you
   you receive yourselves, and do not transmit to God, as Herod."
   Idolizing men and their sentiments, and affecting to be idolized by
   them and their applauses, are pieces of idolatry as directly contrary
   to Christianity as any other.

   Secondly, Their neglect of spiritual honour, called here the honour
   that comes from God only; this they sought not, nor minded. Note, 1.
   True honour is that which comes from God only, that is real and lasting
   honour; those are honourable indeed whom he takes into covenant and
   communion with himself. 2. This honour have all the saints. All that
   believe in Christ, through him receive the honour that comes from God.
   He is not partial, but will give glory wherever he gives grace. 3. This
   honour that comes from God we must seek, must aim at it, and act for
   it, and take up with nothing short of it (Rom. ii. 29); we must account
   it our reward, as the Pharisees accounted the praise of men. 4. Those
   that will not come to Christ, and those that are ambitious of worldly
   honour, make it appear that they seek not the honour that comes from
   God, and it is their folly and ruin.

   Thirdly, The influence this had upon their infidelity. How can you
   believe who are thus affected? Observe here, 1. The difficulty of
   believing arises from ourselves and our own corruption; we make our
   work hard to ourselves, and then complain it is impracticable. 2. The
   ambition and affectation of worldly honour are a great hindrance to
   faith in Christ. How can they believe who make the praise and applause
   of men their idol? When the profession and practice of serious
   godliness are unfashionable, are every where spoken against,--when
   Christ and his followers are men wondered at, and to be a Christian is
   to be like a speckled bird (and this is the common case),--how can they
   believe the summit of whose ambition is to make a fair show in the
   flesh?

   6. The last witness here called is Moses, v. 45, &c. The Jews had a
   great veneration for Moses, and valued themselves upon their being the
   disciples of Moses, and pretended to adhere to Moses, in their
   opposition to Christ; but Christ here shows them,

   (1.) That Moses was a witness against the unbelieving Jews, and accused
   them to the Father: There is one that accuses you, even Moses. This may
   be understood either, [1.] As showing the difference between the law
   and the gospel. Moses, that is, the law, accuses you, for by the law is
   the knowledge of sin; it condemns you, it is to those that trust to it
   a ministration of death and condemnation. But it is not the design of
   Christ's gospel to accuse us: Think not that I will accuse you. Christ
   did not come into the world as a Momus, to find fault and pick quarrels
   with every body, or as a spy upon the actions of men, or a promoter, to
   fish for crimes; no, he came to be an advocate, not an accuser; to
   reconcile God and man, and not to set them more at variance. What fools
   were they then that adhered to Moses against Christ, and desired to be
   under the law! Gal. iv. 21. Or, [2.] As showing the manifest
   unreasonableness of their infidelity: "Think not that I will appeal
   from your bar to God's and challenge you to answer there for what you
   do against me, as injured innocency usually does; no, I do not need;
   you are already accused, and cast, in the court of heaven; Moses
   himself says enough to convict you of, and condemn you for, your
   unbelief." Let them not mistake concerning Christ; though he was a
   prophet, he did not improve his interest in heaven against those that
   persecuted him, did not, as Elias, make intercession against Israel
   (Rom. vi. 2), nor as Jeremiah desire to see God's vengeance on them.
   Nor let them mistake concerning Moses, as if he would stand by them in
   rejecting Christ; no, There is one that accuses you, even Moses in whom
   you trust. Note, First, External privileges and advantages are commonly
   the vain confidence of those who reject Christ and his grace. The Jews
   trusted in Moses, and thought their having his laws and ordinances
   would save them. Secondly, Those that confide in their privileges, and
   do not improve them, will find not only that their confidence is
   disappointed, but that those very privileges will be witnesses against
   them.

   (2.) That Moses was a witness for Christ and to his doctrine (v. 46,
   47): He wrote of me. Moses did particularly prophesy of Christ, as the
   Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet;
   the ceremonies of the law of Moses were figures of him that was to
   come. The Jews made Moses the patron of their opposition to Christ; but
   Christ here shows them their error, that Moses was so far from writing
   against Christ that he wrote for him, and of him. But, [1.] Christ here
   charges it on the Jews that they did not believe Moses. He had said (v.
   45) that they trusted in Moses, and yet here he undertakes to make out
   that they did not believe Moses; they trusted to his name, but they did
   not receive his doctrine in its true sense and meaning; they did not
   rightly understand, nor give credit to, what there was in the writings
   of Moses concerning the Messiah. [2.] He proves this charge from their
   disbelief of him: Had you believed Moses, you would have believed me.
   Note, First, The surest trial of faith is by the effects it produces.
   Many say that they believe whose actions give their words the lie; for
   had they believed the scriptures they would have done otherwise than
   they did. Secondly, Those who rightly believe one part of scripture
   will receive every part. The prophecies of the old Testament were so
   fully accomplished in Christ that those who rejected Christ did in
   effect deny those prophecies, and set them aside. [3.] From their
   disbelief of Moses he infers that it was not strange that they rejected
   him: If you believe not his writings, how shall you believe my words?
   How can it be thought that you should? First, "If you do not believe
   sacred writings, those oracles which are in black and white, which is
   the most certain way of conveyance, how shall you believe my words,
   words being usually less regarded?" Secondly, "If you do not believe
   Moses, for whom you have such a profound veneration, how is it likely
   that you should believe me, whom you look upon with so much contempt?"
   See Exod. vi. 12. Thirdly, "If you believe not what Moses spoke and
   wrote of me, which is a strong and cogent testimony for me, how shall
   you believe me and my mission?" If we admit not the premises, how shall
   we admit the conclusion? The truth of the Christian religion, it being
   a matter purely of divine revelation, depends upon the divine authority
   of the scripture; if therefore we believe not the divine inspiration of
   those writings, how shall be receive the doctrine of Christ?
     __________________________________________________________________

J O H N.

  CHAP. VI.

   In this chapter we have, I. The miracle of the loaves, ver. 1-14. II.
   Christ's walking upon the water, ver. 15-21. III. The people's flocking
   after him to Capernaum, ver. 22-25. IV. His conference with them,
   occasioned by the miracle of the loaves, in which he reproves them for
   seeking carnal food, and directs them to spiritual food (ver. 26, 27),
   showing them how they must labour for spiritual food (ver. 28, 29), and
   what that spiritual food is, ver. 30-59. V. Their discontent at what he
   said, and the reproof he gave them for it, ver. 60-65. VI. The apostasy
   of many from him, and his discourse with his disciples that adhered to
   him upon that occasion, ver. 66-71.

The Five Thousand Fed.

   1 After these things Jesus went over the sea of Galilee, which is the
   sea of Tiberias.   2 And a great multitude followed him, because they
   saw his miracles which he did on them that were diseased.   3 And Jesus
   went up into a mountain, and there he sat with his disciples.   4 And
   the passover, a feast of the Jews, was nigh.   5 When Jesus then lifted
   up his eyes, and saw a great company come unto him, he saith unto
   Philip, Whence shall we buy bread, that these may eat?   6 And this he
   said to prove him: for he himself knew what he would do.   7 Philip
   answered him, Two hundred pennyworth of bread is not sufficient for
   them, that every one of them may take a little.   8 One of his
   disciples, Andrew, Simon Peter's brother, saith unto him,   9 There is
   a lad here, which hath five barley loaves, and two small fishes: but
   what are they among so many?   10 And Jesus said, Make the men sit
   down. Now there was much grass in the place. So the men sat down, in
   number about five thousand.   11 And Jesus took the loaves; and when he
   had given thanks, he distributed to the disciples, and the disciples to
   them that were set down; and likewise of the fishes as much as they
   would.   12 When they were filled, he said unto his disciples, Gather
   up the fragments that remain, that nothing be lost.   13 Therefore they
   gathered them together, and filled twelve baskets with the fragments of
   the five barley loaves, which remained over and above unto them that
   had eaten.   14 Then those men, when they had seen the miracle that
   Jesus did, said, This is of a truth that prophet that should come into
   the world.

   We have here an account of Christ's feeding five thousand men with five
   loaves and two fishes, which miracle is in this respect remarkable,
   that it is the only passage of the actions of Christ's life that is
   recorded by all the four evangelists. John, who does not usually relate
   what had been recorded by those who wrote before him, yet relates this,
   because of the reference the following discourse has to it. Observe,

   I. The place and time where and when this miracle was wrought, which
   are noted for the greater evidence of the truth of the story; it is not
   said that it was done once upon a time, nobody knows where, but the
   circumstances are specified, that the fact might be enquired into.

   1. The country that Christ was in (v. 1): He went over the sea of
   Galilee, called elsewhere the lake of Gennesareth, here the sea of
   Tiberias, from a city adjoining, which Herod had lately enlarged and
   beautified, and called so in honour of Tiberius the emperor, and
   probably had made his metropolis. Christ did not go directly over cross
   this inland sea, but made a coasting voyage to another place on the
   same side. It is not tempting God to choose to go by water, when there
   is convenience for it, even to those places whither we might go by
   land; for Christ never tempted the Lord his God, Matt. iv. 7.

   2. The company that he was attended with: A great multitude followed
   him, because they saw his miracles, v. 2. Note, (1.) Our Lord Jesus,
   while he went about doing good, lived continually in a crowd, which
   gave him more trouble than honour. Good and useful men must not
   complain of a hurry of business, when they are serving God and their
   generation; it will be time enough to enjoy ourselves when we come to
   that world where we shall enjoy God. (2.) Christ's miracles drew many
   after him that were not effectually drawn to him. They had their
   curiosity gratified by the strangeness of them, who had not their
   consciences convinced by the power of them.

   3. Christ's posting himself advantageously to entertain them (v. 3): He
   went up into a mountain, and there he sat with his disciples, that he
   might the more conveniently be seen and heard by the multitude that
   crowded after him; this was a natural pulpit, and not, like Ezra's,
   made for the purpose. Christ was now driven to be a field preacher; but
   his word was never the worse, nor the less acceptable, for that, to
   those who knew how to value it, who followed him still, not only when
   he went out to a desert place, but when he went up to a mountain,
   though up-hill be against heart. He sat there, as teachers do in
   cathedra--in the chair of instruction. He did not sit at ease, not sit
   in state, yet he sat as one having authority, sat ready to receive
   addresses that were made to him; whoever would might come, and find him
   there. He sat with his disciples; he condescended to take them to sit
   with him, to put a reputation upon them before the people, and give
   them an earnest of the glory in which they should shortly sit with him.
   We are said to sit with him, Eph. ii. 6.

   4. The time when it was. The first words, After those things, do not
   signify that this immediately followed what was related in the
   foregoing chapter, for it was a considerable time after, and they
   signify no more than in process of time; but we are told (v. 4) that it
   was when the passover was nigh, which is here noted, (1.) Because,
   perhaps, that had brought in all the apostles from their respective
   expeditions, whither they were sent as itinerant preachers, that they
   might attend their Master to Jerusalem, to keep the feast. (2.) Because
   it was a custom with the Jews religiously to observe the approach of
   the passover thirty days before, with some sort of solemnity; so long
   before they had it in their eye, repaired the roads, mended bridges, if
   there was occasion, and discoursed of the passover and the institution
   of it. (3.) Because, perhaps, the approach of the passover, when every
   one knew Christ would go up to Jerusalem, and be absent for some time,
   made the multitude flock the more after him and attend the more
   diligently on him. Note, The prospect of losing our opportunities
   should quicken us to improve them with double diligence; and, when
   solemn ordinances are approaching, it is good to prepare for them by
   conversing with the word of Christ.

   II. The miracle itself. And here observe,

   1. The notice Christ took of the crowd that attended him (v. 5): He
   lifted up his eyes, and saw a great company come to him, poor, mean,
   ordinary people, no doubt, for such make up the multitudes, especially
   in such remote corners of the country; yet Christ showed himself
   pleased with their attendance, and concerned for their welfare, to
   teach us to condescend to those of low estate, and not to set those
   with the dogs of our flock whom Christ hath set with the lambs of his.
   The souls of the poor are as precious to Christ, and should be so to
   us, as those of the rich.

   2. The enquiry he made concerning the way of providing for them. He
   directed himself to Philip, who had been his disciple from the first,
   and had seen all his miracles, and particularly that of his turning
   water into wine, and therefore it might be expected that he should have
   said, "Lord, if thou wilt, it is easy to thee to feed them all." Those
   that, like Israel, have been witnesses of Christ's works, and have
   shared in the benefit of them, are inexcusable if they say, Can he
   furnish a table in the wilderness? Philip was of Bethsaida, in the
   neighbourhood of which town Christ now was, and therefore he was most
   likely to help them to provision at the best hand; and probably much of
   the company was known to him, and he was concerned for them. Now Christ
   asked, Whence shall we buy bread, that these may eat? (1.) He takes it
   for granted that they must all eat with him. One would think that when
   he had taught and healed them he had done his part; and that now they
   should rather have been contriving how to treat him and his disciples,
   for some of the people were probably rich, and we are sure that Christ
   and his disciples were poor; yet he is solicitous to entertain them.
   Those that will accept Christ's spiritual gifts, instead of paying for
   them, shall be paid for their acceptance of them. Christ, having fed
   their souls with the bread of life, feeds their bodies also with food
   convenient, to show that the Lord is for the body, and to encourage us
   to pray for our daily bread, and to set us an example of compassion to
   the poor, James ii. 15, 16. (2.) His enquiry is, Whence shall we buy
   bread? One would think, considering his poverty, that he should rather
   have asked, Where shall we have money to buy for them? But he will
   rather lay out all he has than they shall want. He will buy to give,
   and we must labour, that we may give, Eph. iv. 28.

   3. The design of this enquiry; it was only to try the faith of Philip,
   for he himself knew what he would do, v. 6. Note, (1.) Our Lord Jesus
   is never at a loss in his counsels; but, how difficult soever the case
   is, he knows what he has to do and what course he will take, Acts xv.
   18. He knows the thoughts he has towards his people (Jer. xxix. 11) and
   is never at uncertainty; when we know not, he himself knows what he
   will do. (2.) When Christ is pleased to puzzle his people, it is only
   with a design to prove them. The question put Philip to a nonplus, yet
   Christ proposed it, to try whether he would say, "Lord, if thou wilt
   exert thy power for them, we need not buy bread."

   4. Philip's answer to this question: "Two hundred pennyworth of bread
   is not sufficient, v. 7. Master, it is to no purpose to talk of buying
   bread for them, for neither will the country afford so much bread, nor
   can we afford to lay out so much money; ask Judas, who carries the
   bag." Two hundred pence of their money amount to about six pounds of
   ours, and, if they lay out all that at once, it will exhaust their
   fund, and break them, and they must starve themselves. Grotius computes
   that two hundred pennyworth of bread would scarcely reach to two
   thousand, but Philip would go as near hand as he could, would have
   every one to take a little; and nature, we say, is content with a
   little. See the weakness of Philip's faith, that in this strait, as if
   the Master of the family had been an ordinary person, he looked for
   supply only in an ordinary way. Christ might now have said to him, as
   he did afterwards, Have I been so long time with you, and yet hast thou
   not known me, Philip? Or, as God to Moses in a like case, Is the Lord's
   hand waxen short? We are apt thus to distrust God's power when visible
   and ordinary means fail, that is, to trust him no further than we can
   see him.

   5. The information which Christ received from another of his disciples
   concerning the provision they had. It was Andrew, here said to be Simon
   Peter's brother; though he was senior to Peter in discipleship, and
   instrumental to bring Peter to Christ, yet Peter afterwards so far
   outshone him that he is described by his relation to Peter: he
   acquainted Christ with what they had at hand; and in this we may see,

   (1.) The strength of his love to those for whom he saw his Master
   concerned, in that he was willing to bring out all they had, though he
   knew not but they might want themselves, and any one would have said,
   Charity begins at home. He did not go about to conceal it, under
   pretence of being a better husband of their provision than the master
   was, but honestly gives in an account of all they had. There is a lad
   here, paidarion--a little lad, probably one that used to follow this
   company, as settlers do the camp, with provisions to sell, and the
   disciples had bespoken what he had for themselves; and it was five
   barley-loaves, and two small fishes. Here, [1.] The provision was
   coarse and ordinary; they were barley loaves. Canaan was a land of
   wheat (Deut. viii. 8); its inhabitants were commonly fed with the
   finest wheat (Ps. lxxxi. 16), the kidneys of wheat (Deut. xxxii. 14);
   yet Christ and his disciples were glad of barley-bread. It does not
   follow hence that we should tie ourselves to such coarse fare, and
   place religion in it (when God brings that which is finer to our hands,
   let us receive it, and be thankful); but it does follow that therefore
   we must not be desirous of dainties (Ps. xxiii. 3); nor murmur if we be
   reduced to coarse fare, but be content and thankful, and well
   reconciled to it; barley-bread is what Christ had, and better than we
   deserve. Nor let us despise the mean provision of the poor, nor look
   upon it with contempt, remembering how Christ was provided for. [2.] It
   was but short and scanty; there were but five loaves, and those so
   small that one little lad carried them all; and we find (2 Kings iv.
   42, 43) that twenty barley-loaves, with some other provision to help
   out, would not dine a hundred men without a miracle. There were but two
   fishes, and those small ones (dyo opsaria), so small that one of them
   was but a morsel, pisciculi assati. I take the fish to have been
   pickled, or soused, for they had not fire to dress them with. The
   provision of bread was little, but that of fish was less in proportion
   to it, so that many a bit of dry bread they must eat before they could
   make a meal of this provision; but they were content with it. Bread is
   meat for our hunger; but of those that murmured for flesh it is said,
   They asked meat for their lust, Ps. lxxviii. 18. Well, Andrew was
   willing that the people should have this, as far as it would go. Note,
   A distrustful fear of wanting ourselves should not hinder us from
   needful charity to others.

   (2.) See here the weakness of his faith in that word, "But what are
   they among so many? To offer this to such a multitude is but to mock
   them." Philip and he had not that actual consideration of the power of
   Christ (of which they had had such large experience) which they should
   have had. Who fed the camp of Israel in the wilderness? He that could
   make one man chase a thousand could make one loaf feed a thousand.

   6. The directions Christ gave the disciples to seat the guests (v. 10):
   "Make the men sit down, though you have nothing to set before them, and
   trust me for that." This was like sending providence to market, and
   going to buy without money: Christ would thus try their obedience.
   Observe, (1.) The furniture of the dining-room: there was much grass in
   that place, though a desert place; see how bountiful nature is, it
   makes grass to grow upon the mountains, Ps. cxlvii. 8. This grass was
   uneaten; God gives not only enough, but more then enough. Here was this
   plenty of grass where Christ was preaching; the gospel brings other
   blessings along with it: Then shall the earth yield her increase, Ps.
   lxvii. 6. This plenty of grass made the place the more commodious for
   those that must sit on the ground, and served them for cushions, or
   beds (as they called what they sat on at meat, Esth. i. 6), and,
   considering what Christ says of the grass of the field (Matt. vi. 29,
   30), these beds excelled those of Ahasuerus: nature's pomp is the most
   glorious. (2.) The number of the guests: About five thousand: a great
   entertainment, representing that of the gospel, which is a feast for
   all nations (Isa. xxv. 6), a feast for all comers.

   7. The distribution of the provision, v. 11. Observe,

   (1.) It was done with thanksgiving: He gave thanks. Note, [1.] We ought
   to give thanks to God for our food, for it is a mercy to have it, and
   we have it from the hand of God, and must receive it with thanksgiving,
   1 Tim. iv. 4, 5. And this is the sweetness of our creature-comforts,
   that they will furnish us with matter, and give us occasion, for that
   excellent duty of thanksgiving. [2.] Though our provision be coarse and
   scanty, though we have neither plenty nor dainty, yet we must give
   thanks to God for what we have.

   (2.) It was distributed from the hand of Christ by the hands of his
   disciples, v. 11. Note, [1.] All our comforts come to us originally
   from the hand of Christ; whoever brings them, it is he that sends them,
   he distributes to those who distribute to us. [2.] In distributing the
   bread of life to those that follow him, he is pleased to make use of
   the ministration of his disciples; they are the servitors at Christ's
   table, or rather rulers in his household, to give to every one his
   portion of meat in due season.

   (3.) It was done to universal satisfaction. They did not every one take
   a little, but all had as much as they would; not a short allowance, but
   a full meal; and considering how long they had fasted, with what an
   appetite they sat down, how agreeable this miraculous food may be
   supposed to have been, above common food, it was not a little that
   served them when they ate as much as they would and on free cost. Those
   whom Christ feeds with the bread of life he does not stint, Ps. lxxxi.
   10. There were but two small fishes, and yet they had of them too as
   much as they would. He did not reserve them for the better sort of the
   guests, and put off the poor with dry bread, but treated them all
   alike, for they were all alike welcome. Those who call feeding upon
   fish fasting reproach the entertainment Christ here made, which was a
   full feast.

   8. The care that was taken of the broken meat. (1.) The orders Christ
   gave concerning it (v. 12): When they were filled, and every man had
   within him a sensible witness to the truth of the miracle, Christ said
   to the disciples, the servants he employed, Gather up the fragments.
   Note, We must always take care that we make no waste of any of God's
   good creatures; for the grant we have of them, though large and full,
   is with this proviso, wilful waste only excepted. It is just with God
   to bring us to the want of that which we make waste of. The Jews were
   very careful not to lose any bread, nor let it fall to the ground, to
   be trodden upon. Qui panem contemnit in gravem incidit paupertatem--He
   who despises bread falls into the depths of poverty, was a saying among
   them. Though Christ could command supplies whenever he pleased, yet he
   would have the fragments gathered up. When we are filled we must
   remember that others want, and we may want. Those that would have
   wherewith to be charitable must be provident. Had this broken meat been
   left upon the grass, the beasts and fowls would have gathered it up;
   but that which is fit to be meat for men is wasted and lost if it be
   thrown to the brute-creatures. Christ did not order the broken meat to
   be gathered up till all were filled; we must not begin to hoard and lay
   up till all is laid out that ought to be, for that is withholding more
   than is meet. Mr. Baxter notes here, "How much less should we lose
   God's word, or helps, or our time, or such greater mercies!" (2.) The
   observance of these orders (v. 13): They filled twelve baskets with the
   fragments, which was an evidence not only of the truth of the miracle,
   that they were fed, not with fancy, but with real food (witness those
   remains), but of the greatness of it; they were not only filled, but
   there was all this over and above. See how large the divine bounty is;
   it not only fills the cup, but makes it run over; bread enough, and to
   spare, in our Father's house. The fragments filled twelve baskets, one
   for each disciple; they were thus repaid with interest for their
   willingness to part with what they had for public service; see 2 Chron.
   xxxi. 10. The Jews lay it as a law upon themselves, when they have
   eaten a meal, to be sure to leave a piece of bread upon the table, upon
   which the blessing after meat may rest; for it is a curse upon the
   wicked man (Job xx. 21) that there shall none of his meat be left.

   III. Here is the influence which this miracle had upon the people who
   tasted of the benefit of it (v. 14): They said, This is of a truth that
   prophet. Note, 1. Even the vulgar Jews with great assurance expected
   the Messiah to come into the world, and to be a great prophet, They
   speak here with assurance of his coming. The Pharisees despised them as
   not knowing the law; but, it should seem, they knew more of him that is
   the end of the law than the Pharisees did. 2. The miracles which Christ
   wrought did clearly demonstrate that he was the Messiah promised, a
   teacher come from God, the great prophet, and could not but convince
   the amazed spectators that this was he that should come. There were
   many who were convinced he was that prophet that should come into the
   world who yet did not cordially receive his doctrine, for they did not
   continue in it. Such a wretched incoherence and inconsistency there is
   between the faculties of the corrupt unsanctified soul, that it is
   possible for men to acknowledge that Christ is that prophet, and yet to
   turn a deaf ear to him.

Christ Walks on the Water.

   15 When Jesus therefore perceived that they would come and take him by
   force, to make him a king, he departed again into a mountain himself
   alone.   16 And when even was now come, his disciples went down unto
   the sea,   17 And entered into a ship, and went over the sea toward
   Capernaum. And it was now dark, and Jesus was not come to them.   18
   And the sea arose by reason of a great wind that blew.   19 So when
   they had rowed about five and twenty or thirty furlongs, they see Jesus
   walking on the sea, and drawing nigh unto the ship: and they were
   afraid.   20 But he saith unto them, It is I; be not afraid.   21 Then
   they willingly received him into the ship: and immediately the ship was
   at the land whither they went.

   Here is, I. Christ's retirement from the multitude.

   1. Observe what induced him to retire; because he perceived that those
   who acknowledged him to be that prophet that should come into the world
   would come, and take him by force, to make him a king, v. 15. Now here
   we have an instance,

   (1.) Of the irregular zeal of some of Christ's followers; nothing would
   serve but they would make him a king. Now, [1.] This was an act of zeal
   for the honour of Christ, and against the contempt which the ruling
   part of the Jewish church put upon him. They were concerned to see so
   great a benefactor to the world so little esteemed in it; and
   therefore, since royal titles are counted the most illustrious, they
   would make him a king, knowing that the Messiah was to be a king; and
   if a prophet, like Moses, then a sovereign prince and lawgiver, like
   him; and, if they cannot set him up upon the holy hill of Zion, a
   mountain in Galilee shall serve for the present. Those whom Christ has
   feasted with the royal dainties of heaven should, in return for his
   favour, make him their king, and set him upon the throne in their
   souls: let him that has fed us rule us. But, [2.] It was an irregular
   zeal; for First, It was grounded upon a mistake concerning the nature
   of Christ's kingdom, as if it were to be of this world, and he must
   appear with outward pomp, a crown on his head, and an army at his foot;
   such a king as this they would make him, which was as great a
   disparagement to his glory as it would be to lacquer gold or paint a
   ruby. Right notions of Christ's kingdom would keep us to right methods
   for advancing it. Secondly, It was excited by the love of the flesh;
   they would make him their king who could feed them so plentifully
   without their toil, and save them from the curse of eating their bread
   in the sweat of their face. Thirdly, It was intended to carry on a
   secular design; they hoped this might be a fair opportunity of shaking
   off the Roman yoke, of which they were weary. If they had one to head
   them who could victual an army cheaper than another could provide for a
   family, they were sure of the sinews of the war, and could not fail of
   success, and the recovery of their ancient liberties. Thus is religion
   often prostituted to a secular interest, and Christ is served only to
   serve a turn, Rom. xvi. 18. Vix quæritur Jesus propter Jesum, sed
   propter aliud--Jesus is usually sought after for something else, not
   for his own sake.--Augustine. Nay, Fourthly, It was a tumultuous,
   seditious attempt, and a disturbance of the public peace; it would make
   the country a seat of war, and expose it to the resentments of the
   Roman power. Fifthly, It was contrary to the mind of our Lord Jesus
   himself; for they would take him by force, whether he would or no.
   Note, Those who force honours upon Christ which he has not required at
   their hands displease him, and do him the greatest dishonour. Those
   that say I am of Christ, in opposition to those that are of Apollos and
   Cephas (so making Christ the head of a party), take him by force, to
   make him a king, contrary to his own mind.

   (2.) Here is an instance of the humility and self-denial of the Lord
   Jesus, that, when they would have made him a king, he departed; so far
   was he from countenancing the design that he effectually quashed it.
   Herein he has left a testimony, [1.] Against ambition and affectation
   of worldly honour, to which he was perfectly mortified, and has taught
   us to be so. Had they come to take him by force and make him a
   prisoner, he could not have been more industrious to abscond than he
   was when they would make him a king. Let us not then covet to be the
   idols of the crowd, nor be desirous of vainglory. [2.] Against faction
   and sedition, treason and rebellion, and whatever tends to disturb the
   peace of kings and provinces. By this it appears that he was no enemy
   to Cæsar, nor would have his followers be so, but the quiet in the
   land; that he would have his ministers decline every thing that looks
   like sedition, or looks towards it, and improve their interest only for
   their work's sake.

   2. Observe whither he retired: He departed again into a mountain, eis
   to oros--into the mountain, the mountain where he had preached (v. 3),
   whence he came down into the plain, to feed the people, and then
   returned to it alone, to be private. Christ, though so useful in the
   places of concourse, yet chose sometimes to be alone, to teach us to
   sequester ourselves from the world now and then, for the more free
   converse with God and our own souls; and never less alone, says the
   serious Christian, than when alone. Public services must not jostle out
   private devotions.

   II. Here is the disciples' distress at sea. They that go down to the
   sea in ships, these see the works of the Lord, for he raiseth the
   stormy wind, Ps. xvii. 23, 24. Apply this to these disciples.

   1. Here is their going down to the sea in a ship (v. 16, 17): When even
   was come, and they had done their day's work, it was time to look
   homeward, and therefore they went aboard, and set sail for Capernaum.
   This they did by particular direction from their Master, with design
   (as it should seem) to get them out of the way of the temptation of
   countenancing those that would have made him a king.

   2. Here is the stormy wind arising and fulfilling the word of God. They
   were Christ's disciples, and were now in the way of their duty, and
   Christ was now in the mount praying for them; and yet they were in this
   distress. The perils and afflictions of this present time may very well
   consist with our interest in Christ and his intercession. They had
   lately been feasted at Christ's table; but after the sun-shine of
   comfort expect a storm. (1.) It was now dark; this made the storm the
   more dangerous and uncomfortable. Sometimes the people of God are in
   trouble, and cannot see their way out; in the dark concerning the cause
   of their trouble, concerning the design and tendency of it, and what
   the issue will be. (2.) Jesus was not come to them. When they were in
   that storm (Matt. viii. 23, &c.) Jesus was with them; but now their
   beloved had withdrawn himself, and was gone. The absence of Christ is
   the great aggravation of the troubles of Christians. (3.) The sea arose
   by reason of a great wind. It was calm and fair when they put to sea
   (they were not so presumptuous as to launch out in a storm), but it
   arose when they were at sea. In times of tranquillity we must prepare
   for trouble, for it may arise when we little think of it. Let it
   comfort good people, when they happen to be in storms at sea, that the
   disciples of Christ were so; and let the promises of a gracious God
   balance the threats of an angry sea. Though in a storm, and in the
   dark, they are no worse off than Christ's disciples were. Clouds and
   darkness sometimes surround the children of the light, and of the day.

   3. Here is Christ's seasonable approach to them when they were in this
   peril, v. 19. They had rowed (being forced by the contrary winds to
   betake themselves to their oars) about twenty-five or thirty furlongs.
   The Holy Spirit that indicted this could have ascertained the number of
   furlongs precisely, but this, being only circumstantial, is left to be
   expressed according to the conjecture of the penman. And, when they
   were got off a good way at sea, they see Jesus walking on the sea. See
   here, (1.) The power Christ has over the laws and customs of nature, to
   control and dispense with them at his pleasure. It is natural for heavy
   bodies to sink in water, but Christ walked upon the water as upon dry
   land, which was more than Moses's dividing the water and walking
   through the water. (2.) The concern Christ has for his disciples in
   distress: He drew nigh to the ship; for therefore he walked upon the
   water, as he rides upon the heavens, for the help of his people, Deut.
   xxxiii. 26. He will not leave them comfortless when they seem to be
   tossed with tempests and not comforted. When they are banished (as
   John) into remote places, or shut up (as Paul and Silas) in close
   places, he will find access to them, and will be nigh them. (3.) The
   relief Christ gives to his disciples in their fears. They were afraid,
   more afraid of an apparition (for so they supposed him to be) than of
   the winds and waves. It is more terrible to wrestle with the rulers of
   the darkness of this world than with a tempestuous sea. When they
   thought a demon haunted them, and perhaps was instrumental to raise the
   storm, they were more terrified than they had been while they saw
   nothing in it but what was natural. Note, [1.] Our real distresses are
   often much increased by our imaginary ones, the creatures of our own
   fancy. [2.] Even the approaches of comfort and deliverance are often so
   misconstrued as to become the occasions of fear and perplexity. We are
   often not only worse frightened than hurt, but then most frightened
   when we are ready to be helped. But, when they were in this fright, how
   affectionately did Christ silence their fears with that compassionate
   word (v. 20), It is I, be not afraid! Nothing is more powerful to
   convince sinners than that word, I am Jesus whom thou persecutest;
   nothing more powerful to comfort saints than this, "I am Jesus whom
   thou lovest; it is I that love thee, and seek thy good; be not afraid
   of me, nor of the storm." When trouble is nigh Christ is nigh.

   4. Here is their speedy arrival at the port they were bound for, v. 17.
   (1.) They welcomed Christ into the ship; they willingly received him.
   Note, Christ's absenting himself for a time is but so much the more to
   endear himself, at his return, to his disciples, who value his presence
   above any thing; see Cant. iii. 4. (2.) Christ brought them safely to
   the shore: Immediately the ship was at the land whither they went.
   Note, [1.] The ship of the church, in which the disciples of Christ
   have embarked themselves and their all, may be much shattered and
   distressed, yet it shall come safe to the harbour at last; tossed at
   sea, but not lost; cast down, but not destroyed; the bush burning, but
   not consumed. [2.] The power and presence of the church's King shall
   expedite and facilitate her deliverance, and conquer the difficulties
   which have baffled the skill and industry of all her other friends. The
   disciples had rowed hard, but could not make their point till they had
   got Christ in the ship, and then the work was done suddenly. If we have
   received Christ Jesus the Lord, have received him willingly, though the
   night be dark and the wind high, yet we may comfort ourselves with
   this, that we shall be at shore shortly, and are nearer to it than we
   think we are. Many a doubting soul is fetched to heaven by a pleasing
   surprise, or ever it is aware.

Christ's Discourse with the Multitude.

   22 The day following, when the people which stood on the other side of
   the sea saw that there was none other boat there, save that one
   whereinto his disciples were entered, and that Jesus went not with his
   disciples into the boat, but that his disciples were gone away alone;
   23 (Howbeit there came other boats from Tiberias nigh unto the place
   where they did eat bread, after that the Lord had given thanks:)   24
   When the people therefore saw that Jesus was not there, neither his
   disciples, they also took shipping, and came to Capernaum, seeking for
   Jesus.   25 And when they had found him on the other side of the sea,
   they said unto him, Rabbi, when camest thou hither?   26 Jesus answered
   them and said, Verily, verily, I say unto you, Ye seek me, not because
   ye saw the miracles, but because ye did eat of the loaves, and were
   filled.   27 Labour not for the meat which perisheth, but for that meat
   which endureth unto everlasting life, which the Son of man shall give
   unto you: for him hath God the Father sealed.

   In these verses we have,

   I. The careful enquiry which the people made after Christ, v. 23, 24.
   They saw the disciples go to sea; they saw Christ retire to the
   mountain, probably with an intimation that he desired to be private for
   some time; but, their hearts being set upon making him a king, they
   way-laid his return, and the day following, the hot fit of their zeal
   still continuing,

   1. They were much at a loss for him. He was gone, and they knew not
   what was become of him. They saw there was no boat there but that in
   which the disciples went off, Providence so ordering it for the
   confirming of the miracle of his walking on the sea, for there was no
   boat for him to go in. They observed also that Jesus did not go with
   his disciples, but that they went off alone, and left him among them on
   their side of the water. Note, Those that would find Christ must
   diligently observe all his motions, and learn to understand the tokens
   of his presence and absence, that they may steer accordingly.

   2. They were very industrious in seeking him. They searched the places
   thereabouts, and when they saw that Jesus was not there, nor his
   disciples (neither he nor any one that could give tidings of him), they
   resolved to search elsewhere. Note, Those that would find Christ must
   accomplish a diligent search, must seek till they find, must go from
   sea to sea, to seek the word of God, rather than live without it; and
   those whom Christ has feasted with the bread of life should have their
   souls carried out in earnest desires towards him. Much would have more,
   in communion with Christ. Now, (1.) They resolved to go to Capernaum in
   quest of him. There were his head-quarters, where he usually resided.
   Thither his disciples were gone; and they knew he would not be long
   absent from them. Those that would find Christ must go forth by the
   footsteps of the flock. (2.) Providence favoured them with an
   opportunity of going thither by sea, which was the speediest way; for
   there came other boats from Tiberias, which lay further off upon the
   same shore, nigh, though not so nigh to the place where they did eat
   bread, in which they might soon make a trip to Capernaum, and probably
   the boats were bound for that port. Note, Those that in sincerity seek
   Christ, and seek opportunities of converse with him, are commonly owned
   and assisted by Providence in those pursuits. The evangelist, having
   occasion to mention their eating the multiplied bread, adds, After that
   the Lord had given thanks, v. 11. So much were the disciples affected
   with their Master's giving thanks that they could never forget the
   impressions made upon them by it, but took a pleasure in remembering
   the gracious words that then proceeded out of his mouth. This was the
   grace and beauty of that meal, and made it remarkable; their hearts
   burned within them.

   3. They laid hold of the opportunity that offered itself, and they also
   took shipping, and came to Capernaum, seeking for Jesus. They did not
   defer, in hopes to see him again on this side the water; but their
   convictions being strong, and their desires warm, they followed him
   presently. Good motions are often crushed, and come to nothing, for
   want of being prosecuted in time. They came to Capernaum, and, for
   aught that appears, these unsound hypocritical followers of Christ had
   a calm and pleasant passage, while his sincere disciples had a rough
   and stormy one. It is not strange if it fare worst with the best men in
   this evil world. They came, seeking Jesus. Note, Those that would find
   Christ, and find comfort in him, must be willing to take pains, and, as
   here, to compass sea and land to seek and serve him who came from
   heaven to earth to seek and save us.

   II. The success of this enquiry: They found him on the other side of
   the sea, v. 25. Note, Christ will be found of those that seek him,
   first or last; and it is worth while to cross a sea, nay, to go from
   sea to sea, and from the river to the ends of the earth, to seek
   Christ, if we may but find him at last. These people appeared
   afterwards to be unsound, and not actuated by any good principle, and
   yet were thus zealous. Note, Hypocrites may be very forward in their
   attendance on God's ordinances. If men have no more to show for their
   love to Christ than their running after sermons and prayers, and their
   pangs of affection to good preaching, they have reason to suspect
   themselves no better than this eager crowd. But though these people
   were no better principled, and Christ knew it, yet he was willing to be
   found of them, and admitted them into fellowship with him. If we could
   know the hearts of hypocrites, yet, while their profession is
   plausible, we must not exclude them from our communion, much less when
   we do not know their hearts.

   III. The question they put to him when they found him: Rabbi, when
   camest thou hither? It should seem by v. 59 that they found him in the
   synagogue. They knew this was the likeliest place to seek Christ in,
   for it was his custom to attend public assemblies for religious
   worship, Luke iv. 16. Note, Christ must be sought, and will be found,
   in the congregations of his people and in the administration of his
   ordinances; public worship is what Christ chooses to own and grace with
   his presence and the manifestations of himself. There they found him,
   and all they had to say to him was, Rabbi, when camest thou hither?
   They saw he would not be made a king, and therefore say no more of
   this, but call him Rabbi, their teacher. Their enquiry refers not only
   to the time, but to the manner, of his conveying himself thither; not
   only When, but, "How, camest thou thither?" for there was no boat for
   him to come in. They were curious in asking concerning Christ's
   motions, but not solicitous to observe their own.

   IV. The answer Christ gave them, not direct to their question (what was
   it to them when and how he came thither?) but such an answer as their
   case required.

   1. He discovers the corrupt principle they acted from in following him
   (v. 26): "Verily, verily, I say unto you, I that search the heart, and
   know what is in man, I the Amen, the faithful witness, Rev. iii. 14,
   15. You seek me; that is well, but it is not from a good principle."
   Christ knows not only what we do, but why we do it. These followed
   Christ, (1.) Not for his doctrine's sake: Not because you saw the
   miracles. The miracles were the great confirmation of his doctrine;
   Nicodemus sought for him for the sake of them (ch. iii. 2), and argued
   from the power of his works to the truth of his word; but these were so
   stupid and mindless that they never considered this. But, (2.) It was
   for their own bellies' sake: Because you did eat of the loaves, and
   were filled; not because he taught them, but because he fed them. He
   had given them, [1.] A full meal's meat: They did eat, and were filled;
   and some of them perhaps were so poor that they had not known of a long
   time before now what it was to have enough, to eat and leave. [2.] A
   dainty meal's meat; it is probable that, as the miraculous wine was the
   best wine, so was the miraculous food more than usually pleasant. [3.]
   A cheap meal's meat, that cost them nothing; no reckoning was brought
   in. Note, Many follow Christ for loaves, and not for love. Thus those
   do who aim at secular advantage in their profession of religion, and
   follow it because by this craft they get their preferments. Quantis
   profuit nobis hæc fabula de Christo--This fable respecting Christ, what
   a gainful concern we have made of it! said one of the popes. These
   people complimented Christ with Rabbi, and showed him great respect,
   yet he told them thus faithfully of their hypocrisy; his ministers must
   hence learn not to flatter those that flatter them, nor to be bribed by
   fair words to cry peace to all that cry rabbi to them, but to give
   faithful reproofs where there is cause for them.

   2. He directs them to better principles (v. 27): Labour for that meat
   which endures to everlasting life. With the woman of Samaria he had
   discoursed of spiritual things under the similitude of water; here he
   speaks of them under the similitude of meat, taking occasion from the
   loaves they had eaten. His design is,

   (1.) To moderate our worldly pursuits: Labour not for the meat that
   perishes. This does not forbid honest labour for food convenient, 2
   Thess. iii. 12. But we must not make the things of this world our chief
   care and concern. Note, [1.] The things of the world are meat that
   perishes. Worldly wealth, honour, and pleasure, are meat; they feed the
   fancy (and many times this is all) and fill the belly. These are things
   which mean hunger after as meat, and glut themselves with, and which a
   carnal heart, as long as they last, may make a shift to live upon; but
   they perish, are of a perishing nature, wither of themselves, and are
   exposed to a thousand accidents; those that have the largest share of
   them are not sure to have them while they live, but are sure to leave
   them and lose them when they die. [2.] It is therefore folly for us
   inordinately to labour after them. First, We must not labour in
   religion, nor work the works thereof, for this perishing meat, with an
   eye to this; we must not make our religion subservient to a worldly
   interest, nor aim at secular advantages in sacred exercises. Secondly,
   We must not at all labour for this meat; that is, we must not make
   these perishing things our chief good, nor make our care and pains
   about them our chief business; not seek those things first and most,
   Prov. xxiii. 4, 5.

   (2.) To quicken and excite our gracious pursuits: "Bestow your pains to
   better purpose, and labour for that meat which belongs to the soul," of
   which he shows,

   [1.] That it is unspeakably desirable: It is meat which endures to
   everlasting life; it is a happiness which will last as long as we must,
   which not only itself endures eternally, but will nourish us up to
   everlasting life. The blessings of the new covenant are our preparative
   for eternal life, our preservative to it, and the pledge and earnest of
   it.

   [2.] It is undoubtedly attainable. Shall all the treasures of the world
   be ransacked, and all the fruits of the earth gathered together, to
   furnish us with provisions that will last to eternity? No, The sea
   saith, It is not in me, among all the treasures hidden in the sand. It
   cannot be gotten for gold; but it is that which the Son of man shall
   give; hen dosei, either which meat, or which life, the Son of man shall
   give. Observe here, First, Who gives this meat: the Son of man, the
   great householder and master of the stores, who is entrusted with the
   administration of the kingdom of God among men, and the dispensation of
   the gifts, graces, and comforts of that kingdom, and has power to give
   eternal life, with all the means of it and preparatives for it. We are
   told to labour for it, as if it were to be got by our own industry, and
   sold upon that valuable consideration, as the heathen said, Dii
   laboribus omnia vendunt--The gods sell all advantages to the
   industrious. But when we have laboured ever so much for it, we have not
   merited it as our hire, but the Son of man gives it. And what more free
   than gift? It is an encouragement that he who has the giving of it is
   the Son of man, for then we may hope the sons of men that seek it, and
   labour for it, shall not fail to have it. Secondly, What authority he
   has to give it; for him has God the Father sealed, touton gar ho Pater
   esphragisen, ho Theos--for him the Father has sealed (proved and
   evidenced) to be God; so some read it; he has declared him to be the
   Son of God with power. He has sealed him, that is, has given him full
   authority to deal between God and man, as God's ambassador to man and
   man's intercessor with God, and has proved his commission by miracles.
   Having given him authority, he has given us assurance of it; having
   entrusted him with unlimited powers, he has satisfied us with undoubted
   proofs of them; so that as he might go on with confidence in his
   undertaking for us, so may we in our resignations to him. God the
   Father scaled him with the Spirit that rested on him, by the voice from
   heaven, by the testimony he bore to him in signs and wonders. Divine
   revelation is perfected in him, in him the vision and prophecy is
   sealed up (Dan. ix. 24), to him all believers seal that he is true (ch.
   iii. 33), and in him they are all sealed, 2 Cor. i. 22.

Christ the True Bread from Heaven; Christ Welcomes All that Come to Him;
Necessity of Feeding upon Christ.

   28 Then said they unto him, What shall we do, that we might work the
   works of God?   29 Jesus answered and said unto them, This is the work
   of God, that ye believe on him whom he hath sent.   30 They said
   therefore unto him, What sign showest thou then, that we may see, and
   believe thee? what dost thou work?   31 Our fathers did eat manna in
   the desert; as it is written, He gave them bread from heaven to eat.
   32 Then Jesus said unto them, Verily, verily, I say unto you, Moses
   gave you not that bread from heaven; but my Father giveth you the true
   bread from heaven.   33 For the bread of God is he which cometh down
   from heaven, and giveth life unto the world.   34 Then said they unto
   him, Lord, evermore give us this bread.   35 And Jesus said unto them,
   I am the bread of life: he that cometh to me shall never hunger; and he
   that believeth on me shall never thirst.   36 But I said unto you, That
   ye also have seen me, and believe not.   37 All that the Father giveth
   me shall come to me; and him that cometh to me I will in no wise cast
   out.   38 For I came down from heaven, not to do mine own will, but the
   will of him that sent me.   39 And this is the Father's will which hath
   sent me, that of all which he hath given me I should lose nothing, but
   should raise it up again at the last day.   40 And this is the will of
   him that sent me, that every one which seeth the Son, and believeth on
   him, may have everlasting life: and I will raise him up at the last
   day.   41 The Jews then murmured at him, because he said, I am the
   bread which came down from heaven.   42 And they said, Is not this
   Jesus, the son of Joseph, whose father and mother we know? how is it
   then that he saith, I came down from heaven?   43 Jesus therefore
   answered and said unto them, Murmur not among yourselves.   44 No man
   can come to me, except the Father which hath sent me draw him: and I
   will raise him up at the last day.   45 It is written in the prophets,
   And they shall be all taught of God. Every man therefore that hath
   heard, and hath learned of the Father, cometh unto me.   46 Not that
   any man hath seen the Father, save he which is of God, he hath seen the
   Father.   47 Verily, verily, I say unto you, He that believeth on me
   hath everlasting life.   48 I am that bread of life.   49 Your fathers
   did eat manna in the wilderness, and are dead.   50 This is the bread
   which cometh down from heaven, that a man may eat thereof, and not die.
     51 I am the living bread which came down from heaven: if any man eat
   of this bread, he shall live for ever: and the bread that I will give
   is my flesh, which I will give for the life of the world.   52 The Jews
   therefore strove among themselves, saying, How can this man give us his
   flesh to eat?   53 Then Jesus said unto them, Verily, verily, I say
   unto you, Except ye eat the flesh of the Son of man, and drink his
   blood, ye have no life in you.   54 Whoso eateth my flesh, and drinketh
   my blood, hath eternal life; and I will raise him up at the last day.
   55 For my flesh is meat indeed, and my blood is drink indeed.   56 He
   that eateth my flesh, and drinketh my blood, dwelleth in me, and I in
   him.   57 As the living Father hath sent me, and I live by the Father:
   so he that eateth me, even he shall live by me.   58 This is that bread
   which came down from heaven: not as your fathers did eat manna, and are
   dead: he that eateth of this bread shall live for ever.   59 These
   things said he in the synagogue, as he taught in Capernaum.

   Whether this conference was with the Capernaites, in whose synagogue
   Christ now was, or with those who came from the other side of the sea,
   is not certain nor material; however, it is an instance of Christ's
   condescension that he gave them leave to ask him questions, and did not
   resent the interruption as an affront, no, not from his common hearers,
   though not his immediate followers. Those that would be apt to teach
   must be swift to hear, and study to answer. It is the wisdom of
   teachers, when they are asked even impertinent unprofitable questions,
   thence to take occasion to answer in that which is profitable, that the
   question may be rejected, but not the request. Now,

   I. Christ having told them that they must work for the meat he spoke
   of, must labour for it, they enquire what work they must do, and he
   answers them, v. 28, 29. 1. Their enquiry was pertinent enough (v. 28):
   What shall we do, that we may work the works of God? Some understand it
   as a pert question: "What works of God can we do more and better than
   those we do in obedience to the law of Moses?" But I rather take it as
   a humble serious question, showing them to be, at least for the
   present, in a good mind, and willing to know and do their duty; and I
   imagine that those who asked this question, How and What (v. 30), and
   made the request (v. 34), were not the same persons with those that
   murmured (v. 41, 42), and strove (v. 52), for those are expressly
   called the Jews, who came out of Judea (for those were strictly called
   Jews) to cavil, whereas these were of Galilee, and came to be taught.
   This question here intimates that they were convinced that those who
   would obtain this everlasting meat, (1.) Must aim to do something
   great. Those who look high in their expectations, and hope to enjoy the
   glory of God, must aim high in those endeavours, and study to do the
   works of God, works which he requires and will accept, works of God,
   distinguished from the works of worldly men in their worldly pursuits.
   It is not enough to speak the words of God, but we must do the works of
   God. (2.) Must be willing to do any thing: What shall we do? Lord, I am
   ready to do whatever thou shalt appoint, though ever so displeasing to
   flesh and blood, Acts ix. 6. 2. Christ's answer was plain enough (v.
   29): This is the work of God that ye believe. Note, (1.) The work of
   faith is the work of God. They enquire after the works of God (in the
   plural number), being careful about many things; but Christ directs
   them to one work, which includes all, the one thing needful: that you
   believe, which supersedes all the works of the ceremonial law; the work
   which is necessary to the acceptance of all the other works, and which
   produces them, for without faith you cannot please God. It is God's
   work, for it is of his working in us, it subjects the soul to his
   working on us, and quickens the soul in working for him, (2.) That
   faith is the work of God which closes with Christ, and relies upon him.
   It is to believe on him as one whom God hath sent, as God's
   commissioner in the great affair of peace between God and man, and as
   such to rest upon him, and resign ourselves to him. See ch. xiv. 1.

   II. Christ having told them that the Son of man would give them this
   meat, they enquire concerning him, and he answers their enquiry.

   1. Their enquiry is after a sign (v. 30): What sign showest thou? Thus
   far they were right, that, since he required them to give him credit,
   he should produce his credentials, and make it out by miracle that he
   was sent of God. Moses having confirmed his mission by signs, it was
   requisite that Christ, who came to set aside the ceremonial law, should
   in like manner confirm his: "What dost thou work? What doest thou drive
   at? What lasting characters of a divine power does thou design to leave
   upon thy doctrine?" But herein they missed it,

   (1.) That they overlooked the many miracles which they had seen wrought
   by him, and which amounted to an abundant proof of his divine mission.
   Is this a time of day to ask, "What sign showest thou?" especially at
   Capernaum, the staple of miracles, where he had done so many mighty
   works, signs so significant of his office and undertaking? Were not
   these very persons but the other day miraculously fed by him? None so
   blind as they that will not see; for they may be so blind as to
   question whether it be day or no, when the sun shines in their faces.

   (2.) That they preferred the miraculous feeding of Israel in the
   wilderness before all the miracles Christ wrought (v. 31): Our fathers
   did eat manna in the desert; and, to strengthen the objection, they
   quote a scripture for it: He gave them bread from heaven (taken from
   Ps. lxxviii. 24), he gave them of the corn of heaven. What a good use
   might be made of this story to which they here refer! It was a
   memorable instance of God's power and goodness, often mentioned to the
   glory of God (Neh. xix. 20, 21), yet see how these people perverted it,
   and made an ill use of it. [1.] Christ reproved them for their fondness
   of the miraculous bread, and bade them not set their hearts upon meat
   which perisheth; "Why," say they, "meat for the belly was the great
   good thing that God gave to our fathers in the desert; and why should
   not we then labour for that meat? If God made much of them, why should
   not we be for those that will make much of us?" [2.] Christ had fed
   five thousand men with five loaves, and had given them that as one sign
   to prove him sent of God; but, under colour of magnifying the miracles
   of Moses, they tacitly undervalue this miracle of Christ, and evade the
   evidence of it. "Christ fed his thousands; but Moses his hundreds of
   thousands; Christ fed them but once, and then reproved those who
   followed him in hope to be still fed, and put them off with a discourse
   of spiritual food; but Moses fed his followers forty years, and
   miracles were not their rarities, but their daily bread: Christ fed
   them with bread out of the earth, barley-bread, and fishes out of the
   sea; but Moses fed Israel with bread from heaven, angel's food." Thus
   big did these Jews talk of the manna which their fathers did eat; but
   their fathers had slighted it as much as they did now the
   barley-loaves, and called light bread, Num. xxi. 5. Thus apt are we to
   slight and overlook the appearances of God's power and grace in our own
   times, while we pretend to admire the wonders of which our fathers told
   us. Suppose this miracle of Christ was outdone by that of Moses, yet
   there were other instances in which Christ's miracles outshone his;
   and, besides, all true miracles prove a divine doctrine, though not
   equally illustrious in the circumstances, which were ever diversified
   according as the occasion did require. As much as the manna excelled
   the barley-loaves, so much, and much more, did the doctrine of Christ
   excel the law of Moses, and his heavenly institutions the carnal
   ordinances of that dispensation.

   2. Here is Christ's reply to this enquiry, wherein,

   (1.) He rectifies their mistake concerning the typical manna. It was
   true that their fathers did eat manna in the desert. But, [1.] It was
   not Moses that gave it to them, nor were they obliged to him for it; he
   was but the instrument, and therefore they must look beyond him to God.
   We do not find that Moses did so much as pray to God for the manna; and
   he spoke unadvisedly when he said, Must we fetch water out of the rock?
   Moses gave them not either that bread or that water. [2.] It was not
   given them, as they imagined, from heaven, from the highest heavens,
   but only from the clouds, and therefore not so much superior to that
   which had its rise from the earth as they thought. Because the
   scripture saith, He gave them bread from heaven, it does not follow
   that it was heavenly bread, or was intended to be the nourishment of
   souls. Misunderstanding scripture language occasions many mistakes in
   the things of God.

   (2.) He informs them concerning the true manna, of which that was a
   type: But my Father giveth you the true bread from heaven; that which
   is truly and properly the bread from heaven, of which the manna was but
   a shadow and figure, is now given, not to your fathers, who are dead
   and gone, but to you of this present age, for whom the better things
   were reserved: he is now giving you that bread from heaven, which is
   truly so called. As much as the throne of God's glory is above the
   clouds of the air, so much does the spiritual bread of the everlasting
   gospel excel the manna. In calling God his Father, he proclaims himself
   greater than Moses; for Moses was faithful but as a servant, Christ as
   a Son, Heb. iii. 5, 6.

   III. Christ, having replied to their enquiries, takes further occasion
   from their objection concerning the manna to discourse of himself under
   the similitude of bread, and of believing under the similitude of
   eating and drinking; to which, together with his putting both together
   in the eating of his flesh and drinking of his blood, and with the
   remarks made upon it by the hearers, the rest of this conference may be
   reduced.

   1. Christ having spoken of himself as the great gift of God, and the
   true bread (v. 32), largely explains and confirms this, that we may
   rightly know him.

   (1.) He here shows that he is the true bread; this he repeats again and
   again, v. 33, 35, 48-51. Observe, [1.] That Christ is bread is that to
   the soul which bread is to the body, nourishes and supports the
   spiritual life (is the staff of it) as bread does the bodily life; it
   is the staff of life. The doctrines of the gospel concerning
   Christ--that he is the mediator between God and man, that he is our
   peace, our righteousness, our Redeemer; by these things do men live.
   Our bodies could better live without food than our souls without
   Christ. Bread-corn is bruised (Isa. xxviii. 28), so was Christ; he was
   born at Bethlehem, the house of bread, and typified by the show-bread.
   [2.] That he is the bread of God (v. 33), divine bread; it is he that
   is of God (v. 46), bread which my Father gives (v. 32), which he has
   made to be the food of our souls; the bread of God's family, his
   children's bread. The Levitical sacrifices are called the bread of God
   (Lev. xxi. 21, 22), and Christ is the great sacrifice; Christ, in his
   word and ordinances, the feast upon the sacrifice. [3.] That he is the
   bread of life (v. 35, and again, v. 48), that bread of life, alluding
   to the tree of life in the midst of the garden of Eden, which was to
   Adam the seal of that part of the covenant, Do this and live, of which
   he might eat and live. Christ is the bread of life, for he is the fruit
   of the tree of life. First, He is the living bread (so he explains
   himself, v. 51): I am the living bread. Bread is itself a dead thing,
   and nourishes not but by the help of the faculties of a living body;
   but Christ is himself living bread, and nourishes by his own power.
   Manna was a dead thing; if kept but one night, it putrefied and bred
   worms; but Christ is ever living, everlasting bread, that never moulds,
   nor waxes old. The doctrine of Christ crucified is now as strengthening
   and comforting to a believer as ever it was, and his mediation still of
   as much value and efficacy as ever. Secondly, He gives life unto the
   world (v. 33), spiritual and eternal life; the life of the soul in
   union and communion with God here, and in the vision and fruition of
   him hereafter; a life that includes in it all happiness. The manna did
   only reserve and support life, did not preserve and perpetuate life,
   much less restore it; but Christ gives life to those that were dead in
   sin. The manna was ordained only for the life of the Israelites, but
   Christ is given for the life of the world; none are excluded from the
   benefit of this bread, but such as exclude themselves. Christ came to
   put life into the minds of men, principles productive of acceptable
   performances. [4.] That he is the bread which came down from heaven;
   this is often repeated here, v. 33, 50, 51, 58. This denotes, First,
   The divinity of Christ's person. As God, he had a being in heaven,
   whence he came to take our nature upon him: I came down from heaven,
   whence we may infer his antiquity, he was in the beginning with God;
   his ability, for heaven is the firmament of power; and his authority,
   he came with a divine commission. Secondly, The divine original of all
   that good which flows to us through him. He comes, not only
   katabas--that came down (v. 51), but katabainoi--that comes down; he is
   descending, denoting a constant communication of light, life, and love,
   from God to believers through Christ, as the manna descended daily; see
   Eph. i. 3. Omnia desuper--All things from above. [5.] That he is that
   bread of which the manna was a type and figure (v. 58), that bread, the
   true bread, v. 32. As the rock that they drank of was Christ, so was
   the manna they ate of spiritual bread, 1 Cor. x. 3, 4. Manna was given
   to Israel; so Christ to the spiritual Israel. There was manna enough
   for them all; so in Christ a fulness of grace for all believers; he
   that gathers much of this manna will have none to spare when he comes
   to use it; and he that gathers little, when his grace comes to be
   perfected in glory, shall find that he has no lack. Manna was to be
   gathered in the morning; and those that would find Christ must seek him
   early. Manna was sweet, and, as the author of the Wisdom of Solomon
   tells us (Wisd. xvi. 20), was agreeable to every palate; and to those
   that believe Christ is precious. Israel lived upon manna till they came
   to Canaan; and Christ is our life. There was a memorial of the manna
   preserved in the ark; so of Christ in the Lord's supper, as the food of
   souls.

   (2.) He here shows what his undertaking was, and what his errand into
   the world. Laying aside the metaphor, he speaks plainly, and speaks no
   proverb, giving us an account of his business among men, v. 38-40.

   [1.] He assures us, in general, that he came from heaven upon his
   Father's business (v. 38), not do his own will, but the will of him
   that sent him. He came from heaven, which bespeaks him an intelligent
   active being, who voluntarily descended to this lower world, a long
   journey, and a great step downward, considering the glories of the
   world he came from and the calamities of the world he came to; we may
   well ask with wonder, "What moved him to such an expedition?" Here he
   tells that he came to do, not his own will, but the will of his Father;
   not that he had any will that stood in competition with the will of his
   Father, but those to whom he spoke suspected he might. "No," saith he,
   "my own will is not the spring I act from, nor the rule I go by, but I
   am come to do the will of him that sent me." That is, First, Christ did
   not come into the world as a private person, that acts for himself
   only, but under a public character, to act for others as an ambassador,
   or plenipotentiary, authorized by a public commission; he came into the
   world as God's great agent and the world's great physician. It was not
   any private business that brought him hither, but he came to settle
   affairs between parties no less considerable than the great Creator and
   the whole creation. Secondly, Christ, when he was in the world, did not
   carry on any private design, nor had any separate interest at all,
   distinct from theirs for whom he acted. The scope of his whole life was
   to glorify God and do good to men. He therefore never consulted his own
   ease, safety, or quiet; but, when he was to lay down his life, though
   he had a human nature which startled at it, he set aside the
   consideration of that, and resolved his will as man into the will of
   God: Not as I will, but as thou wilt.

   [2.] He acquaints us, in particular, with that will of the Father which
   he came to do; he here declares the decree, the instructions he was to
   pursue.

   First, The private instructions given to Christ, that he should be sure
   to save all the chosen remnant; and this is the covenant of redemption
   between the Father and the Son (v. 38): "This is the Father's will, who
   hath sent me; this is the charge I am entrusted with, that of all whom
   he hath given me I should lose none." Note, 1. There is a certain
   number of the children of men given by the Father to Jesus Christ, to
   be his care, and so to be to him for a name and a praise; given him for
   an inheritance, for a possession. Let him do all that for them which
   their case requires; teach them, and heal them, pay their debt, and
   plead their cause, prepare them for, and preserve them to, eternal
   life, and then let him make his best of them. The Father might dispose
   of them as he pleased: as creatures, their lives and beings were
   derived from him; as sinners, their lives and beings were forfeited to
   him. He might have sold them for the satisfaction of his justice, and
   delivered them to the tormentors; but he pitched upon them to be the
   monuments of his mercy, and delivered them to the Saviour. Those whom
   God chose to be the objects of his special love he lodged as a trust in
   the hands of Christ. 2. Jesus Christ has undertaken that he will lose
   none of those that were thus given him of the Father. The many sons
   whom he was to bring to glory shall all be forth-coming, and none of
   them missing, Matt. xviii. 14. None of them shall be lost, for want of
   a sufficient grace to sanctify them. If I bring him not unto thee, and
   set him before thee, then let me bear the blame for ever, Gen. xliii.
   9. 3. Christ's undertaking for those that are given him extends to the
   resurrection of their bodies. I will raise it up again at the last day,
   which supposes all that goes before, but this is to crown and complete
   the undertaking. The body is a part of the man, and therefore a part of
   Christ's purchase and charge; it pertains to the promises, and
   therefore it shall not be lost. The undertaking is not only that he
   shall lose none, no person, but that he shall lose nothing, no part of
   the person, and therefore not the body. Christ's undertaking will never
   be accomplished till the resurrection, when the souls and bodies of the
   saints shall be re-united and gathered to Christ, that he may present
   them to the Father: Behold I, and the children that thou has given me,
   Heb. ii. 13; 2 Tim. i. 12. 4. The spring and original of all this is
   the sovereign will of God, the counsels of his will, according to which
   he works all this. This was the commandment he gave to his Son, when he
   sent him into the world, and to which the Son always had an eye.

   Secondly, The public instructions which were to be given to the
   children of men, in what way, and upon what terms, they might obtain
   salvation by Christ; and this is the covenant of grace between God and
   man. Who the particular persons were that were given to Christ is a
   secret: The Lord knows them that are his, we do not, nor is it fit we
   should; but, though their names are concealed, their characters are
   published. An offer is made of life and happiness upon gospel terms,
   that by it those that were given to Christ might be brought to him, and
   others left inexcusable (v. 40): "This is the will, the revealed will,
   of him that sent me, the method agreed upon, upon which to proceed with
   the children of men, that every one, Jew or Gentile, that sees the Son,
   and believes on him, may have everlasting life, and I will raise him
   up." This is gospel indeed, good news. Is it now reviving to hear this?
   1. That eternal life may be had, if it be not our own fault; that
   whereas, upon the sin of the first Adam, the way of the tree of life
   was blocked up, by the grace of the second Adam it is laid upon again.
   The crown of glory is set before us as the prize of our high calling,
   which we may run for and obtain. 2. Every one may have it. This gospel
   is to be preached, this offer made, to all, and none can say, "It
   belongs not to me," Rev. xxii. 17. 3. This everlasting life is sure to
   all those who believe in Christ, and to them only. He that sees the
   Son, and believes on him, shall be saved. Some understand this seeing
   as a limitation of this condition of salvation to those only that have
   the revelation of Christ and his grace made to them. Every one that has
   the opportunity of being acquainted with Christ, and improves this so
   well as to believe in him, shall have everlasting life, so that none
   shall be condemned for unbelief (however they maybe for other sins) but
   those who have had the gospel preached to them, who, like these Jews
   here (v. 36), have seen, and yet have not believed; have known Christ,
   and yet not trusted in him. But I rather understand seeing here to mean
   the same thing with believing, for it is theoron, which signifies not
   so much the sight of the eye (as v. 36, heorakate me--ye have seen me)
   as the contemplation of the mind. Every one that sees the Son, that is,
   believes on him, sees him with an eye of faith, by which we come to be
   duly acquainted and affected with the doctrine of the gospel concerning
   him. It is to look upon him, as the stung Israelites upon the brazen
   serpent. It is not a blind faith that Christ requires, that we should
   be willing to have our eyes put out, and then follow him, but that we
   should see him, and see what ground we go upon in our faith. It is then
   right when it is not taken up upon hearsay (believing as the church
   believes), but is the result of a due consideration of, and insight
   into, the motives of credibility: Now mine eye sees thee. We have heard
   him ourselves. 4. Those who believe in Jesus Christ, in order to their
   having everlasting life, shall be raised up by his power at the last
   day. He had it in charge as his Father's will (v. 39), and here he
   solemnly makes it his own undertaking: I will raise him up, which
   signifies not only the return of the body to life, but the putting of
   the whole man into a full possession of the eternal life promised.

   2. Now Christ discoursing thus concerning himself, as the bread of life
   that came down from heaven, let us see what remarks his hearers made
   upon it.

   (1.) When they heard of such a thing as the bread of God, which gives
   life, they heartily prayed for it (v. 34): Lord, evermore give us this
   bread. I cannot think that this is spoken scoffingly, and in a way of
   derision, as most interpreters understand it: "Give us such bread as
   this, if thou canst; let us be fed with it, not for one meal, as with
   the five loaves, but evermore;" as if this were no better a prayer than
   that of the impenitent thief: If thou be the Christ, save thyself and
   us. But I take this request to be made, though ignorantly, yet
   honestly, and to be well meant; for they call him Lord, and desire a
   share in what he gives, whatever he means by it. General and confused
   notions of divine things produce in carnal hearts some kind of desires
   towards them, and wishes of them; like Balaam's wish, to die the death
   of the righteous. Those who have an indistinct knowledge of the things
   of God, who see men as trees walking, make, as I may call them,
   inarticulate prayers for spiritual blessings. They think the favour of
   God a good thing, and heaven a fine place, and cannot but wish them
   their own, while they have no value nor desire at all for that holiness
   which is necessary both to the one and to the other. Let this be the
   desire of our souls; have we tasted that the Lord is gracious, been
   feasted with the word of God, and Christ in the word? Let us say,
   "Lord, evermore give us this bread; let the bread of life be our daily
   bread, the heavenly manna our continual feast, and let us never know
   the want of it."

   (2.) But, when they understood that by this bread of life Jesus meant
   himself, then they despised it. Whether they were the same persons that
   had prayed for it (v. 34), or some others of the company, does not
   appear; it seems to be some others, for they are called Jews. Now it is
   said (v. 41), They murmured at him. This comes in immediately after
   that solemn declaration which Christ had made of God's will and his own
   undertaking concerning man's salvation (v. 39, 40), which certainly
   were some of the most weighty and gracious words that ever proceeded
   out of the mouth of our Lord Jesus, the most faithful, and best worthy
   of all acceptation. One would think that, like Israel in Egypt, when
   they heard that God had thus visited them, they should have bowed their
   heads and worshipped; but on the contrary, instead of closing with the
   offer made them, they murmured, quarrelled with what Christ said, and,
   though they did not openly oppose and contradict it, yet they privately
   whispered among themselves in contempt of it, and instilled into one
   another's minds prejudices against it. Many that will not professedly
   contradict the doctrine of Christ (their cavils are so weak and
   groundless that they are either ashamed to own them or afraid to have
   them silenced), yet say in their hearts that they do not like it. Now,
   [1.] That which offended them was Christ's asserting his origin to be
   from heaven, v. 41, 42. How is it that he saith, I came down from
   heaven? They had heard of angels coming down from heaven, but never of
   a man, overlooking the proofs he had given them of his being more than
   a man. [2.] That which they thought justified them herein was that they
   knew his extraction on earth: Is not this Jesus the son of Joseph,
   whose father and mother we know? They took it amiss that he should say
   that he came down from heaven, when he was one of them. They speak
   slightly of his blessed name, Jesus: Is not this Jesus. They take it
   for granted that Joseph was really his father, though he was only
   reputed to be so. Note, Mistakes concerning the person of Christ, as if
   he were a mere man, conceived and born by ordinary generation, occasion
   the offence that is taken at his doctrine and offices. Those who set
   him on a level with the other sons of men, whose father and mother we
   know, no wonder if they derogate from the honour of his satisfaction
   and the mysteries of his undertaking, and, like the Jews here, murmur
   at his promise to raise us up at the last day.

   3. Christ, having spoken of faith as the great work of God (v. 29),
   discourses largely concerning this work, instructing and encouraging us
   in it.

   (1.) He shows what it is to believe in Christ. [1.] To believe in
   Christ is to come to Christ. He that comes to me is the same with him
   that believes in me (v. 35), and again (v. 37): He that comes unto me;
   so v. 44, 45. Repentance towards God is coming to him (Jer. iii. 22) as
   our chief good and highest end; and so faith towards our Lord Jesus
   Christ is coming to him as our prince and Saviour, and our way to the
   Father. It denotes the out-goings of our affection towards him, for
   these are the motions of the soul, and actions agreeable; it is to come
   off from all those things that stand in opposition to him or
   competition with him, and to come up to those terms upon which life and
   salvation are offered to us through him. When he was here on earth it
   was more that barely coming where he was; so it is now more than coming
   to his word and ordinances. [2.] It is to feed upon Christ (v. 51): If
   any man eat of this bread. The former denotes applying ourselves to
   Christ; this denotes applying Christ to ourselves, with appetite and
   delight, that we may receive life, and strength, and comfort from him.
   To feed on him as the Israelites on the manna, having quitted the
   fleshpots of Egypt, and not depending on the labour of their hands (to
   eat of that), but living purely on the bread given them from heaven.

   (2.) He shows what is to be got by believing in Christ. What will he
   give us if we come to him? What shall we be the better of we feed upon
   him? Want and death are the chief things we dread; may we but be
   assured of the comforts of our being, and the continuance of it in the
   midst of these comforts, we have enough; now these two are here secured
   to true believers.

   [1.] They shall never want, never hunger, never thirst, v. 35. Desires
   they have, earnest desires, but these so suitably, so seasonably, so
   abundantly satisfied, that they cannot be called hunger and thirst,
   which are uneasy and painful. Those that did eat manna, and drink of
   the rock, hungered and thirsted afterwards. Manna surfeited them; water
   out of the rock failed them. But there is such an over-flowing fulness
   in Christ as can never be exhausted, and there are such ever-flowing
   communications from him as can never be interrupted.

   [2.] They shall never die, not die eternally; for, First, He that
   believes on Christ has everlasting life (v. 47); he has the assurance
   of it, the grant of it, the earnest of it; he has it in the promise and
   first-fruits. Union with Christ and communion with God in Christ are
   everlasting life begun. Secondly, Whereas they that did eat manna died,
   Christ is such bread as a man may eat of and never die, v. 49, 50.
   Observe here, 1. The insufficiency of the typical manna: Your fathers
   did eat manna in the wilderness, and are dead. There may be much good
   use made of the death of our fathers; their graves speak to us, and
   their monuments are our memorials, particularly of this, that the
   greatest plenty of the most dainty food will neither prolong the thread
   of life nor avert the stroke of death. Those that did eat manna,
   angel's food, died like other men. There could be nothing amiss in
   their diet, to shorten their days, nor could their deaths be hastened
   by the toils and fatigues of life (for they neither sowed nor reaped),
   and yet they died. (1.) Many of them died by the immediate strokes of
   God's vengeance for their unbelief and murmurings; for, though they did
   eat that spiritual meat, yet with many of them God was not
   well-pleased, but they were overthrown in the wilderness, 1 Cor. x.
   3-5. Their eating manna was no security to them from the wrath of God,
   as believing in Christ is to us. (2.) The rest of them died in a course
   of nature, and their carcases fell, under a divine sentence, in that
   wilderness where they did eat manna. In that very age when miracles
   were daily bread was the life of man reduced to the stint it now stands
   at, as appears, Ps. xc. 10. Let them not then boast so much of manna.
   2. The all-sufficiency of the true manna, of which the other was a
   type: This is the bread that cometh down from heaven, that truly divine
   and heavenly food, that a man may eat thereof and not die; that is, not
   fall under the wrath of God, which is killing to the soul; not die the
   second death; no, nor the first death finally and irrecoverably. Not
   die, that is, not perish, not come short of the heavenly Canaan, as the
   Israelites did of the earthly, for want of faith, though they had
   manna. This is further explained by that promise in the next words: If
   any man eat of this bread, he shall live for ever, v. 51. This is the
   meaning of this never dying: though he go down to death, he shall pass
   through it to that world where there shall be no more death. To live
   for ever is not to be for ever (the damned in hell shall be for ever,
   the soul of man was made for an endless state), but to be happy for
   ever. And because the body must needs die, and be as water spilt upon
   the ground, Christ here undertakes for the gathering of that up too (as
   before, v. 44, I will raise him up at the last day); and even that
   shall live for ever.

   (3.) He shows what encouragements we have to believe in Christ. Christ
   here speaks of some who had seen him and yet believed not, v. 36. They
   saw his person and miracles, and heard him preach, and yet were not
   wrought upon to believe in him. Faith is not always the effect of
   sight; the soldiers were eye-witnesses of his resurrection, and yet,
   instead of believing in him, they belied him; so that it is a difficult
   thing to bring people to believe in Christ: and, by the operation of
   the Spirit of grace, those that have not seen have yet believed. Two
   things we are here assured of, to encourage our faith:--

   [1.] That the Son will bid all those welcome that come to him (v. 37):
   Him that cometh to me I will in no wise cast out. How welcome should
   this word be to our souls which bids us welcome to Christ! Him that
   cometh; it is in the singular number, denoting favour, not only to the
   body of believers in general, but to every particular soul that applies
   itself to Christ. Here, First, The duty required is a pure gospel duty:
   to come to Christ, that we may come to God by him. His beauty and love,
   those great attractives, must draw us to him; sense of need and fear of
   danger must drive us to him; any thing to bring us to Christ. Secondly,
   The promise is a pure gospel promise: I will in no wise cast out--ou me
   ekbago exo. There are two negatives: I will not, no, I will not. 1.
   Much favour is expressed here. We have reason to fear that he should
   cast us out. Considering our meanness, our vileness, our unworthiness
   to come, our weakness in coming, we may justly expect that he should
   frown upon us, and shut his doors against us; but he obviates these
   fears with this assurance, he will not do it; will not disdain us
   though we are mean, will not reject us though we are sinful. Do poor
   scholars come to him to be taught? Though they be dull and slow, he
   will not cast them out. Do poor patients come to him to be cured, poor
   clients come to him to be advised? Though their case be bad, and though
   they come empty-handed, he will in no wise cast them out. But, 2. More
   favour is implied than is expressed; when it is said that he will no
   cast them out the meaning is, He will receive them, and entertain them,
   and give them all that which they come to him for. As he will not
   refuse them at their first coming, so he will not afterwards, upon
   every displeasure, cast them out. His gifts and callings are without
   repentance.

   [2.] That the Father will, without fail, bring all those to him in due
   time that were given him. In the federal transactions between the
   Father and the Son, relating to man's redemption, as the Son undertook
   for the justification, sanctification, and salvation, of all that
   should come to him ("Let me have them put into my hands, and then leave
   the management of them to me"), so the Father, the fountain and
   original of being, life, and grace, undertook to put into his hand all
   that were given him, and bring them to him. Now,

   First, He here assures us that this shall be done: All that the Father
   giveth me shall come to me, v. 37. Christ had complained (v. 36) of
   those who, though they had seen him, yet would not believe on him; and
   then he adds this,

   a. For their conviction and awakening, plainly intimating that their
   not coming to him, and believing on him, if they persisted in it, would
   be a certain sign that they did not belong to the election of grace;
   for how can we think that God gave us to Christ if we give ourselves to
   the world and the flesh? 2 Pet. i. 10.

   b. For his own comfort and encouragement: Though Israel be not
   gathered, yet shall I be glorious. The election has obtained, and shall
   though multitudes be blinded, Rom. xi. 7. Though he lose many of his
   creatures, yet none of his charge: All that the Father gives him shall
   come to him notwithstanding. Here we have, (a.) The election described:
   All that the father giveth me, pan ho didosi--every thing which the
   Father giveth to me; the persons of the elect, and all that belongs to
   them; all their services, all their interests. As all that he has is
   theirs, so all that they have is his, and he speaks of them as his all:
   they were given him in full recompense of his undertaking. Not only all
   persons, but all things, are gathered together in Christ (Eph. i. 10)
   and reconciled, Col. i. 20. The giving of the chosen remnant to Christ
   is spoken of (v. 39) as a thing done; he hath given them. Here it is
   spoken of as a thing in the doing; he giveth them; because, when the
   first begotten was brought into the world, it should seem, there was a
   renewal of the grant; see Heb. x. 5, &c. God was now about to give him
   the heathen for his inheritance (Ps. ii. 8), to put him in possession
   of the desolate heritages (Isa. xlix. 8), to divide him a portion with
   the great, Isa. liii. 12. And though the Jews, who saw him, believed
   not on him, yet these (saith he) shall come to me; the other sheep,
   which are not of this fold, shall be brought, ch. x. 15, 16. See Acts
   xiii. 45-48. (b.) The effect of it secured: They shall come to me. This
   is not in the nature of a promise, but a prediction, that as many as
   were in the counsel of God ordained to life shall be brought to life by
   being brought to Christ. They are scattered, are mingled among the
   nations, yet none of them shall be forgotten; not a grain of God's corn
   shall be lost, as is promised, Amos ix. 9. They are by nature alienated
   from Christ, and averse to him, and yet they shall come. As God's
   omniscience is engaged for the finding of them all out, so is his
   omnipotence for the bringing of them all in. Not, They shall be driven,
   to me, but, They shall come freely, shall be made willing.

   Secondly, He here acquaints us how it shall be done. How shall those
   who are given to Christ be brought to him? Two things are to be done in
   order to it:--

   a. Their understandings shall be enlightened; this is promised, v. 45,
   46. It is written in the prophets, who spoke of these things before,
   And they shall be all taught of God; this we find, Isa. liv. 13, and
   Jer. xxxi. 34. They shall all know me. Note,

   (a.) In order to our believing in Jesus Christ, it is necessary that we
   be taught of God; that is, [a.] That there be a divine revelation made
   to us, discovering to us both what we are to believe concerning Christ
   and why we are to believe it. There are some things which even nature
   teaches, but to bring us to Christ there is need of a higher light.
   [b.] That there be a divine work wrought in us, enabling us to
   understand and receive these revealed truths and the evidence of them.
   God, in giving us reason, teaches us more than the beasts of the earth;
   but in giving us faith he teaches more than the natural man. Thus all
   the church's children, all that are genuine, are taught of God; he hath
   undertaken their education.

   (b.) It follows then, by way of inference from this, that every man
   that has heard and learned of the Father comes to Christ, v. 45. [a.]
   It is here implied that none will come to Christ but those that have
   heard and learned of the Father. We shall never be brought to Christ
   but under a divine conduct; except God by his grace enlighten our
   minds, inform our judgments, and rectify our mistakes, and not only
   tell us that we may hear, but teach us, that we may learn the truth as
   it is in Jesus, we shall never be brought to believe in Christ. [b.]
   That this divine teaching does so necessarily produce the faith of
   God's elect that we may conclude that those who do not come to Christ
   have never heard nor learned of the Father; for, if they had, doubtless
   they would have come to Christ. In vain do men pretend to be taught of
   God if they believe not in Christ, for he teaches no other lesson, Gal.
   i. 8, 9. See how God deals with men as reasonable creatures, draws them
   with the cords of a man, opens the understanding first, and then by
   that, in a regular way, influences the inferior faculties; thus he
   comes in by the door, but Satan, as a robber, climbs up another way.
   But lest any should dream of a visible appearance of God the Father to
   the children of men (to teach them these things), and entertain any
   gross conceptions about hearing and learning of the Father, he adds (v.
   46): Not that any man hath seen the Father; it is implied, nor can see
   him, with bodily eyes, or may expect to learn of him as Moses did, to
   whom he spoke face to face; but God, in enlightening men's eyes and
   teaching them, works in a spiritual way. The Father of spirits hath
   access to, and influence upon, men's spirits, undiscerned. The Father
   of spirits hath access to, and influence upon, men's spirits,
   undiscerned. Those that have not seen his face have felt his power. And
   yet there is one intimately acquainted with the Father, he who is of
   God, Christ himself, he hath seen the Father, ch. i. 18. Note, First,
   Jesus Christ is of God in a peculiar manner, God of God, light of
   light; not only sent of God, but begotten of God before all worlds.
   Secondly, It is the prerogative of Christ to have seen the Father,
   perfectly to know him and his counsels. Thirdly, Even that illumination
   which is preparative to faith is conveyed to us through Christ. Those
   that learn of the Father, forasmuch as they cannot see him themselves,
   must learn of Christ, who alone hath seen him. As all divine
   discoveries are made through Christ, so through him all divine powers
   are exerted.

   b. Their wills shall be bowed. If the soul of man had now its original
   rectitude there needed no more to influence the will than the
   illumination of the understanding; but in the depraved soul of fallen
   man there is a rebellion of the will against the right dictates of the
   understanding; a carnal mind, which is enmity itself to the divine
   light and law. It is therefore requisite that there be a work of grace
   wrought upon the will, which is here called drawing, (v. 44): No man
   can come to me except the Father, who hath sent me, draw him. The Jews
   murmured at the doctrine of Christ; not only would not receive it
   themselves, but were angry that others did. Christ overheard their
   secret whisperings, and said (v. 43), "Murmur not among yourselves; lay
   not the fault of your dislike of my doctrine one upon another, as if it
   were because you find it generally distasted; no, it is owing to
   yourselves, and your own corrupt dispositions, which are such as amount
   to a moral impotency; your antipathies to the truths of God, and
   prejudices against them, are so strong that nothing less than a divine
   power can conquer them." And this is the case of all mankind: "No man
   can come to me, can persuade himself to come up to the terms of the
   gospel, except the Father, who hath sent me, draw him," v. 44. Observe,
   (a.) The nature of the work: It is drawing, which denotes not a force
   put upon the will, whereby of unwilling we are made willing, and a new
   bias is given to the soul, by which it inclines to God. This seems to
   be more than a moral suasion, for by that it is in the power to draw;
   yet it is not to be called a physical impulse, for it lies out of the
   road of nature; but he that formed the spirit of man within him by his
   creating power, and fashions the hearts of men by his providential
   influence, knows how to new-mould the soul, and to alter its bent and
   temper, and make it conformable to himself and his own will, without
   doing any wrong to its natural liberty. It is such a drawing as works
   not only a compliance, but a cheerful compliance, a complacency: Draw
   us, and we will run after thee. (b.) The necessity of it: No man, in
   this weak and helpless state, can come to Christ without it. As we
   cannot do any natural action without the concurrence of common
   providence, so we cannot do any action morally good without the
   influence of special grace, in which the new man lives, and moves, and
   has its being, as much as the mere man has in the divine providence.
   (c.) The author of it: The Father who hath sent me. The Father, having
   sent Christ, will succeed him, for he would not send him on a fruitless
   errand. Christ having undertaken to bring souls to glory, God promised
   him, in order thereunto, to bring them to him, and so to give him
   possession of those to whom he had given him a right. God, having by
   promise given the kingdom of Israel to David, did at length draw the
   hearts of the people to him; so, having sent Christ to save souls, he
   sends souls to him to be saved by him. (d.) The crown and perfection of
   this work: And I will raise him up at the last day. This is four times
   mentioned in this discourse, and doubtless it includes all the
   intermediate and preparatory workings of divine grace. When he raises
   them up at the last day, he will put the last hand to his undertaking,
   will bring forth the topstone. If he undertakes this, surely he can do
   any thing, and will do every thing that is necessary in order to do it.
   Let our expectations be carried out towards a happiness reserved for
   the last day, when all the years of time shall be fully complete and
   ended.

   4. Christ, having thus spoken of himself as the bread of life, and of
   faith as the work of God, comes more particularly to show what of
   himself is this bread, namely, his flesh, and that to believe is to eat
   of that, v. 51-58, where he still prosecutes the metaphor of food.
   Observe, here, the preparation of this food: The bread that I will give
   is my flesh (v. 51), the flesh of the Son of man and his blood, v. 53.
   His flesh is meat indeed, and his blood is drink indeed, v. 55.
   Observe, also, the participation of this food: We must eat the flesh of
   the Son of man and drink his blood (v. 53); and again (v. 54), Whoso
   eateth my flesh and drinketh my blood; and the same words (v. 56, 57),
   he that eateth me. This is certainly a parable or figurative discourse,
   wherein the actings of the soul upon things spiritual and divine are
   represented by bodily actions about things sensible, which made the
   truths of Christ more intelligible to some, and less so to others, Mark
   iv. 11-12. Now,

   (1.) Let us see how this discourse of Christ was liable to mistake and
   misconstruction, that men might see, and not perceive. [1.] It was
   misconstrued by the carnal Jews, to whom it was first delivered (v.
   52): They strove among themselves; they whispered in each other's ears
   their dissatisfaction: How can this man give us his flesh to eat?
   Christ spoke (v. 51) of giving his flesh for us, to suffer and die; but
   they, without due consideration, understood it of his giving it to us,
   to be eaten, which gave occasion to Christ to tell them that, however
   what he said was otherwise intended, yet even that also of eating of
   his flesh was no such absurd thing (if rightly understood) as prima
   facie--in the first instance, they took it to be. [2.] It has been
   wretchedly misconstrued by the church of Rome for the support of their
   monstrous doctrine of transubstantiation, which gives the lie to our
   senses, contradicts the nature of a sacrament, and overthrows all
   convincing evidence. They, like these Jews here, understand it of a
   corporal and carnal eating of Christ's body, like Nicodemus, ch. iii.
   4. The Lord's supper was not yet instituted, and therefore it could
   have no reference to that; it is a spiritual eating and drinking that
   is here spoken of, not a sacramental. [3.] It is misunderstood by many
   ignorant carnal people, who hence infer that, if they take the
   sacrament when they die, they shall certainly go to heaven, which, as
   it makes many that are weak causelessly uneasy if they want it, so it
   makes many that are wicked causelessly easy if they have it. Therefore,

   (2.) Let us see how this discourse of Christ is to be understood.

   [1.] What is meant by the flesh and blood of Christ. It is called (v.
   53), The flesh of the Son of man, and his blood, his as Messiah and
   Mediator: the flesh and blood which he assumed in his incarnation (Heb.
   ii. 14), and which he gave up in his death and suffering: my flesh
   which I will give to be crucified and slain. It is said to be given for
   the life of the world, that is, First, Instead of the life of the
   world, which was forfeited by sin, Christ gives his own flesh as a
   ransom or counterprice. Christ was our bail, bound body for body (as we
   say), and therefore his life must go for ours, that ours may be spared.
   Here am I, let these go their way. Secondly, In order to the life of
   the world, to purchase a general offer of eternal life to all the
   world, and the special assurances of it to all believers. So that the
   flesh and blood of the Son of man denote the Redeemer incarnate and
   dying; Christ and him crucified, and the redemption wrought out by him,
   with all the precious benefits of redemption: pardon of sin, acceptance
   with God, the adoption of sons, access to the throne of grace, the
   promises of the covenant, and eternal life; these are called the flesh
   and blood of Christ, 1. Because they are purchased by his flesh and
   blood, by the breaking of his body, and shedding of his blood. Well may
   the purchased privileges be denominated from the price that was paid
   for them, for it puts a value upon them; write upon them pretium
   sanguinis--the price of blood. 2. Because they are meat and drink to
   our souls. Flesh with the blood was prohibited (Gen. ix. 4), but the
   privileges of the gospel are as flesh and blood to us, prepared for the
   nourishment of our souls. He had before compared himself to bread,
   which is necessary food; here to flesh, which is delicious. It is a
   feast of fat things, Isa. xxv. 6. The soul is satisfied with Christ as
   with marrow and fatness, Ps. lxiii. 5. It is meat indeed, and drink
   indeed; truly so, that is spiritually; so Dr. Whitby; as Christ is
   called the true vine; or truly meat, in opposition to the shows and
   shadows with which the world shams off those that feed upon it. In
   Christ and his gospel there is real supply, solid satisfaction; that is
   meat indeed, and drink indeed, which satiates and replenishes, Jer.
   xxxi. 25, 26.

   [2.] What is meant by eating this flesh and drinking this blood, which
   is so necessary and beneficial; it is certain that is means neither
   more nor less than believing in Christ. As we partake of meat and drink
   by eating and drinking, so we partake of Christ and his benefits by
   faith: and believing in Christ includes these four things, which eating
   and drinking do:--First, It implies an appetite to Christ. This
   spiritual eating and drinking begins with hungering and thirsting
   (Matt. v. 6), earnest and importunate desires after Christ, not willing
   to take up with any thing short of an interest in him: "Give me Christ
   or else I die." Secondly, An application of Christ to ourselves. Meat
   looked upon will not nourish us, but meat fed upon, and so made our
   own, and as it were one with us. We must so accept of Christ as to
   appropriate him to ourselves: my Lord, and my God, ch. xx. 28. Thirdly,
   A delight in Christ and his salvation. The doctrine of Christ crucified
   must be meat and drink to us, most pleasant and delightful. We must
   feast upon the dainties of the New Testament in the blood of Christ,
   taking as great a complacency in the methods which Infinite Wisdom has
   taken to redeem and save us as ever we did in the most needful supplies
   or grateful delights of nature. Fourthly, A derivation of nourishment
   from him and a dependence upon him for the support and comfort of our
   spiritual life, and the strength, growth, and vigour of the new man. To
   feed upon Christ is to do all in his name, in union with him, and by
   virtue drawn from him; it is to live upon him as we do upon our meat.
   How our bodies are nourished by our food we cannot describe, but that
   they are so we know and find; so it is with this spiritual nourishment.
   Our Saviour was so well pleased with this metaphor (as very significant
   and expressive) that, when afterwards he would institute some outward
   sensible signs, by which to represent our communicating of the benefits
   of his death, he chose those of eating and drinking, and made them
   sacramental actions.

   (3.) Having thus explained the general meaning of this part of Christ's
   discourse, the particulars are reducible to two heads:--

   [1.] The necessity of our feeding upon Christ (v. 53): Except you eat
   the flesh of the Son of man, and drink his blood, you have no life in
   you. That is, First, "It is a certain sign that you have no spiritual
   life in you if you have no desire towards Christ, nor delight in him."
   If the soul does not hunger and thirst, certainly it does not live: it
   is a sign that we are dead indeed if we are dead to such meat and drink
   as this. When artificial bees, that by curious springs were made to
   move to and fro, were to be distinguished from natural ones (they say),
   it was done by putting honey among them, which the natural bees only
   flocked to, but the artificial ones minded not, for they had no life in
   them. Secondly, "It is certain that you can have no spiritual life,
   unless you derive it from Christ by faith; separated from him you can
   do nothing." Faith in Christ is the primum vivens--the first living
   principle of grace; without it we have not the truth of spiritual life,
   nor any title to eternal life: our bodies may as well live without meat
   as our souls without Christ.

   [2.] The benefit and advantage of it, in two things:--

   First, We shall be one with Christ, as our bodies are with our food
   when it is digested (v. 56): He that eats my flesh, and drinks my
   blood, that lives by faith in Christ crucified (it is spoken of as a
   continued act), he dwelleth in me, and I in him. By faith we have a
   close and intimate union with Christ; he is in us, and we in him, ch.
   xvii. 21-23; 1 John iii. 24. Believers dwell in Christ as their
   stronghold or city of refuge; Christ dwells in them as the master of
   the house, to rule it and provide for it. Such is the union between
   Christ and believers that he shares in their griefs, and they share in
   his graces and joys; he sups with them upon their bitter herbs, and
   they with him upon his rich dainties. It is an inseparable union, like
   that between the body and digested food, Rom. viii. 35; 1 John iv. 13.

   Secondly, We shall live, shall live eternally, by him, as our bodies
   live by our food.

   a. We shall live by him (v. 57): As the living Father hath sent me, and
   I live by the Father, so he that eateth me, even he shall live by me.
   We have here the series and order of the divine life. (a.) God is the
   living Father, hath life in and of himself. I am that I am is his name
   for ever. (b.) Jesus Christ, as Mediator, lives by the Father; he has
   life in himself (ch. v. 26), but he has it of the Father. He that sent
   him, not only qualified him with that life which was necessary to so
   great an undertaking, but constituted him the treasury of divine life
   to us; he breathed into the second Adam the breath of spiritual lives,
   as into the first Adam the breath of natural lives. (c.) True believers
   receive this divine life by virtue of their union with Christ, which is
   inferred from the union between the Father and the Son, as it is
   compared to it, ch. xvii. 21. For therefore he that eateth me, or feeds
   on me, even he shall live by me: those that live upon Christ shall live
   by him. The life of believers is had from Christ (ch. i. 16); it is hid
   with Christ (Col. iii. 4), we live by him as the members by the head,
   the branches by the root; because he lives, we shall live also.

   b. We shall live eternally by him (v. 54): Whoso eateth my flesh, and
   drinketh my blood, as prepared in the gospel to be the food of souls,
   he hath eternal life, he hath it now, as v. 40. He has that in him
   which is eternal life begun; he has the earnest and foretaste of it,
   and the hope of it; he shall live for ever, v. 58. His happiness shall
   run parallel with the longest line of eternity itself.

Christ's Discourse with His Disciples; The Effect of Christ's Discourse; The
Character of Judas.

   60 Many therefore of his disciples, when they had heard this, said,
   This is a hard saying; who can hear it?   61 When Jesus knew in himself
   that his disciples murmured at it, he said unto them, Doth this offend
   you?   62 What and if ye shall see the Son of man ascend up where he
   was before?   63 It is the spirit that quickeneth; the flesh profiteth
   nothing: the words that I speak unto you, they are spirit, and they are
   life.   64 But there are some of you that believe not. For Jesus knew
   from the beginning who they were that believed not, and who should
   betray him.   65 And he said, Therefore said I unto you, that no man
   can come unto me, except it were given unto him of my Father.   66 From
   that time many of his disciples went back, and walked no more with him.
     67 Then said Jesus unto the twelve, Will ye also go away?   68 Then
   Simon Peter answered him, Lord, to whom shall we go? thou hast the
   words of eternal life.   69 And we believe and are sure that thou art
   that Christ, the Son of the living God.   70 Jesus answered them, Have
   not I chosen you twelve, and one of you is a devil?   71 He spake of
   Judas Iscariot the son of Simon: for he it was that should betray him,
   being one of the twelve.

   We have here an account of the effects of Christ's discourse. Some were
   offended and others edified by it; some driven from him and others
   brought nearer to him.

   I. To some it was a savour of death unto death; not only to the Jews,
   who were professed enemies to him and his doctrine, but even to many of
   his disciples, such as were disciples at large, who were his frequent
   hearers, and followed him in public; a mixed multitude, like those
   among Israel, that began all the discontents. Now here we have,

   1. Their murmurings at the doctrine they heard (v. 60): This is a hard
   saying, who can hear it? (1.) They do not like it themselves: "What
   stuff is this? Eat the flesh, and drink the blood, of the Son of man!
   If it is to be understood figuratively, it is not intelligible; if
   literally, not practicable. What! must we turn cannibals? Can we not be
   religious, but we must be barbarous?" Si Christiani adorant quod
   comedunt (said Averroes), sit anima mea cum philosophis--If Christians
   adore what they eat, my mind shall continue with the philosophers. Now,
   when they found it a hard saying, if they had humbly begged of Christ
   to have declared unto them this parable, he would have opened it, and
   their understandings too; for the meek will he teach his way. But they
   were not willing to have Christ's sayings explained to them, because
   they would not lose this pretence for rejecting them--that they were
   hard sayings. (2.) They think it impossible that any one else should
   like it: "Who can hear it? Surely none can." Thus the scoffers at
   religion are ready to undertake that all the intelligent part of
   mankind concur with them. They conclude with great assurance that no
   man of sense will admit the doctrine of Christ, nor any man of spirit
   submit to his laws. Because they cannot bear to be so tutored, so tied
   up, themselves, they think none else can: Who can hear it? Thanks be to
   God, thousands have heard these sayings of Christ, and have found them
   not only easy, but pleasant, as their necessary food.

   2. Christ's animadversions upon their murmurings.

   (1.) He well enough knew their murmurings, v. 61. Their cavils were
   secret in their own breasts, or whispered among themselves in a corner.
   But, [1.] Christ knew them; he saw them, he heard them. Note, Christ
   takes notice not only of the bold and open defiances that are done to
   his name and glory by daring sinners, but of the secret slights that
   are put upon his doctrine by carnal professors; he knows that which the
   fool saith in his heart, and cannot for shame speak out; he observes
   how his doctrine is resented by those to whom it is preached; who
   rejoice in it, and who murmur at it; who are reconciled to it, and bow
   before it, and who quarrel with it, and rebel against it, though ever
   so secretly. [2.] He knew it in himself, not by any information given
   him, nor any external indication of the thing, but by his own divine
   omniscience. He knew it not as the prophets, by a divine revelation
   made to him (that which the prophets desired to know was sometimes hid
   from them, as 2 Kings iv. 27), but by a divine knowledge in him. He is
   that essential Word that discerns the thoughts of the heart, Heb. iv.
   12, 13. Thoughts are words to Christ; we should therefore take heed not
   only what we say and do, but what we think.

   (2.) He well enough knew how to answer them: "Doth this offend you? Is
   this a stumbling-block to you?" See how people by their own wilful
   mistakes create offences to themselves: they take offence where there
   is none given, and even make it where there is nothing to make it of.
   Note, We may justly wonder that so much offence should be taken at the
   doctrine of Christ for so little cause. Christ speaks of it here with
   wonder: "Doth this offend you?" Now, in answer to those who condemned
   his doctrine as intricate and obscure (Si non vis intelligi, debes
   negligi--If you are unwilling to be understood, you ought to be
   neglected),

   [1.] He gives them a hint of his ascension into heaven, as that which
   would give an irresistible evidence of the truth of his doctrine (v.
   62): What and if you shall see the Son of man ascend up where he was
   before? And what then? First, "If I should tell you of that, surely it
   would much more offend you, and you would think my pretensions too high
   indeed. If this be so hard a saying that you cannot hear it, how will
   you digest it when I tell you of my returning to heaven, whence I came
   down?" See ch. iii. 12. Those who stumble at smaller difficulties
   should consider how they will get over greater. Secondly, "When you see
   the Son of man ascend, this will much more offend you, for then my body
   will be less capable of being eaten by you in that gross sense wherein
   you now understand it;" so Dr. Whitby. Or, Thirdly, "When you see that,
   or hear it from those that shall see it, surely then you will be
   satisfied. You think I take too much upon me when I say, I came down
   from heaven, for it was with this that you quarrelled (v. 42); but will
   you think so when you see me return to heaven?" If he ascended,
   certainly he descended, Eph. iv. 9, 10. Christ did often refer himself
   thus to subsequent proofs, as ch. i. 50, 51; ii. 14; Matt. xii. 40;
   xxvi. 64. Let us wait awhile, till the mystery of God shall be
   finished, and then we shall see that there was no reason to be offended
   at any of Christ's sayings.

   [2.] He gives them a general key to this and all such parabolical
   discourses, teaching them that they are to be understood spiritually,
   and not after a corporal and carnal manner: It is the spirit that
   quickeneth, the flesh profiteth nothing, v. 63. As it is in the natural
   body, the animal spirits quicken and enliven it, and without these the
   most nourishing food would profit nothing (what would the body be the
   better for bread, if it were not quickened and animated by the spirit),
   so it is with the soul. First, The bare participation of ordinances,
   unless the Spirit of God work with them, and quicken the soul by them,
   profits nothing; the word and ordinances, if the Spirit works with
   them, are as food to a living man, if not, they are as food to a dead
   man. Even the flesh of Christ, the sacrifice for sin, will avail us
   nothing unless the blessed Spirit quicken our souls thereby, and
   enforce the powerful influences of his death upon us, till we by his
   grace are planted together in the likeness of it. Secondly, The
   doctrine of eating Christ's flesh and drinking his blood, if it be
   understood literally, profits nothing, but rather leads us into
   mistakes and prejudices; but the spiritual sense or meaning of it
   quickens the soul, makes it alive and lively; for so it follows: The
   words that I speak unto you, they are spirit, and they are life. To eat
   the flesh of Christ! this is a hard saying, but to believe that Christ
   died for me, to derive from that doctrine strength and comfort in my
   approaches to God, my oppositions to sin and preparations for a future
   state, this is the spirit and life of that saying, and, construing it
   thus, it is an excellent saying. The reason why men dislike Christ's
   sayings if because they mistake them. The literal sense of a parable
   does us no good, we are never the wiser for it, but the spiritual
   meaning is instructive. Thirdly, The flesh profits nothing--those that
   are in the flesh (so some understand it), that are under the power of a
   carnal mind, profit not by Christ's discourses; but the Spirit
   quickeneth--those that have the Spirit, that are spiritual, are
   quickened and enlivened by them; for they are received ad modum
   recipientis--so as to correspond with the state of the receiver's mind.
   They found fault with Christ's sayings, whereas the fault was in
   themselves; it is only to sensual minds that spiritual things are
   senseless and sapless, spiritual minds relish them; see 1 Cor. ii. 14,
   15.

   [3.] He gives them an intimation of his knowledge of them, and that he
   had expected no better from them, though they called themselves his
   disciples, v. 64, 65. Now was fulfilled that of the prophet, speaking
   of Christ and his doctrine (Isa. liii. 1), Who hath believed our
   report? and to whom is the arm of the Lord revealed? Both these Christ
   here takes notice of.

   First, They did not believe his report: "There are some of you who said
   you would leave all to follow me who yet believe not;" and this was the
   reason why the word preached did not profit them, because it was not
   mixed with faith, Heb. iv. 2. They did not believe him to be the
   Messiah, else they would have acquiesced in the doctrine he preached,
   and not have quarrelled with it, though there were some things in it
   dark, and hard to be understood. Oportet discentum credere--Young
   beginners in learning must take things upon their teacher's word. Note,
   1. Among those who are nominal Christians, there are many who are real
   infidels. 2. The unbelief of hypocrites, before it discovers itself to
   the world, is naked and open before the eyes of Christ. He knew from
   the beginning who they were of the multitudes that followed him that
   believed, and who of the twelve should betray him; he knew from the
   beginning of their acquaintance with him, and attendance on him, when
   they were in the hottest pang of their zeal, who were sincere, as
   Nathanael (ch. i. 47), and who were not. Before they distinguished
   themselves by an overt act, he could infallibly distinguish who
   believed and who did not, whose love was counterfeit and whose cordial.
   We may gather hence, (1.) That the apostasy of those who have long made
   a plausible profession of religion is a certain proof of their constant
   hypocrisy, and that from the beginning they believed not, but is not a
   proof of the possibility of the total and final apostasy of any true
   believers: such revolts are not to be called the fall of real saints,
   but the discovery of pretended ones; see 1 John ii. 19. Stella cadens
   non stella fuit--The star that falls never was a star. (2.) That it is
   Christ's prerogative to know the heart; he knows who they are that
   believe not, but dissemble in their profession, and yet continues them
   room in his church, the use of his ordinances, and the credit of his
   name, and does not discover them in this world, unless they by their
   own wickedness discover themselves; because such is the constitution of
   his visible church, and the discovering day is yet to come. But, if we
   pretend to judge men's hearts, we step into Christ's throne, and
   anticipate his judgment. We are often deceived in men, and see cause to
   change our sentiments of them; but this we are sure of, that Christ
   knows all men, and his judgment is according to truth.

   Secondly, The reason why they did not believe his report was because
   the arm of the Lord was not revealed to them (v. 65): Therefore said I
   unto you that no man can come to me, except it be given unto him of my
   Father; referring to v. 44. Christ therefore could not but know who
   believed and who did not, because faith is the gift and work of God,
   and all his Father's gifts and works could not but be known to him, for
   they all passed through his hands. There he had said that none could
   come to him, except the Father draw him; here he saith, except it be
   given him of my Father, which shows that God draws souls by giving them
   grace and strength, and a heart to come, without which, such is the
   moral impotency of man, in his fallen state, that he cannot come.

   3. We have here their final apostasy from Christ hereupon: From that
   time many of his disciples went back, and walked no more with him, v.
   66. When we admit into our minds hard thoughts of the word and works of
   Christ, and conceive a secret dislike, and are willing to hear
   insinuations tending to their reproach, we are then entering into
   temptation; it is as the letting forth of water; it is looking back,
   which, if infinite mercy prevent not, will end in drawing back;
   therefore Obsta principiis--Take heed of the beginnings of apostasy.
   (1.) See here the backsliding of these disciples. Many of them went
   back to their houses, and families, and callings, which they had left
   for a time to follow him; went back, one to his farm and another to his
   merchandise; went back, as Orpah did, to their people, and to their
   gods, Ruth i. 15. They had entered themselves in Christ's school, but
   they went back, did not only play truant for once, but took leave of
   him and his doctrine for ever. Note, The apostasy of Christ's disciples
   from him, though really a strange thing, yet has been such a common
   thing that we need not be surprised at it. Here were many that went
   back. It is often so; when some backslide many backslide with them; the
   disease is infectious. (2.) The occasion of this backsliding: From that
   time, from the time that Christ preached this comfortable doctrine,
   that he is the bread of life, and that those who by faith feed upon him
   shall live by him (which, one would think, should have engaged them to
   cleave more closely to him)--from that time they withdrew. Note, The
   corrupt and wicked heart of man often makes that an occasion of offence
   which is indeed matter of the greatest comfort. Christ foresaw that
   they would thus take offence at what he said, and yet he said it. That
   which is the undoubted word and truth of Christ must be faithfully
   delivered, whoever may be offended at it. Men's humours must be
   captivated to God's word, and not God's word accommodated to men's
   humours. (3.) The degree of their apostasy: They walked no more with
   him, returned no more to him and attended no more upon his ministry. It
   is hard for those who have been once enlightened, and have tasted the
   good word of God, if they fall away, to renew them again to repentance,
   Heb. vi. 4-6.

   II. This discourse was to others a savour of life unto life. Many went
   back, but, thanks be to God, all did not; even then the twelve stuck to
   him. Though the faith of some be overthrown, yet the foundation of God
   stands sure. Observe here,

   1. The affectionate question which Christ put to the twelve (v. 67):
   Will you also go away? He saith nothing to those who went back. If the
   unbelieving depart, let them depart; it was no great loss of those whom
   he never had; lightly come, lightly go; but he takes this occasion to
   speak to the twelve, to confirm them, and by trying their stedfastness
   the more to fix them: Will you also go away? (1.) "It is at your choice
   whether you will or no; if you will forsake me, now is the time, when
   so many do: it is an hour of temptation; if you will go back, go now."
   Note, Christ will detain none with him against their wills; his
   soldiers are volunteers, not pressed men. The twelve had now had time
   enough to try how they liked Christ and his doctrine, and that none of
   them might afterwards say that they were trepanned into discipleship,
   and if it were to do again they would not do it, he here allows them a
   power of revocation, and leaves them at their liberty; as Josh. xxiv.
   15; Ruth i. 15. (2.) "It is at your peril if you do go away." If there
   was any secret inclination in the heart of any of them to depart from
   him, he stops it with this awakening question, "Wilt you also go away?
   Think not that you hang at as loose an end as they did, and may go away
   as easily as they could. They have not been so intimate with me as you
   have been, nor received so many favours from me; they are gone, but
   will you also go? Remember your character, and say, Whatever others do,
   we will never go away. Should such a man as I flee?" Neh. vi. 11. Note,
   The nearer we have been to Christ and the longer we have been with him,
   the more engagements we have laid ourselves under to him, the greater
   will be our sin if we desert him. (3.) "I have reason to think you will
   not. Will you go away? No, I have faster hold of you than so; I hope
   better things of you (Heb. vi. 9), for you are they that have continued
   with me," Luke xxii. 28. When the apostasy of some is a grief to the
   Lord Jesus, the constancy of others is so much the more his honour, and
   he is pleased with it accordingly. Christ and believers know one
   another too well to part upon every displeasure.

   2. The believing reply which Peter, in the name of the rest, made to
   this question, v. 68, 69. Christ put the question to them, as Joshua
   put Israel to their choice whom they would serve, with design to draw
   out from them a promise to adhere to him, and it had the like effect.
   Nay, but we will serve the Lord, Peter was upon all occasions the mouth
   of the rest, not so much because he had more of his Master's ear than
   they, but because he had more tongue of his own; and what he said was
   sometimes approved and sometimes reprimanded (Matt. xvi. 17, 23)--the
   common lot of those who are swift to speak. This here was well said,
   admirably well; and probably he said it by the direction, and with the
   express assent, of his fellow-disciples; at least he knew their mind,
   and spoke the sense of them all, and did not except Judas, for we must
   hope the best.

   (1.) Here is a good resolution to adhere to Christ, and so expressed as
   to intimate that they would not entertain the least thought of leaving
   him: "Lord, to whom shall we go? It were folly to go from thee, unless
   we knew where to better ourselves; no, Lord, we like our choice too
   well to change." Note, Those who leave Christ would do well to consider
   to whom they will go, and whether they can expect to find rest and
   peace any where but in him. See Ps. lxxiii. 27, 28; Hos. ii. 9.
   "Whither shall we go? Shall we make our court to the world? It will
   certainly deceive us. Shall we return to sin? It will certainly destroy
   us. Shall we leave the fountain of living waters for broken cisterns?"
   The disciples resolve to continue their pursuit of life and happiness,
   and will have a guide to it, and will adhere to Christ as their guide,
   for they can never have a better. "Shall we go to the heathen
   philosophers, and become their disciples? They are become vain in their
   imaginations, and, professing themselves to be wise in other things,
   are become fools in religion. Shall we go to the scribes and Pharisees,
   and sit at their feet? What good can they do us who have made void the
   commandments of God by their traditions? Shall we go to Moses? He will
   send us back again to thee. Therefore, if ever we find the way to
   happiness, it must be in following thee." Note, Christ's holy religion
   appears to great advantage when it is compared with other institutions,
   for then it will be seen how far it excels them all. Let those who find
   fault with this religion find a better before they quit it. A divine
   teacher we must have; can we find a better than Christ? A divine
   revelation we cannot be without; if the scripture be not such a one,
   where else may we look for it?

   (2.) Here is a good reason for this resolution. It was not the
   inconsiderate resolve of a blind affection, but the result of mature
   deliberation. The disciples were resolved never to go away from Christ,

   [1.] Because of the advantage they promised themselves by him: Thou
   hast the words of eternal life. They themselves did not fully
   understand Christ's discourse, for as yet the doctrine of the cross was
   a riddle to them; but in the general they were satisfied that he had
   the words of eternal life, that is, First, That the word of his
   doctrine showed the way to eternal life, set it before us, and directed
   us what to do, that we might inherit it. Secondly, That the word of his
   determination must confer eternal life. His having the words of eternal
   life is the same with his having power to give eternal life to as many
   as were given him, ch. xvii. 2. He had in the foregoing discourse
   assured eternal life to his followers; these disciples fastened upon
   this plain saying, and therefore resolved to stick to him, when the
   others overlooked this, and fastened upon the hard sayings, and
   therefore forsook him. Though we cannot account for every mystery,
   every obscurity, in Christ's doctrine, yet we know, in the general,
   that it is the word of eternal life, and therefore must live and die by
   it; for if we forsake Christ we forsake our own mercies.

   [2.] Because of the assurance they had concerning him (v. 69): We
   believe, and are sure, that thou art that Christ. if he be the promised
   Messiah, he must bring in an everlasting righteousness (Dan. ix. 24),
   and therefore has the words of eternal life, for righteousness reigns
   to eternal life, Rom. v. 21. observe, First, The doctrine they
   believed: that this Jesus was the Messiah promised to the fathers and
   expected by them, and that he was not a mere man, but the Son of the
   living God, the same to whom God had said, Thou art my Son, Ps. ii. 7.
   In times of temptation to apostasy it is good to have recourse to our
   first principles, and stick to them; and, if we faithfully abide by
   that which is past dispute, we shall be the better able both to find
   and to keep the truth in matters of doubtful disputation. Secondly, The
   degree of their faith: it rose up to a full assurance: We are sure. We
   have known it by experience; this is the best knowledge. We should take
   occasion from others' wavering to be so much the more established,
   especially in that which is the present truth. When we have so strong a
   faith in the gospel of Christ as boldly to venture our souls upon it,
   knowing whom we have believed, then, and not till then, we shall be
   willing to venture every thing else for it.

   3. The melancholy remark which our Lord Jesus made upon this reply of
   Peter's (v. 70, 71): Have not I chosen you twelve, and one of you is a
   devil? And the evangelist tells us whom he meant: he spoke of Judas
   Iscariot. Peter had undertaken for them all that they would be faithful
   to their Master. Now Christ does not condemn his charity (it is always
   good to hope the best), but he tacitly corrects his confidence. We must
   not be too sure concerning any. God knows those that are his; we do
   not. Observe here, (1.) Hypocrites and betrayers of Christ are no
   better than devils. Judas not only had a devil, but he was a devil. One
   of you is a false accuser; so diabolos sometimes signifies (2 Tim. iii.
   3); and it is probable that Judas, when he sold his Master to the chief
   priests, represented him to them as a bad man, to justify himself in
   what he did. But I rather take it as we read it: He is a devil, a devil
   incarnate, a fallen apostle, as the devil a fallen angel. He is Satan,
   an adversary, an enemy to Christ. He is Abaddon, and Apollyon, a son of
   perdition. He was of his father the devil, did his lusts, was in his
   interests, as Cain, 1 John iii. 12. Those whose bodies were possessed
   by the devil are never called devils (demoniacs, but not devils); but
   Judas, into whose heart Satan entered, and filled it, is called a
   devil. (2.) Many that are seeming saints are real devils. Judas had as
   fair an outside as many of the apostles; his venom was, like that of
   the serpent, covered with a fine skin. He cast out devils, and appeared
   an enemy to the devil's kingdom, and yet was himself a devil all the
   while. Not only he will be one shortly, but he is one now. It is
   strange, and to be wondered at; Christ speaks of it with wonder: Have
   not I? It is sad, and to be lamented, that ever Christianity should be
   made a cloak to diabolism. (3.) The disguises of hypocrites, however
   they may deceive men, and put a cheat upon them, cannot deceive Christ,
   for his piercing eye sees through them. He can call those devils that
   call themselves Christians, like the prophet's greeting to Jeroboam's
   wife, when she came to him in masquerade (1 Kings xiv. 6): Come in,
   thou wife of Jeroboam. Christ's divine sight, far better than any
   double sight, can see spirits. (4.) There are those who are chosen by
   Christ to special services who yet prove false to him: I have chosen
   you to the apostleship, for it is expressly said that Judas was not
   chosen to eternal life (ch. xiii. 18), and yet one of you is a devil.
   Note, Advancement to places of honour and trust in the church is no
   certain evidence of saving grace. We have prophesied in thy name. (5.)
   In the most select societies on this side heaven it is no new thing to
   meet with those that are corrupt. Of the twelve that were chosen to an
   intimate conversation with an incarnate Deity, as great an honour and
   privilege as ever men were chosen to, one was an incarnate devil. The
   historian lays an emphasis upon this, that Judas was one of the twelve
   that were so dignified and distinguished. Let us not reject and
   unchurch the twelve because one of them is a devil, nor say that they
   are all cheats and hypocrites because one of them was so; let those
   that are so bear the blame, and not those who, while they are
   undiscovered, incorporate with them. There is a society within the veil
   into which no unclean thing shall enter, a church of first-born, in
   which are no false brethren.
     __________________________________________________________________

J O H N.

  CHAP. VII.

   In this chapter we have, I. Christ's declining for some time to appear
   publicly in Judea, ver. 1. II. His design to go up to Jerusalem at the
   feast of tabernacles, and his discourse with his kindred in Galilee
   concerning his going up to this feast, ver. 2-13. III. His preaching
   publicly in the temple at that feast. 1. In the midst of the feast,
   ver. 14, 15. We have his discourse with the Jews, (1.) Concerning his
   doctrine, ver. 16-18. (2.) Concerning the crime of sabbath-breaking
   laid to his charge, ver. 19-24. (3.) Concerning himself, both whence he
   came and whither he was going, ver. 25-36. 2. On the last day of he
   feast. (1.) His gracious invitation to poor souls to come to him, ver.
   37-39. (2.) The reception that it met with. [1.] Many of the people
   disputed about it, ver. 40-44. [2.] The chief priests would have
   brought him into trouble for it, but were first disappointed by their
   officers (ver. 45-49) and then silenced by one of their own court, ver.
   50-53.

Christ's Discourse with His Brethren; The Rumours Respecting Christ.

   1 After these things Jesus walked in Galilee: for he would not walk in
   Jewry, because the Jews sought to kill him.   2 Now the Jews' feast of
   tabernacles was at hand.   3 His brethren therefore said unto him,
   Depart hence, and go into Judæa, that thy disciples also may see the
   works that thou doest.   4 For there is no man that doeth any thing in
   secret, and he himself seeketh to be known openly. If thou do these
   things, show thyself to the world.   5 For neither did his brethren
   believe in him.   6 Then Jesus said unto them, My time is not yet come:
   but your time is alway ready.   7 The world cannot hate you; but me it
   hateth, because I testify of it, that the works thereof are evil.   8
   Go ye up unto this feast: I go not up yet unto this feast; for my time
   is not yet full come.   9 When he had said these words unto them, he
   abode still in Galilee.   10 But when his brethren were gone up, then
   went he also up unto the feast, not openly, but as it were in secret.
   11 Then the Jews sought him at the feast, and said, Where is he?   12
   And there was much murmuring among the people concerning him: for some
   said, He is a good man: others said, Nay; but he deceiveth the people.
     13 Howbeit no man spake openly of him for fear of the Jews.

   We have here, I. The reason given why Christ spent more of his time in
   Galilee than in Judea (v. 1): because the Jews, the people in Judea and
   Jerusalem, sought to kill him, for curing the impotent man on the
   sabbath day, ch. v. 16. They thought to be the death of him, either by
   a popular tumult or by a legal prosecution, in consideration of which
   he kept at a distance in another part of the country, very much out of
   the lines of Jerusalem's communication. It is not said, He durst not,
   but, He would not, walk in Jewry; it was not through fear and cowardice
   that he declined it, but in prudence, because his hour was not yet
   come. Note, 1. Gospel light is justly taken away from those that
   endeavour to extinguish it. Christ will withdraw from those that drive
   him from them, will hide his face from those that spit in it, and
   justly shut up his bowels from those who spurn at them. 2. In times of
   imminent peril it is not only allowable, but advisable, to withdraw and
   abscond for our own safety and preservation, and to choose the service
   of those places which are least perilous, Matt. x. 23. Then, and not
   till then, we are called to expose and lay down our lives, when we
   cannot save them without sin. 3. If the providence of God casts persons
   of merit into places of obscurity and little note, it must not be
   thought strange; it was the lot of our Master himself. He who was fit
   to have sat in the highest of Moses's seats willingly walked in Galilee
   among the ordinary sort of people. Observe, He did not sit still in
   Galilee, nor bury himself alive there, but walked; he went about doing
   good. When we cannot do what and where we would, we must do what and
   where we can.

   II. The approach of the feast of tabernacles (v. 2), one of the three
   solemnities which called for the personal attendance of all the males
   at Jerusalem; see the institution of it, Lev. xxiii. 34, &c., and the
   revival of it after a long disuse, Neh. viii. 14. It was intended to be
   both a memorial of the tabernacle state of Israel in the wilderness,
   and a figure of the tabernacle state of God's spiritual Israel in this
   world. This feast, which was instituted so many hundred years before,
   was still religiously observed. Note, Divine institutions are never
   antiquated, nor go out of date, by length of time: nor must wilderness
   mercies ever be forgotten. But it is called the Jews' feast, because it
   was now shortly to be abolished, as a mere Jewish thing, and left to
   them that served the tabernacle.

   III. Christ's discourse with his brethren, some of his kindred, whether
   by his mother or his supposed father is not certain; but they were such
   as pretended to have an interest in him, and therefore interposed to
   advise him in his conduct. And observe,

   1. Their ambition and vain-glory in urging him to make a more public
   appearance than he did: "Depart hence," said they, "and go into Judea
   (v. 3), where thou wilt make a better figure than thou canst here."

   (1.) They give two reasons for this advice: [1.] That it would be an
   encouragement to those in and about Jerusalem who had a respect for
   him; for, expecting his temporal kingdom, the royal seat of which they
   concluded must be at Jerusalem, they would have had the disciples there
   particularly countenanced, and thought the time he spent among his
   Galilean disciples wasted and thrown away, and his miracles turning to
   no account unless those at Jerusalem saw them. Or, "That thy disciples,
   all of them in general, who will be gathered at Jerusalem to keep the
   feast, may see thy works, and not, as here, a few at one time and a few
   at another." [2.] That it would be for the advancement of his name and
   honour: There is no man that does any thing in secret if he himself
   seeks to be known openly. They took it for granted that Christ sought
   to make himself known, and therefore thought it absurd for him to
   conceal his miracles: "If thou do these things, if thou be so well able
   to gain the applause of the people and the approbation of the rulers by
   thy miracles, venture abroad, and show thyself to the world. Supported
   with these credentials, thou canst not fail of acceptance, and
   therefore it is high time to set up for an interest, and to think of
   being great."

   (2.) One would not think there was any harm in this advice, and yet the
   evangelist noted it is an evidence of their infidelity: For neither did
   his brethren believe in him (v. 5), if they had, they would not have
   said this. Observe, [1.] It was an honour to be of the kindred of
   Christ, but no saving honour; they that hear his word and keep it are
   the kindred he values. Surely grace runs in no blood in the world, when
   not in that of Christ's family. [2.] It was a sign that Christ did not
   aim at any secular interest, for then his kindred would have struck in
   with him, and he would have secured them first. [3.] There were those
   who were akin to Christ according to the flesh who did believe in him
   (three of the twelve were his brethren), and yet others, as nearly
   allied to him as they, did not believe in him. Many that have the same
   external privileges and advantages do not make the same use of them.
   But,

   (3.) What was there amiss in the advice which they gave him? I answer,
   [1.] It was a piece of presumption for them to prescribe to Christ, and
   to teach him what measures to take; it was a sign that they did not
   believe him able to guide them, when they did not think him sufficient
   to guide himself. [2.] They discovered a great carelessness about his
   safety, when they would have him go to Judea, where they knew the Jews
   sought to kill him. Those that believed in him, and loved him,
   dissuaded him from Judea, ch. xi. 8. [3.] Some think they hoped that if
   his miracles were wrought at Jerusalem the Pharisees and rulers would
   try them, and discover some cheat in them, which would justify their
   unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company
   in Galilee (for are not all these that speak Galileans?) and this was,
   in effect, a desire that he would depart out of their coasts. [5.] They
   causelessly insinuate that he neglected his disciples, and denied them
   such a sight of his works as was necessary to the support of their
   faith. [6.] They tacitly reproach him as mean-spirited, that he durst
   not enter the lists with the great men, nor trust himself upon the
   stage of public action, which, if he had any courage and greatness of
   soul, he would do, and not sneak thus and skulk in a corner; thus
   Christ's humility, and his humiliation, and the small figure which his
   religion has usually made in the world, have been often turned to the
   reproach of both him and it. [7.] They seem to question the truth of
   the miracles he wrought, in saying, "If thou do these things, if they
   will bear the test of a public scrutiny in the courts above, produce
   them there." [8.] They think Christ altogether such a one as
   themselves, as subject as they to worldly policy, and as desirous as
   they to make a fair show in the flesh; whereas he sought not honour
   from men. [9.] Self was at the bottom of all; they hoped, if he would
   make himself as great as he might, they, being his kinsmen, should
   share in his honour, and have respect paid them for his sake. Note,
   First, Many carnal people go to public ordinances, to worship at the
   feast, only to show themselves, and all their care is to make a good
   appearance, to present themselves handsomely to the world. Secondly,
   Many that seem to seek Christ's honour do really therein seek their
   own, and make it serve a turn for themselves.

   2. The prudence and humility of our Lord Jesus, which appeared in his
   answer to the advice his brethren gave him, v. 6-8. Though there were
   so many base insinuations in it, he answered them mildly. Note, Even
   that which is said without reason should be answered without passion;
   we should learn of our Master to reply with meekness even to that which
   is most impertinent and imperious, and, where it is easy to find much
   amiss, to seem not to see it, and wink at the affront. They expected
   Christ's company with them to the feast, perhaps hoping he would bear
   their charges: but here,

   (1.) He shows the difference between himself and them, in two
   things:--[1.] His time was set, so was not theirs: My time is not yet
   come, but your time is always ready. Understand it of the time of his
   going up to the feast. It was an indifferent thing to them when they
   went, for they had nothing of moment to do either where they were, to
   detain them there, or where they were going, to hasten them thither;
   but every minute of Christ's time was precious, and had its own
   particular business allotted to it. He had some work yet to do in
   Galilee before he left the country: in the harmony of the gospels
   betwixt this motion made by his kindred and his going up to this feast
   comes in the story of his sending forth the seventy disciples (Luke x.
   1, &c.), which was an affair of very great consequence; his time is not
   yet, for that must be done first. Those who live useless lives have
   their time always ready; they can go and come when they please. But
   those whose time is filled up with duty will often find themselves
   straitened, and they have not yet time for that which others can do at
   any time. Those who are made the servants of God, as all men are, and
   who have made themselves the servants of all, as all useful men have,
   must not expect not covet to be masters of their own time. The
   confinement of business is a thousand times better than the liberty of
   idleness. Or, it may be meant of the time of his appearing publicly at
   Jerusalem; Christ, who knows all men and all things, knew that the best
   and most proper time for it would be about the middle of the feast. We,
   who are ignorant and short-sighted, are apt to prescribe to him, and to
   think he should deliver his people, and so show himself now. The
   present time is our time, but he is fittest to judge, and, it may be,
   his time is not yet come; his people are not yet ready for deliverance,
   nor his enemies ripe for ruin; let us therefore wait with patience for
   his time, for all he does will be most glorious in its season. [2.] His
   life was sought, so was not theirs, v. 7. They, in showing themselves
   to the world, did not expose themselves: "The world cannot hate you,
   for you are of the world, its children, its servants, and in with its
   interests; and no doubt the world will love its own;" see ch. xv. 19.
   Unholy souls, whom the holy God cannot love, the world that lies in
   wickedness cannot hate; but Christ, in showing himself to the world,
   laid himself open to the greatest danger; for me it hateth. Christ was
   not only slighted, as inconsiderable in the world (the world knew him
   not), but hated, as if he had been hurtful to the world; thus ill was
   he requited for his love to the world: reigning sin is a rooted
   antipathy and enmity to Christ. But why did the world hate Christ? What
   evil had he done to it? Had he, like Alexander, under colour of
   conquering it, laid it waste? "No, but because" (saith he) "I testify
   of it, that the works of it are evil." Note, First, The works of an
   evil world are evil works; as the tree is, so are the fruits: it is a
   dark world, and an apostate world, and its works are works of darkness
   and rebellion. Secondly, Our Lord Jesus, both by himself and by his
   ministers, did and will both discover and testify against the evil
   works of this wicked world. Thirdly, It is a great uneasiness and
   provocation to the world to be convicted of the evil of its works. It
   is for the honour of virtue and piety that those who are impious and
   vicious do not care for hearing of it, for their own consciences make
   them ashamed of the turpitude there is in sin and afraid of the
   punishment that follows after sin. Fourthly, Whatever is pretended, the
   real cause of the world's enmity to the gospel is the testimony it
   bears against sin and sinners. Christ's witnesses by their doctrine and
   conversation torment those that dwell on the earth, and therefore are
   treated so barbarously, Rev. xi. 10. But it is better to incur the
   world's hatred, by testifying against its wickedness, than gain its
   good-will by going down the stream with it.

   (2.) He dismisses them, with a design to stay behind for some time in
   Galilee (v. 8): Go you up to this feast, I go not up yet. [1.] He
   allows their going to the feast, though they were carnal and
   hypocritical in it. Note, Even those who go not to holy ordinances with
   right affections and sincere intentions must not be hindered nor
   discouraged from going; who knows but they may be wrought upon there?
   [2.] He denies them his company when they went to the feast, because
   they were carnal and hypocritical. Those who go to ordinances for
   ostentation, or to serve some secular purpose, go without Christ, and
   will speed accordingly. How sad is the condition of that man, though he
   reckon himself akin to Christ, to whom he saith, "Go up to such an
   ordinance, Go pray, Go hear the word, Go receive the sacrament, but I
   go not up with thee? Go thou and appear before God, but I will not
   appear for thee," as Exod. xxxiii. 1-3. But, if the presence of Christ
   go not with us, to what purpose should we go up? Go you up, I go not
   up. When we are going to, or coming from, solemn ordinances, it becomes
   us to be careful what company we have and choose, and to avoid that
   which is vain and carnal, lest the coal of good affections be quenched
   by corrupt communication. I go not up yet to this feast; he does not
   say, I will not go up at all, but not yet. There may be reasons for
   deferring a particular duty, which yet must not be wholly omitted or
   laid aside; see Num. ix. 6-11. The reason he gives is, My time is not
   yet fully come. Note, Our Lord Jesus is very exact and punctual in
   knowing and keeping his time, and, as it was the time fixed, so it was
   the best time.

   3. Christ's continuance in Galilee till his full time was come, v. 9.
   He, saying these things to them (tauta de eipon) abode still in
   Galilee; because of this discourse he continued there; for, (1.) He
   would not be influenced by those who advised him to seek honour from
   men, nor go along with those who put him upon making a figure; he would
   not seem to countenance the temptation. (2.) He would not depart from
   his own purpose. He had said, upon a clear foresight and mature
   deliberation, that he would not go up yet to this feast, and therefore
   he abode still in Galilee. It becomes the followers of Christ thus to
   be steady, and not to use lightness.

   4. His going up to the feast when his time was come. Observe, (1.) When
   he went: When his brethren were gone up. He would not go up with them,
   lest they should make a noise and disturbance, under pretence of
   showing him to the world; whereas it agreed both with the prediction
   and with his spirit not to strive nor cry, nor let his voice be heard
   in the streets, Isa. xlii. 2. But he went up after them. We may
   lawfully join in the same religious worship with those with whom we
   should yet decline an intimate acquaintance and converse; for the
   blessing of ordinances depends upon the grace of God, and not upon the
   grace of our fellow-worshippers. His carnal brethren went up first, and
   then he went. Note, In the external performances of religion it is
   possible that formal hypocrites may get the start of those that are
   sincere. Many come first to the temple who are brought thither by
   vain-glory, and go thence unjustified, as he, Luke xviii. 11. It is
   not, Who comes first? that will be the question, but, Who comes
   fittest? If we bring our hearts with us, it is no matter who gets
   before us. (2.) How he went, os en krypto--a s if he were hiding
   himself: not openly, but as it were in secret, rather for fear of
   giving offence than of receiving injury. He went up to the feast,
   because it was an opportunity of honouring God and doing good; but he
   went up as it were in secret, because he would not provoke the
   government. Note, Provided the work of God be done effectually, it is
   best done when done with least noise. The kingdom of God need not come
   with observation, Luke xvii. 20. We may do the work of God privately,
   and yet not do it deceitfully.

   5. The great expectation that there was of him among the Jews at
   Jerusalem, v. 11-14. Having formerly come up to the feasts, and
   signalized himself by the miracles he wrought, he had made himself the
   subject of much discourse and observation.

   (1.) They could not but think of him (v. 11): The Jews sought him at
   the feast, and said, Where is he? [1.] The common people longed to see
   him there, that they might have their curiosity gratified with the
   sight of his person and miracles. They did not think it worth while to
   go to him into Galilee, though if they had they would not have lost
   their labour, but they hoped the feast would bring him to Jerusalem,
   and then they should see him. If an opportunity of acquaintance with
   Christ come to their door, they can like it well enough. They sought
   him at the feast. When we attend upon God in his holy ordinances, we
   should seek Christ in them, seek him at the gospel feasts. Those who
   would see Christ at a feast must seek him there. Or, [2.] Perhaps it
   was his enemies that were thus waiting an opportunity to seize him,
   and, if possible, to put an effectual stop to his progress. They said,
   Where is he? pou esin ekeinos--where is that fellow? Thus scornfully
   and contemptibly do they speak of him. When they should have welcomed
   the feast as an opportunity of serving God, they were glad of it as an
   opportunity of persecuting Christ. Thus Saul hoped to slay David at the
   new moon, 1 Sam. xx. 27. Those who seek opportunity to sin in solemn
   assemblies for religious worship profane God's ordinances to the last
   degree, and defy him upon his own ground; it is like striking within
   the verge of the court.

   (2.) The people differed much in their sentiments concerning him (v.
   12): There was much murmuring, or muttering rather, among the people
   concerning him. The enmity of the rulers against Christ, and their
   enquiries after him, caused him to be so much the more talked of and
   observed among the people. This ground the gospel of Christ has got by
   the opposition made to it, that it has been the more enquired into,
   and, by being every where spoken against, it has come to be every where
   spoken of, and by this means has been spread the further, and the
   merits of his cause have been the more searched into. This murmuring
   was not against Christ, but concerning him; some murmured at the
   rulers, because they did not countenance and encourage him: others
   murmured at them, because they did not silence and restrain him. Some
   murmured that he had so great an interest in Galilee; others, that he
   had so little interest in Jerusalem. Note, Christ and his religion have
   been, and will be, the subject of much controversy and debate, Luke
   xii. 51, 52. If all would agree to entertain Christ as they ought,
   there would be perfect peace; but, when some receive the light and
   others resolve against it, there will be murmuring. The bones in the
   valley, while they were dead and dry, lay quiet; but when it was said
   unto them, Live, there was a noise and a shaking, Ezek. xxxvii. 7. But
   the noise and rencounter of liberty and business are preferable,
   surely, to the silence and agreement of a prison. Now what were the
   sentiments of the people concerning him? [1.] Some said, he is a good
   man. This was a truth, but it was far short of being the whole truth.
   He was not only a good man, but more than a man, he was the Son of God.
   Many who have no ill thoughts of Christ have yet low thoughts of him,
   and scarcely honour him, even when they speak well of him, because they
   do not say enough; yet indeed it was his honour, and the reproach of
   those who persecuted him, that even those who would not believe him to
   be the Messiah could not but own he was a good man. [2.] Others said,
   Nay, but he deceiveth the people; if this had been true, he had been a
   very bad man. The doctrine he preached was sound, and could not be
   contested; his miracles were real, and could not be disproved; his
   conversation was manifestly holy and good; and yet it must be taken for
   granted, notwithstanding, that there was some undiscovered cheat at the
   bottom, because it was the interest of the chief priests to oppose him
   and run him down. Such murmuring as there was among the Jews concerning
   Christ there is still among us: the Socinians say, He is a good man,
   and further they say not; the deists will not allow this, but say, He
   deceived the people. Thus some depreciate him, others abuse him, but
   great is the truth. [3.] They were frightened by their superiors from
   speaking much of him (v. 13): No man spoke openly of him, for fear of
   the Jews. Either, First, They durst not openly speak well of him. While
   any one was at liberty to censure and reproach him, none durst
   vindicate him. Or, Secondly, They durst not speak at all of him openly.
   Because nothing could justly be said against him, they would not suffer
   any thing to be said of him. It was a crime to name him. Thus many have
   aimed to suppress truth, under colour of silencing disputes about it,
   and would have all talk of religion hushed, in hopes thereby to bury in
   oblivion religion itself.

Christ at the Feast of Tabernacles.

   14 Now about the midst of the feast Jesus went up into the temple, and
   taught.   15 And the Jews marvelled, saying, How knoweth this man
   letters, having never learned?   16 Jesus answered them, and said, My
   doctrine is not mine, but his that sent me.   17 If any man will do his
   will, he shall know of the doctrine, whether it be of God, or whether I
   speak of myself.   18 He that speaketh of himself seeketh his own
   glory: but he that seeketh his glory that sent him, the same is true,
   and no unrighteousness is in him.   19 Did not Moses give you the law,
   and yet none of you keepeth the law? Why go ye about to kill me?   20
   The people answered and said, Thou hast a devil: who goeth about to
   kill thee?   21 Jesus answered and said unto them, I have done one
   work, and ye all marvel.   22 Moses therefore gave unto you
   circumcision; (not because it is of Moses, but of the fathers;) and ye
   on the sabbath day circumcise a man.   23 If a man on the sabbath day
   receive circumcision, that the law of Moses should not be broken; are
   ye angry at me, because I have made a man every whit whole on the
   sabbath day?   24 Judge not according to the appearance, but judge
   righteous judgment.   25 Then said some of them of Jerusalem, Is not
   this he, whom they seek to kill?   26 But, lo, he speaketh boldly, and
   they say nothing unto him. Do the rulers know indeed that this is the
   very Christ?   27 Howbeit we know this man whence he is: but when
   Christ cometh, no man knoweth whence he is.   28 Then cried Jesus in
   the temple as he taught, saying, Ye both know me, and ye know whence I
   am: and I am not come of myself, but he that sent me is true, whom ye
   know not.   29 But I know him: for I am from him, and he hath sent me.
     30 Then they sought to take him: but no man laid hands on him,
   because his hour was not yet come.   31 And many of the people believed
   on him, and said, When Christ cometh, will he do more miracles than
   these which this man hath done?   32 The Pharisees heard that the
   people murmured such things concerning him; and the Pharisees and the
   chief priests sent officers to take him.   33 Then said Jesus unto
   them, Yet a little while am I with you, and then I go unto him that
   sent me.   34 Ye shall seek me, and shall not find me: and where I am,
   thither ye cannot come.   35 Then said the Jews among themselves,
   Whither will he go, that we shall not find him? will he go unto the
   dispersed among the Gentiles, and teach the Gentiles?   36 What manner
   of saying is this that he said, Ye shall seek me, and shall not find
   me: and where I am, thither ye cannot come?

   Here is, I. Christ's public preaching in the temple (v. 14): He went up
   into the temple, and taught, according to his custom when he was at
   Jerusalem. His business was to preach the gospel of the kingdom, and he
   did it in every place of concourse. His sermon is not recorded,
   because, probably, it was to the same purport with the sermons he had
   preached in Galilee, which were recorded by the other evangelists. For
   the gospel is the same to the plain and to the polite. But that which
   is observable here is that it was about the midst of the feast; the
   fourth or fifth day of the eight. Whether he did not come up to
   Jerusalem till the middle of the feast, or whether he came up at the
   beginning, but kept private till now, is not certain. But, Query, Why
   did he not go to the temple sooner, to preach? Answer, 1. Because the
   people would have more leisure to hear him, and, it might be hoped,
   would be better disposed to hear him, when they had spent some days in
   their booths, as they did at the feast of tabernacles. 2. Because he
   would choose to appear when both his friends and his enemies had done
   looking for him; and so give a specimen of the method he would observe
   in his appearances, which is to come at midnight, Matt. xxv. 6. But why
   did he appear thus publicly now? Surely it was to shame his
   persecutors, the chief priests and elders. (1.) By showing that, though
   they were very bitter against him, yet he did not fear them, nor their
   power. See Isa. l. 7, 8. (2.) By taking their work out of their hands.
   Their office was to teach the people in the temple, and particularly at
   the feast of tabernacles, Neh. viii. 17, 18. But they either did not
   teach them at all or taught for doctrines the commandments of men, and
   therefore he goes up to the temple and teaches the people. When the
   shepherds of Israel made a prey of the flock it was time for the chief
   Shepherd to appear, as was promised. Ezek. xxxiv. 22, 23; Mal. iii. 1.

   II. His discourse with the Jews hereupon; and the conference is
   reducible to four heads:

   1. Concerning his doctrine. See here,

   (1.) How the Jews admired it (v. 15): They marvelled, saying, How
   knoweth this man letters, having never learned? Observe here, [1.] That
   our Lord Jesus was not educated in the schools of the prophets, or at
   the feet of the rabbin; not only did not travel for learning, as the
   philosophers did, but did not make any use of the schools and academies
   in his own country. Moses was taught the learning of the Egyptians, but
   Christ was not taught so much as the learning of the Jews; having
   received the Spirit without measure, he needed not receive any
   knowledge from man, or by man. At the time of Christ's appearing,
   learning flourished both in the Roman empire and in the Jewish church
   more than in any age before or since, and in such a time of enquiry
   Christ chose to establish his religion, not in an illiterate age, lest
   it should look like a design to impose upon the world; yet he himself
   studied not the learning then in vogue. [2.] That Christ had letters,
   though he had never learned them; was mighty in the scriptures, though
   he never had any doctor of the law for his tutor. It is necessary that
   Christ's ministers should have learning, as he had; and since they
   cannot expect to have it as he had it, by inspiration, they must take
   pains to get it in an ordinary way. [3.] That Christ's having learning,
   though he had not been taught it, made him truly great and wonderful;
   the Jews speak of it here with wonder. First, Some, it is likely, took
   notice of it to his honour: He that had no human learning, and yet so
   far excelled all that had, certainly must be endued with a divine
   knowledge. Secondly, Others, probably, mentioned it in disparagement
   and contempt of him: Whatever he seems to have, he cannot really have
   any true learning, for he was never at the university, nor took his
   degree. Thirdly, Some perhaps suggested that he had got his learning by
   magic arts, or some unlawful means or other. Since they know not how he
   could be a scholar, they will think him a conjurer.

   (2.) What he asserted concerning it; three things:--

   [1.] That his doctrine is divine (v. 16): My doctrine is not mine, but
   his that sent me. They were offended because he undertook to teach
   though he had never learned, in answer to which he tells them that his
   doctrine was such as was not to be learned, for it was not the product
   of human thought and natural powers enlarged and elevated by reading
   and conversation, but it was a divine revelation. As God, equal with
   the Father, he might truly have said, My doctrine is mine, and his that
   sent me; but being now in his estate of humiliation, and being, as
   Mediator, God's servant, it was more congruous to say, "My doctrine is
   not mine, not mine only, nor mine originally, as man and mediator, but
   his that sent me; it does not centre in myself, nor lead ultimately to
   myself, but to him that sent me." God had promised concerning the great
   prophet that he would put his words into his mouth (Deut. xviii. 18),
   to which Christ seems here to refer. Note, It is the comfort of those
   who embrace Christ's doctrine, and the condemnation of those who reject
   it, that it is a divine doctrine: it is of God and not of man.

   [2.] That the most competent judges of the truth and divine authority
   of Christ's doctrine are those that with a sincere and upright heart
   desire and endeavour to do the will of God (v. 17): If any man be
   willing to do the will of God, have his will melted into the will of
   God, he shall know of the doctrine whether it be of God or whether I
   speak of myself. Observe here, First, What the question is, concerning
   the doctrine of Christ, whether it be of God or no; whether the gospel
   be a divine revelation or an imposture. Christ himself was willing to
   have his doctrine enquired into, whether it were of God or no, much
   more should his ministers; and we are concerned to examine what grounds
   we go upon, for, if we be deceived, we are miserably deceived.
   Secondly, Who are likely to succeed in this search: those that do the
   will of God, at least are desirous to do it. Now see, 1. Who they are
   that will do the will of God. They are such as are impartial in their
   enquiries concerning the will of God, and are not biassed by any lust
   or interest, and such as are resolved by the grace of God, when they
   find out what the will of God is, to conform to it. They are such as
   have an honest principle of regard to God, and are truly desirous to
   glorify and please him. 2. Whence it is that such a one shall know of
   the truth of Christ's doctrine. (1.) Christ has promised to give
   knowledge to such; he hath said, He shall know, and he can give an
   understanding. Those who improve the light they have, and carefully
   live up to it, shall be secured by divine grace from destructive
   mistakes. (2.) They are disposed and prepared to receive that
   knowledge. He that is inclined to submit to the rules of the divine law
   is disposed to admit the rays of divine light. To him that has shall be
   given; those have a good understanding that do his commandments, Ps.
   cxi. 10. Those who resemble God are most likely to understand him.

   [3.] That hereby it appeared that Christ, as a teacher, did not speak
   of himself, because he did not seek himself, v. 18. First, See here the
   character of a deceiver: he seeketh his own glory, which is a sign that
   he speaks of himself, as the false Christs and false prophets did. Here
   is the description of the cheat: they speak of themselves, and have no
   commission nor instructions from God; no warrant but their own will, no
   inspiration but their own imagination, their own policy and artifice.
   Ambassadors speak not of themselves; those ministers disclaim that
   character who glory in this that they speak of themselves. But see the
   discovery of the cheat; by this their pretensions are disproved, they
   consult purely their own glory; self-seekers are self-speakers. Those
   who speak from God will speak for God, and for his glory; those who aim
   at their own preferment and interest make it to appear that they had no
   commission form God. Secondly, See the contrary character Christ gives
   of himself and his doctrine: He that seeks his glory that sent him, as
   I do, makes it to appear that he is true. 1. He was sent of God. Those
   teachers, and those only, who are sent of God, are to be received and
   entertained by us. Those who bring a divine message must prove a divine
   mission, either by special revelation or by regular institution. 2. He
   sought the glory of God. It was both the tendency of his doctrine and
   the tenour of his whole conversation to glorify God. 3. This was a
   proof that he was true, and there was no unrighteousness in him. False
   teachers are most unrighteous; they are unjust to God whose name they
   abuse, and unjust to the souls of men whom they impose upon. There
   cannot be a greater piece of unrighteousness than this. But Christ made
   it appear that he was true, that he was really what he said he was,
   that there was no unrighteousness in him, no falsehood in his doctrine,
   no fallacy nor fraud in his dealings with us.

   2. They discourse concerning the crime that was laid to his charge for
   curing the impotent man, and bidding him carry his bed on the sabbath
   day, for which they had formerly prosecuted him, and which was still
   the pretence of their enmity to him.

   (1.) He argues against them by way of recrimination, convicting them of
   far worse practices, v. 19. How could they for shame censure him for a
   breach of the law of Moses, when they themselves were such notorious
   breakers of it? Did not Moses give you the law? And it was their
   privilege that they had the law, no nation had such a law; but it was
   their wickedness that none of them kept the law, that they rebelled
   against it, and lived contrary to it. Many that have the law given
   them, when they have it do not keep it. Their neglect of the law was
   universal: None of you keepeth it: neither those of them that were in
   posts of honour, who should have been most knowing, nor those who were
   in posts of subjection, who should have been most obedient. They
   boasted of the law, and pretended a zeal for it, and were enraged at
   Christ for seeming to transgress it, and yet none of them kept it; like
   those who say that they are for the church, and yet never go to church.
   It was an aggravation of their wickedness, in persecuting Christ for
   breaking the law, that they themselves did not keep it: "None of you
   keepeth the law, why then go ye about to kill me for not keeping it?"
   Note, Those are commonly most censorious of others who are most faulty
   themselves. Thus hypocrites, who are forward to pull a mote out of
   their brother's eye, are not aware of a beam in their own. Why go ye
   about to kill me? Some take this as the evidence of their not keeping
   the law: "You keep not the law; if you did, you would understand
   yourselves better than to go about to kill me for doing a good work."
   Those that support themselves and their interest by persecution and
   violence, whatever they pretend (though they may call themselves
   custodes utriusque tabulæ--the guardians of both tables), are not
   keepers of the law of God. Chemnitius understands this as a reason why
   it was time to supersede the law of Moses by the gospel, because the
   law was found insufficient to restrain sin: "Moses gave you the law,
   but you do not keep it, nor are kept by it from the greatest
   wickedness; there is therefore need of a clearer light and better law
   to be brought in; why then do you aim to kill me for introducing it?"

   Here the people rudely interrupted him in his discourse, and
   contradicted what he said (v. 20): Thou has a devil; who goes about to
   kill thee? This intimates, [1.] The good opinion they had of their
   rulers, who, they think, would never attempt so atrocious a thing as to
   kill him; no, such a veneration they had for their elders and chief
   priests that they would swear for them they would do no harm to an
   innocent man. Probably the rulers had their little emissaries among the
   people who suggested this to them; many deny that wickedness which at
   the same time they are contriving. [2.] The ill opinion they had of our
   Lord Jesus: "Thou hast a devil, thou art possessed with a lying spirit,
   and art a bad man for saying so;" so some: or rather, "Thou art
   melancholy, and art a weak man; thou frightenest thyself with causeless
   fears, as hypochondriacal people are apt to do." Not only open
   frenzies, but silent melancholies, were then commonly imputed to the
   power of Satan. "Thou art crazed, has a distempered brain." Let us not
   think it strange if the best of men are put under the worst of
   characters. To this vile calumny our Saviour returns no direct answer,
   but seems as if he took no notice of it. Note, Those who would be like
   Christ must put up with affronts, and pass by the indignities and
   injuries done them; must not regard them, much less resent them, and
   least of all revenge them. I, as a deaf man, heard not. When Christ was
   reviled, he reviled not again,

   (2.) He argues by way of appeal and vindication.

   [1.] He appeals to their own sentiments of this miracle: "I have done
   one work, and you all marvel, v. 21. You cannot choose but marvel at it
   as truly great, and altogether supernatural; you must all own it to be
   marvellous." Or, "Though I have done but one work that you have any
   colour to find fault with, yet you marvel, you are offended and
   displeased as if I had been guilty of some heinous or enormous crime."

   [2.] He appeals to their own practice in other instances: "I have done
   one work on the sabbath, and it was done easily, with a word's
   speaking, and you all marvel, you make a mighty strange thing of it,
   that a religious man should dare do such a thing, whereas you
   yourselves many a time do that which is a much more servile work on the
   sabbath day, in the case of circumcision; if it be lawful for you, nay,
   and your duty, to circumcise a child on the sabbath day, when it
   happens to be the eighth day, as no doubt it is, much more was it
   lawful and good for me to heal a diseased man on that day." Observe,

   First, The rise and origin of circumcision: Moses gave you
   circumcision, gave you the law concerning it. Here, 1. Circumcision is
   said to be given, and (v. 23) they are said to receive it; it was not
   imposed upon them as a yoke, but conferred upon them as a favour. Note,
   The ordinances of God, and particularly those which are seals of the
   covenant, are gifts given to men, and are to be received as such. 2.
   Moses is said to give it, because it was a part of that law which was
   given by Moses; yet, as Christ said of the manna (ch. vi. 32), Moses
   did not give it them, but God; nay, and it was not of Moses first, but
   of the fathers, v. 22. Though it was incorporated into the Mosaic
   institution, yet it was ordained long before, for it was a seal of the
   righteousness of faith, and therefore commenced with the promise four
   hundred and thirty years before, Gal. iii. 17. The church membership of
   believers and their seed was not of Moses or his law, and therefore did
   not fall with it; but was of the fathers, belonged to the patriarchal
   church, and was part of that blessing of Abraham which was to come upon
   the Gentiles, Gal. iii. 14.

   Secondly, The respect paid to the law of circumcision above that of the
   sabbath, in the constant practice of the Jewish church. The Jewish
   casuists frequently take notice of it, Circumcisio et ejus sanatio
   pellit sabbbatum--Circumcision and its cure drive away the sabbath; so
   that if a child was born one sabbath day it was without fail
   circumcised the next. If then, when the sabbath rest was more strictly
   insisted on, yet those works were allowed which were in ordine ad
   spiritualia--for the keeping up of religion, much more are they allowed
   now under the gospel, when the stress is laid more upon the sabbath
   work.

   Thirdly, The inference Christ draws hence in justification of himself,
   and of what he had done (v. 23): A man-child on the sabbath day
   receives circumcision, that the law of circumcision might not be
   broken; or, as the margin reads it, without breaking the law, namely,
   of the sabbath. Divine commands must be construed so as to agree with
   each other. "Now, if this be allowed by yourselves, how unreasonable
   are you, who are angry with me because I have made a man every whit
   whole on the sabbath day!" emoi cholate. The word is used only here,
   from choge--fel, gall. They were angry at him with the greatest
   indignation; it was a spiteful anger, anger with gall in it. Note, It
   is very absurd and unreasonable for us to condemn others for that in
   which we justify ourselves. Observe the comparison Christ here makes
   between their circumcising a child and his healing a man on the sabbath
   day. 1. Circumcision was but a ceremonial institution; it was of the
   fathers indeed, but not from the beginning; but what Christ did was a
   good work by the law of nature, a more excellent law than that which
   made circumcision a good work. 2. Circumcision was a bloody ordinance,
   and made sore; but what Christ did was healing, and made whole. The law
   works pain, and, if that work may be done on the sabbath day, much more
   a gospel work, which produces peace. 3. Especially considering that
   whereas, when they had circumcised a child, their care was only to heal
   up that part which was circumcised, which might be done and yet the
   child remain under other illnesses, Christ had made this man every whit
   whole, holon anthropon hygie--I have made the whole man healthful and
   sound. The whole body was healed, for the disease affected the whole
   body; and it was a perfect cure, such as left no relics of the disease
   behind; nay, Christ not only healed his body, but his soul too, by that
   admonition, Go, and sin no more, and so indeed made the whole man
   sound, for the soul is the man. Circumcision indeed was intended for
   the good of the soul, and to make the whole man as it should be; but
   they had perverted it, and turned it into a mere carnal ordinance; but
   Christ accompanied his outward cures with inward grace, and so made
   them sacramental, and healed the whole man.

   He concludes this argument with that rule (v. 24): Judge not according
   to the appearance, but judge righteous judgment. This may be applied,
   either, First, In particular, to this work which they quarrelled with
   as a violation of the law. Be not partial in your judgment; judge not,
   kat opsin--with respect of persons; knowing faces, as the Hebrew phrase
   is, Deut. i. 17. It is contrary to the law of justice, as well as
   charity, to censure those who differ in opinion from us as
   transgressors, in taking that liberty which yet in those of our own
   party, and way, and opinion, we allow of; as it is also to commend that
   in some as necessary strictness and severity which in others we condemn
   as imposition and persecution. Or, Secondly, In general, to Christ's
   person and preaching, which they were offended at and prejudiced
   against. Those things that are false, and designed to impose upon men,
   commonly appear best when they are judged of according to the outward
   appearance, they appear most plausible prima facie--at the first
   glance. It was this that gained the Pharisees such an interest and
   reputation, that they appeared right unto men (Matt. xxiii. 27, 28),
   and men judged of them by that appearance, and so were sadly mistaken
   in them. "But," saith Christ, "be not too confident that all are real
   saints who are seeming ones." With reference to himself, his outward
   appearance was far short of his real dignity and excellency, for he
   took upon him the form of a servant (Phil. ii. 7), was in the likeness
   of sinful flesh (Rom. viii. 3), had no form nor comeliness, Isa. liii.
   2. So that those who undertook to judge whether he was the Son of God
   or no by his outward appearance were not likely to judge righteous
   judgment. The Jews expected the outward appearance of the Messiah to be
   pompous and magnificent, and attended with all the ceremonies of
   secular grandeur; and, judging of Christ by that rule, their judgment
   was from first to last a continual mistake, for the kingdom of Christ
   was not to be of this world, nor to come with observation. If a divine
   power accompanied him, and God bore him witness, and the scriptures
   were fulfilled in him, though his appearance was ever so mean, they
   ought to receive him, and to judge by faith, and not by the sight of
   the eye. See Isa. xi. 3, and 1 Sam. xvi. 7. Christ and his doctrine and
   doings desire nothing but righteous judgment; if truth and justice may
   but pass the sentence, Christ and his cause will carry the day. We must
   not judge concerning any by their outward appearance, not by their
   titles, the figure they make in the world, and their fluttering show,
   but by their intrinsic worth, and the gifts and graces of God's Spirit
   in them.

   3. Christ discourses with them here concerning himself, whence he came,
   and whither he was going, v. 25-36.

   (1.) Whence he came, v. 25-31. In the account of this observe,

   [1.] The objection concerning this stated by some of the inhabitants of
   Jerusalem, who seem to have been of all others most prejudiced against
   him, v. 25. One would think that those who lived at the fountain-head
   of knowledge and religion should have been most ready to receive the
   Messiah: but it proved quite contrary. Those that have plenty of the
   means of knowledge and grace, if they are not made better by them, are
   commonly made worse; and our Lord Jesus has often met with the least
   welcome from those that one would expect the best from. But it was not
   without some just cause that it came into a proverb, The nearer the
   church the further from God. These people of Jerusalem showed their
   ill-will to Christ,

   First, By their reflecting on the rulers, because they let him alone:
   Is not this he whom they seek to kill? The multitude of the people that
   came up out of the country to the feast did not suspect there was any
   design on foot against him, and therefore they said, Who goes about to
   kill thee? v. 20. But those of Jerusalem knew the plot, and irritated
   their rulers to put it into execution: "Is not this he whom they seek
   to kill? Why do they not do it then? Who hinders them? They say that
   they have a mind to get him out of the way, and yet, lo, he speaketh
   boldly, and they say nothing to him; do the rulers know indeed that
   this is the very Christ?" v. 26. Here they slyly and maliciously
   insinuate two things, to exasperate the rulers against Christ, when
   indeed they needed to spur. 1. That by conniving at his preaching they
   brought their authority into contempt. "Must a man that is condemned by
   the sanhedrim as a deceiver be permitted to speak boldly, without any
   check or contradiction? This makes their sentence to be but brutem
   fulmen--a vain menace; if our rulers will suffer themselves to be thus
   trampled upon, they may thank themselves if none stand in awe of them
   and their laws." Note, The worst of persecutions have often been
   carried on under colour of the necessary support of authority and
   government. 2. That hereby they brought their judgment into suspicion.
   Do they know that this is the Christ? It is spoken ironically, "How
   came they to change their mind? What new discovery have they lighted
   on? They give people occasion to think that they believe him to be the
   Christ, and it behoves them to act vigorously against him to clear
   themselves from the suspicion." Thus the rulers, who had made the
   people enemies to Christ, made them seven times more the children of
   hell than themselves, Matt. xxiii. 15. When religion and the profession
   of Christ's name are out of fashion, and consequently out of repute,
   many are strongly tempted to persecute and oppose them, only that they
   may not be thought to favour them and incline to them. And for this
   reason apostates, and the degenerate offspring of good parents, have
   been sometimes worse than others, as it were to wipe off the stain of
   their profession. It was strange that the rulers, thus irritated, did
   not seize Christ; but his hour was not yet come; and God can tie men's
   hands to admiration, though he should not turn their hearts.

   Secondly, By their exception against his being the Christ, in which
   appeared more malice than matter, v. 27. "If the rulers think him to be
   the Christ, we neither can nor will believe him to be so, for we have
   this argument against it, that we know this man, whence he is; but when
   Christ comes no man knows whence he is." Here is a fallacy in the
   argument, for the propositions are not body ad idem--adapted to the
   same view of the subject. 1. If they speak of his divine nature, it is
   true that when Christ comes no man knows whence he is, for he is a
   priest after the order of Melchizedek, who was without descent, and his
   goings forth have been from of old, from everlasting, Mic. v. 2. But
   then it is not true that as for this man they knew whence he was, for
   they knew not his divine nature, nor how the Word was made flesh. 2. If
   they speak of his human nature, it is true that they knew whence he
   was, who was his mother, and where he was bred up; but then it is false
   that ever it was said of the Messiah that none should know whence he
   was, for it was known before where he should be born, Matt. ii. 4, 5.
   Observe, (1.) How they despised him, because they knew whence he was.
   Familiarity breeds contempt, and we are apt to disdain the use of those
   whom we know the rise of. Christ's own received him not, because he was
   their own, for which very reason they should the rather have loved him,
   and been thankful that their nation and their age were honoured with
   his appearance. (2.) How they endeavoured unjustly to fasten the ground
   of their prejudice upon the scriptures, as if they countenanced them,
   when there was no such thing. Therefore people err concerning Christ,
   because they know not the scripture.

   [2.] Christ's answer to this objection, v. 28, 29.

   First, He spoke freely and boldly, he cried in the temple, as he
   taught, he spoke this louder than the rest of his discourse, 1. To
   express his earnestness, being grieved for the hardness of their
   hearts. There may be a vehemency in contending for the truth where yet
   there is no intemperate heat nor passion. We may instruct gainsayers
   with warmth, and yet with meekness. 2. The priests and those that were
   prejudiced against him, did not come near enough to hear his preaching,
   and therefore he must speak louder than ordinary what he will have them
   to hear. Whoever has ears to hear, let him hear this.

   Secondly, His answer to their cavil is, 1. By way of concession,
   granting that they did or might know his origin as to the flesh: "You
   both know me, and you know whence I am. You know I am of your own
   nation, and one of yourselves." It is no disparagement to the doctrine
   of Christ that there is that in it which is level to the capacities of
   the meanest, plain truths, discovered even by nature's light, of which
   we may say, We know whence they are. "You know me, you think you know
   me; but you are mistaken; you take me to be the carpenter's son, and
   born at Nazareth, but it is not so." 2. By way of negation, denying
   that that which they did see in him, and know of him, was all that was
   to be known; and therefore, if they looked no further, they judged by
   the outward appearance only. They knew whence he came perhaps, and
   where he had his birth, but he will tell them what they knew not, from
   whom he came. (1.) That he did not come of himself; that he did not run
   without sending, nor come as a private person, but with a public
   character. (2.) That he was sent of his Father; this is twice
   mentioned: He hath sent me. And again, "He hath sent me, to say what I
   say, and do what I do." This he was himself well assured of, and
   therefore knew that his Father would bear him out; and it is well for
   us that we are assured of it too, that we may with holy confidence go
   to God by him. (3.) That he was from his Father, par autou eimi--I am
   from him; not only sent from him as a servant from his master, but from
   him by eternal generation, as a son from his father, by essential
   emanation, as the beams from the sun. (4.) That the Father who sent him
   is true; he had promised to give the Messiah, and, though the Jews had
   forfeited the promise, yet he that made the promise is true, and has
   performed it. He had promised that the Messiah should see his seed, and
   be successful in his undertaking; and, though the generality of the
   Jews reject him and his gospel, yet he is true, and will fulfil the
   promise in the calling of the Gentiles. (5.) That these unbelieving
   Jews did not know the Father: He that sent me, whom you know not. There
   is much ignorance of God even with many that have a form of knowledge;
   and the true reason why people reject Christ is because they do not
   know God; for there is such a harmony of the divine attributes in the
   work of redemption, and such an admirable agreement between natural and
   revealed religion, that the right knowledge of the former would not
   only admit, but introduce, the latter. (6.) Our Lord Jesus was
   intimately acquainted with the Father that sent him: but I know him. He
   knew him so well that he was not at all in doubt concerning his mission
   from him, but perfectly assured of it; nor at all in the dark
   concerning the work he had to do, but perfectly apprized of it, Matt.
   xi. 27.

   [3.] The provocation which this gave to his enemies, who hated him
   because he told them the truth, v. 30. They sought therefore to take
   him, to lay violent hands on him, not only to do him a mischief, but
   some way or other to be the death of him; but by the restraint of an
   invisible power it was prevented; nobody touched him, because his hour
   was not yet come; this was not their reason why they did it not, but
   God's reason why he hindered them from doing it. Note, First, The
   faithful preachers of the truths of God, though they behave themselves
   with ever so much prudence and meekness, must expect to be hated and
   persecuted by those who think themselves tormented by their testimony,
   Rev. xi. 10. Secondly, God has wicked men in a chain, and, whatever
   mischief they would do, they can do no more than God will suffer them
   to do. The malice of persecutors is impotent even when it is most
   impetuous, and, when Satan fills their hearts, yet God ties their
   hands. Thirdly, God's servants are sometimes wonderfully protected by
   indiscernible unaccountable means. Their enemies do not do the mischief
   they designed, and yet neither they themselves nor any one else can
   tell why they do not. Fourthly, Christ had his hour set, which was to
   put a period to his day and work on earth; so have all his people and
   all his ministers, and, till that hour comes, the attempts of their
   enemies against them are ineffectual, and their day shall be lengthened
   as long as their Master has any work for them to do; nor can all the
   powers of hell and earth prevail against them, until they have finished
   their testimony.

   [4.] The good effect which Christ's discourse had, notwithstanding
   this, upon some of his hearers (v. 31): Many of the people believed on
   him. As he was set for the fall of some, so for the rising again of
   others. Even where the gospel meets with opposition there may yet be a
   great deal of good done, 1 Thess. ii. 2. Observe here, First, Who they
   were that believed; not a few, but many, more than one would have
   expected when the stream ran so strongly the other way. But these many
   were of the people, ek tou ochlou--of the multitude, the crowd, the
   inferior sort, the mob, the rabble, some would have called them. We
   must not measure the prosperity of the gospel by its success among the
   great ones; nor much ministers say that they labour in vain, though
   none but the poor, and those of no figure, receive the gospel, 1 Cor.
   i. 26. Secondly, What induced them to believe: the miracles which he
   did, which were not only the accomplishment of the Old-Testament
   prophecies (Isa. xxxv. 5, 6), but an argument of a divine power. He
   that had an ability to do that which none but God can do, to control
   and overrule the powers of nature, no doubt had authority to enact that
   which none but God can enact, a law that shall bind conscience, and a
   covenant that shall give life. Thirdly, How weak their faith was: they
   do not positively assert, as the Samaritans did, This is indeed the
   Christ, but they only argue, When Christ comes will he do more miracles
   than these? They take it for granted that Christ will come, and, when
   he comes, will do many miracles. "Is not this he then? In him we see,
   though not all the worldly pomp we have fancied, yet all the divine
   power we have believed the Messiah should appear in; and therefore why
   may not this be he?" They believe it, but have not courage to own it.
   Note, Even weak faith may be true faith, and so accounted, so accepted,
   by the Lord Jesus, who despises not the day of small things.

   (2.) Whither he was going, v. 32-36. Here observe,

   [1.] The design of the Pharisees and chief priests against him, v. 32.
   First, The provocation given them was that they had information brought
   them by their spies, who insinuated themselves into the conversation of
   the people, and gathered stories to carry to their jealous masters,
   that the people murmured such things concerning him, that there were
   many who had a respect and value for him, notwithstanding all they had
   done to render him odious. Though the people did but whisper these
   things, and had not courage to speak out, yet the Pharisees were
   enraged at it. The equity of that government is justly suspected by
   others which is so suspicious of itself as to take notice of, or be
   influenced by, the secret, various, uncertain mutterings of the common
   people. The Pharisees valued themselves very much upon the respect of
   the people, and were sensible that if Christ did thus increase they
   must decrease. Secondly, The project they laid hereupon was to seize
   Jesus, and take him into custody: They sent officers to take him, not
   to take up those who murmured concerning him and frighten them; no, the
   most effectual way to disperse the flock is to smite the shepherd. The
   Pharisees seem to have been the ringleaders in this prosecution, but
   they, as such, had no power, and therefore they god the chief priests,
   the judges of the ecclesiastical court, to join with them, who were
   ready enough to do so. The Pharisees were the great pretenders to
   learning, and the chief priests to sanctify. As the world by wisdom
   knew not God, but the greatest philosophers were guilty of the greatest
   blunders in natural religion, so the Jewish church by their wisdom knew
   not Christ, but their greatest rabbin were the greatest fools
   concerning him, nay, they were the most inveterate enemies to him.
   Those wicked rulers had their officers, officers of their court,
   church-officers, whom they employed to take Christ, and who were ready
   to go on their errand, though it was an ill errand. If Saul's footmen
   will not turn and fall upon the priests of the Lord, he has a herdsman
   that will, 1 Sam. xxii. 17, 18.

   [2.] The discourse of our Lord Jesus hereupon (v. 33, 34): Yet a little
   while I am with you, and then I go to him that sent me; you shall seek
   me, and shall not find me; and where I am, thither you cannot come.
   These words, like the pillar of cloud and fire, have a bright side and
   a dark side.

   First, They have a bright side towards our Lord Jesus himself, and
   speak abundance of comfort to him and all his faithful followers that
   are exposed to difficulties and dangers for his sake. Three things
   Christ here comforted himself with:--1. That he had but a little time
   to continue here in this troublesome world. He sees that he is never
   likely to have a quiet day among them; but the best of it is his
   warfare will shortly be accomplished, and then he shall be no more in
   this world, ch. xvii. 11. Whomsoever we are with in this world, friends
   or foes, it is but a little while that we shall be with them; and it is
   a matter of comfort to those who are in the world, but not of it, and
   therefore are hated by it and sick of it, that they shall not be in it
   always, they shall not be in it long. We must be awhile with those that
   are pricking briars and grieving thorns; but thanks be to God, it is
   but a little while, and we shall be out of their reach. Our days being
   evil, it is well they are few. 2. That, when he should quit this
   troublesome world, he should go to him that sent him; I go. Not, "I am
   driven away by force," but, "I voluntarily go; having finished my
   embassy, I return to him on whose errand I came. When I have done my
   work with you, then, and not till then, I go to him that sent me, and
   will receive me, will prefer me, as ambassadors are preferred when they
   return." Their rage against him would not only not hinder him from, but
   would hasten him to the glory and joy that were set before him. Let
   those who suffer for Christ comfort themselves with this, that they
   have a God to go to, and are going to him, going apace, to be for ever
   with him. 3. That, though they persecuted him here, wherever he went,
   yet none of their persecutions could follow him to heaven: You shall
   seek me, and shall not find me. It appears, by their enmity to his
   followers when he was gone, that if they could have reached him they
   would have persecuted him: "But you cannot enter into that temple as
   you do into this." Where I am, that is, where I then shall be; but he
   expressed it thus because, even when he was on earth, by his divine
   nature and divine affections he was in heaven, ch. iii. 13. Or it
   denotes that he should be so soon there that he was as good as there
   already. Note, It adds to the happiness of glorified saints that they
   are out of the reach of the devil and all his wicked instruments.

   Secondly, These words have a black and dark side towards those wicked
   Jews that hated and persecuted Christ. They now longed to be rid of
   him, Away with him from the earth; but let them know, 1. That according
   to their choice so shall their doom be. They were industrious to drive
   him from them, and their sin shall be their punishment; he will not
   trouble them long, yet a little while and he will depart from them. It
   is just with God to forsake those that think his presence a burden.
   They that are weary of Christ need no more to make them miserable than
   to have their wish. 2. That they would certainly repent their choice
   when it was too late. (1.) They should in vain seek the presence of the
   Messiah: "You shall seek me, and shall not find me. You shall expect
   the Christ to come, but your eyes shall fail with looking for him, and
   you shall never find him." Those who rejected the true Messiah when he
   did come were justly abandoned to a miserable and endless expectation
   of one that should never come. Or, it may refer to the final rejection
   of sinners from the favours and grace of Christ at the great day: those
   who now seek Christ shall find him, but the day is coming when those
   who now refuse him shall seek him, and shall not find him. See Prov. i.
   28. They will in vain cry, Lord, Lord, open to us. Or, perhaps, these
   words might be fulfilled in the despair of some of the Jews, who
   possibly might be convinced and not converted, who would wish in vain
   to see Christ, and to hear him preach again; but the day of grace is
   over (Luke xvii. 22); yet this is not all. (2.) They should in vain
   expect a place in heaven: Where I am, and where all believers shall be
   with me, thither ye cannot come. Not only because they are excluded by
   the just and irreversible sentence of the judge, and the sword of the
   angel at every gate of the new Jerusalem, to keep the way of the tree
   of life against those who have no right to enter, but because they are
   disabled by their own iniquity and infidelity: You cannot come, because
   you will not. Those who hate to be where Christ is, in his word and
   ordinances on earth, are very unfit to be where he is in his glory in
   heaven; for indeed heaven would be no heaven to them, such are the
   antipathies of an unsanctified soul to the felicities of that state.

The Gospel Invitation.

   37 In the last day, that great day of the feast, Jesus stood and cried,
   saying, If any man thirst, let him come unto me, and drink.   38 He
   that believeth on me, as the scripture hath said, out of his belly
   shall flow rivers of living water.   39 (But this spake he of the
   Spirit, which they that believe on him should receive: for the Holy
   Ghost was not yet given; because that Jesus was not yet glorified.)
   40 Many of the people therefore, when they heard this saying, said, Of
   a truth this is the Prophet.   41 Others said, This is the Christ. But
   some said, Shall Christ come out of Galilee?   42 Hath not the
   scripture said, That Christ cometh of the seed of David, and out of the
   town of Bethlehem, where David was?   43 So there was a division among
   the people because of him.   44 And some of them would have taken him;
   but no man laid hands on him.

   In these verses we have,

   I. Christ's discourse, with the explication of it, v. 37-39. It is
   probable that these are only short hints of what he enlarged upon, but
   they have in them the substance of the whole gospel; here is a gospel
   invitation to come to Christ, and a gospel promise of comfort and
   happiness in him. Now observe,

   1. When he gave this invitation: On the last day of the feast of
   tabernacles, that great day. The eighth day, which concluded that
   solemnity, was to be a holy convocation, Lev. xxiii. 36. Now on this
   day Christ published this gospel-call, because (1.) Much people were
   gathered together, and, if the invitation were given to many, it might
   be hoped that some would accept of it, Prov. i. 20. Numerous assemblies
   give opportunity of doing the more good. (2.) The people were now
   returning to their homes, and he would give them this to carry away
   with them as his parting word. When a great congregation is to be
   dismissed, and is about to scatter, as here, it is affecting to think
   that in all probability they will never come all together again in this
   world, and therefore, if we can say or do any thing to help them to
   heaven, that must be the time. It is good to be lively at the close of
   an ordinance. Christ made this offer on the last day of the feast. [1.]
   To those who had turned a deaf ear to his preaching on the foregoing
   days of this sacred week; he will try them once more, and, if they will
   yet hear his voice, they shall live. [2.] To those who perhaps might
   never have such another offer made them, and therefore were concerned
   to accept of this; it would be half a year before there would be
   another feast, and in that time they would many of them be in their
   graves. Behold now is the accepted time.

   2. How he gave this invitation: Jesus stood and cried, which denotes,
   (1.) His great earnestness and importunity. His heart was upon it, to
   bring poor souls in to himself. The erection of his body and the
   elevation of his voice were indications of the intenseness of his mind.
   Love to souls will make preachers lively. (2.) His desire that all
   might take notice, and take hold of this invitation. He stood, and
   cried, that he might the better be heard; for this is what every one
   that hath ears is concerned to hear. Gospel truth seeks no corners,
   because it fears no trials. The heathen oracles were delivered
   privately by them that peeped and muttered; but the oracles of the
   gospel were proclaimed by one that stood, and cried. How sad is the
   case of man, that he must be importuned to be happy, and how wonderful
   the grace of Christ, that he will importune him! Ho, every one, Isa.
   lv. 1.

   3. The invitation itself is very general: If any man thirst, whoever he
   be, he is invited to Christ, be he high or low, rich or poor, young or
   old, bond or free, Jew or Gentile. It is also very gracious: "If any
   man thirst, let him come to me and drink. If any man desires to be
   truly and eternally happy, let him apply himself to me, and be ruled by
   me, and I will undertake to make him so."

   (1.) The persons invited are such as thirst, which may be understood,
   either, [1.] Of the indigence of their cases; either as to their
   outward condition (if any man be destitute of the comforts of this
   life, or fatigued with the crosses of it, let his poverty and
   afflictions draw him to Christ for that peace which the world can
   neither give nor take away), or as to their inward state: "If any man
   want spiritual blessings, he may be supplied by me." Or, [2.] Of the
   inclination of their souls and their desires towards a spiritual
   happiness. If any man hunger and thirst after righteousness, that is,
   truly desire the good will of God towards him, and the good work of God
   in him.

   (2.) The invitation itself: Let him come to me. Let him not go to the
   ceremonial law, which would neither pacify the conscience nor purify
   it, and therefore could not make the comers thereunto perfect, Heb. x.
   1. Nor let him go to the heathen philosophy, which does but beguile
   men, lead them into a wood, and leave them there; but let him go to
   Christ, admit his doctrine, submit to his discipline, believe in him;
   come to him as the fountain of living waters, the giver of all comfort.

   (3.) The satisfaction promised: "Let him come and drink, he shall have
   what he comes for, and abundantly more, shall have that which will not
   only refresh, but replenish, a soul that desires to be happy."

   4. A gracious promise annexed to this gracious call (v. 38): He that
   believeth on me, out of his belly shall flow--(1.) See here what it is
   to come to Christ: It is to believe on him, as the scripture hath said;
   it is to receive and entertain him as he is offered to us in the
   gospel. We must not frame a Christ according to our fancy, but believe
   in a Christ according to the scripture. (2.) See how thirsty souls,
   that come to Christ, shall be made to drink. Israel, that believed
   Moses, drank of the rock that followed them, the streams followed; but
   believers drink of a rock in them, Christ in them; he is in them a well
   of living water, ch. iv. 14. Provision is made not only for their
   present satisfaction, but for their continual perpetual comfort. Here
   is, [1.] Living water, running water, which the Hebrew language calls
   living, because still in motion. The graces and comforts of the Spirit
   are compared to living (meaning running) water, because they are the
   active quickening principles of spiritual life, and the earnests and
   beginnings of eternal life. See Jer. ii. 13. [2.] Rivers of living
   water, denoting both plenty and constancy. The comfort flows in both
   plentifully and constantly as a river; strong as a stream to bear down
   the oppositions of doubts and fears. There is a fulness in Christ of
   grace for grace. [3.] These flow out of his belly, that is, out of his
   heart or soul, which is the subject of the Spirit's working and the
   seat of his government. There gracious principles are planted; and out
   of the heart, in which the Spirit dwells, flow the issues of life,
   Prov. iv. 23. There divine comforts are lodged, and the joy that a
   stranger doth not intermeddle with. He that believes has the witness in
   himself, 1 John v. 10. Sat lucis intus--Light abounds within. Observe,
   further, where there are springs of grace and comfort in the soul that
   will send forth streams: Out of his belly shall flow rivers. First,
   Grace and comfort will produce good actions, and a holy heart will be
   seen in a holy life; the tree is known by its fruits, and the fountain
   by its streams. Secondly, They will communicate themselves for the
   benefit of others; a good man is a common good. His mouth is a well of
   life, Prov. x. 11. It is not enough that we drink waters out of our own
   cistern, that we ourselves take the comfort of the grace given us, but
   we must let our fountains be dispersed abroad, Prov. v. 15, 16.

   Those words, as the scripture hath said, seem to refer to some promise
   in the Old Testament to this purport, and there are many; as that God
   would pour out his Spirit, which is a metaphor borrowed from waters
   (Prov. i. 23; Joel ii. 28; Isa. xliv. 3; Zech. xii. 10); that the dry
   land should become springs of water (Isa. xli. 18); that there should
   be rivers in the desert (Isa. xliii. 19); that gracious souls should be
   like a spring of water (Isa. lviii. 11); and the church a well of
   living water, Cant. iv. 15. And here may be an allusion to the waters
   issuing out of Ezekiel's temple, Ezek. xlvii. 1. Compare Rev. xxii. 1,
   and see Zech. xiv. 8. Dr. Lightfoot and others tell us it was a custom
   of the Jews, which they received by tradition, the last day of the
   feast of tabernacles to have a solemnity, which they called Libatio
   aquæ--The pouring out of water. They fetched a golden vessel of water
   from the pool of Siloam, brought it into the temple with sound of
   trumpet and other ceremonies, and, upon the ascent to the altar, poured
   it out before the Lord with all possible expressions of joy. Some of
   their writers make the water to signify the law, and refer to Isa. xii.
   3; lv. 1. Others, the Holy Spirit. And it is thought that our Saviour
   might here allude to this custom. Believers shall have the comfort, not
   of a vessel of water fetched from a pool, but of a river flowing from
   themselves. The joy of the law, and the pouring out of the water, which
   signified this, are not to be compared with the joy of the gospel in
   the wells of salvation.

   5. Here is the evangelist's exposition of this promise (v. 39): This
   spoke he of the Spirit: not of any outward advantages accruing to
   believers (as perhaps some misunderstood him), but of the gifts,
   graces, and comforts of the Spirit. See how scripture is the best
   interpreter of scripture. Observe,

   (1.) It is promised to all that believe on Christ that they shall
   receive the Holy Ghost. Some received his miraculous gifts (Mark xvi.
   17, 18); all receive his sanctifying graces. The gift of the Holy Ghost
   is one of the great blessings promised in the new covenant (Acts ii.
   39), and, if promised, no doubt performed to all that have an interest
   in that covenant.

   (2.) The Spirit dwelling and working in believers is as a fountain of
   living running water, out of which plentiful streams flow, cooling and
   cleansing as water, mollifying and moistening as water, making them
   fruitful, and others joyful; see ch. iii. 5. When the apostles spoke so
   fluently of the things of God, as the Spirit gave them utterance (Acts
   ii. 4), and afterwards preached and wrote the gospel of Christ with
   such a flood of divine eloquence, then this was fulfilled, Out of his
   belly shall flow rivers.

   (3.) This plentiful effusion of the Spirit was yet the matter of a
   promise; for the Holy Ghost was not yet given, because Jesus was not
   yet glorified. See here [1.] That Jesus was not yet glorified. It was
   certain that he should be glorified, and he was ever worthy of all
   honour; but he was as yet in a state of humiliation and contempt. He
   had never forfeited the glory he had before all worlds, nay, he had
   merited a further glory, and, besides his hereditary honours, might
   claim the achievement of a mediatorial crown; and yet all this is in
   reversion. Jesus is now upheld (Isa. xlii. 1), is now satisfied (Isa.
   liii. 11), is now justified (1 Tim. iii. 16), but he is not yet
   glorified. And, if Christ must wait for his glory, let not us think it
   much to wait for ours. [2.] That the Holy Ghost was not yet given. oupo
   gar hen pneuma--for the Holy Ghost was not yet. The Spirit of God was
   from eternity, for in the beginning he moved upon the face of the
   waters. He was in the Old-Testament prophets and saints, and Zacharias
   and Elisabeth were both filled with the Holy Ghost. This therefore must
   be understood of the eminent, plentiful, and general effusion of the
   Spirit which was promised, Joel ii. 28, and accomplished, Acts ii. 1,
   &c. The Holy Ghost was not yet given in that visible manner that was
   intended. If we compare the clear knowledge and strong grace of the
   disciples of Christ themselves, after the day of Pentecost, with their
   darkness and weakness before, we shall understand in what sense the
   Holy Ghost was not yet given; the earnests and first-fruits of the
   Spirit were given, but the full harvest was not yet come. That which is
   most properly called the dispensation of the Spirit did not yet
   commence. The Holy Ghost was not yet given in such rivers of living
   water as should issue forth to water the whole earth, even the Gentile
   world, not in the gifts of tongues, to which perhaps this promise
   principally refers. [3.] That the reason why the Holy Ghost was not
   given was because Jesus was not yet glorified. First, The death of
   Christ is sometimes called his glorification (ch. xiii. 31); for in his
   cross he conquered and triumphed. Now the gift of the Holy Ghost was
   purchased by the blood of Christ: this was the valuable consideration
   upon which the grant was grounded, and therefore till this price was
   paid (though many other gifts were bestowed upon its being secured to
   be paid) the Holy Ghost was not given. Secondly, There was not so much
   need of the Spirit, while Christ himself was here upon earth, as there
   was when he was gone, to supply the want of him. Thirdly, The giving of
   the Holy Ghost was to be both an answer to Christ's intercession (ch.
   xiv. 16), and an act of his dominion; and therefore till he is
   glorified, and enters upon both these, the Holy Ghost is not given.
   Fourthly, The conversion of the Gentiles was the glorifying of Jesus.
   When certain Greeks began to enquire after Christ, he said, Now is the
   Son of man glorified, ch. xii. 23. Now the time when the gospel should
   be propagated in the nations was not yet come, and therefore there was
   as yet no occasion for the gift of tongues, that river of living water.
   But observe, though the Holy Ghost was not yet given, yet he was
   promised; it was now the great promise of the Father, Acts i. 4. Though
   the gifts of Christ's grace are long deferred, yet they are well
   secured: and, while we are waiting for the good promise, we have the
   promise to live upon, which shall speak and shall not lie.

   II. The consequents of this discourse, what entertainment it met with;
   in general, it occasioned differences: There was a division among the
   people because of him, v. 43. There was a schism, so the word is; there
   were diversities of opinions, and those managed with heat and
   contention; various sentiments, and those such as set them at variance.
   Think we that Christ came to send peace, that all would unanimously
   embrace his gospel? No, the effect of the preaching of his gospel would
   be division, for, while some are gathered to it, others will be
   gathered against it; and this will put things into a ferment, as here;
   but this is no more the fault of the gospel than it is the fault of a
   wholesome medicine that it stirs up the peccant humours in the body, in
   order to the discharge of them. Observe what the debate was:--

   1. Some were taken with him, and well affected to him: Many of the
   people, when they heard this saying, heard him with such compassion and
   kindness invite poor sinners to him, and with such authority engage to
   make them happy, that they could not but think highly of him. (1.) Some
   of them said, O, a truth this is the prophet, that prophet whom Moses
   spoke of to the fathers, who should be like unto him; or, This is the
   prophet who, according to the received notions of the Jewish church, is
   to be the harbinger and forerunner of the Messiah; or, This is truly a
   prophet, one divinely inspired and sent of God. (2.) Others went
   further, and said, This is the Christ (v. 41), not the prophet of the
   Messiah, but the Messiah himself. The Jews had at this time a more than
   ordinary expectation of the Messiah, which made them ready to say upon
   every occasion, Lo, here is Christ, or Lo, he is there; and this seems
   to be only the effect of some such confused and floating notions which
   caught at the first appearance, for we do not find that these people
   became his disciples and followers; a good opinion of Christ is far
   short of a lively faith in Christ; many give Christ a good word that
   give him no more. These here said, This is the prophet, and this is the
   Christ, but could not persuade themselves to leave all and follow him;
   and so this their testimony to Christ was but a testimony against
   themselves.

   2. Others were prejudiced against him. No sooner was this great truth
   started, that Jesus is the Christ, than immediately it was contradicted
   and argued against: and this one thing, that his rise and origin were
   (as they took it for granted) out of Galilee, was thought enough to
   answer all the arguments for his being the Christ. For, shall Christ
   come out of Galilee? Has not the scripture said that Christ comes of
   the seed of David? See here, (1.) A laudable knowledge of the
   scripture. They were so far in the right, that the Messiah was to be a
   rod out of the stem of Jesse (Isa. xi. 1), that out of Bethlehem should
   arise the Governor, Mic. v. 2. This even the common people knew by the
   traditional expositions which their scribes gave them. Perhaps the
   people who had these scriptures so ready to object against Christ were
   not alike knowing in other parts of holy writ, but had had these put
   into their mouths by their leaders, to fortify their prejudices against
   Christ. Many that espouse some corrupt notions, and spend their zeal in
   defence of them, seem to be very ready in the scriptures, when indeed
   they know little more than those scriptures which they have been taught
   to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of
   it as certain and past dispute that Jesus was of Galilee, whereas by
   enquiring of himself, or his mother, or his disciples, or by consulting
   the genealogies of the family of David, or the register at Bethlehem,
   they might have known that he was the Son of David, and a native of
   Bethlehem; but this they willingly are ignorant of. Thus gross
   falsehoods in matters of fact, concerning persons and things, are often
   taken up by prejudiced and partial men, and great resolves founded upon
   them, even in the same place and the same age wherein the persons live
   and the things are done, while the truth might easily be found out.

   3. Others were enraged against him, and they would have taken him, v.
   44. Though what he said was most sweet and gracious, yet they were
   exasperated against him for it. Thus did our Master suffer ill for
   saying and doing well. They would have taken him; they hoped somebody
   or other would seize him, and, if they had thought no one else would,
   they would have done it themselves. They would have taken him; but no
   man laid hands on him, being restrained by an invisible power, because
   his hour was not come. As the malice of Christ's enemies is always
   unreasonable, so sometimes the suspension of it is unaccountable.

The Officers' Testimony of Christ.

   45 Then came the officers to the chief priests and Pharisees; and they
   said unto them, Why have ye not brought him?   46 The officers
   answered, Never man spake like this man.   47 Then answered them the
   Pharisees, Are ye also deceived?   48 Have any of the rulers or of the
   Pharisees believed on him?   49 But this people who knoweth not the law
   are cursed.   50 Nicodemus saith unto them, (he that came to Jesus by
   night, being one of them,)   51 Doth our law judge any man, before it
   hear him, and know what he doeth?   52 They answered and said unto him,
   Art thou also of Galilee? Search, and look: for out of Galilee ariseth
   no prophet.   53 And every man went unto his own house.

   The chief priests and Pharisees are here in a close cabal, contriving
   how to suppress Christ; though this was the great day of the feast,
   they attended not the religious services of the day, but left them to
   the vulgar, to whom it was common for those great ecclesiastics to
   consign and turn over the business of devotion, while they thought
   themselves better employed in the affairs of church-policy. They sat in
   the council-chamber, expecting Christ to be brought a prisoner to them,
   as they had issued out warrants for apprehending him, v. 32. Now here
   we are told,

   I. What passed between them and their own officers, who returned
   without him, re infecta--having done nothing. Observe,

   1. The reproof they gave the officers for not executing the warrant
   they gave them: Why have you not brought him? He appeared publicly; the
   people were many of them disgusted, and would have assisted them in
   taking him; this was the last day of the feast, and they would not have
   such another opportunity; "why then did you neglect your duty?" It
   vexed them that those who were their own creatures, who depended on
   them, and on whom they depended, into whose minds they had instilled
   prejudices against Christ, should thus disappoint them. Note,
   Mischievous men fret that they cannot do the mischief they would, Ps.
   cxii. 10; Neh. vi. 16.

   2. The reason which the officers gave for the non-execution of their
   warrant: Never man spoke like this man, v. 46. Now, (1.) This was a
   very great truth, that never any man spoke with that wisdom, and power,
   and grace, that convincing clearness, and that charming sweetness,
   wherewith Christ spoke; none of the prophets, no, not Moses himself.
   (2.) The very officers that were sent to take him were taken with him,
   and acknowledged this. Though they were probably men who had no quick
   sense of reason or eloquence, and certainly had no inclination to think
   well of Jesus, yet so much self-evidence was there in what Christ said
   that they could not but prefer him before all those that sat in Moses's
   seat. Thus Christ was preserved by the power God has upon the
   consciences even of bad men. (3.) They said this to their lords and
   masters, who could not endure to hear any thing that tended to the
   honour of Christ and yet could not avoid hearing this. Providence
   ordered it so that this should be said to them, that it might be a
   vexation in their sin and an aggravation of their sin. Their own
   officers, who could not be suspected to be biassed in favour of Christ,
   are witnesses against them. This testimony of theirs should have made
   them reflect upon themselves, with this thought, "Do we know what we
   are doing, when we are hating and persecuting one that speaks so
   admirably well?"

   3. The Pharisees endeavour to secure their officers to their interest,
   and to beget in them prejudices against Christ, to whom they saw them
   begin to be well affected. They suggest two things:--

   (1.) That if they embrace the gospel of Christ they will deceive
   themselves (v. 47): Are you also deceived? Christianity has, from its
   first rise, been represented to the world as a great cheat upon it, and
   they that embraced it as men deceived, then when they began to be
   undeceived. Those that looked for a Messiah in external pomp thought
   those deceived who believed in a Messiah that appeared in poverty and
   disgrace; but the event declares that none were ever more shamefully
   deceived, nor put a greater cheat upon themselves, than those who
   promised themselves worldly wealth and secular dominion with the
   Messiah. Observe what a compliment the Pharisees paid to these
   officers: "Are you also deceived? What! men of your sense, and thought,
   and figure; men that know better than to be imposed upon by every
   pretender and upstart teacher?" They endeavour to prejudice them
   against Christ by persuading them to think well of themselves.

   (2.) That they will disparage themselves. Most men, even in their
   religion, are willing to be governed by the example of those of the
   first rank; these officers therefore, whose preferments, such as they
   were, gave them a sense of honour, are desired to consider,

   [1.] That, if they become disciples of Christ, they go contrary to
   those who were persons of quality and reputation: "Have any of the
   rulers, or of the Pharisees, believed on him? You know they have not,
   and you ought to be bound up by their judgment, and to believe and do
   in religion according to the will of your superiors; will you be wiser
   than they?" Some of the rulers did embrace Christ (Matt. ix. 18; ch.
   iv. 53), and more believed in him, but wanted courage to confess him
   (ch. xii. 42); but, when the interest of Christ runs low in the world,
   it is common for its adversaries to represent it as lower than really
   it is. But it was too true that few, very few, of them did. Note,
   First, The cause of Christ has seldom had rulers and Pharisees on its
   side. It needs not secular supports, nor proposes secular advantages,
   and therefore neither courts nor is courted by the great men of this
   world. Self-denial and the cross are hard lessons to rulers and
   Pharisees. Secondly, This has confirmed many in their prejudices
   against Christ and his gospel, that the rulers and Pharisees have been
   no friends to them. Shall secular men pretend to be more concerned
   about spiritual things than spiritual men themselves, or to see further
   into religion than those who make its study their profession? If rulers
   and Pharisees do not believe in Christ, they that do believe in him
   will be the most singular, unfashionable, ungenteel people in the
   world, and quite out of the way of preferment; thus are people
   foolishly swayed by external motives in matters of eternal moment, are
   willing to be damned for fashion-sake, and to go to hell in compliment
   to the rulers and Pharisees.

   [2.] That they will link themselves with the despicable vulgar sort of
   people (v. 43): But this people, who know not the law, are cursed,
   meaning especially those that were well-affected to the doctrine of
   Christ. Observe, First, How scornfully and disdainfully they speak of
   them: This people. It is not laos, this lay-people, distinguished from
   them that were the clergy, but ochlos outos, this rabble-people, this
   pitiful, scandalous, scoundrel people, whom they disdained to set with
   the dogs of their flock though God had set them with the lambs of his.
   If they meant the commonalty of the Jewish nation, they were the seed
   of Abraham, and in covenant with God, and not to be spoken of with such
   contempt. The church's common interests are betrayed when any one part
   of it studies to render the other mean and despicable. If they meant
   the followers of Christ, though they were generally persons of small
   figure and fortune, yet by owning Christ they discovered such a
   sagacity, integrity, and interest in the favours of Heaven, as made
   them truly great and considerable. Note, As the wisdom of God has often
   chosen base things, and things which are despised, so the folly of men
   has commonly debased and despised those whom God has chosen. Secondly,
   How unjustly they reproach them as ignorant of the word of God: They
   know not the law; as if none knew the law but those that knew it from
   them, and no scripture-knowledge were current but what came out of
   their mint; and as if none knew the law but such as were observant of
   their canons and traditions. Perhaps many of those whom they thus
   despised knew the law, and the prophets too, better than they did. Many
   a plain, honest, unlearned disciple of Christ, by meditation,
   experience, prayers, and especially obedience, attains to a more clear,
   sound, and useful knowledge of the word of God, than some great
   scholars with all their wit and learning. Thus David came to understand
   more than the ancients and all his teachers, Ps. cxix. 99, 100. If the
   common people did not know the law, yet the chief priests and
   Pharisees, of all men, should not have upbraided them with this; for
   whose fault was it but theirs, who should have taught them better, but,
   instead of that, took away the key of knowledge? Luke xi. 52. Thirdly,
   How magisterially they pronounce sentence upon them: they are cursed,
   hateful to God, and all wise men; epikatartoi--an execrable people. It
   is well that their saying they were cursed did not make them so, for
   the curse causeless shall not come. It is a usurpation of God's
   prerogative, as well as great uncharitableness, to say of any
   particular persons, much more of any body of people, that they are
   reprobates. We are unable to try, and therefore unfit to condemn, and
   our rule is, Bless, and curse not. Some think they meant no more than
   that the people were apt to be deceived and made fools of; but they use
   this odious word, They are cursed, to express their own indignation,
   and to frighten their officers from having any thing to do with them;
   thus the language of hell, in our profane age, calls every thing that
   is displeasing cursed, and damned, and confounded. Now, for aught that
   appears, these officers had their convictions baffled and stifled by
   these suggestions, and they never enquire further after Christ; one
   word from a ruler or Pharisee will sway more with many than the true
   reason of things, and the great interests of their souls.

   II. What passed between them and Nicodemus, a member of their own body,
   v. 50, &c. Observe,

   1. The just and rational objection which Nicodemus made against their
   proceedings. Even in their corrupt and wicked sanhedrim God left not
   himself quite without witness against their enmity; nor was the vote
   against Christ carried nemine contradicente--unanimously.Observe,

   (1.) Who it was that appeared against them; it was Nicodemus, he that
   came to Jesus by night, being one of them, v. 50. Observe, concerning
   him, [1.] That, though he had been with Jesus, and taken him for his
   teacher, yet he retained his place in the council, and his vote among
   them. Some impute this to his weakness and cowardice, and think it was
   his fault that he did not quit his place, but Christ had never said to
   him, Follow me, else he would have done as others that left all to
   follow him; therefore it seems rather to have been his wisdom not
   immediately to throw up his place, because there he might have
   opportunity of serving Christ and his interest, and stemming the tide
   of the Jewish rage, which perhaps he did more than we are aware of. He
   might there be as Hushai among Absalom's counsellors, instrumental to
   turn their counsels into foolishness. Though we must in no case deny
   our Master, yet we may wait for an opportunity of confessing him to the
   best advantage. God has his remnant among all sorts, and many times
   finds, or puts, or makes, some good in the worst places and societies.
   There was Daniel in Nebuchadnezzar's court, and Nehemiah in
   Artaxerxes's. [2.] That though at first he came to Jesus by night, for
   fear of being known, and still continued in his post; yet, when there
   was occasion, he boldly appeared in defence of Christ, and opposed the
   whole council that were set against him. Thus many believers who at
   first were timorous, and ready to flee at the shaking of a leaf, have
   at length, by divine grace, grown courageous, and able to laugh at the
   shaking of a spear. Let none justify the disguising of their faith by
   the example of Nicodemus, unless, like him, they be ready upon the
   first occasion openly to appear in the cause of Christ, though they
   stand alone in it; for so Nicodemus did here, and ch. xix. 39.

   (2.) What he alleged against their proceedings (v. 51): Doth our law
   judge any man before it hear him (akouse par autou--hear from himself)
   and know what he doeth? By no means, nor doth the law of any civilized
   nation allow it. Observe, [1.] He prudently argues from the principles
   of their own law, and an incontestable rule of justice, that no man is
   to be condemned unheard. Had he urged the excellency of Christ's
   doctrine or the evidence of his miracles, or repeated to them his
   divine discourse with him (ch. iii.), it had been but to cast pearls
   before swine, who would trample them under their feet, and would turn
   again and rend him; therefore he waives them. [2.] Whereas they had
   reproached the people, especially the followers of Christ, as ignorant
   of the law, he here tacitly retorts the charge upon themselves, and
   shows how ignorant they were of some of the first principles of the
   law, so unfit were they to give law to others. [3.] The law is here
   said to judge, and hear, and know, when magistrates that govern and are
   governed by it judge, and hear, and know; for they are the mouth of the
   law, and whatsoever they bind and loose according to the law is justly
   said to be bound and loosed by the law. [4.] It is highly fit that none
   should come under the sentence of the law, till they have first by a
   fair trial undergone the scrutiny of it. Judges, when they receive the
   complaints of the accuser, must always reserve in their minds room for
   the defence of the accused, for they have two ears, to remind them to
   hear both sides; this is said to be the manner of the Romans, Acts xxv.
   18. The method of our law is Oyer and Terminer, first to hear and then
   to determine. [5.] Persons are to be judged, not by what is said of
   them, but by what they do. Our law will not ask what men's opinions are
   of them, or out-cries against them, but, What have they done? What
   overt-acts can they be convicted of? Sentence must be given, secundum
   allegata et probata--according to what is alleged and proved. Facts,
   and not faces, must be known in judgment; and the scale of justice must
   be used before the sword of justice.

   Now we may suppose that the motion Nicodemus made in the house upon
   this was, That Jesus should be desired to come and give them an account
   of himself and his doctrine, and that they should favour him with an
   impartial and unprejudiced hearing; but, though none of them could
   gainsay his maxim, none of them would second his motion.

   2. What was said to this objection. Here is no direct reply given to
   it; but, when they could not resist the force of his argument, they
   fell foul upon him, and what was to seek in reason they made up in
   railing and reproach. Note, It is a sign of a bad cause when men cannot
   bear to hear reason, and take it as an affront to be reminded of its
   maxims. Whoever are against reason give cause to suspect that reason is
   against them. See how they taunt him: Art thou also of Galilee? v. 52.
   Some think he was well enough served for continuing among those whom he
   knew to be enemies to Christ, and for his speaking no more on the
   behalf of Christ than what he might have said on behalf of the greatest
   criminal-that he should not be condemned unheard. Had he said, "As for
   this Jesus, I have heard him myself, and know he is a teacher come from
   God, and you in opposing him fight against God," as he ought to have
   said, he could not have been more abused than he was for this feeble
   effort of his tenderness for Christ. As to what they said to Nicodemus,
   we may observe,

   (1.) How false the grounds of their arguing were, for, [1.] They
   suppose that Christ was of Galilee, and this was false, and if they
   would have been at the pains of an impartial enquiry they would have
   found it so. [2.] They suppose that because most of his disciples were
   Galileans they were all such, whereas he had abundance of disciples in
   Judea. [3.] They suppose that out of Galilee no prophet had risen, and
   for this appeal to Nicodemus's search; yet this was false too: Jonah
   was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do they
   make lies their refuge.

   (2.) How absurd their arguings were upon these grounds, such as were a
   shame to rulers and Pharisees. [1.] Is any man of worth and virtue ever
   the worse for the poverty and obscurity of his country? The Galileans
   were the seed of Abraham; barbarians and Scythians are the seed of
   Adam; and have we not all one Father? [2.] Supposing no prophet had
   risen out of Galilee, yet it is not impossible that any should arise
   thence. If Elijah was the first prophet of Gilead (as perhaps he was),
   and if the Gileadites were called fugitives, must it therefore be
   questioned whether he was a prophet or no?

   3. The hasty adjournment of the court hereupon. They broke up the
   assembly in confusion, and with precipitation, and every man went to
   his own house. They met to take counsel together against the Lord and
   his Anointed, but they imagined a vain think; and not only he that sits
   in heaven laughed at them, but we may sit on earth and laugh at them
   too, to see all the policy of the close cabal broken to pieces with one
   plain honest word. They were not willing to hear Nicodemus, because
   they could not answer him. As soon as they perceived they had one such
   among them, they saw it was to no purpose to go on with their design,
   and therefore put off the debate to a more convenient season, when he
   was absent. Thus the counsel of the Lord is made to stand, in spite of
   the devices in the hearts of men.
     __________________________________________________________________

J O H N.

  CHAP. VIII.

   In this chapter we have, I. Christ's evading the snare which the Jews
   laid for him, in bringing to him a woman taken in adultery, ver. 1-11.
   II. Divers discourses or conferences of his with the Jews that cavilled
   at him, and sought occasion against him, and made every thing he said a
   matter of controversy. 1. Concerning his being the light of the world,
   ver. 12-20. 2. Concerning the ruin of the unbelieving Jews, ver. 21-30.
   3. Concerning liberty and bondage, ver. 31-37. 4. Concerning his Father
   and their father, ver. 38-47. 5. Here is his discourse in answer to
   their blasphemous reproaches, ver. 48-50. 6. Concerning the immortality
   of believers, ver. 51-59. And in all this he endured the contradiction
   of sinners against himself.

The Woman Taken in Adultery.

   1 Jesus went unto the mount of Olives.   2 And early in the morning he
   came again into the temple, and all the people came unto him; and he
   sat down, and taught them.   3 And the scribes and Pharisees brought
   unto him a woman taken in adultery; and when they had set her in the
   midst,   4 They say unto him, Master, this woman was taken in adultery,
   in the very act.   5 Now Moses in the law commanded us, that such
   should be stoned: but what sayest thou?   6 This they said, tempting
   him, that they might have to accuse him. But Jesus stooped down, and
   with his finger wrote on the ground, as though he heard them not.   7
   So when they continued asking him, he lifted up himself, and said unto
   them, He that is without sin among you, let him first cast a stone at
   her.   8 And again he stooped down, and wrote on the ground.   9 And
   they which heard it, being convicted by their own conscience, went out
   one by one, beginning at the eldest, even unto the last: and Jesus was
   left alone, and the woman standing in the midst.   10 When Jesus had
   lifted up himself, and saw none but the woman, he said unto her, Woman,
   where are those thine accusers? hath no man condemned thee?   11 She
   said, No man, Lord. And Jesus said unto her, Neither do I condemn thee:
   go, and sin no more.

   Though Christ was basely abused in the foregoing chapter, both by the
   rulers and by the people, yet here we have him still at Jerusalem,
   still in the temple. How often would he have gathered them! Observe,

   I. His retirement in the evening out of the town (v. 1): He went unto
   the mount of olives; whether to some friend's house, or to some booth
   pitched there, now at the feast of tabernacles, is not certain; whether
   he rested there, or, as some think, continued all night in prayer to
   God, we are not told. But he went out of Jerusalem, perhaps because he
   had no friend there that had either kindness or courage enough to give
   him a night's lodging; while his persecutors had houses of their own to
   go to (ch. vii. 53), he could not so much as borrow a place to lay his
   head on, but what he must go a mile or two out of town for. He retired
   (as some think) because he would not expose himself to the peril of a
   popular tumult in the night. It is prudent to go out of the way of
   danger whenever we can do it without going out of the way of duty. In
   the day-time, when he had work to do in the temple, he willingly
   exposed himself, and was under special protection, Isa. xlix. 2. But in
   the night, when he had not work to do, he withdrew into the country,
   and sheltered himself there.

   II. His return in the morning to the temple, and to his work there, v.
   2. Observe,

   1. What a diligent preacher Christ was: Early in the morning he came
   again, and taught. Though he had been teaching the day before, he
   taught again to-day. Christ was a constant preacher, in season and out
   of season. Three things were taken notice of here concerning Christ's
   preaching. (1.) The time: Early in the morning. Though he lodged out of
   town, and perhaps had spent much of the night in secret prayer, yet he
   came early. When a day's work is to be done for God and souls it is
   good to begin betimes, and take the day before us. (2.) The place: In
   the temple; not so much because it was a consecrated place (for then he
   would have chosen it at other times) as because it was now a place of
   concourse; and he would hereby countenance solemn assemblies for
   religious worship, and encourage people to come up to the temple, for
   he had not yet left it desolate. (3.) His posture: He sat down, and
   taught, as one having authority, and as one that intended to abide by
   it for some time.

   2. How diligently his preaching was attended upon: All the people came
   unto him; and perhaps many of them were the country-people, who were
   this day to return home from the feast, and were desirous to hear one
   sermon more from the mouth of Christ before they returned. They came to
   him, though he came early. They that seek him early shall find him.
   Though the rulers were displeased at those that came to hear him, yet
   they would come; and he taught them, though they were angry at him too.
   Though there were few or none among them that were persons of any
   figure, yet Christ bade them welcome, and taught them.

   III. His dealing with those that brought to him the woman taken in
   adultery, tempting him. The scribes and Pharisees would not only not
   hear Christ patiently themselves, but they disturbed him when the
   people were attending on him. Observe here,

   1. The case proposed to him by the scribes and Pharisees, who herein
   contrived to pick a quarrel with him, and bring him into a snare, v.
   3-6.

   (1.) They set the prisoner to the bar (v. 3): they brought him a woman
   taken in adultery, perhaps now lately taken, during the time of the
   feast of tabernacles, when, it may be, their dwelling in booths, and
   their feasting and joy, might, by wicked minds, which corrupt the best
   things, be made occasions of sin. Those that were taken in adultery
   were by the Jewish law to be put to death, which the Roman powers
   allowed them the execution of, and therefore she was brought before the
   ecclesiastical court. Observe, She was taken in her adultery. Though
   adultery is a work of darkness, which the criminals commonly take all
   the care they can to conceal, yet sometimes it is strangely brought to
   light. Those that promise themselves secrecy in sin deceive themselves.
   The scribes and Pharisees bring her to Christ, and set her in the midst
   of the assembly, as if they would leave her wholly to the judgment of
   Christ, he having sat down, as a judge upon the bench.

   (2.) They prefer an indictment against her: Master, this woman was
   taken in adultery, v. 4. Here they call him Master whom but the day
   before they had called a deceiver, in hopes with their flatteries to
   have ensnared him, as those, Luke xx. 20. But, though men may be
   imposed upon with compliments, he that searches the heart cannot.

   [1.] The crime for which the prisoner stands indicted is no less than
   adultery, which even in the patriarchal age, before the law of Moses,
   was looked upon as an iniquity to be punished by the judges, Job xxxi.
   9-11; Gen. xxxviii. 24. The Pharisees, by their vigorous prosecution of
   this offender, seemed to have a great zeal against the sin, when it
   appeared afterwards that they themselves were not free from it; nay,
   they were within full of all uncleanness, Matt. xxiii. 27, 28. Note, It
   is common for those that are indulgent to their own sin to be severe
   against the sins of others.

   [2.] The proof of the crime was from the notorious evidence of the
   fact, an incontestable proof; she was taken in the act, so that there
   was no room left to plead not guilty. Had she not been taken in this
   act, she might have gone on to another, till her heart had been
   perfectly hardened; but sometimes it proves a mercy to sinners to have
   their sin brought to light, that they may do no more presumptuously.
   Better our sin should shame us than damn us, and be set in order before
   us for our conviction than for our condemnation.

   (3.) They produce the statute in this case made and provided, and upon
   which she was indicted, v. 5. Moses in the law commanded that such
   should be stoned. Moses commanded that they should be put to death
   (Lev. xx. 10; Deut. xxii. 22), but not that they should be stoned,
   unless the adulteress was espoused, not married, or was a priest's
   daughter, Deut. xxii. 21. Note, Adultery is an exceedingly sinful sin,
   for it is the rebellion of a vile lust, not only against the command,
   but against the covenant, of our God. It is the violation of a divine
   institution in innocency, by the indulgence of one of the basest lusts
   of man in his degeneracy.

   (4.) They pray his judgment in the case: "But what sayest thou, who
   pretendest to be a teacher come from God to repeal old laws and enact
   new ones? What hast thou to say in this case?" If they had asked this
   question in sincerity, with a humble desire to know his mind, it had
   been very commendable. Those that are entrusted with the administration
   of justice should look up to Christ for direction; but this they said
   tempting him, that they might have to accuse him, v. 6. [1.] If he
   should confirm the sentence of the law, and let it take its course,
   they would censure him as inconsistent with himself (he having received
   publicans and harlots) and with the character of the Messiah, who
   should be meek, and have salvation, and proclaim a year of release; and
   perhaps they would accuse him to the Roman governor, for countenancing
   the Jews in the exercise of a judicial power. But, [2.] If he should
   acquit her, and give his opinion that the sentence should not be
   executed (as they expected he would), they would represent him, First,
   As an enemy to the law of Moses, and as one that usurped an authority
   to correct and control it, and would confirm that prejudice against him
   which his enemies were so industrious to propagate, that he came to
   destroy the law and the prophets. Secondly, As a friend to sinners,
   and, consequently, a favourer of sin; if he should seem to connive at
   such wickedness, and let it go unpunished, they would represent him as
   countenancing it, and being a patron of offences, if he was a protector
   of offenders, than which no reflection could be more invidious upon one
   that professed the strictness, purity, and business of a prophet.

   2. The method he took to resolve this case, and so to break this snare.

   (1.) He seemed to slight it, and turned a deaf ear to it: He stooped
   down, and wrote on the ground. It is impossible to tell, and therefore
   needless to ask, what he wrote; but this is the only mention made in
   the gospels of Christ's writing. Eusebius indeed speaks of his writing
   to Abgarus, king of Edessa. Some think they have a liberty of
   conjecture as to what he wrote here. Grotius says, It was some grave
   weighty saying, and that it was usual for wise men, when they were very
   thoughtful concerning any thing, to do so. Jerome and Ambrose suppose
   he wrote, Let the names of these wicked men be written in the dust.
   Others this, The earth accuses the earth, but the judgment is mine.
   Christ by this teaches us to be slow to speak when difficult cases are
   proposed to us, not quickly to shoot our bolt; and when provocations
   are given us, or we are bantered, to pause and consider before we
   reply; think twice before we speak once: The heart of the wise studies
   to answer. Our translation from some Greek copies, which add, me
   prospoioumenos (though most copies have it not), give this account of
   the reason of his writing on the ground, as though he heard them not.
   He did as it were look another way, to show that he was not willing to
   take notice of their address, saying, in effect, Who made me a judge or
   a divider? It is safe in many cases to be deaf to that which it is not
   safe to answer, Ps. xxxviii. 13. Christ would not have his ministers to
   be entangled in secular affairs. Let them rather employ themselves in
   any lawful studies, and fill up their time in writing on the ground
   (which nobody will heed), than busy themselves in that which does not
   belong to them. But, when Christ seemed as though he heard them not, he
   made it appear that he not only heard their words, but knew their
   thoughts.

   (2.) When they importunately, or rather impertinently, pressed him for
   an answer, he turned the conviction of the prisoner upon the
   prosecutors, v. 7.

   [1.] They continued asking him, and his seeming not to take notice of
   them made them the more vehement; for now they thought sure enough that
   they had run him aground, and that he could not avoid the imputation of
   contradicting either the law of Moses, if he should acquit the
   prisoner, or his own doctrine of mercy and pardon, if he should condemn
   her; and therefore they pushed on their appeal to him with vigour;
   whereas they should have construed his disregard of them as a check to
   their design, and an intimation to them to desist, as they tendered
   their own reputation.

   [2.] At last he put them all to shame and silence with one word: He
   lifted up himself, awaking as one out of sleep (Ps. lxxviii. 65), and
   said unto them, He that is without sin among you, let him first cast a
   stone at her.

   First, Here Christ avoided the snare which they had laid for him, and
   effectually saved his own reputation. He neither reflected upon the law
   nor excused the prisoner's guilt, nor did he on the other hand
   encourage the prosecution or countenance their heat; see the good
   effect of consideration. When we cannot make our point by steering a
   direct course, it is good to fetch a compass.

   Secondly, In the net which they spread is their own foot taken. They
   came with design to accuse him, but they were forced to accuse
   themselves. Christ owns it was fit the prisoner should be prosecuted,
   but appeals to their consciences whether they were fit to be the
   prosecutors.

   a. He here refers to that rule which the law of Moses prescribed in the
   execution of criminals, that the hand of the witnesses must be first
   upon them (Deut. xvii. 7), as in the stoning of Stephen, Acts vii. 58.
   The scribes and Pharisees were the witnesses against this woman. Now
   Christ puts it to them whether, according to their own law, they would
   dare to be the executioners. Durst they take away that life with their
   hands which they were now taking away with their tongues? would not
   their own consciences fly in their faces if they did?

   b. He builds upon an uncontested maxim in morality, that it is very
   absurd for men to be zealous in punishing the offences of others, while
   they are every whit as guilty themselves, and they are not better than
   self-condemned who judge others, and yet themselves do the same thing:
   "If there be any of you who is without sin, without sin of this nature,
   that has not some time or other been guilty of fornication or adultery,
   let him cast the first stone at her." Not that magistrates, who are
   conscious of guilt themselves, should therefore connive at others'
   guilt. But therefore, (a.) Whenever we find fault with others, we ought
   to reflect upon ourselves, and to be more severe against sin in
   ourselves than in others. (b.) We ought to be favourable, though not to
   the sins, yet to the persons, of those that offend, and to restore them
   with a spirit of meekness, considering ourselves and our own corrupt
   nature. Aut sumus, aut fuimus, vel possumus esse quod hic est--We
   either are, or have been, or may be, what he is. Let this restrain us
   from throwing stones at our brethren, and proclaiming their faults. Let
   him that is without sin begin such discourse as this, and then those
   that are truly humbled for their own sins will blush at it, and be glad
   to let it drop. (c.) Those that are any way obliged to animadvert upon
   the faults of others are concerned to look well to themselves, and keep
   themselves pure (Matt. vii. 5), Qui alterum incusat probri, ipsum se
   intueri oportet. The snuffers of the tabernacle were of pure gold.

   c. Perhaps he refers to the trial of the suspected wife by the jealous
   husband with the waters of jealousy. The man was to bring her to the
   priest (Num. v. 15), as the scribes and Pharisees brought this woman to
   Christ. Now it was a received opinion among the Jews, and confirmed by
   experience, that if the husband who brought his wife to that trial had
   himself been at any time guilty of adultery, Aquæ non explorant ejus
   uxorem--The bitter water had no effect upon the wife. "Come then,"
   saith Christ, "according to your own tradition will I judge you; if you
   are without sin, stand to the charge, and let the adulteress be
   executed; but if not, though she be guilty, while you that present her
   are equally so, according to your own rule she shall be free."

   d. In this he attended to the great work which he came into the world
   about, and that was to bring sinners to repentance; not to destroy, but
   to save. He aimed to bring, not only the prisoner to repentance, by
   showing her his mercy, but the prosecutors too, by showing them their
   sins. They sought to ensnare him; he sought to convince and convert
   them. Thus the blood-thirsty hate the upright, but the just seek his
   soul.

   [3.] Having given them this startling word, he left them to consider of
   it, and again stooped down, and wrote on the ground, v. 8. As when they
   made their address he seemed to slight their question, so now that he
   had given them an answer he slighted their resentment of it, not caring
   what they said to it; nay, they needed not to make any reply; the
   matter was lodged in their own breasts, let them make the best of it
   there. Or, he would not seem to wait for an answer, lest they should on
   a sudden justify themselves, and then think themselves bound in honour
   to persist in it; but gives them time to pause, and to commune with
   their own hearts. God saith, I hearkened and heard, Jer. viii. 6. Some
   Greek copies here read, He wrote on the ground, enos hekastou auton tas
   hamartias--the sins of every one of them; this he could do, for he sets
   our iniquities before him; and this he will do, for he will set them in
   order before us too; he seals up our transgressions, Job xiv. 17. But
   he does not write men's sins in the sand; no, they are written as with
   a pen of iron and the point of a diamond (Jer. xvii. 1), never to be
   forgotten till they are forgiven.

   [4.] The scribes and Pharisees were so strangely thunderstruck with the
   words of Christ that they let fall their persecution of Christ, whom
   they durst no further tempt, and their prosecution of the woman, whom
   they durst no longer accuse (v. 9): They went out one by one.

   First, Perhaps his writing on the ground frightened them, as the
   hand-writing on the wall frightened Belshazzar. They concluded he was
   writing bitter things against them, writing their doom. Happy they who
   have no reason to be afraid of Christ's writing!

   Secondly, What he said frightened them by sending them to their own
   consciences; he had shown them to themselves, and they were afraid if
   they should stay till he lifted up himself again his next word would
   show them to the world, and shame them before men, and therefore they
   thought it best to withdraw. They went out one by one, that they might
   go out softly, and not by a noisy flight disturb Christ; they went away
   by stealth, as people being ashamed steal away when they flee in
   battle, 2 Sam. xix. 3. The order of their departure is taken notice of,
   beginning at the eldest, either because they were most guilty, or first
   aware of the danger they were in of being put to the blush; and if the
   eldest quit the field, and retreat ingloriously, no marvel if the
   younger follow them. Now see here, 1. The force of the word of Christ
   for the conviction of sinners: They who heard it were convicted by
   their own consciences. Conscience is God's deputy in the soul, and one
   word from him will set it on work, Heb. iv. 12. Those that had been old
   in adulteries, and long fixed in a proud opinion of themselves, were
   here, even the oldest of them, startled by the word of Christ; even
   scribes and Pharisees, who were most conceited of themselves, are by
   the power of Christ's word made to retire with shame. 2. The folly of
   sinners under these convictions, which appears in these scribes and
   Pharisees. (1.) It is folly for those that are under convictions to
   make it their principal care to avoid shame, as Judah (Gen. xxxviii.
   23), lest we be shamed. Our care should be more to save our souls than
   to save our credit. Saul evidenced his hypocrisy when he said, I have
   sinned, yet now honour me, I pray thee. There is no way to get the
   honour and comfort of penitents, but by taking the shame of penitents.
   (2.) It is folly for those that are under convictions to contrive how
   to shift off their convictions, and to get rid of them. The scribes and
   Pharisees had the wound opened, and now they should have been desirous
   to have it searched, and then it might have been healed, but this was
   the thing they dreaded and declined. (3.) It is folly for those that
   are under convictions to get away from Jesus Christ, as these here did,
   for he is the only one that can heal the wounds of conscience, and
   speak peace to us. Those that are convicted by their consciences will
   be condemned by their Judge, if they be not justified by their
   Redeemer; and will they then go from him? To whom will they go?

   [5.] When the self-conceited prosecutors quitted the field, and fled
   for the same, the self-condemned prisoner stood her ground, with a
   resolution to abide by the judgment of our Lord Jesus: Jesus was left
   alone from the company of the scribes and Pharisees, free from their
   molestations, and the woman standing in the midst of the assembly that
   were attending on Christ's preaching, where they set her, v. 3. She did
   not seek to make her escape, though she had opportunity for it; but her
   prosecutors had appealed unto Jesus, and to him she would go, on him
   she would wait for her doom. Note, Those whose cause is brought before
   our Lord Jesus will never have occasion to remove it into any other
   court, for he is the refuge of penitents. The law which accuses us, and
   calls for judgment against us, is by the gospel of Christ made to
   withdraw; its demands are answered, and its clamours silenced, by the
   blood of Jesus. Our cause is lodged in the gospel court; we are left
   with Jesus alone, it is with him only that we have now to deal, for to
   him all judgment is committed; let us therefore secure our interest in
   him, and we are made for ever. Let his gospel rule us, and it will
   infallibly save us.

   [6.] Here is the conclusion of the trial, and the issue it was brought
   to: Jesus lifted up himself, and he saw none but the woman, v. 10, 11.
   Though Christ may seem to take no notice of what is said and done, but
   leave it to the contending sons of men to deal it out among themselves,
   yet, when the hour of his judgment is come, he will no longer keep
   silence. When David had appealed to God, he prayed, Lift up thyself,
   Ps. vii. 6, and xciv. 2. The woman, it is likely, stood trembling at
   the bar, as one doubtful of the issue. Christ was without sin, and
   might cast the first stone; but though none more severe than he against
   sin, for he is infinitely just and holy, none more compassionate than
   he to sinners, for he is infinitely gracious and merciful, and this
   poor malefactor finds him so, now that she stands upon her deliverance.
   Here is the method of courts of judicature observed.

   First, The prosecutors are called: Where are those thine accusers? Hath
   no man condemned thee? Not but that Christ knew where they were; but he
   asked, that he might shame them, who declined his judgment, and
   encourage her who resolved to abide by it. St. Paul's challenge is like
   this, Who shall lay any thing to the charge of God's elect? Where are
   those their accusers? The accuser of the brethren shall be fairly cast
   out, and all indictments legally and regularly quashed.

   Secondly, They do not appear when the question is asked: Hath no man
   condemned thee? She said, No man, Lord. She speaks respectfully to
   Christ, calls him Lord, but is silent concerning her prosecutors, says
   nothing in answer to that question which concerned them, Where are
   those thine accusers? She does not triumph in their retreat nor insult
   over them as witnesses against themselves, not against her. If we hope
   to be forgiven by our Judge, we must forgive our accusers; and if their
   accusations, how invidious soever, were the happy occasion of awakening
   our consciences, we may easily forgive them this wrong. But she
   answered the question which concerned herself, Has no man condemned
   thee? True penitents find it enough to give an account of themselves to
   God, and will not undertake to give an account of other people.

   Thirdly, The prisoner is therefore discharged: Neither do I condemn
   thee; go, and sin no more. Consider this,

   (a.) As her discharge from the temporal punishment: "If they do not
   condemn thee to be stoned to death, neither do I." Not that Christ came
   to disarm the magistrate of his sword of justice, nor that it is his
   will that capital punishments should not be inflicted on malefactors;
   so far from this, the administration of public justice is established
   by the gospel, and made subservient to Christ's kingdom: By me kings
   reign. But Christ would not condemn this woman, (a.) Because it was
   none of his business; he was no judge nor divider, and therefore would
   not intermeddle in secular affairs. His kingdom was not of this world.
   Tractent fabrilia fabri--Let every one act in his own province. (b.)
   Because she was prosecuted by those that were more guilty than she and
   could not for shame insist upon their demand of justice against her.
   The law appointed the hands of the witnesses to be first upon the
   criminal, and afterwards the hands of all the people, so that if they
   fly off, and do not condemn her, the prosecution drops. The justice of
   God, in inflicting temporal judgments, sometimes takes notice of a
   comparative righteousness, and spares those who are otherwise obnoxious
   when the punishing of them would gratify those that are worse than
   they, Deut. xxxii. 26, 27. But, when Christ dismissed her, it was with
   this caution, Go, and sin no more. Impunity emboldens malefactors, and
   therefore those who are guilty, and yet have found means to escape the
   edge of the law, need to double their watch, lest Satan get advantage;
   for the fairer the escape was, the fairer the warning was to go and sin
   no more. Those who help to save the life of a criminal should, as
   Christ here, help to save the soul with this caution.

   (b.) As her discharge from the eternal punishment. For Christ to say, I
   do not condemn thee is, in effect, to say, I do forgive thee; and the
   Son of man had power on earth to forgive sins, and could upon good
   grounds give this absolution; for as he knew the hardness and
   impenitent hearts of the prosecutors, and therefore said that which
   would confound them, so he knew the tenderness and sincere repentance
   of the prisoner, and therefore said that which would comfort her, as he
   did to that woman who was a sinner, such a sinner as this, who was
   likewise looked upon with disdain by a Pharisee (Luke vii. 48, 50): Thy
   sins are forgiven thee, go in peace. So here, Neither do I condemn
   thee. Note, (a.) Those are truly happy whom Christ doth not condemn,
   for his discharge is a sufficient answer to all other challenges; they
   are all coram non judice--before an unauthorized judge. (b.) Christ
   will not condemn those who, though they have sinned, will go and sin no
   more, Ps. lxxxv. 8; Isa. lv. 7. He will not take the advantage he has
   against us for our former rebellions, if we will but lay down our arms
   and return to our allegiance. (c.) Christ's favour to us in the
   remission of the sins that are past should be a prevailing argument
   with us to go and sin no more, Rom. vi. 1, 2. Will not Christ condemn
   thee? Go then and sin no more.

Christ's Discourse with the Pharisees.

   12 Then spake Jesus again unto them, saying, I am the light of the
   world: he that followeth me shall not walk in darkness, but shall have
   the light of life.   13 The Pharisees therefore said unto him, Thou
   bearest record of thyself; thy record is not true.   14 Jesus answered
   and said unto them, Though I bear record of myself, yet my record is
   true: for I know whence I came, and whither I go; but ye cannot tell
   whence I come, and whither I go.   15 Ye judge after the flesh; I judge
   no man.   16 And yet if I judge, my judgment is true: for I am not
   alone, but I and the Father that sent me.   17 It is also written in
   your law, that the testimony of two men is true.   18 I am one that
   bear witness of myself, and the Father that sent me beareth witness of
   me.   19 Then said they unto him, Where is thy Father? Jesus answered,
   Ye neither know me, nor my Father: if ye had known me, ye should have
   known my Father also.   20 These words spake Jesus in the treasury, as
   he taught in the temple: and no man laid hands on him; for his hour was
   not yet come.

   The rest of the chapter is taken up with debates between Christ and
   contradicting sinners, who cavilled at the most gracious words that
   proceeded out of his mouth. It is not certain whether these disputes
   were the same day that the adulteress was discharged; it is probable
   they were, for the evangelist mentions no other day, and takes notice
   (v. 2) how early Christ began that day's work. Though those Pharisees
   that accused the woman had absconded, yet there were other Pharisees
   (v. 13) to confront Christ, who had brass enough in their foreheads to
   keep them in countenance, though some of their party were put to such a
   shameful retreat; nay perhaps that made them the more industrious to
   pick quarrels with him, to retrieve, if possible, the reputation of
   their baffled party. In these verses we have,

   I. A great doctrine laid down, with the application of it.

   1. The doctrine is, That Christ is the light of the world (v. 12): Then
   spoke Jesus again unto them; though he had spoken a great deal to them
   to little purpose, and what he had said was opposed, yet he spoke
   again, for he speaketh once, yea, twice. They had turned a deaf ear to
   what he said, and yet he spoke again to them, saying, I am the light of
   the world. Note, Jesus Christ is the light of the world. One of the
   rabbies saith, Light is the name of the Messiah, as it is written, Dan.
   ii. 22, And light dwelleth with him. God is light, and Christ is the
   image of the invisible God; God of gods, Light of lights. He was
   expected to be a light to enlighten the Gentiles (Luke ii. 32), and so
   the light of the world, and not of the Jewish church only. The visible
   light of the world is the sun, and Christ is the Sun of righteousness.
   One sun enlightens the whole world, so does one Christ, and there needs
   no more. Christ in calling himself the light expresses, (1.) What he is
   in himself--most excellent and glorious. (2.) What he is to the
   world--the fountain of light, enlightening every man. What a dungeon
   would the world be without the sun! So would it be without Christ by
   whom light came into the world, ch. iii. 19.

   2. The inference from this doctrine is, He that followeth me, as a
   traveller follows the light in a dark night, shall not walk in
   darkness, but shall have the light of life. If Christ be the light,
   then, (1.) It is our duty to follow him, to submit ourselves to his
   guidance, and in every thing take directions from him, in the way that
   leads to happiness. Many follow false lights--ignes fatui, that lead
   them to destruction; but Christ is the true light. It is not enough to
   look at this light, and to gaze upon it, but we must follow it, believe
   in it, and walk in it, for it is a light to our feet, not our eyes
   only. (2.) It is the happiness of those who follow Christ that they
   shall not walk in darkness. They shall not be left destitute of those
   instructions in the way of truth which are necessary to keep them from
   destroying error, and those directions in the way of duty which are
   necessary to keep them from damning sin. They shall have the light of
   life, that knowledge and enjoyment of God which will be to them the
   light of spiritual life in this world and of everlasting life in the
   other world, where there will be no death nor darkness. Follow Christ,
   and we shall undoubtedly be happy in both worlds. Follow Christ, and we
   shall follow him to heaven.

   II. The objection which the Pharisees made against this doctrine, and
   it was very trifling and frivolous: Thou bearest record of thyself; thy
   record is not true, v. 13. In this objection they went upon the
   suspicion which we commonly have of men's self-condemnation, which is
   concluded to be the native language of self-love, such as we are all
   ready to condemn in others, but few are willing to own in themselves.
   But in this case the objection was very unjust, for, 1. They made that
   his crime, and a diminution to the credibility of his doctrine, which
   in the case of one who introduced a divine revelation was necessary and
   unavoidable. Did not Moses and all the prophets bear witness of
   themselves when they avouched themselves to be God's messengers? Did
   not the Pharisees ask John Baptist, What sayest thou of thyself? 2.
   They overlooked the testimony of all the other witnesses, which
   corroborated the testimony he bore of himself. Had he only borne record
   of himself, his testimony had indeed been suspicious, and the belief of
   it might have been suspended; but his doctrine was attested by more
   than two or three credible witnesses, enough to establish every word of
   it.

   III. Christ's reply to this objection, v. 14. He does not retort upon
   them as he might ("You profess yourselves to be devout and good men,
   but your witness is not true"), but plainly vindicates himself; and,
   though he had waived his own testimony (ch. v. 31), yet here he abides
   by it, that it did not derogate from the credibility of his other
   proofs, but was necessary to show the force of them. He is the light of
   the world, and it is the property of light to be self-evidencing. First
   principles prove themselves. He urges three things to prove that his
   testimony, though of himself, was true and cogent.

   1. That he was conscious to himself of his own authority, and
   abundantly satisfied in himself concerning it. He did not speak as one
   at uncertainty, nor propose a disputable notion, about which he himself
   hesitated, but declared a decree, and gave such an account of himself
   as he would abide by: I know whence I came, and whither I go. He was
   fully apprised of his own undertaking from first to last; knew whose
   errand he went upon, and what his success would be. He knew what he was
   before his manifestation to the world, and what he should be after;
   that he came from the Father, and was going to him (ch. xvi. 28), came
   from glory, and was going to glory, (ch. xvii. 5). This is the
   satisfaction of all good Christians, that though the world know them
   not, as it knew him not, yet they know whence their spiritual life
   comes, and whither it tends, and go upon sure grounds.

   2. That they are very incompetent judges of him, and of his doctrine,
   and not to be regarded. (1.) Because they were ignorant, willingly and
   resolvedly ignorant: You cannot tell whence I came, and whither I go.
   To what purpose is it to talk with those who know nothing of the
   matter, nor desire to know? He had told them of his coming from heaven
   and returning to heaven, but it was foolishness to them, they received
   it not; it was what the brutish man knows not, Ps. xcii. 6. They took
   upon them to judge of that which they did not understand, which lay
   quite out of the road of their acquaintance. Those that despise
   Christ's dominions and dignities speak evil of what they know not,
   Jude, v. 8, 10. (2.) Because they were partial (v. 15): You judge after
   the flesh. When fleshly wisdom gives the rule of judgment, and outward
   appearances only are given in evidence, and the case decided according
   to them, then men judge after the flesh; and when the consideration of
   a secular interest turns the scale in judging of spiritual matters,
   when we judge in favour of that which pleases the carnal mind, and
   recommends us to a carnal world, we judge after the flesh; and the
   judgment cannot be right when the rule is wrong. The Jews judged of
   Christ and his gospel by outward appearances, and, because he appeared
   so mean, thought it impossible he should be the light of the world; as
   if the sun under a cloud were no sun. (3.) Because they were unjust and
   unfair towards him, intimated in this: "I judge no man; I neither make
   nor meddle with your political affairs, nor does my doctrine or
   practice at all intrench upon, or interfere with, your civil rights or
   secular powers." He thus judged no man. Now, if he did not war after
   the flesh, it was very unreasonable for them to judge him after the
   flesh, and to treat him as an offender against the civil government.
   Or, "I judge no man," that is, "not now in my first coming, that is
   deferred till I come again," ch. iii. 17. Prima dispensatio Christi
   medicinalis est, non judicialis--The first coming of Christ was for the
   purpose of administering, not justice, but medicine.

   3. That his testimony of himself was sufficiently supported and
   corroborated by the testimony of his Father with him and for him (v.
   16): And yet, if I judge, my judgment is true. He did in his doctrine
   judge (ch. ix. 39), though not politically. Consider him then,

   (1.) As a judge, and his own judgment was valid: "If I judge, I who
   have authority to execute judgments, I to whom all things are
   delivered, I who am the Son of God, and have the Spirit of God, if I
   judge, my judgment is true, of incontestable rectitude and
   uncontrollable authority, Rom. ii. 2. If I should judge, my judgment
   must be true, and then you would be condemned; but the judgment-day is
   not yet come, you are not yet to be condemned, but spared, and
   therefore now I judge no man;" so Chrysostom. Now that which makes his
   judgment unexceptionable is, [1.] His Father's concurrence with him: I
   am not alone, but I and the Father. He has the Father's concurring
   counsels to direct; as he was with the Father before the world in
   forming the counsels, so the Father was with him in the world in
   prosecuting and executing those counsels, and never left him inops
   consilii--without advice, Isa. xi. 2. All the counsels of peace (and of
   war too) were between them both, Zech. vi. 13. He had also the Father's
   concurring power to authorize and confirm what he did; see Ps. lxxxix.
   21, &c.; Isa. xlii. 1. He did not act separately, but in his own name
   and his Father's, and by the authority aforesaid, ch. v. 17, and xiv.
   9, 10. [2.] His Father's commission to him: "It is the Father that sent
   me." Note, God will go along with those that he sends; see Exod. iii.
   10, 12: Come, and I will send thee, and certainly I will be with thee.
   Now, if Christ had a commission from the Father, and the Father's
   presence with him in all his administrations, no doubt his judgment was
   true and valid; no exception lay against it, no appeal lay from it.

   (2.) Look upon him as a witness, and now he appeared no otherwise
   (having not as yet taken the throne of judgment), and as such his
   testimony was true and unexceptionable; this he shows, v. 17, 18,
   where,

   [1.] He quotes a maxim of the Jewish law, v. 17. That the testimony of
   two men is true. Not as if it were always true in itself, for many a
   time hand has been joined in hand to bear a false testimony, 1 Kings
   xxi. 10. But it is allowed as sufficient evidence upon which to ground
   a verdict (verum dictum), and if nothing appear to the contrary it is
   taken for granted to be true. Reference is here had to that law (Deut.
   xvii. 6), At the mouth of two witnesses shall he that is worthy of
   death be put to death. And see Deut. ix. 15; Num. xxxv. 30. It was in
   favour of life that in capital cases two witnesses wee required, as
   with us in case of treason. See Heb. vi. 18.

   [2.] He applies this to the case in hand (v. 18): I am one that bear
   witness of myself, and the Father that sent me bears witness of me.
   Behold two witnesses! Though in human courts, where two witnesses are
   required, the criminal or candidate is not admitted to be a witness for
   himself; yet in a matter purely divine, which can be proved only by a
   divine testimony, and God himself must be the witness, if the formality
   of two or three witnesses be insisted on, there can be no other than
   the eternal Father, the eternal Son of the Father, and the eternal
   Spirit. Now if the testimony of two distinct persons, that are men, and
   therefore may deceive or be deceived, is conclusive, much more ought
   the testimony of the Son of God concerning himself, backed with the
   testimony of his Father concerning him, to command assent; see 1 John
   v. 7, 9-11. Now this proves not only that the Father and the Son are
   two distinct persons (for their respective testimonies are here spoken
   of as the testimonies of two several persons), but that these two are
   one, not only one in their testimony, but equal in power and glory, and
   therefore the same in substance. St. Austin here takes occasion to
   caution his hearers against Sabellianism on the one hand, which
   confounded the persons in the Godhead, and Arianism on the other, which
   denied the Godhead of the Son and Spirit. Alius est filius, et alius
   pater, non tamed aliud, sed hoc ipsum est et pater, et filius, scilicet
   unus Deus est--The Son is one Person, and the Father is another; they
   do not, however, constitute two Beings, but the Father is the same
   Being that the Son is, that is, the only true God. Tract. 36, in Joann.
   Christ here speaks of himself and the Father as witnesses to the world,
   giving in evidence to the reason and conscience of the children of men,
   whom he deals with as men. And these witnesses to the world now will in
   the great day be witnesses against those that persist in unbelief, and
   their word will judge men.

   This was the sum of the first conference between Christ and these
   carnal Jews, in the conclusion of which we are told how their tongues
   were let loose, and their hands tied.

   First, How their tongues were let loose (such was the malice of hell)
   to cavil at his discourse, v. 19. Though in what he said there appeared
   nothing of human policy or artifice, but a divine security, yet they
   set themselves to cross questions with him. None so incurably blind as
   those that resolve they will not see. Observe,

   a. How they evaded the conviction with a cavil: Then said they unto
   him, Where is thy Father? They might easily have understood, by the
   tenour of this and his other discourses, that when he spoke of his
   Father he meant no other than God himself; yet they pretend to
   understand him of a common person, and, since he appeals to his
   testimony, they bid him call his witness, and challenge him, if he can,
   to produce him: Where is thy Father? Thus, as Christ said of them (v.
   15), they judge after the flesh. Perhaps they hereby intend a
   reflection upon the meanness and obscurity of his family: Where is thy
   Father, that he should be fit to give evidence in such a case as this?
   Thus they turned it off with a taunt, when they could not resist the
   wisdom and spirit with which he spoke.

   b. How he evaded the cavil with a further conviction; he did not tell
   them where his Father was, but charged them with wilful ignorance: "You
   neither know me nor my Father. It is to no purpose to discourse to you
   about divine things, who talk of them as blind men do of colours. Poor
   creatures! you know nothing of the matter." (a.) He charges them with
   ignorance of God: "You know not my Father." In Judah was God known (Ps.
   lxxvi. 1); they had some knowledge of him as the God that made the
   world, but their eyes were darkened that they could not see the light
   of his glory shining in the face of Jesus Christ. The little children
   of the Christian church know the Father, know him as a Father (1 John
   ii. 13); but these rulers of the Jews did not, because they would not
   so know him. (b.) He shows them the true cause of their ignorance of
   God: If you had known me, you would have known my Father also. The
   reason why men are ignorant of God is because they are unacquainted
   with Jesus Christ. Did we know Christ, [a.] In knowing him we should
   know the Father, of whose person he is the express image, ch. xiv. 9.
   Chrysostom proves hence the Godhead of Christ, and his equality with
   his Father. We cannot say, "He that knows a man knows an angel," or,
   "He that knows a creature knows the Creator;" but he that knows Christ
   knows the Father. [b.] By him we should be instructed in the knowledge
   of God, and introduced into an acquaintance with him. If we knew Christ
   better, we should know the Father better; but, where the Christian
   religion is slighted and opposed, natural religion will soon be lost
   and laid aside. Deism makes way for atheism. Those become vain in their
   imaginations concerning God that will not learn of Christ.

   Secondly, See how their hands were tied, though their tongues were thus
   let loose; such was the power of Heaven to restrain the malice of hell.
   These words spoke Jesus, these bold words, these words of conviction
   and reproof, in the treasury, an apartment of the temple, where, to be
   sure, the chief priests, whose gain was their godliness, were mostly
   resident, attending the business of the revenue. Christ taught in the
   temple, sometimes in one part, sometimes in another, as he saw
   occasion. Now the priests who had so great a concern in the temple, and
   looked upon it as their demesne, might easily, with the assistance of
   the janizaries that were at their beck, either have seized him and
   exposed him to the rage of the mob, and that punishment which they
   called the beating of the rebels; or, at least, have silenced him, and
   stopped his mouth there, as Amos, though tolerated in the land of
   Judah, was forbidden to prophesy in the king's chapel, Amos, vii. 12,
   13. Yet even in the temple, where they had him in their reach, no man
   laid hands on him, for his hour was not yet come. See here, 1. The
   restraint laid upon his persecutors by an invisible power; none of them
   durst meddle with him. God can set bounds to the wrath of men, as he
   does to the waves of the sea. Let us not therefore fear danger in the
   way of duty; for God hath Satan and all his instruments in a chain. 2.
   The reason of this restraint: His hour was not yet come. The frequent
   mention of this intimates how much the time of our departure out of the
   world depends upon the fixed counsel and decree of God. It will come,
   it is coming; not yet come, but it is at hand. Our enemies cannot
   hasten it any sooner, nor our friends delay it any longer, than the
   time appointed of the Father, which is very comfortable to every good
   man, who can look up and say with pleasure, My times are in thy hands;
   and better there than in our own. His hour was not yet come, because
   his work was not done, nor his testimony finished. To all God's
   purposes there is a time.

Christ's Discourse with the Pharisees.

   21 Then said Jesus again unto them, I go my way, and ye shall seek me,
   and shall die in your sins: whither I go, ye cannot come.   22 Then
   said the Jews, Will he kill himself? because he saith, Whither I go, ye
   cannot come.   23 And he said unto them, Ye are from beneath; I am from
   above: ye are of this world; I am not of this world.   24 I said
   therefore unto you, that ye shall die in your sins: for if ye believe
   not that I am he, ye shall die in your sins.   25 Then said they unto
   him, Who art thou? And Jesus saith unto them, Even the same that I said
   unto you from the beginning.   26 I have many things to say and to
   judge of you: but he that sent me is true; and I speak to the world
   those things which I have heard of him.   27 They understood not that
   he spake to them of the Father.   28 Then said Jesus unto them, When ye
   have lifted up the Son of man, then shall ye know that I am he, and
   that I do nothing of myself; but as my Father hath taught me, I speak
   these things.   29 And he that sent me is with me: the Father hath not
   left me alone; for I do always those things that please him.   30 As he
   spake these words, many believed on him.

   Christ here gives fair warning to the careless unbelieving Jews to
   consider what would be the consequence of their infidelity, that they
   might prevent it before it was too late; for he spoke words of terror
   as well as words of grace. Observe here,

   I. The wrath threatened (v. 21): Jesus said again unto them that which
   might be likely to do them good. He continued to teach, in kindness to
   those few who received his doctrine, though there were many that
   resisted it, which is an example to ministers to go on with their work,
   notwithstanding opposition, because a remnant shall be saved. Here
   Christ changes his voice; he had piped to them in the offers of his
   grace, and they had not danced; now he mourns to them in the
   denunciations of his wrath, to try if they would lament. He said, I go
   my way, and you shall seek me, and shall die in your sins. Whither I go
   you cannot come. Every word is terrible, and bespeaks spiritual
   judgments, which are the sorest of all judgments; worse than war,
   pestilence, and captivity, which the Old-Testament prophets denounced.
   Four things are here threatened against the Jews.

   1. Christ's departure from them: I go my way, that is, "It shall not be
   long before I go; you need not take so much pains to drive me from you,
   I shall go of myself." They said to him, Depart from us, we desire not
   the knowledge of thy ways; and he takes them at their word; but woe to
   those from whom Christ departs. Ichabod, the glory is gone, our defence
   is departed, when Christ goes. Christ frequently warned them of his
   departure before he left them: he bade often farewell, as one loth to
   depart, and willing to be invited, and that would have them stir up
   themselves to take hold on him.

   2. Their enmity to the true Messiah, and their fruitless and infatuated
   enquiries after another Messiah when he was gone away, which were both
   their sin and their punishment: You shall seek me, which intimates
   either, (1.) Their enmity to the true Christ: "You shall seek to ruin
   my interest, by persecuting my doctrine and followers, with a fruitless
   design to root them out." This was a continual vexation and torment to
   themselves, made them incurably ill-natured, and brought wrath upon
   them (God's and their own) to the uttermost. Or, (2.) Their enquiries
   after false Christs: "You shall continue your expectations of the
   Messiah, and be the self-perplexing seekers of a Christ to come, when
   he is already come;" like the Sodomites, who, being struck with
   blindness, wearied themselves to find the door. See Rom. ix. 31, 32.

   3. Their final impenitency: You shall die in your sins. Here is an
   error in all our English Bibles, even the old bishops' translation, and
   that of Geneva (the Rhemists only excepted), for all the Greek copies
   have it in the singular number, en te hamartia hymon--in your sin, so
   all the Latin versions; and Calvin has a note upon the difference
   between this and v. 24, where it is plural, tais hamartiais, that here
   it is meant especially of the sin of unbelief, in hoc peccato
   vestro--in this sin of yours. Note, Those that live in unbelief are for
   ever undone if they die in unbelief. Or, it may be understood in
   general, You shall die in your iniquity, as Ezek. iii. 19, and xxxiii.
   9. Many that have long lived in sin are, through grace, saved by a
   timely repentance from dying in sin; but for those who go out of this
   world of probation into that of retribution under the guilt of sin
   unpardoned, and the power of sin unbroken, there remaineth no relief:
   salvation itself cannot save them, Job xx. 11; Ezek. xxxii. 27.

   4. Their eternal separation from Christ and all happiness in him:
   Whither I go you cannot come. When Christ left the world, he went to a
   state of perfect happiness; he went to paradise. Thither he took the
   penitent thief with him, that did not die in his sins; but the
   impenitent not only shall not come to him, but they cannot; it is
   morally impossible, for heaven would not be heaven to those that die
   unsanctified and unmeet for it. You cannot come, because you have no
   right to enter into that Jerusalem, Rev. xxii. 14. Whither I go you
   cannot come, to fetch me thence, so Dr. Whitby; and the same is the
   comfort of all good Christians, that, when they get to heaven, they
   will be out of the reach of their enemies' malice.

   II. The jest they made of this threatening. Instead of trembling at
   this word, they bantered it, and turned it into ridicule (v. 22): Will
   he kill himself? See here, 1. What slight thoughts they had of Christ's
   threatenings; they could make themselves and one another merry with
   them, as those that mocked the messengers of the Lord, and turned the
   burden of the word of the Lord into a by-word, and precept upon
   precept, line upon line, into a merry song, Isa. xxviii. 13. But be ye
   not mockers, lest your bands be made strong. 2. What ill thoughts they
   had of Christ's meaning, as if he had an inhuman design upon his own
   life, to avoid the indignities done him, like Saul. This is indeed (say
   they) to go whither we cannot follow him, for we will never kill
   ourselves. Thus they make him not only such a one as themselves, but
   worse; yet in the calamities brought by the Romans upon the Jews many
   of them in discontent and despair did kill themselves. They had put a
   much more favourable construction upon this word of his (ch. vii. 34,
   35): Will he go to the dispersed among the Gentiles? But see how
   indulged malice grows more and more malicious.

   III. The confirmation of what he had said.

   1. He had said, Whither I go you cannot come, and here he gives the
   reason for this (v. 23): You are from beneath, I am from above; you are
   of this world, I am not of this world. You are ek ton kato--of those
   things which are beneath; noting, not so much their rise from beneath
   as their affection to these lower things: "You are in with these
   things, as those that belong to them; how can you come where I go, when
   your spirit and disposition are so directly contrary to mine?" See
   here, (1.) What the spirit of the Lord Jesus was--not of this world,
   but from above. He was perfectly dead to the wealth of the world, the
   ease of the body, and the praise of men, and was wholly taken up with
   divine and heavenly things; and none shall be with him but those who
   are born from above and have their conversation in heaven. (2.) How
   contrary to this their spirit was: "You are from beneath, and of this
   world." The Pharisees were of a carnal worldly spirit; and what
   communion could Christ have with them?

   2. He had said, You shall die in your sins, and here he stand to it:
   "Therefore I said, You shall die in your sins, because you are from
   beneath;" and he gives this further reason for it, If you believe not
   that I am he, you shall die in your sins, v. 24. See here, (1.) What we
   are required to believe: that I am he, hoti ego eimi--that I am, which
   is one of God's names, Exod. iii. 14. It was the Son of God that there
   said, Ehejeh asher Ehejeh--I will be what I will be; for the
   deliverance of Israel was but a figure of good things to come, but now
   he saith, "I am he; he that should come, he that you expect the Messias
   to be, that you would have me to be to you. I am more than the bare
   name of the Messiah; I do not only call myself so, but I am he." True
   faith does not amuse the soul with an empty sound of words, but affects
   it with the doctrine of Christ's mediation, as a real thing that has
   real effects. (2.) How necessary it is that we believe this. If we have
   not this faith, we shall die in our sins; for the matter is so settled
   that without this faith, [1.] We cannot be saved from the power of sin
   while we live, and therefore shall certainly continue in it to the
   last. Nothing but the doctrine of Christ's grace will be an argument
   powerful enough, and none but the Spirit of Christ's grace will be an
   agent powerful enough, to turn us from sin to God; and that Spirit is
   given, and that doctrine given, to be effectual to those only who
   believe in Christ: so that, if Satan be not by faith dispossessed, he
   has a lease of the soul for its life; if Christ do not cure us, our
   case is desperate, and we shall die in our sins. [2.] Without faith we
   cannot be saved from the punishment of sin when we die, for the wrath
   of God remains upon them that believe not, Mark xvi. 16. Unbelief is
   the damning sin; it is a sin against the remedy. Now this implies the
   great gospel promise: If we believe that Christ is he, and receive him
   accordingly, we shall not die in our sins. The law saith absolutely to
   all, as Christ said (v. 21), You shall die in your sins, for we are all
   guilty before God; but the gospel is a defeasance of the obligation
   upon condition of believing. The curse of the law is vacated and
   annulled to all that submit to the grace of the gospel. Believers die
   in Christ, in his love, in his arms, and so are saved from dying in
   their sins.

   IV. Here is a further discourse concerning himself, occasioned by his
   requiring faith in himself as the condition of salvation, v. 25-29.
   Observe,

   1. The question which the Jews put to him (v. 25): Who art thou? This
   they asked tauntingly, and not with any desire to be instructed. He had
   said, You must believe that I am he. By his not saying expressly who he
   was, he plainly intimated that in his person he was such a one as could
   not be described by any, and in his office such a one as was expected
   by all that looked for redemption in Israel; yet this awful manner of
   speaking, which had so much significancy in it, they turned to his
   reproach, as if he knew not what to say of himself: "Who art thou, that
   we must with an implicit faith believe in thee, that thou art some
   mighty HE, we know not who or what, nor are worthy to know?"

   2. His answer to this question, wherein he directs them three ways for
   information:--

   (1.) He refers them to what he had said all along: "Do you ask who I
   am? Even the same that I said unto you from the beginning." The
   original here is a little intricate, ten archen ho ti kai lalo hymin
   which some read thus: I am the beginning, which also I speak unto you.
   So Austin takes it. Christ is called Arche--the beginning (Col. i. 18;
   Rev. i. 8; xxi. 6; iii. 14), and so it agrees with v. 24, I am he.
   Compare Isa. xli. 4: I am the first, I am he. Those who object that it
   is the accusative case, and therefore not properly answering to tis ei,
   must undertake to construe by grammar rules that parallel expression,
   Rev. i. 8, ho en. But most interpreters agree with our version, Do you
   ask who I am? [1.] I am the same that I said to you from the beginning
   of time in the scriptures of the Old-Testament, the same that from the
   beginning was said to be the Seed of the woman, that should break the
   serpent's head, the same that in all the ages of the church was the
   Mediator of the covenant, and the faith of the patriarchs. [2.] From
   the beginning of my public ministry. The account he had already given
   of himself he resolved to abide by; he had declared himself to be the
   Son of God (ch. v. 17), to be the Christ (ch. iv. 26), and the bread of
   life, and had proposed himself as the object of that faith which is
   necessary to salvation, and to this he refers them for an answer to
   their question. Christ is one with himself; what he had said from the
   beginning, he saith still. His is an everlasting gospel.

   (2.) He refers them to his Father's judgment, and the instructions he
   had from him (v. 26): "I have many things, more than you think of, to
   say, and in them to judge of you. But why should I trouble myself any
   further with you? I know very well that he who sent me is true, and
   will stand by me, and bear me out, for I speak to the world (to which I
   am sent as an ambassador) those things, all those and those only, which
   I have heard of him." Here,

   [1.] He suppresses his accusation of them. He had many things to charge
   them with, and many evidences to produce against them; but for the
   present he had said enough. Note, Whatever discoveries of sin are made
   to us, he that searches the heart has still more to judge of us, 1 John
   iii. 20. How much soever God reckons with sinners in this world there
   is still a further reckoning yet behind, Deut. xxxii. 34. Let us learn
   hence not to be forward to say all we can say, even against the worst
   of men; we may have many things to say, by way of censure, which yet it
   is better to leave unsaid, for what is it to us?

   [2.] He enters his appeal against them to his Father: He that sent me.
   Here two things comfort him:--First, That he had been true to his
   Father, and to the trust reposed in him: I speak to the world (for his
   gospel was to be preached to every creature) those things which I have
   heard of him. Being given for a witness to the people (Isa. lv. 4), he
   was Amen, a faithful witness, Rev. iii. 14. He did not conceal his
   doctrine, but spoke it to the world (being of common concern, it was to
   be of common notice); nor did he change or alter it, nor vary from the
   instructions he received from him that sent him. Secondly, That his
   Father would be true to him; true to the promise that he would make his
   mouth like a sharp sword; true to his purpose concerning him, which was
   a decree (Ps. ii. 7); true to the threatenings of his wrath against
   those that should reject him. Though he should not accuse them to his
   Father, yet the Father, who sent him, would undoubtedly reckon with
   them, and would be true to what he had said (Deut. xviii. 19), that
   whosoever would not hearken to that prophet whom God would raise up he
   would require it of him. Christ would not accuse them; "for," saith he,
   "he that sent me is true, and will pass judgment on them, though I
   should not demand judgment against them." Thus, when he lets fall the
   present prosecution, he binds them over to the judgment-day, when it
   will be too late to dispute what they will not now be persuaded to
   believe. I, as a deaf man, heard not; for thou wilt hear, Ps. xxxviii.
   13, 15. Upon this part of our Saviour's discourse the evangelist has a
   melancholy remark (v. 27): They understood not that he spoke to them of
   the Father. See here, 1. The power of Satan to blind the minds of those
   who believe not. Though Christ spoke so plainly of God as his Father in
   heaven, yet they did not understand whom he meant, but thought he spoke
   of some father he had in Galilee. Thus the plainest things are riddles
   and parables to those who are resolved to hold fast their prejudices;
   day and night are alike to the blind. 2. The reason why the
   threatenings of the word make so little impression upon the minds of
   sinners; it is because they understand not whose the wrath is that is
   revealed in them. When Christ told them of the truth of him that sent
   him, as a warning to them to prepare for his judgment, which is
   according to truth, they slighted the warning, because they understood
   not to whose judgment it was that they made themselves obnoxious.

   (3.) He refers them to their own convictions hereafter, v. 28, 29. He
   finds they will not understand him, and therefore adjourns the trial
   till further evidence should come in; they that will not see shall see,
   Isa. xxvi. 11. Now observe here,

   [1.] What they should ere long be convinced of: "You shall know that I
   am he, that Jesus is the true Messiah. Whether you will own it or no
   before men, you shall be made to know it in your own consciences, the
   convictions of which, though you may stifle, yet you cannot baffle:
   that I am he, not that you represent me to be, but he that I preach
   myself to be, he that should come!" Two things they should be convinced
   of, in order to this:--First, That he did nothing of himself, not of
   himself as man, of himself alone, of himself without the Father, with
   whom he was one. He does not hereby derogate from his own inherent
   power, but only denies their charge against him as a false prophet; for
   of false prophets it is said that they prophesied out of their own
   hearts, and followed their own spirits. Secondly, That as his Father
   taught him so he spoke these things, that he was not
   autodidaktos--self-taught, but Theodidaktos--taught of God. The
   doctrine he preached was the counterpart of the counsels of God, with
   which he was intimately acquainted; kathos edidaxe, tauta lalo--I speak
   those things, not only which he taught me, but as he taught me, with
   the same divine power and authority.

   [2.] When they should be convinced of this: When you have lifted up the
   Son of man, lifted him up upon the cross, as the brazen serpent upon
   the pole (ch. iii. 14), as the sacrifices under the law (for Christ is
   the great sacrifice), which, when they were offered, were said to be
   elevated, or lifted up; hence the burnt-offerings, the most ancient and
   honourable of all, were called elevations (Gnoloth from Gnolah,
   asendit--he ascended), and in many other offerings they used the
   significant ceremony of heaving the sacrifice up, and moving it before
   the Lord; thus was Christ lifted up. Or the expression denotes that his
   death was his exaltation. They that put him to death thought thereby
   for ever to have sunk him and his interest, but it proved to be the
   advancement of both, ch. xii. 24. When the Son of man was crucified,
   the Son of man was glorified. Christ had called his dying his going
   away; here he calls it his being lifted up; thus the death of the
   saints, as it is their departure out of this world, so it is their
   advancement to a better. Observe, He speaks of those he is now talking
   with as the instruments of his death: when you have lifted up the Son
   of man; not that they were to be the priests to offer him up (no, that
   was his own act, he offered up himself), but they would be his
   betrayers and murderers; see Acts ii. 23. They lifted him up to the
   cross, but then he lifted up himself to his Father. Observe with what
   tenderness and mildness Christ here speaks to those who he certainly
   knew would put him to death, to teach us not to hate or seek the hurt
   of any, though we may have reason to think they hate us and seek our
   hurt. Now, Christ speaks of his death as that which would be a powerful
   conviction of the infidelity of the Jews. When you have lifted up the
   Son of man, then shall you know this. And why then? First, Because
   careless and unthinking people are often taught the worth of mercies by
   the want of them, Luke xvii. 22. Secondly, The guilt of their sin in
   putting Christ to death would so awaken their consciences that they
   would be put upon serious enquiries after a Saviour, and then would
   know that Jesus was he who alone could save them. And so it proved,
   when, being told that with wicked hands they had crucified and slain
   the Son of God, they cried out, What shall we do? and were made to know
   assuredly that this Jesus was Lord and Christ, Acts ii. 36. Thirdly,
   There would be such signs and wonders attending his death, and the
   lifting of him up from death in his resurrection, as would give a
   stronger proof of his being the Messiah than any that had been yet
   given: and multitudes were hereby brought to believe that Jesus is the
   Christ, who had before contradicted and opposed him. Fourthly, By the
   death of Christ the pouring out of the Spirit was purchased, who would
   convince the world that Jesus is he, ch. xvi. 7, 8. Fifthly, The
   judgments which the Jews brought upon themselves, by putting Christ to
   death, which filled up the measure of their iniquity, were a sensible
   conviction to the most hardened among them that Jesus was he. Christ
   had often foretold that desolation as the just punishment of their
   invincible unbelief, and when it came to pass (lo, it did come) they
   could not but know that the great prophet had been among them, Ezek.
   xxxiii. 33.

   [3.] What supported our Lord Jesus in the mean time (v. 29): He that
   sent me is with me, in my whole undertaking; for the Father (the
   fountain and first spring of this affair, from whom as its great cause
   and author it is derived) hath not left me alone, to manage it myself,
   hath not deserted the business nor me in the prosecution of it, for do
   I always those things that please him. Here is,

   First, The assurance which Christ had of his Father's presence with
   him, which includes both a divine power going along with him to enable
   him for his work, and a divine favour manifested to him to encourage
   him in it. He that sent me is with me, Isa. xlii. 1; Ps. lxxxix. 21.
   This greatly emboldens our faith in Christ and our reliance upon his
   word that he had, and knew he had, his Father with him, to confirm the
   word of his servant, Isa. xliv. 26. The King of kings accompanied his
   own ambassador, to attest his mission and assist his management, and
   never left him alone, either solitary or weak; it also aggravated the
   wickedness of those that opposed him, and was an intimation to them of
   the premunire they ran themselves into by resisting him, for thereby
   they were found fighters against God. How easily soever they might
   think to crush him and run him down, let them know he had one to back
   him with whom it is the greatest madness that can be to contend.

   Secondly, The ground of this assurance: For I do always those things
   that please him. That is, 1. That great affair in which our Lord Jesus
   was continually engaged was an affair which the Father that sent him
   was highly well pleased with. His whole undertaking is called the
   pleasure of the Lord (Isa. liii. 10), because of the counsels of the
   eternal mind about it, and the complacency of the eternal mind in it.
   2. His management of that affair was in nothing displeasing to his
   Father; in executing his commission he punctually observed all his
   instructions, and did in nothing vary from them. No mere man since the
   fall could say such a word as this (for in many things we offend all)
   but our Lord Jesus never offended his Father in any thing, but, as
   became him, he fulfilled all righteousness. This was necessary to the
   validity and value of the sacrifice he was to offer up; for if he had
   in any thing displeased the Father himself, and so had had any sin of
   his own to answer for, the Father could not have been pleased with him
   as a propitiation for our sins; but such a priest and such a sacrifice
   became us as was perfectly pure and spotless. We may likewise learn
   hence that God's servants may then expect God's presence with them when
   they choose and do those things that please him, Isa. lxvi. 4, 5.

   V. Here is the good effect which this discourse of Christ's had upon
   some of his hearers (v. 30): As he spoke these words many believed on
   him. Note, 1. Though multitudes perish in their unbelief, yet there is
   a remnant according to the election of grace, who believe to the saving
   of the soul. If Israel, the whole body of the people, be not gathered,
   yet there are those of them in whom Christ will be glorious, Isa. xlix.
   5. This the apostle insists upon, to reconcile the Jews' rejection with
   the promises made unto their fathers. There is a remnant, Rom. xi. 5.
   2. The words of Christ, and particularly his threatening words, are
   made effectual by the grace of God to bring in poor souls to believe in
   him. When Christ told them that if they believed not they should die in
   their sins, and never get to heaven, they thought it was time to look
   about them, Rom. i. 16, 18. 3. Sometimes there is a wide door opened,
   and an effectual one, even where they are many adversaries. Christ will
   carry on his work, though the heathen rage. The gospel sometimes gains
   great victories where it meets with great opposition. Let this
   encourage God's ministers to preach the gospel, though it be with much
   contention, for they shall not labour in vain. Many may be secretly
   brought home to God by those endeavours which are openly contradicted
   and cavilled at by men of corrupt minds. Austin has an affectionate
   ejaculation in his lecture upon these words: Utinam et, me loquenti,
   multi credant; non in me, sed mecum in eo--I wish that when I speak,
   many may believe, not on me, but with me on him.

Christ's Discourse with the Pharisees.

   31 Then said Jesus to those Jews which believed on him, If ye continue
   in my word, then are ye my disciples indeed;   32 And ye shall know the
   truth, and the truth shall make you free.   33 They answered him, We be
   Abraham's seed, and were never in bondage to any man: how sayest thou,
   Ye shall be made free?   34 Jesus answered them, Verily, verily, I say
   unto you, Whosoever committeth sin is the servant of sin.   35 And the
   servant abideth not in the house for ever: but the Son abideth ever.
   36 If the Son therefore shall make you free, ye shall be free indeed.
   37 I know that ye are Abraham's seed; but ye seek to kill me, because
   my word hath no place in you.

   We have in these verses,

   I. A comfortable doctrine laid down concerning the spiritual liberty of
   Christ's disciples, intended for the encouragement of those Jews that
   believed. Christ, knowing that his doctrine began to work upon some of
   his hearers, and perceiving that virtue had gone out of him, turned his
   discourse from the proud Pharisees, and addressed himself to those weak
   believers. When he had denounced wrath against those that were hardened
   in unbelief, then he spoke comfort to those few feeble Jews that
   believed in him. See here,

   1. How graciously the Lord Jesus looks to those that tremble at his
   word, and are ready to receive it; he has something to say to those who
   have hearing ears, and will not pass by those who set themselves in his
   way, without speaking to them.

   2. How carefully he cherishes the beginnings of grace, and meets those
   that are coming towards him. These Jews that believed were yet but
   weak; but Christ did not therefore cast them off, for he gathers the
   lambs in his arms. When faith is in its infancy, he has knees to
   prevent it, breasts for it to suck, that it may not die from the womb.
   In what he said to them, we have two things, which he saith to all that
   should at any time believe:--

   (1.) The character of a true disciple of Christ: If you continue in my
   word, then are you my disciples indeed. When they believed on him, as
   the great prophet, they gave up themselves to be his disciples. Now, at
   their entrance into his school, he lays down this for a settled rule,
   that he would own none for his disciples but those that continued in
   his word. [1.] It is implied that there are many who profess themselves
   Christ's disciples who are not his disciples indeed, but only in show
   and name. [2.] It highly concerns those that are not strong in faith to
   see to it that they be sound in the faith, that, though not disciples
   of the highest form, they are nevertheless disciples indeed. [3.] Those
   who seem willing to be Christ's disciples ought to be told that they
   had as good never come to him, unless they come with a resolution by
   his grace to abide by him. Let those who have thoughts of covenanting
   with Christ have no thoughts of reserving a power of revocation.
   Children are sent to school, and bound apprentices, only for a few
   years; but those only are Christ's who are willing to be bound to him
   for the term of life. [4.] Those only that continue in Christ's word
   shall be accepted as his disciples indeed, that adhere to his word in
   every instance without partiality, and abide by it to the end without
   apostasy. It is menein--to dwell in Christ's word, as a man does at
   home, which is his centre, and rest, and refuge. Our converse with the
   word and conformity to it must be constant. If we continue disciples to
   the last, then, and not otherwise, we approve ourselves disciples
   indeed.

   (2.) The privilege of a true disciple of Christ. Here are two precious
   promises made to those who thus approve themselves disciples indeed, v.
   32.

   [1.] "You shall know the truth, shall know all that truth which it is
   needful and profitable for you to know, and shall be more confirmed in
   the belief of it, shall know the certainty of it." Note, First, Even
   those who are true believers, and disciples indeed, yet may be, and
   are, much in the dark concerning many things which they should know.
   God's children are but children, and understand and speak as children.
   Did we not need to be taught, we should not need to be disciples.
   Secondly, It is a very great privilege to know the truth, to know the
   particular truths which we are to believe, in their mutual dependences
   and connections, and the grounds and reasons of our belief,--to know
   what is truth and what proves it to be so. Thirdly, It is a gracious
   promise of Christ, to all who continue in his word, that they shall
   know the truth as far as is needful and profitable for them. Christ's
   scholars are sure to be well taught.

   [2.] The truth shall make you free; that is, First, The truth which
   Christ teaches tends to make men free, Isa. lxi. 1. Justification makes
   us free from the guilt of sin, by which we were bound over to the
   judgment of God, and bound under amazing fears; sanctification makes us
   free from the bondage of corruption, by which we were restrained from
   that service which is perfect freedom, and constrained to that which is
   perfect slavery. Gospel truth frees us from the yoke of the ceremonial
   law, and the more grievous burdens of the traditions of the elders. It
   makes us free from our spiritual enemies, free in the service of God,
   free to the privileges of sons, and free of the Jerusalem which is from
   above, which is free. Secondly, The knowing, entertaining, and
   believing, of this truth does actually make us free, free from
   prejudices, mistakes, and false notions, than which nothing more
   enslaves and entangles the soul, free from the dominion of lust and
   passion; and restores the soul to the government of itself, by reducing
   it into obedience to its Creator. The mind, by admitting the truth of
   Christ in the light and power, is vastly enlarged, and has scope and
   compass given it, is greatly elevated and raised above things of sense,
   and never acts with so true a liberty as when it acts under a divine
   command, 2 Cor. iii. 17. The enemies of Christianity pretend to free
   thinking, whereas really those are the freest reasonings that are
   guided by faith, and those are men of free thought whose thoughts are
   captivated and brought into obedience to Christ.

   II. The offence which the carnal Jews took at this doctrine, and their
   objection against it. Though it was a doctrine that brought glad
   tidings of liberty to the captives, yet they cavilled at it, v. 33. The
   Pharisees grudged this comfortable word to those that believed, the
   standers by, who had no part nor lot in this matter; they thought
   themselves reflected upon and affronted by the gracious charter of
   liberty granted to those that believed, and therefore with a great deal
   of pride and envy they answered him, "We Jews are Abraham's seed, and
   therefore are free-born, and have not lost our birthright-freedom; we
   were never in bondage to any man; how sayest thou then, to us Jews, You
   shall be made free?" See here,

   1. What it was that they were grieved at; it was an innuendo in those
   words, You shall be made free, as if the Jewish church and nation were
   in some sort of bondage, which reflected on the Jews in general, and as
   if all that did not believe in Christ continued in that bondage, which
   reflected on the Pharisees in particular. Note, The privileges of the
   faithful are the envy and vexation of unbelievers, Ps. cxii. 10.

   2. What it was that they alleged against it; whereas Christ intimated
   that they needed to be made free, they urge, (1.) "We are Abraham's
   seed, and Abraham was a prince and a great man; though we live in
   Canaan, we are not descended from Canaan, nor under his doom, a servant
   of servants shall he be; we hold in frank-almoign--free alms, and not
   in villenage--by a servile tenure." It is common for a sinking decaying
   family to boast of the glory and dignity of its ancestors, and to
   borrow honour from that name to which they repay disgrace; so the Jews
   here did. But this was not all. Abraham was in covenant with God, and
   his children by his right, Rom. xi. 28. Now that covenant, no doubt,
   was a free charter, and invested them with privileges not consistent
   with a state of slavery, Rom. ix. 4. And therefore they thought they
   had no occasion with so great a sum as they reckoned faith in Christ to
   be to obtain this freedom, when they were thus free-born. Note, It is
   the common fault and folly of those that have pious parentage and
   education to trust to their privilege and boast of it, as if it would
   atone for the want of real holiness. They were Abraham's seed, but what
   would this avail them, when we find one in hell that could call Abraham
   father? Saving benefits are not, like common privileges, conveyed by
   entail to us and our issue, nor can a title to heaven be made by
   descent, nor may we claim as heirs at law, by making out our pedigree;
   our title is purely by purchase, not our own but our Redeemer's for us,
   under certain provisos and limitations, which if we do not observe it
   will not avail us to be Abraham's seed. Thus many, when they are
   pressed with the necessity of regeneration, turn it off with this, We
   are the church's children; but they are not all Israel that are of
   Israel. (2.) We were never in bondage to any man. Now observe, [1.] How
   false this allegation was. I wonder how they could have the assurance
   to say a thing in the face of a congregation which was so notoriously
   untrue. Were not the seed of Abraham in bondage to the Egyptians? Were
   they not often in bondage to the neighbouring nations in the time of
   the judges? Were they not seventy years captives in Babylon? Nay, were
   they not at this time tributaries to the Romans, and, though not in a
   personal, yet in a national bondage to them, and groaning to be made
   free? And yet, to confront Christ, they have the impudence to say, We
   were never in bondage. Thus they would expose Christ to the ill-will
   both of the Jews, who were very jealous for the honour of their
   liberty, and of the Romans, who would not be thought to enslave the
   nations they conquered. [2.] How foolish the application was. Christ
   had spoken of a liberty wherewith the truth would make them free, which
   must be meant of a spiritual liberty, for truth as it is the enriching,
   so it is the enfranchising of the mind, and the enlarging of that from
   the captivity of error and prejudice; and yet they plead against the
   offer of spiritual liberty that they were never in corporal thraldom,
   as if, because they were never in bondage to any man, they were never
   in bondage to any lust. Note, Carnal hearts are sensible of no other
   grievances than those that molest the body and injure their secular
   affairs. Talk to them of encroachments upon their civil liberty and
   property,--tell them of waste committed upon their lands, or damage
   done to their houses,--and they understand you very well, and can give
   you a sensible answer; the thing touches them and affects them. But
   discourse to them of the bondage of sin, a captivity to Satan, and a
   liberty by Christ,--tell them of wrong done to their precious souls,
   and the hazard of their eternal welfare,--and you bring certain strange
   things to their ears; they say of it (as those did, Ezek. xx. 49), Doth
   he not speak parables? This was much like the blunder Nicodemus made
   about being born again.

   III. Our Saviour's vindication of his doctrine from these objections,
   and the further explication of it, v. 34-37, where he does these four
   things:--

   1. He shows that, notwithstanding their civil liberties and their
   visible church-membership, yet it was possible that they might be in a
   state of bondage (v. 34): Whosoever commits sin, though he be of
   Abraham's seed, and was never in bondage to any man, is the servant of
   sin. Observe, Christ does not upbraid them with the falsehood of their
   plea, or their present bondage, but further explains what he had said
   for their edification. Thus ministers should with meekness instruct
   those that oppose them, that they may recover themselves, not with
   passion provoke them to entangle themselves yet more. Now here,

   (1.) The preface is very solemn: Verily, verily, I say unto you; an
   awful asseveration, which our Saviour often used, to command a reverent
   attention and a ready assent. The style of the prophets was, Thus saith
   the Lord, for they were faithful as servants; but Christ, being a Son,
   speaks in his own name: I say unto you, I the Amen, the faithful
   witness; he pawns his veracity upon it. "I say it to you, who boast of
   your relation to Abraham, as if that would save you."

   (2.) The truth is of universal concern, though here delivered upon a
   particular occasion: Whosoever commits sin is the servant of sin, and
   sadly needs to be made free. A state of sin is a state of bondage. [1.]
   See who it is on whom this brand is fastened--on him that commits sin,
   pas ho poion hamartian--every one that makes sin. There is not a just
   man upon earth, that lives, and sins not; yet every one that sins is
   not a servant of sin, for then God would have no servants; but he that
   makes sin, that makes choice of sin, prefers the way of wickedness
   before the way of holiness (Jer. xliv. 16, 17),--that makes a covenant
   with sin, enters into league with it, and makes a marriage with
   it,--that makes contrivances of sin, makes provision for the flesh, and
   devises iniquity,--and that makes a custom of sin, who walks after the
   flesh, and makes a trade of sin. [2.] See what the brand is which
   Christ fastens upon those that thus commit sin. He stigmatizes them,
   gives them a mark of servitude. They are servants of sin, imprisoned
   under the guilt of sin, under an arrest, in hold for it, concluded
   under sin, and they are subject to the power of sin. He is a servant of
   sin, that is, he makes himself so, and is so accounted; he has sold
   himself to work wickedness; his lusts give law to him, he is at their
   beck, and is not his own master. He does the work of sin, supports its
   interest, and accepts its wages, Rom. vi. 16.

   2. He shows them that, being in a state of bondage, their having a
   place in the house of God would not entitle them to the inheritance of
   sons; for (v. 35) the servant, though he be in the house for awhile,
   yet, being but a servant, abideth not in the house for ever. Services
   (we say) are no inheritances, they are but temporary, and not for a
   perpetuity; but the son of the family abideth ever. Now, (1.) This
   points primarily at the rejection of the Jewish church and nation.
   Israel had been God's son, his first-born; but they wretchedly
   degenerated into a servile disposition, were enslaved to the world and
   the flesh, and therefore, though by virtue of their birthright they
   thought themselves secure of their church membership, Christ tells them
   that having thus made themselves servants they should not abide in the
   house for ever. Jerusalem, by opposing the gospel of Christ, which
   proclaimed liberty, and adhering to the Sinai-covenant, which gendered
   to bondage, after its term was expired came to be in bondage with her
   children (Gal. iv. 24, 25), and therefore was unchurched and
   disfranchised, her charter seized and taken away, and she was cast out
   as the son of the bond-woman, Gen. xxi. 14. Chrysostom gives this sense
   of this place: "Think not to be made free from sin by the rites and
   ceremonies of the law of Moses, for Moses was but a servant, and had
   not that perpetual authority in the church which the Son had; but, if
   the Son make you free, it is well," v. 36. But, (2.) It looks further,
   to the rejection of all that are the servants of sin, and receive not
   the adoption of the sons of God; though those unprofitable servants may
   be in God's house awhile, as retainers to his family, yet there is a
   day coming when the children of the bond-woman and of the free shall be
   distinguished. True believers only, who are the children of the promise
   and of the covenant, are accounted free, and shall abide for ever in
   the house, as Isaac: they shall have a nail in the holy place on earth
   (Ezra ix. 8) and mansions in the holy place in heaven, ch. xiv. 2.

   3. He shows them the way of deliverance out of the state of bondage
   into the glorious liberty of the children of God, Rom. viii. 21. The
   case of those that are the servants of sin is sad, but thanks be to God
   it is not helpless, it is not hopeless. As it is the privilege of all
   the sons of the family, and their dignity above the servants, that they
   abide in the house for ever; so he who is the Son, the first-born among
   many brethren, and the heir of all things, has a power both of
   manumission and of adoption (v. 36): If the Son shall make you free,
   you shall be free indeed. Note,

   (1.) Jesus Christ in the gospel offers us our freedom; he has authority
   and power to make free. [1.] To discharge prisoners; this he does in
   justification, by making satisfaction for our guilt (on which the
   gospel offer is grounded, which is to all a conditional act of
   indemnity, and to all true believers, upon their believing, an absolute
   charter of pardon), and for our debts, for which we were by the law
   arrested and in execution. Christ, as our surety, or rather our bail
   (for he was not originally bound with us, but upon our insolvency bound
   for us), compounds with the creditor, answers the demands of injured
   justice with more than an equivalent, takes the bond and judgment into
   his own hands, and gives them up cancelled to all that by faith and
   repentance give him (if I may so say) a counter-security to save his
   honour harmless, and so they are made free; and from the debt, and
   every part thereof, they are for ever acquitted, exonerated, and
   discharged, and a general release is sealed of all actions and claims;
   while against those who refuse to come up to these terms the securities
   lie still in the Redeemer's hands, in full force. [2.] He has a power
   to rescue bond-slaves, and this he does in sanctification; by the
   powerful arguments of his gospel, and the powerful operations of his
   Spirit, he breaks the power of corruption in the soul, rallies the
   scattered forces of reason and virtue, and fortifies God's interest
   against sin and Satan, and so the soul is made free. [3.] He has a
   power to naturalize strangers and foreigners, and this he does in
   adoption. This is a further act of grace; we are not only forgiven and
   healed, but preferred; there is a charter of privileges as well as
   pardon; and thus the Son makes us free denizens of the kingdom of
   priests, the holy nation, the new Jerusalem.

   (2.) Those whom Christ makes free are free indeed. It is not alethos,
   the word used (v. 31) for disciples indeed, but ontos--really. It
   denotes, [1.] The truth and certainty of the promise, the liberty which
   the Jews boasted of was an imaginary liberty; they boasted of a false
   gift; but the liberty which Christ gives is a certain thing, it is
   real, and has real effects. The servants of sin promise themselves
   liberty, and fancy themselves free, when they have broken religion's
   bands asunder; but they cheat themselves. None are free indeed but
   those whom Christ makes free. [2.] It denotes the singular excellency
   of the freedom promised; it is a freedom that deserves the name, in
   comparison with which all other liberties are no better than slaveries,
   so much does it turn to the honour and advantage of those that are made
   free by it. It is a glorious liberty. It is that which is (so ontos
   signifies); it is substance (Prov. viii. 21); while the things of the
   world are shadows, things that are not.

   4. He applies this to these unbelieving cavilling Jews, in answer to
   their boasts of relation to Abraham (v. 37): "I know very well that you
   are Abraham's seed, but now you seek to kill me, and therefore have
   forfeited the honour of your relation to Abraham, because my word hath
   no place in you." Observe here,

   (1.) The dignity of their extraction admitted: "I know that you are
   Abraham's seed, every one knows it, and it is your honour." He grants
   them what was true, and in what they said that was false (that they
   were never in bondage to any) he does not contradict them, for he
   studied to profit them, and not to provoke them, and therefore said
   that which would please them: I know that you are Abraham's seed. They
   boasted of their descent from Abraham, as that which aggrandized their
   names, and made them exceedingly honourable; whereas really it did but
   aggravate their crimes, and make them exceedingly sinful. Out of their
   own mouths will he judge vain-glorious hypocrites, who boast of their
   parentage and education: "Are you Abraham's seed? Why then did you not
   tread in the steps of his faith and obedience?"

   (2.) The inconsistency of their practice with this dignity: But you
   seek to kill me. They had attempted it several times, and were now
   designing it, which quickly appeared (v. 59), when they took up stones
   to cast at him. Christ knows all the wickedness, not only which men do,
   but which they seek, and design, and endeavour to do. To seek to kill
   any innocent man is a crime black enough, but to compass and imagine
   the death of him that was King of kings was a crime the heinousness of
   which we want words to express.

   (3.) The reason of this inconsistency. Why were they that were
   Abraham's seed so very inveterate against Abraham's promised seed, in
   whom they and all the families of the earth should be blessed? Our
   Saviour here tells them, It is because my word hath no place in you, ou
   chorei en hymin, Non capit in vobis, so the Vulgate. "My word does not
   take with you, you have no inclination to it, no relish of it, other
   things are more taking, more pleasing." Or, "It does not take hold of
   you, it has no power over you, makes no impression upon you." Some of
   the critics read it, My word does not penetrate into you; it descended
   as the rain, but it came upon them as the rain upon the rock, which it
   runs off, and did not soak into their hearts, as the rain upon the
   ploughed ground. The Syriac reads it, "Because you do not acquiesce in
   my word; you are not persuaded of the truth of it, nor pleased with the
   goodness of it." Our translation is very significant: It has no place
   in you. They sought to kill him, and so effectually to silence him, not
   because he had done they any harm, but because they could not bear the
   convincing, commanding power of his word. Note, [1.] The words of
   Christ ought to have a place in us, the innermost and uppermost
   place,--a dwelling place, as a man at home, and not as a stranger or
   sojourner,--a working place; it must have room to operate, to work sin
   out of us, and to work grace in us; it must have a ruling place, its
   place must be upon the throne, it must dwell in us richly. [2.] There
   are many that make a profession of religion in whom the word of Christ
   has no place; they will not allow it a place, for they do not like it;
   Satan does all he can to displace it; and other things possess the
   place it should have in us. [3.] Where the word of God has no place no
   good is to be expected, for room is left there for all wickedness. If
   the unclean spirit find the heart empty of Christ's word, he enters in,
   and dwells there.

Christ's Discourse with the Pharisees.

   38 I speak that which I have seen with my Father: and ye do that which
   ye have seen with your father.   39 They answered and said unto him,
   Abraham is our father. Jesus saith unto them, If ye were Abraham's
   children, ye would do the works of Abraham.   40 But now ye seek to
   kill me, a man that hath told you the truth, which I have heard of God:
   this did not Abraham.   41 Ye do the deeds of your father. Then said
   they to him, We be not born of fornication; we have one Father, even
   God.   42 Jesus said unto them, If God were your Father, ye would love
   me: for I proceeded forth and came from God; neither came I of myself,
   but he sent me.   43 Why do ye not understand my speech? even because
   ye cannot hear my word.   44 Ye are of your father the devil, and the
   lusts of your father ye will do. He was a murderer from the beginning,
   and abode not in the truth, because there is no truth in him. When he
   speaketh a lie, he speaketh of his own: for he is a liar, and the
   father of it.   45 And because I tell you the truth, ye believe me not.
     46 Which of you convinceth me of sin? And if I say the truth, why do
   ye not believe me?   47 He that is of God heareth God's words: ye
   therefore hear them not, because ye are not of God.

   Here Christ and the Jews are still at issue; he sets himself to
   convince and convert them, while they still set themselves to
   contradict and oppose him.

   I. He here traces the difference between his sentiments and theirs to a
   different rise and origin (v. 38): I speak that which I have seen with
   my Father, and you do what you have seen with your father. Here are two
   fathers spoken of, according to the two families into which the sons of
   men are divided--God and the devil, and without controversy these are
   contrary the one to the other.

   1. Christ's doctrine was from heaven; it was copied out of the counsels
   of infinite wisdom, and the kind intentions of eternal love. (1.) I
   speak that which I have seen. The discoveries Christ has made to us of
   God and another world are not grounded upon guess and hearsay, but upon
   ocular inspection; so that he was thoroughly apprized of the nature,
   and assured of the truth, of all he said. He that is given to be a
   witness to the people is an eye-witness, and therefore unexceptionable.
   (2.) It is what I have seen with my Father. The doctrine of Christ is
   not a plausible hypothesis, supported by probable arguments, but it is
   an exact counterpart of the incontestable truths lodged in the eternal
   mind. It was not only what he had heard from his Father, but what he
   had seen with him when the counsel of peace was between them both.
   Moses spoke what he heard from God, but he might not see the face of
   God; Paul had been in the third heaven, but what he had seen there he
   could not, he must not, utter; for it was Christ's prerogative to have
   seen what he spoke, and to speak what he had seen.

   2. Their doings were from hell: "You do that which you have seen with
   your father. You do, by your own works, father yourselves, for it is
   evident whom you resemble, and therefore easy to find out your origin."
   As a child that is trained up with his father learns his father's words
   and fashions, and grows like him by an affected imitation as well as by
   a natural image, so these Jews, by their malicious opposition to Christ
   and the gospel, made themselves as like the devil as if they had
   industriously set him before them for their pattern.

   II. He takes off and answers their vain-glorious boasts of relation to
   Abraham and to God as their fathers, and shows the vanity and falsehood
   of their pretensions.

   1. They pleaded relation to Abraham, and he replies to this plea. They
   said, Abraham is our father, v. 39. In this they intended, (1.) To do
   honour to themselves, and to make themselves look great. They had
   forgotten the mortification given them by that acknowledgement
   prescribed them (Deut. xxvi. 5), A Syrian ready to perish was my
   father; and the charge exhibited against their degenerate ancestors
   (whose steps they trod in, and not those of the first founder of the
   family), Thy father was an Amorite, and thy mother a Hittite, Ezek.
   xvi. 3. As it is common for those families that are sinking and going
   to decay to boast most of their pedigree, so it is common for those
   churches that are corrupt and depraved to value themselves upon their
   antiquity and the eminence of their first planters. Fuimus Troes, fuit
   Ilium--We have been Trojans, and there once was Troy. (2.) They
   designed to cast an odium upon Christ as if he reflected upon the
   patriarch Abraham, in speaking of their father as one they had learned
   evil from. See how they sought an occasion to quarrel with him. Now
   Christ overthrows this plea, and exposes the vanity of it by a plain
   and cogent argument: "Abraham's children will do the works of Abraham,
   but you do not do Abraham's works, therefore you are not Abraham's
   children."

   [1.] The proposition is plain: "If you were Abraham's children, such
   children of Abraham as could claim an interest in the covenant made
   with him and his seed, which would indeed put an honour upon you, then
   you would do the works of Abraham, for to those only of Abraham's house
   who kept the way of the Lord, as Abraham did, would God perform what he
   had spoken," Gen. xviii. 19. Those only are reckoned the seed of
   Abraham, to whom the promise belongs, who tread in the steps of his
   faith and obedience, Rom. iv. 12. Though the Jews had their
   genealogies, and kept them exact, yet they could not by them make out
   their relation to Abraham, so as to take the benefit of the old entail
   (performam doni--according to the form of the gift), unless they walked
   in the same spirit; good women's relation to Sarah is proved only by
   this--whose daughters you are as long as you do well, and no longer, 1
   Pet. iii. 6. Note, Those who would approve themselves Abraham's seed
   must not only be of Abraham's faith, but do Abraham's works (James ii.
   21, 22),--must come at God's call, as he did,--must resign their
   dearest comforts to him,--must be strangers and sojourners in this
   world,--must keep up the worship of God in their families, and always
   walk before God in their uprightness; for these were the works of
   Abraham.

   [2.] The assumption is evident likewise: But you do not do the works of
   Abraham, for you seek to kill me, a man that has told you the truth,
   which I have heard of God; this did not Abraham, v. 40.

   First, He shows them what their work was, their present work, which
   they were now about; they sought to kill him; and three things are
   intimated as an aggravation of their intention:--1. They were so
   unnatural as to seek the life of a man, a man like themselves, bone of
   their bone, and flesh of their flesh, who had done them no harm, nor
   given them any provocation. You imagine mischief against a man, Ps.
   lxii. 3. 2. They were so ungrateful as to seek the life of one who had
   told them the truth, had not only done them no injury, but had done
   them the greatest kindness that could be; had not only not imposed upon
   them with a lie, but had instructed them in the most necessary and
   important truths; was he therefore become their enemy? 3. They were so
   ungodly as to seek the life of one who told them the truth which he had
   heard from God, who was a messenger sent from God to them, so that
   their attempt against him was quasi deicidium--an act of malice against
   God. This was their work, and they persisted in it.

   Secondly, He shows them that this did not become the children of
   Abraham; for this did not Abraham. 1. "He did nothing like this." He
   was famous for his humanity, witness his rescue of the captives; and
   for his piety, witness his obedience to the heavenly vision in many
   instances, and some tender ones. Abraham believed God; they were
   obstinate in unbelief: Abraham followed God; they fought against him;
   so that he would be ignorant of them, and would not acknowledge them,
   they were so unlike him, Isa. lxiii. 16. See Jer. xxii. 15-17. 2. "He
   would not have done thus if he had lived now, or I had lived then." Hoc
   Abraham non fecisset--He would not have done this; so some read it. We
   should thus reason ourselves out of any way of wickedness; would
   Abraham, and Isaac, and Jacob have done so? We cannot expect to be ever
   with them, if we be never like them.

   [3.] The conclusion follows of course (v. 41): "Whatever your boasts
   and pretensions be, you are not Abraham's children, but father
   yourselves upon another family (v. 41); there is a father whose deeds
   you do, whose spirit you are of, and whom you resemble." He does not
   yet say plainly that he means the devil, till they by their continued
   cavils forced him so to explain himself, which teaches us to treat even
   bad men with civility and respect, and not to be forward to say that of
   them, or to them, which, though true, sounds harsh. He tried whether
   they would suffer their own consciences to infer from what he said that
   they were the devil's children; and it is better to hear it from them
   now that we are called to repent, that is, to change our father and
   change our family, by changing our spirit and way, than to hear it from
   Christ in the great day.

   2. So far were they from owning their unworthiness of relation to
   Abraham that they pleaded relation to God himself as their Father: "We
   are not born of fornication, we are not bastards, but legitimate sons;
   we have one Father, even God."

   (1.) Some understand this literally. They were not the sons of the
   bondwoman, as the Ishmaelites were; nor begotten in incest, as the
   Moabites and Ammonites were (Deut. xxiii. 3); nor were they a spurious
   brood in Abraham's family, but Hebrews of the Hebrews; and, being born
   in lawful wedlock, they might call God Father, who instituted that
   honourable estate in innocency; for a legitimate seed, not tainted with
   divorces nor the plurality of wives, is called a seed of God, Mal. ii.
   15.

   (2.) Others take it figuratively. They begin to be aware now that
   Christ spoke of a spiritual not a carnal father, of the father of their
   religion; and so,

   [1.] They deny themselves to be a generation of idolaters: "We are not
   born of fornication, are not the children of idolatrous parents, nor
   have been bred up in idolatrous worships." Idolatry is often spoken of
   as spiritual whoredom, and idolaters as children of whoredoms, Hosea
   ii. 4; Isa. lvii. 3. Now, if they meant that they were not the
   posterity of idolaters, the allegation was false, for no nation was
   more addicted to idolatry than the Jews before the captivity; if they
   meant no more than that they themselves were not idolaters, what then?
   A man may be free from idolatry, and yet perish in another iniquity,
   and be shut out of Abraham's covenant. If thou commit no idolatry
   (apply it to this spiritual fornication), yet if thou kill thou art
   become a transgressor of the covenant. A rebellious prodigal son will
   be disinherited, though he be not born of fornication.

   [2.] They boast themselves to be true worshippers of the true God. We
   have not many fathers, as the heathens had, gods many and lords many,
   and yet were without God, as filius populi--a son of the people, has
   many fathers and yet none certain; no, the Lord our God is one Lord and
   one Father, and therefore it is well with us. Note, Those flatter
   themselves, and put a damning cheat upon their own souls, who imagine
   that their professing the true religion and worshipping the true God
   will save them, though they worship not God in spirit and in truth, nor
   are true to their profession. Now our Saviour gives a full answer to
   this fallacious plea (v. 42, 43), and proves, by two arguments, that
   they had no right to call God Father.

   First, They did not love Christ: If God were your Father, you would
   love me. He had disproved their relation to Abraham by their going
   about to kill him (v. 40), but here he disproves their relation to God
   by their not loving and owning him. A man may pass for a child of
   Abraham if he do not appear an enemy to Christ by gross sin; but he
   cannot approve himself a child of God unless he be a faithful friend
   and follower of Christ. Note, All that have God for their Father have a
   true love to Jesus Christ, and esteem of his person, a grateful sense
   of his love, a sincere affection to his cause and kingdom, a
   complacency in the salvation wrought out by him and in the method and
   terms of it, and a care to keep his commandments, which is the surest
   evidence of our love to him. We are here in a state of probation, upon
   our trial how we will conduct ourselves towards our Maker, and
   accordingly it will be with us in the state of retribution. God has
   taken various methods to prove us, and this was one: he sent his Son
   into the world, with sufficient proofs of his sonship and mission,
   concluding that all that called him Father would kiss his Son, and bid
   him welcome who was the first-born among many brethren; see 1 John v.
   1. By this our adoption will be proved or disproved--Did we love
   Christ, or no? If any man do not, he is so far from being a child of
   God that he is anathema, accursed, 1 Cor. xvi. 22. Now our Saviour
   proves that if they were God's children they would love him; for, saith
   he, I proceeded forth and came from God. They will love him; for, 1. He
   was the Son of God: I proceeded forth from God. Exelthon this means his
   divine exeleusis, or origin from the Father, by the communication of
   the divine essence, and also the union of the divine logos to his human
   nature; so Dr. Whitby. Now this could not but recommend him to the
   affections of all that were born of God. Christ is called the beloved,
   because, being the beloved of the Father, he is certainly the beloved
   of all the saints, Eph. i. 6. 2. He was sent of God, came from him as
   an ambassador to the world of mankind. He did not come of himself, as
   the false prophets, who had not either their mission or their message
   from God, Jer. xxiii. 21. Observe the emphasis he lays upon this: I
   came from God; neither came I of myself, but he sent me. He had both
   his credentials and his instructions from God; he came to gather
   together in one the children of God (ch. xi. 51), to bring many sons to
   glory, Heb. ii. 10. And would not all God's children embrace with both
   arms a messenger sent from their Father on such errands? But these Jews
   made it appear that they were nothing akin to God, by their want of
   affection to Jesus Christ.

   Secondly, They did not understand him. It was a sign they did not
   belong to God's family that they did not understand the language and
   dialect of the family: You do not understand my speech (v. 43), ten
   lalian ten emen. Christ's speech was divine and heavenly, but
   intelligible enough to those that were acquainted with the voice of
   Christ in the Old Testament. Those that had made the word of the
   Creator familiar to them needed no other key to the dialect of the
   Redeemer; and yet these Jews make strange of the doctrine of Christ,
   and find knots in it, and I know not what stumbling stones. Could a
   Galilean be known by his speech? An Ephraimite by his sibboleth? And
   would any have the confidence to call God Father to whom the Son of God
   was a barbarian, even when he spoke the will of God in the words of the
   Spirit of God? Note, Those who are not acquainted with the divine
   speech have reason to fear that they are strangers to the divine
   nature. Christ spoke the words of God (ch. iii. 34) in the dialect of
   the kingdom of God; and yet they, who pretended to belong to the
   kingdom, understood not the idioms and properties of it, but like
   strangers, and rude ones too, ridiculed it. And the reason why they did
   not understand Christ's speech made the matter much worse: Even because
   you cannot hear my word, that is, "You cannot persuade yourselves to
   hear it attentively, impartially, and without prejudice, as it should
   be heard." The meaning of this cannot is an obstinate will not; as the
   Jews could not hear Stephen (Acts vii. 57) nor Paul, Acts xxiii. 22.
   Note, The rooted antipathy of men's corrupt hearts to the doctrine of
   Christ is the true reason of their ignorance of it, and of their errors
   and mistakes about it. They do not like it nor love it, and therefore
   they will not understand it; like Peter, who pretended he knew not what
   the damsel said (Matt. xxvi. 70), when in truth he knew not what to say
   to it. You cannot hear my words, for you have stopped your ears (Ps.
   lviii. 4, 5), and God, in a way of righteous judgment, has made your
   ears heavy, Isa. vi. 10.

   III. Having thus disproved their relation both to Abraham and to God,
   he comes next to tell them plainly whose children they were: You are of
   your father the devil, v. 44. If they were not God's children, they
   were the devil's, for God and Satan divide the world of mankind; the
   devil is therefore said to work in the children of disobedience, Eph.
   ii. 2. All wicked people are the devil's children, children of Belial
   (2 Cor. vi. 15), the serpent's seed (Gen. iii. 15), children of the
   wicked one, Matt. xiii. 38. They partake of his nature, bear his image,
   obey his commands, and follow his example. Idolaters said to a stock,
   Thou art our father, Jer. ii. 27.

   This is a high charge, and sounds very harsh and horrid, that any of
   the children of men, especially the church's children, should be called
   children of the devil, and therefore our Saviour fully proves it.

   1. By a general argument: The lusts of your father you will do, thelete
   poiein. (1.) "You do the devil's lusts, the lusts which he would have
   you to fulfil; you gratify and please him, and comply with his
   temptation, and are led captive by him at his will: nay, you do those
   lusts which the devil himself fulfils." Fleshly lusts and worldly lusts
   the devil tempts men to; but, being a spirit, he cannot fulfil them
   himself. The peculiar lusts of the devil are spiritual wickedness; the
   lusts of the intellectual powers, and their corrupt reasonings; pride
   and envy, and wrath and malice; enmity to that which is good, and
   enticing others to that which is evil; these are lusts which the devil
   fulfils, and those who are under the dominion of these lusts resemble
   the devil, as the child does the parent. The more there is of
   contemplation, and contrivance, and secret complacency, in sin, the
   more it resembles the lusts of the devil. (2.) You will do the devil's
   lusts. The more there is of the will in these lusts, the more there is
   of the devil in them. When sin is committed of choice and not by
   surprise, with pleasure and not with reluctancy, when it is persisted
   in with a daring presumption and a desperate resolution, like theirs
   that said, We have loved strangers and after them we will go, then the
   sinner will do the devil's lusts. "The lusts of your father you delight
   to do;" so Dr. Hammond; they are rolled under the tongue as a sweet
   morsel.

   2. By two particular instances, wherein they manifestly resembled the
   devil--murder and lying. The devil is an enemy to life, because God is
   the God of life and life is the happiness of man; and an enemy to
   truth, because God is the God of truth and truth is the bond of human
   society.

   (1.) He was a murderer from the beginning, not from his own beginning,
   for he was created an angel of light, and had a first estate which was
   pure and good, but from the beginning of his apostasy, which was soon
   after the creation of man. He was anthropoktonos--homicida, a
   man-slayer. [1.] He was a hater of man, and so in affection an
   disposition a murderer of him. He has his name, Satan, from
   sitnah--hatred. He maligned God's image upon man, envied his happiness,
   and earnestly desired his ruin, was an avowed enemy to the whole race.
   [2.] He was man's tempter to that sin which brought death into the
   world, and so he was effectually the murderer of all mankind, which in
   Adam had but one neck. He was a murderer of souls, deceived them into
   sin, and by it slew them (Rom. vii. 11), poisoned man with the
   forbidden fruit, and, to aggravate the matter, made him his own
   murderer. Thus he was not only at the beginning, but from the
   beginning, which intimates that thus he has been ever since; as he
   began, so he continues, the murderer of men by his temptations. The
   great tempter is the great destroyer. The Jews called the devil the
   angel of death. [3.] He was the first wheel in the first murder that
   ever was committed by Cain, who was of that wicked one, and slew his
   brother, 1 John iii. 12. If the devil had not been very strong in Cain,
   he could not have done such an unnatural thing as to kill his own
   brother. Cain killing his brother by the instigation of the devil, the
   devil is called the murderer, which does not speak Cain's personal
   guilt the less, but the devil's the more, whose torments, we have
   reason to think, will be the greater, when the time comes, for all that
   wickedness into which he has drawn men. See what reason we have to
   stand upon our guard against the wiles of the devil, and never to
   hearken to him (for he is a murderer, and certainly aims to do us
   mischief, even when he speaks fair), and to wonder that he who is the
   murderer of the children of men should yet be, by their own consent, so
   much their master. Now herein these Jews were followers of him, and
   were murderers, like him; murderers of souls, which they led blindfold
   into the ditch, and made the children of hell; sworn enemies of Christ,
   and now ready to be his betrayers and murderers, for the same reason
   that Cain killed Abel. These Jews were that seed of the serpent that
   were to bruise the heel of the seed of the woman; Now you seek to kill
   me.

   (2.) He was a liar. A lie is opposed to truth (1 John ii. 21), and
   accordingly the devil is here described to be,

   [1.] An enemy to truth, and therefore to Christ. First, He is a
   deserter, from the truth; he abode not in the truth, did not continue
   in the purity and rectitude of his nature wherein he was created, but
   left his first state; when he degenerated from goodness, he departed
   from truth, for his apostasy was founded in a lie. The angels were the
   hosts of the Lord; those that fell were not true to their commander and
   sovereign, they were not to be trusted, being charged with folly and
   defection, Job iv. 18. By the truth here we may understand the revealed
   will of God concerning the salvation of man by Jesus Christ, the truth
   which Christ was now preaching, and which the Jews opposed; herein they
   did like their father the devil, who, seeing the honour put upon the
   human nature in the first Adam, and foreseeing the much greater honour
   intended in the second Adam, would not be reconciled to that counsel of
   God, nor stand in the truth concerning it, but, from a spirit of pride
   and envy, set himself to resist it, and to thwart the designs of it;
   and so did these Jews here, as his children and agents. Secondly, He is
   destitute of the truth: There is no truth in him. His interest in the
   world is supported by lies and falsehoods, and there is no truth,
   nothing you can confide in, in him, nor in any thing he says or does.
   The notions he propagates concerning good and evil are false and
   erroneous, his proofs are lying wonders, his temptations are all
   cheats; he has great knowledge of the truth, but having no affection to
   it, but on the contrary being a sworn enemy to it, he is said to have
   no truth in him.

   [2.] He is a friend and patron of lying: When he speaketh a lie he
   speaketh of his own. Three things are here said of the devil with
   reference to the sin of lying:--First, That he is a liar; his oracles
   were lying oracles, his prophets lying prophets, and the images in
   which he was worshipped teachers of lies. He tempted our first parents
   with a downright lie. All his temptations are carried on by lies,
   calling evil good and good evil, and promising impunity in sin; he
   knows them to be lies, and suggests them with an intention to deceive,
   and so to destroy. When he now contradicted the gospel, in the scribes
   and Pharisees, it was by lies; and when afterwards he corrupted it, in
   the man of sin, it was by strong delusions, and a great complicated
   lie. Secondly, That when he speaks a lie he speaks of his own, ek ton
   idion. It is the proper idiom of his language; of his own, not of God;
   his Creator never put it into him. When men speak a lie they borrow it
   from the devil, Satan fills their hearts to lie (Acts v. 3); but when
   the devil speaks a lie the model of it is of his own framing, the
   motives to it are from himself, which bespeaks the desperate depth of
   wickedness into which those apostate spirits are sunk; as in their
   first defection they had no tempter, so their sinfulness is still their
   own. Thirdly, That he is the father of it, autou. 1. He is the father
   of every lie; not only of the lies which he himself suggests, but of
   those which others speak; he is the author and founder of all lies.
   When men speak lies, they speak from him, and as his mouth; they come
   originally from him, and bear his image. 2. He is the father of every
   liar; so it may be understood. God made men with a disposition to
   truth. It is congruous to reason and natural light, to the order of our
   faculties and the laws of society, that we should speak truth; but the
   devil, the author of sin, the spirit that works in the children of
   disobedience, has so corrupted the nature of man that the wicked are
   said to be estranged from the womb, speaking lies (Ps. lviii. 3); he
   has taught them with their tongues to use deceit, Rom. iii. 13. He is
   the father of liars, who begat them, who trained them up in the way of
   lying, whom they resemble and obey, and with whom all liars shall have
   their portion for ever.

   IV. Christ, having thus proved all murderers and all liars to be the
   devil's children, leaves it to the consciences of his hearers to say,
   Thou art the man. But he comes in the following verses to assist them
   in the application of it to themselves; he does not call them liars,
   but shows them that they were no friends to truth, and therein
   resembled him who abode not in the truth, because there is no truth in
   him. Two things he charges upon them:--

   1. That they would not believe the word of truth (v. 45), hoti ten
   aletheian lego, ou pisteuete moi.

   (1.) Two ways it may be taken;--[1.] "Though I tell you the truth, yet
   you will not believe me (hoti), that I do so." Though he gave abundant
   proof of his commission from God, and his affection to the children of
   men, yet they would not believe that he told them the truth. Now was
   truth fallen in the street, Isa. lix. 14, 15. The greatest truths with
   some gained not the least credit; for they rebelled against the light,
   Job xxiv. 13. Or, [2.] Because I tell you the truth (so we read it)
   therefore you believe me not. They would not receive him, nor entertain
   him as a prophet, because he told them some unpleasing truths which
   they did not care to hear, told them the truth concerning themselves
   and their own case, showed them their faces in a glass that would not
   flatter them; therefore they would not believe a word he said.
   Miserable is the case of those to whom the light of divine truth is
   become a torment.

   (2.) Now, to show them the unreasonableness of their infidelity, he
   condescends to put the matter to this fair issue, v. 46. He and they
   being contrary, either he was in an error or they were. Now take it
   either way.

   [1.] If he were in an error, why did they not convince him? The
   falsehood of pretended prophets was discovered either by the ill
   tendency of their doctrines (Deut. xiii. 2), or by the ill tenour of
   their conversation: You shall know them by their fruits; but (saith
   Christ) which of you, you of the sanhedrim, that take upon you to judge
   of prophets, which of you convinceth me of sin? They accused him of
   some of the worst of crimes--gluttony, drunkenness, blasphemy,
   sabbath-breaking, confederacy with Satan, and what not. But their
   accusations were malicious groundless calumnies, and such as every one
   that knew him knew to be utterly false. When they had done their utmost
   by trick and artifice, subornation and perjury, to prove some crime
   upon him, the very judge that condemned him owned he found no fault in
   him. The sin he here challenges them to convict him of is, First, An
   inconsistent doctrine. They had heard his testimony; could they show
   any thing in it absurd or unworthy to be believed, any contradiction
   either of himself or of the scriptures, or any corruption of truth or
   manners insinuated by his doctrine? ch. xviii. 20. Or, Secondly, An
   incongruous conversation: "Which of you can justly charge me with any
   thing, in word or deed, unbecoming a prophet?" See the wonderful
   condescension of our Lord Jesus, that he demanded not credit any
   further than the allowed motives of credibility supported his demands.
   See Jer. ii. 5, 31; Mic. vi. 3. Ministers may hence learn, 1. To walk
   so circumspectly as that it may not be in the power of their most
   strict observers to convince them of sin, that the ministry be not
   blamed. The only way not to be convicted of sin is not to sin. 2. To be
   willing to admit a scrutiny; though we are confident in many things
   that we are in the right, yet we should be willing to have it tried
   whether we be not in the wrong. See Job vi. 24.

   [2.] If they were in an error, why were they not convinced by him? "If
   I say the truth, why do you not believe me? If you cannot convince me
   of error, you must own that I say the truth, and why do you not then
   give me credit? Why will you not deal with me upon trust?" Note, If men
   would but enquire into the reason of their infidelity, and examine why
   they do not believe that which they cannot gainsay, they would find
   themselves reduced to such absurdities as they could not but be ashamed
   of; for it will be found that the reason why we believe not in Jesus
   Christ is because we are not willing to part with our sins, and deny
   ourselves, and serve God faithfully; that we are not of the Christian
   religion, because we would not indeed be of any, and unbelief of our
   Redeemer resolves itself into a downright rebellion against our
   Creator.

   2. Another thing charged upon them is that they would not hear the
   words of God (v. 47), which further shows how groundless their claim of
   relation to God was. Here is,

   (1.) A doctrine laid down: He that is of God heareth God's words; that
   is, [1.] He is willing and ready to hear them, is sincerely desirous to
   know what the mind of God is, and cheerfully embraces whatever he knows
   to be so. God's words have such an authority over, and such an
   agreeableness with all that are born of God, that they meet them, as
   the child Samuel did, with, Speak, Lord, for thy servant heareth. Let
   the word of the Lord come. [2.] He apprehends and discerns them, he so
   hears them as to perceive the voice of God in them, which the natural
   man does not, 1 Cor. ii. 14. He that is of God is soon aware of the
   discoveries he makes of himself of the nearness of his name (Ps. lxxv.
   1), as they of the family know the master's tread, and the master's
   knock, and open to him immediately (Luke xii. 36), as the sheep know
   the voice of their shepherd from that of a stranger, ch. x. 4, 5; Cant.
   ii. 8.

   (2.) The application of this doctrine, for the conviction of these
   unbelieving Jews: You therefore hear them not; that is, "You heed not,
   you understand not, you believe not, the words of God, nor care to hear
   them, because you are not of God. Your being thus deaf and dead to the
   words of God is a plain evidence that you are not of God." It is in his
   word that God manifests himself and is present among us; we are
   therefore reckoned to be well or ill affected to his word; see 2 Cor.
   iv. 4; 1 John iv. 6. Or, their not being of God was the reason why they
   did not profitably hear the words of God, which Christ spoke; they did
   not understand and believe him, not because the things themselves were
   obscure or wanted evidence, but because the hearers were not of God,
   were not born again. If the word of the kingdom do not bring forth
   fruit, the blame is to be laid upon the soil, not upon the seed, as
   appears by the parable of the sower, Matt. xiii. 3.

Christ's Discourse with the Pharisees.

   48 Then answered the Jews, and said unto him, Say we not well that thou
   art a Samaritan, and hast a devil?   49 Jesus answered, I have not a
   devil; but I honour my Father, and ye do dishonour me.   50 And I seek
   not mine own glory: there is one that seeketh and judgeth.

   Here is, I. The malice of hell breaking out in the base language which
   the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled
   at his doctrine, and had made invidious remarks upon it; but, having
   shown themselves uneasy when he complained (v. 43, 47) that they would
   not hear him, now at length they fall to downright railing, v. 48. They
   were not the common people, but, as it should seem, the scribes and
   Pharisees, the men of consequence, who, when they saw themselves
   convicted of an obstinate infidelity, scornfully turned off the
   conviction with this: Say we not well that thou art a Samaritan, and
   hast a devil? See here, see it and wonder, see it and tremble,

   1. What was the blasphemous character commonly given of our Lord Jesus
   among the wicked Jews, to which they refer. (1.) That he was a
   Samaritan, that is, that he was an enemy to their church and nation,
   one that they hated and could not endure. Thus they exposed him to the
   ill will of the people, with whom you could not put a man into a worse
   name than to call him a Samaritan. If he had been a Samaritan, he had
   been punishable, by the beating of the rebels (as they called it), for
   coming into the temple. They had often enough called him a Galilean--a
   mean man; but as if that were not enough, though it contradicted the
   other, they will have him a Samaritan--a bad man. The Jews to this day
   call the Christians, in reproach, Cuthæi-Samaritans. Note, Great
   endeavours have in all ages been used to make good people odious by
   putting them under black characters, and it is easy to run that down
   with a crowd and a cry which is once put into an ill name. Perhaps
   because Christ justly inveighed against the pride and tyranny of the
   priests and elders, they hereby suggest that he aimed at the ruin of
   their church, in aiming at its reformation, and was falling away to the
   Samaritans. (2.) That he had a devil. Either, [1.] That he was in
   league with the devil. Having reproached his doctrine as tending to
   Samaritanism, here they reflect upon his miracles as done in
   combination with Beelzebub. Or, rather [2.] That he was possessed with
   a devil, that he was a melancholy man, whose brain was clouded, or a
   mad man, whose brain was heated, and that which he said was no more to
   be believed than the extravagant rambles of a distracted man, or one in
   a delirium. Thus the divine revelation of those things which are above
   the discovery of reason have been often branded with the charge of
   enthusiasm, and the prophet was called a mad fellow, 2 Kings ix. 11;
   Hosea ix. 7. The inspiration of the Pagan oracles and prophets was
   indeed a frenzy, and those that had it were for the time beside
   themselves; but that which was truly divine was not so. Wisdom is
   justified of her children, as wisdom indeed.

   2. How they undertook to justify this character, and applied it to the
   present occasion: Say we not well that thou art so? One would think
   that his excellent discourses should have altered their opinion of him,
   and have made them recant; but, instead of this, their hearts were more
   hardened and their prejudices confirmed. They value themselves on their
   enmity to Christ, as if they had never spoken better than when they
   spoke the worst they could of Jesus Christ. Those have arrived at the
   highest pitch of wickedness who avow their impiety, repeat what they
   should retract, and justify themselves in that for which they ought to
   condemn themselves. It is bad to say and do ill, but it is worse to
   stand to it; I do well to be angry. When Christ spoke with so much
   boldness against the sins of the great men, and thereby incensed them
   against him, those who were sensible of no interest but what is secular
   and sensual concluded him beside himself, for they thought none but a
   madman would lose his preferment, and hazard his life, for his religion
   and conscience.

   II. The meekness and mercifulness of Heaven shining in Christ's reply
   to this vile calumny, v. 49, 50.

   1. He denies their charge against him: I have not a devil; as Paul
   (Acts xxvi. 25), I am not mad. The imputation is unjust; "I am neither
   actuated by a devil, nor in compact with one;" and this he evidenced by
   what he did against the devil's kingdom. He takes no notice of their
   calling him a Samaritan, because it was a calumny that disproved
   itself, it was a personal reflection, and not worth taking notice of:
   but saying he had a devil reflected on his commission, and therefore he
   answered that. St. Augustine gives this gloss upon his not saying any
   thing to their calling him a Samaritan--that he was indeed that good
   Samaritan spoken of in the parable, Luke x. 33.

   2. He asserts the sincerity of his own intentions: But I honour my
   Father. They suggested that he took undue honours to himself, and
   derogated from the honour due to God only, both which he denies here,
   in saying that he made it his business to honour his Father, and him
   only. It also proves that he had not a devil; for, if he had, he would
   not honour God. Note, Those who can truly way that they make it their
   constant care to honour God are sufficiently armed against the censures
   and reproaches of men.

   3. He complains of the wrong they did him by their calumnies: You do
   dishonour me. By this it appears that, as man, he had a tender sense of
   the disgrace and indignity done him; reproach was a sword in his bones,
   and yet he underwent it for our salvation. It is the will of God that
   all men should honour the Son, yet there are many that dishonour him;
   such a contradiction is there in the carnal mind to the will of God.
   Christ honoured his Father so as never man did, and yet was himself
   dishonoured so as never man was; for, though God has promised that
   those who honour him he will honour, he never promised that men should
   honour them.

   4. He clears himself from the imputation of vain glory, in saying this
   concerning himself, v. 50. See here, (1.) His contempt of worldly
   honour: I seek not mine own glory. He did not aim at this in what he
   had said of himself or against his persecutors; he did not court the
   applause of men, nor covet preferment in the world, but industriously
   declined both. He did not seek his own glory distinct from his
   Father's, nor had any separate interest of his own. For men to search
   their own glory is not glory indeed (Prov. xxv. 27), but rather their
   shame to be so much out in their aim. This comes in here as a reason
   why Christ made so light of their reproaches: "You do dishonour me, but
   cannot disturb me, shall not disquiet me, for I seek not my own glory."
   Note, Those who are dead to men's praise can safely bear their
   contempt. (2.) His comfort under worldly dishonour: There is one that
   seeketh and judgeth. In two things Christ made it appear that he sought
   not his own glory; and here he tells us what satisfied him as to both.
   [1.] He did not court men's respect, but was indifferent to it, and in
   reference to this he saith, "There is one that seeketh, that will
   secure and advance, my interest in the esteem and affections of the
   people, while I am in no care about it." Note, God will seek their
   honour that do not seek their own; for before honour is humility. [2.]
   He did not revenge men's affronts, but was unconcerned at them, and in
   reference to this he saith, "There is one that judgeth, that will
   vindicate my honour, and severely reckon with those that trample upon
   it." Probably he refers here to the judgments that were coming upon the
   nation of the Jews for the indignities they did to the Lord Jesus. See
   Ps. xxxvii. 13-15. I heard not, for thou wilt hear. If we undertake to
   judge for ourselves, whatever damage we sustain, our recompence is in
   our own hands; but if we be, as we ought to be, humble appellants and
   patient expectants, we shall find, to our comfort, there is one that
   judgeth.

Christ's Discourse with the Pharisees

   51 Verily, verily, I say unto you, If a man keep my saying, he shall
   never see death.   52 Then said the Jews unto him, Now we know that
   thou hast a devil. Abraham is dead, and the prophets; and thou sayest,
   If a man keep my saying, he shall never taste of death.   53 Art thou
   greater than our father Abraham, which is dead? and the prophets are
   dead: whom makest thou thyself?   54 Jesus answered, If I honour
   myself, my honour is nothing: it is my Father that honoureth me; of
   whom ye say, that he is your God:   55 Yet ye have not known him; but I
   know him: and if I should say, I know him not, I shall be a liar like
   unto you: but I know him, and keep his saying.   56 Your father Abraham
   rejoiced to see my day: and he saw it, and was glad.   57 Then said the
   Jews unto him, Thou art not yet fifty years old, and hast thou seen
   Abraham?   58 Jesus said unto them, Verily, verily, I say unto you,
   Before Abraham was, I am.   59 Then took they up stones to cast at him:
   but Jesus hid himself, and went out of the temple, going through the
   midst of them, and so passed by.

   In these verses we have,

   I. The doctrine of the immortality of believers laid down, v. 51. It is
   ushered in with the usual solemn preface, Verily, verily, I say unto
   you, which commands both attention and assent, and this is what he
   says, If a man keep my sayings, he shall never see death. Here we have,
   1. The character of a believer: he is one that keeps the sayings of the
   Lord Jesus, ton logon ton emon--my word; that word of mine which I have
   delivered to you; this we must not only receive, but keep; not only
   have, but hold. We must keep it in mind and memory, keep it in love and
   affection, so keep it as in nothing to violate it or go contrary to it,
   keep it without spot (1 Tim. vi. 14), keep it as a trust committed to
   us, keep in it as our way, keep to it as our rule. 2. The privilege of
   a believer: He shall by no means see death for ever; so it is in the
   original. Not as if the bodies of believers were secured from the
   stroke of death. No, even the children of the Most High must die like
   men, and the followers of Christ have been, more than other men, in
   deaths often, and killed all the day long; how then is this promise
   made good that they shall not see death? Answer, (1.) The property of
   death is so altered to them that they do not see it as death, they do
   not see the terror of death, it is quite taken off; their sight does
   not terminate in death, as theirs does who live by sense; no, they look
   so clearly, so comfortably, through death, and beyond death, and are so
   taken up with their state on the other side death, that they overlook
   death, and see it not. (2.) The power of death is so broken that though
   there is no remedy, but they must see death, yet they shall not see
   death for ever, shall not be always shut up under its arrests, the day
   will come when death shall be swallowed up in victory. (3.) They are
   perfectly delivered from eternal death, shall not be hurt of the second
   death. That is the death especially meant here, that death which is for
   ever, which is opposed to everlasting life; this they shall never see,
   for they shall never come into condemnation; they shall have their
   everlasting lot where there will be no more death, where they cannot
   die any more, Luke xx. 36. Though now they cannot avoid seeing death,
   and tasting it too, yet they shall shortly be there where it will be
   seen no more for ever, Exod. xiv. 13.

   II. The Jews cavil at this doctrine. Instead of laying hold of this
   precious promise of immortality, which the nature of man has an
   ambition of (who is there that does not love life, and dread the sight
   of death?) they lay hold of this occasion to reproach him that makes
   them so kind an offer: Now we know that thou hast a devil. Abraham is
   dead. Observe here,

   1. Their railing: "Now we know that thou hast a devil, that thou art a
   madman; thou ravest, and sayest thou knowest not what." See how these
   swine trample underfoot the precious pearls of gospel promises. If now
   at last they had evidence to prove him mad, why did they say (v. 48),
   before they had that proof, Thou hast a devil? But this is the method
   of malice, first to fasten an invidious charge, and then to fish for
   evidence of it: Now we know that thou hast a devil. If he had not
   abundantly proved himself a teacher come from God, his promises of
   immortality to his credulous followers might justly have been
   ridiculed, and charity itself would have imputed them to a crazed
   fancy; but his doctrine was evidently divine, his miracles confirmed
   it, and the Jews' religion taught them to expect such a prophet, and to
   believe in him; for them therefore thus to reject him was to abandon
   that promise to which their twelve tribes hoped to come, Acts xxvi. 7.

   2. Their reasoning, and the colour they had to run him down thus. In
   short, they look upon him as guilty of an insufferable piece of
   arrogance, in making himself greater than Abraham and the prophets:
   Abraham is dead, and the prophets, they are dead too; very true, by the
   same token that these Jews were the genuine offspring of those that
   killed them. Now, (1.) It is true that Abraham and the prophets were
   great men, great in the favour of God, and great in the esteem of all
   good men. (2.) It is true that they kept God's sayings, and were
   obedient to them; and yet, (3.) It is true that they died; they never
   pretended to have, much less to give, immortality, but every one in his
   own order was gathered to his people. It was their honour that they
   died in faith, but die they must. Why should a good man be afraid to
   die, when Abraham is dead, and the prophets are dead? They have tracked
   the way through that darksome valley, which should reconcile us to
   death and help to take off the terror of it. Now they think Christ
   talks madly, when he saith, If a man keep my sayings, he shall never
   taste death. Tasting death means the same thing with seeing it; and
   well may death be represented as grievous to several of the senses,
   which is the destruction of them all. Now their arguing goes upon two
   mistakes:--[1.] They understood Christ of an immortality in this world,
   and this was a mistake. In the sense that Christ spoke, it was not true
   that Abraham and the prophets were dead, for God is still the God of
   Abraham and the God of the holy prophets (Rev. xxii. 6); now God is not
   the God of the dead, but of the living; therefore Abraham and the
   prophets are still alive, and, as Christ meant it, they had not seen
   nor tasted death. [2.] They thought none could be greater than Abraham
   and the prophets, whereas they could not but know that the Messiah
   would be greater than Abraham or any of the prophets; they did
   virtuously, but he excelled them all; nay, they borrowed their
   greatness from him. It was the honour of Abraham that he was the Father
   of the Messiah, and the honour of the prophets that they testified
   beforehand concerning him: so that he certainly obtained a far more
   excellent name than they. Therefore, instead of inferring from Christ's
   making himself greater than Abraham that he had a devil, they should
   have inferred from his proving himself so (by doing the works which
   neither Abraham nor the prophets ever did) that he was the Christ; but
   their eyes were blinded. They scornfully asked, Whom makest thou
   thyself? As if he had been guilty of pride and vain-glory; whereas he
   was so far from making himself greater than he was that he now drew a
   veil over his own glory, emptied himself, and made himself less than he
   was, and was the greatest example of humility that ever was.

   III. Christ's reply to this cavil; still he vouchsafes to reason with
   them, that every mouth may be stopped. No doubt he could have struck
   them dumb or dead upon the spot, but this was the day of his patience.

   1. In his answer he insists not upon his own testimony concerning
   himself, but waives it as not sufficient nor conclusive (v. 54): If I
   honour myself, my honour is nothing, ean ego doxazo--if I glorify
   myself. Note, Self-honour is no honour; and the affectation of glory is
   both the forfeiture and the defeasance of it: it is not glory (Prov.
   xxv. 27), but so great a reproach that there is no sin which men are
   more industrious to hide than this; even he that most affects praise
   would not be thought to do it. Honour of our own creating is a mere
   chimera, has nothing in it, and therefore is called vain-glory.
   Self-admirers are self-deceivers. Our Lord Jesus was not one that
   honoured himself, as they represented him; he was crowned by him who is
   the fountain of honour, and glorified not himself to be made a high
   priest, Heb. v. 4, 5.

   2. He refers himself to his Father, God; and to their father, Abraham.

   (1.) To his Father, God: It is my Father that honoureth me. By this he
   means, [1.] That he derived from his Father all the honour he now
   claimed; he had commanded them to believe in him, to follow him, and to
   keep his word, all which put an honour upon him; but it was the Father
   that laid help upon him, that lodged all fulness in him, that
   sanctified him, and sealed him, and sent him into the world to receive
   all the honours due to the Messiah, and this justified him in all these
   demands of respect. [2.] That he depended upon his Father for all the
   honour he further looked for. He courted not the applauses of the age,
   but despised them; for his eye and heart were upon the glory which the
   Father had promised him, and which he had with the Father before the
   world was. He aimed at an advancement with which the Father was to
   exalt him, a name he was to give him, Phil. ii. 8, 9. Note, Christ and
   all that are his depend upon God for their honour; and he that is sure
   of honour where he is known cares not though he be slighted where he is
   in disguise. Appealing thus often to his Father, and his Father's
   testimony of him, which yet the Jews did not admit nor give credit to,

   First, He here takes occasion to show the reason of their incredulity,
   notwithstanding this testimony--and this was their unacquaintedness
   with God; as if he had said, "But why should I talk to you of my
   Father's honouring me, when he is one you know nothing of? You say of
   him that he is your God, yet you have not known him." Here observe,

   a. The profession they made of relation to God: "You say that he is
   your God, the God you have chosen, and are in covenant with; you say
   that you are Israel; but all are not so indeed that are of Israel,"
   Rom. ix. 6. Note, Many pretend to have an interest in God, and say that
   he is theirs, who yet have no just cause to say so. Those who called
   themselves the temple of the Lord, having profaned the excellency of
   Jacob, did but trust in lying words. What will it avail us to say, He
   is our God, if we be not in sincerity his people, nor such as he will
   own? Christ mentions here their profession of relation to God, as that
   which was an aggravation of their unbelief. All people will honour
   those whom their God honours; but these Jews, who said that the Lord
   was their God, studied how to put the utmost disgrace upon one upon
   whom their God put honour. Note, The Profession we make of a covenant
   relation to God, and an interest in him, if it be not improved by us
   will be improved against us.

   b. Their ignorance of him, and estrangement from him, notwithstanding
   this profession: Yet you have not known him. (a.) You know him not at
   all. These Pharisees were so taken up with the study of their
   traditions concerning things foreign and trifling that they never
   minded the most needful and useful knowledge; like the false prophets
   of old, who caused people to forget God's name by their dreams, Jer.
   xxiii. 27. Or, (b.) You know him not aright, but mistake concerning
   him; and this is as bad as not knowing him at all, or worse. Men may be
   able to dispute subtly concerning God, and yet may think him such a one
   as themselves, and not know him. You say that he is yours, and it is
   natural to us to desire to know our own, yet you know him not. Note,
   There are many who claim-kindred to God who yet have no acquaintance
   with him. It is only the name of God which they have learned to talk
   of, and to hector with; but for the nature of God, his attributes and
   perfections, and relations to his creatures, they know nothing of the
   matter; we speak this to their shame, 1 Cor. xv. 34. Multitudes satisfy
   themselves, but deceive themselves, with a titular relation to an
   unknown God. This Christ charges upon the Jews here, [a.] To show how
   vain and groundless their pretensions of relation to God were. "You say
   that he is yours, but you give yourselves the lie, for it is plain that
   you do not know him;" and we reckon that a cheat is effectually
   convicted if it be found that he is ignorant of the persons he pretends
   alliance to. [b.] To show the true reason why they were not wrought
   upon by Christ's doctrine and miracles. They knew not God; and
   therefore perceived not the image of God, nor the voice of God in
   Christ. Note, The reason why men receive not the gospel of Christ is
   because they have not the knowledge of God. Men submit not to the
   righteousness of Christ because they are ignorant of God's
   righteousness, Rom. x. 3. They that know not God, and obey not the
   gospel of Christ, are put together, 2 Thess. i. 8.

   Secondly, He gives them the reason of his assurance that his Father
   would honour him and own him: But I know him; and again, I know him;
   which bespeaks, not only his acquaintance with him, having lain in his
   bosom, but his confidence in him, to stand by him, and bear him out in
   his whole undertaking; as was prophesied concerning him (Isa. l. 7, 8),
   I know that I shall not be ashamed, for he is near that justifies; and
   as Paul, "I know whom I have believed (2 Tim. i. 12), I know him to be
   faithful, and powerful, and heartily engaged in the cause which I know
   to be his own." Observe, 1. How he professes his knowledge of his
   Father, with the greatest certainty, as one that was neither afraid nor
   ashamed to own it: If I should say I know him not, I should be a liar
   like unto you. He would not deny his relation to God, to humour the
   Jews, and to avoid their reproaches, and prevent further trouble; nor
   would he retract what he had said, nor confess himself either deceived
   or a deceiver; if he should, he would be found a false witness against
   God and himself. Note, Those who disown their religion and relation to
   God, as Peter, are liars, as much as hypocrites are, who pretend to
   know him, when they do not. See 1 Tim. vi. 13, 14. Mr. Clark observes
   well, upon this, that it is a great sin to deny God's grace in us. 2.
   How he proves his knowledge of his Father: I know him and keep his
   sayings, or his word. Christ, as man, was obedient to the moral law,
   and, as Redeemer, to the mediatorial law; and in both he kept his
   Father's word, and his own word with the Father. Christ requires of us
   (v. 51) that we keep his sayings; and he has set before us a copy of
   obedience, a copy without a blot: he kept his Father's sayings; well
   might he who learned obedience teach it; see Heb. v. 8, 9. Christ by
   this evinced that he knew the Father. Note, The best proof of our
   acquaintance with God is our obedience to him. Those only know God
   aright that keep his word; it is a ruled case, 1 John ii. 3. Hereby we
   know that we know him (and do not only fancy it), if we keep his
   commandments.

   (2.) Christ refers them to their father, whom they boasted so much of a
   relation to, and that was Abraham, and this closes the discourse.

   [1.] Christ asserts Abraham's prospect of him, and respect to him: Your
   father Abraham rejoiced to see my day, and he saw it, and was glad, v.
   56. And by this he proves that he was not at all out of the way when he
   made himself greater than Abraham. Two things he here speaks of as
   instances of that patriarch's respect to the promised Messiah:--

   First, The ambition he had to see his day: He rejoiced, egalliasto--he
   leaped at it. The word, though it commonly signifies rejoicing, must
   here signify a transport of desire rather than of joy, for otherwise
   the latter part of the verse would be a tautology; he saw it, and was
   glad. He reached out, or stretched himself forth, that he might see my
   day; as Zaccheus, that ran before, and climbed the tree, to see Jesus.
   The notices he had received of the Messiah to come had raised in him an
   expectation of something great, which he earnestly longed to know more
   of. The dark intimation of that which is considerable puts men upon
   enquiry, and makes them earnestly ask Who? and What? and Where? and
   When? and How? And thus the prophets of the Old Testament, having a
   general idea of a grace that should come, searched diligently (1 Pet.
   i. 10), and Abraham was as industrious herein as any of them. God told
   him of a land that he would give his posterity, and of the wealth and
   honour he designed them (Gen. xv. 14); but he never leaped thus to see
   that day, as he did to see the day of the Son of man. He could not look
   with so much indifferency upon the promised seed as he did upon the
   promised land; in that he was, but to the other he could not be,
   contentedly a stranger. Note, Those who rightly know any thing of
   Christ cannot but be earnestly desirous to know more of him. Those who
   discern the dawning of the light of the Sun of righteousness cannot but
   wish to see his rising. The mystery of redemption is that which angels
   desire to look into, much more should we, who are more immediately
   concerned in it. Abraham desired to see Christ's day, though it was at
   a great distance; but this degenerate seed of his discerned not his
   day, nor bade it welcome when it came. The appearing of Christ, which
   gracious souls love and long for, carnal hearts dread and loathe.

   Secondly, The satisfaction he had in what he did see of it: He saw it,
   and was glad. Observe here,

   a. How God gratified the pious desire of Abraham; he longed to see
   Christ's day, and he saw it. Though he saw it not so plainly, and
   fully, and distinctly as we now see it under the gospel, yet he saw
   something of it, more afterwards than he did at first. Note, To him
   that has, and to him that asks, shall be given; to him that uses and
   improves what he has, and that desires and prays for more of the
   knowledge of Christ, God will give more. But how did Abraham see
   Christ's day? (a.) Some understand it of the sight he had of it in the
   other world. The separate soul of Abraham, when the veil of flesh was
   rent, saw the mysteries of the kingdom of God in heaven. Calvin
   mentions this sense of it, and does not much disallow it. Note, The
   longings of gracious souls after Jesus Christ will be fully satisfied
   when they come to heaven, and not till then. But, (b.) It is more
   commonly understood of some sight he had of Christ's day in this world.
   They that received not the promises, yet saw them afar off, Heb. xi.
   13. Balaam saw Christ, but not now, not nigh. There is room to
   conjecture that Abraham had some vision of Christ and his day, for his
   own private satisfaction, which is not, nor must be, recorded in his
   story, like that of Daniel's, which must be shut up, and sealed unto
   the time of the end, Dan. xii. 4. Christ knew what Abraham saw better
   than Moses did. But there are divers things recorded in which Abraham
   saw more of that which he longed to see than he did when the promise
   was first made to him. He saw in Melchizedek one made like unto the Son
   of God, and a priest for ever; he saw an appearance of Jehovah,
   attended with two angels, in the plains of Mamre. In the prevalency of
   his intercession for Sodom he saw a specimen of Christ's intercession;
   in the casting out of Ishmael, and the establishment of the covenant
   with Isaac, he saw a figure of the gospel day, which is Christ's day;
   for these things were an allegory. In offering Isaac, and the ram
   instead of Isaac, he saw a double type of the great sacrifice; and his
   calling the place Jehovah-jireh--It shall be seen, intimates that he
   saw something more in it than others did, which time would produce; and
   in making his servant put his hand under his thigh, when he swore, he
   had a regard to the Messiah.

   b. How Abraham entertained these discoveries of Christ's day, and bade
   them welcome: He saw, and was glad. He was glad of what he saw of God's
   favour to himself, and glad of what he foresaw of the mercy God had in
   store for the world. Perhaps this refers to Abraham's laughing when God
   assured him of a son by Sarah (Gen. xvii. 16, 17), for that was not a
   laughter of distrust as Sarah's but of joy; in that promise he saw
   Christ's day, and it filled him with joy unspeakable. Thus he embraced
   the promises. Note, A believing sight of Christ and his day will put
   gladness into the heart. No joy like the joy of faith; we are never
   acquainted with true pleasure till we are acquainted with Christ.

   [2.] The Jews cavil at this, and reproach him for it (v. 57): Thou art
   not yet fifty years old, and hast thou seen Abraham? Here, First, They
   suppose that if Abraham saw him and his day he also had seen Abraham,
   which yet was not a necessary innuendo, but this turn of his words
   would best serve to expose him; yet it was true that Christ had seen
   Abraham, and had talked with him as a man talks with his friend.
   Secondly, They suppose it a very absurd thing for him to pretend to
   have seen Abraham, who was dead so many ages before he was born. The
   state of the dead is an invisible state; but here they ran upon the old
   mistake, understanding that corporally which Christ spoke spiritually.
   Now this gave them occasion to despise his youth, and to upbraid him
   with it, as if he were but of yesterday, and knew nothing: Thou art not
   yet fifty years old. They might as well have said, Thou art not forty;
   for he was now but thirty-two or thirty-three years old. As to this,
   Irenæus, one of the first fathers, with this passage supports the
   tradition which he says he had from some that had conversed with St.
   John, that our Saviour lived to be fifty years old, which he contends
   for, Advers. Hæres. lib. 2, cap. 39, 40. See what little credit is to
   be given to tradition; and, as to this here, the Jews spoke at random;
   some year they would mention, and therefore pitched upon one that they
   thought he was far enough short of; he did not look to be forty, but
   they were sure he could not be fifty, much less contemporary with
   Abraham. Old age is reckoned to begin at fifty (Num. iv. 47), so that
   they meant no more than this, "Thou art not to be reckoned an old man;
   many of us are much thy seniors, and yet pretend not to have seen
   Abraham." Some think that his countenance was so altered, with grief
   and watching, that, together with the gravity of his aspect, it made
   him look like a man of fifty years old: his visage was so marred, Isa.
   lii. 14.

   [3.] Our Saviour gives an effectual answer to this cavil, by a solemn
   assertion of his own seniority even to Abraham himself (v. 58):
   "Verily, verily, I say unto you; I do not only say it in private to my
   own disciples, who will be sure to say as I say, but to you my enemies
   and persecutors; I say it to your faces, take it how you will: Before
   Abraham was, I am;" prin Abraam genesthai, ego eimi, Before Abraham was
   made or born, I am. The change of the word is observable, and bespeaks
   Abraham a creature, and himself the Creator; well therefore might he
   make himself greater than Abraham. Before Abraham he was, First, As
   God. I am, is the name of God (Exod. iii. 14); it denotes his
   self-existence; he does not say, I was, but I am, for he is the first
   and the last, immutably the same (Rev. i. 8); thus he was not only
   before Abraham, but before all worlds, ch. i. 1; Prov. viii. 23.
   Secondly, As Mediator. He was the appointed Messiah, long before
   Abraham; the Lamb slain from the foundation of the world (Rev. xiii.
   8), the channel of conveyance of light, life, and love from God to man.
   This supposes his divine nature, that he is the same in himself from
   eternity (Heb. xiii. 8), and that he is the same to man ever since the
   fall; he was made of God wisdom, righteousness, sanctification, and
   redemption, to Adam, and Abel, and Enoch, and Noah, and Shem, and all
   the patriarchs that lived and died by faith in him before Abraham was
   born. Abraham was the root of the Jewish nation, the rock out of which
   they were hewn. If Christ was before Abraham, his doctrine and religion
   were no novelty, but were, in the substance of them, prior to Judaism,
   and ought to take place of it.

   [4.] This great word ended the dispute abruptly, and put a period to
   it: they could bear to hear no more from him, and he needed to say no
   more to them, having witnessed this good confession, which was
   sufficient to support all his claims. One would think that Christ's
   discourse, in which shone so much both of grace and glory, should have
   captivated them all; but their inveterate prejudice against the holy
   spiritual doctrine and law of Christ, which were so contrary to their
   pride and worldliness, baffled all the methods of conviction. Now was
   fulfilled that prophecy (Mal. iii. 1, 2), that when the messenger of
   the covenant should come to his temple they would not abide the day of
   his coming, because he would be like a refiner's fire. Observe here,

   First, How they were enraged at Christ for what he said: They took up
   stones to cast at him, v. 59. Perhaps they looked upon him as a
   blasphemer, and such were indeed to be stoned (Lev. xxiv. 16); but they
   must be first legally tried and convicted. Farewell justice and order
   if every man pretend to execute a law at his pleasure. Besides, they
   had said but just now that he was a distracted crack-brained man, and
   if so it was against all reason and equity to punish him as a
   malefactor for what he said. They took up stones. Dr. Lightfoot will
   tell you how they came to have stones so ready in the temple; they had
   workmen at this time repairing the temple, or making some additions,
   and the pieces of stone which they hewed off served for this purpose.
   See here the desperate power of sin and Satan in and over the children
   of disobedience. Who would think that ever there should be such
   wickedness as this in men, such an open and daring rebellion against
   one that undeniably proved himself to be the Son of God? Thus every one
   has a stone to throw at his holy religion, Acts xxviii. 22.

   Secondly, How he made his escape out of their hands. 1. He absconded;
   Jesus hid himself; ekrybe--he was hid, either by the crowd of those
   that wished well to him, to shelter him (he that ought to have been
   upon a throne, high and lifted up, is content to be lost in a crowd);
   or perhaps he concealed himself behind some of the walls or pillars of
   the temple (in the secret of his tabernacle he shall hide me, Ps.
   xxvii. 5); or by a divine power, casting a mist before their eyes, he
   made himself invisible to them. When the wicked rise a man is hidden, a
   wise and good man, Prov. xxviii. 12, 28. Not that Christ was afraid or
   ashamed to stand by what he had said, but his hour was not yet come,
   and he would countenance the flight of his ministers and people in
   times of persecution, when they are called to it. The Lord hid Jeremiah
   and Baruch, Jer. xxxvi. 26. 2. He departed, he went out of the temple,
   going through the midst of them, undiscovered, and so passed by. This
   was not a cowardly inglorious flight, nor such as argued either guilt
   or fear. It was foretold concerning him that he should not fail nor be
   discouraged, Isa. xlii. 4. But, (1.) It was an instance of his power
   over his enemies, and that they could do no more against him than he
   gave them leave to do; by which it appears that when afterwards he was
   taken in their pits he offered himself, ch. x. 18. They now thought
   they had made sure of him and yet he passed through the midst of them,
   either their eyes being blinded or their hands tied, and thus he left
   them to fume, like a lion disappointed of his prey. (2.) It was an
   instance of his prudent provision for his own safety, when he knew that
   his work was not done, nor his testimony finished; thus he gave an
   example to his own rule, When they persecute you in one city flee to
   another; nay, if occasion be, to a wilderness, for so Elijah did (1
   Kings xix. 3, 4), and the woman, the church, Rev. xii. 6. When they
   took up loose stones to throw at Christ, he could have commanded the
   fixed stones, which did cry out of the wall against them, to avenge his
   cause, or the earth to open and swallow them up; but he chose to
   accommodate himself to the state he was in, to make the example
   imitable by the prudence of his followers, without a miracle. (3.) It
   was a righteous deserting of those who (worse than the Gadarenes, who
   prayed him to depart) stoned him from among them. Christ will not long
   stay with those who bid him be gone. Christ did again visit the temple
   after this; as one loth to depart, he bade oft farewell; but at last he
   abandoned it for ever, and left it desolate. Christ now went through
   the midst of the Jews, and none of them courted his stay, nor stirred
   up himself to take hold of him, but were even content to let him go.
   Note, God never forsakes any till they have first provoked him to
   withdraw, and will have none of him. Calvin observes that these chief
   priests, when they had driven Christ out of the temple, valued
   themselves on the possession they kept of it: "But," says he, "those
   deceive themselves who are proud of a church or temple which Christ has
   forsaken." Longe falluntur, cum templum se habere putant Deo vacuum.
   When Christ left them it is said that he passed by silently and
   unobserved; paregen houtos, so that they were not aware of him. Note,
   Christ's departures from a church, or a particular soul, are often
   secret, and not soon taken notice of. As the kingdom of God comes not,
   so it goes not, with observation. See Judg. xvi. 20. Samson wist not
   that the Lord was departed from him. Thus it was with these forsaken
   Jews, God left them, and they never missed him.
     __________________________________________________________________

J O H N.

  CHAP. IX.

   After Christ's departure out of the temple, in the close of the
   foregoing chapter, and before this happened which is recorded in this
   chapter, he had been for some time abroad in the country, it is
   supposed about two or three months; in which interval of time Dr.
   Lightfoot and other harmonists place all the passages that occur from
   Luke x. 17 to xiii. 17. What is recorded in ch. vii. and viii. was at
   the feast of tabernacles, in September; what is recorded in this and
   the following chapter was at the feast of dedication in December, ch.
   x. 22. Mr. Clark and others place this immediately after the foregoing
   chapter. In this chapter we have, I. The miraculous cure of a man that
   was born blind, ver. 1-7. II. The discourses which were occasioned by
   it. 1. A discourse of the neighbours among themselves, and with the
   man, ver. 8-12. 2. Between the Pharisees and the man, ver. 13-34. 3.
   Between Christ and the poor man, ver. 35-38. 4. Between Christ and the
   Pharisees, ver. 39 to the end.

Sight Given to One Born Blind.

   1 And as Jesus passed by, he saw a man which was blind from his birth.
     2 And his disciples asked him, saying, Master, who did sin, this man,
   or his parents, that he was born blind?   3 Jesus answered, Neither
   hath this man sinned, nor his parents: but that the works of God should
   be made manifest in him.   4 I must work the works of him that sent me,
   while it is day: the night cometh, when no man can work.   5 As long as
   I am in the world, I am the light of the world.   6 When he had thus
   spoken, he spat on the ground, and made clay of the spittle, and he
   anointed the eyes of the blind man with the clay,   7 And said unto
   him, Go, wash in the pool of Siloam, (which is by interpretation,
   Sent.) He went his way therefore, and washed, and came seeing.

   We have here sight given to a poor beggar that had been blind from his
   birth. Observe,

   I. The notice which our Lord Jesus took of the piteous case of this
   poor blind man (v. 1): As Jesus passed by he saw a man which was blind
   from his birth. The first words seem to refer to the last of the
   foregoing chapter, and countenance the opinion of those who in the
   harmony place this story immediately after that. There it was said,
   paregen--he passed by, and here, without so much as repeating him name
   (though our translators supply it) kai parago--and as he passed by. 1.
   Though the Jews had so basely abused him, both by word and deed gave
   him the highest provocation imaginable, yet he did not miss any
   opportunity of doing good among them, nor take up a resolution, as
   justly he might have done, never to have favoured them with any good
   offices. The cure of this blind man was a kindness to the public,
   enabling him to work for his living who before was a charge and burden
   to the neighbourhood. It is noble, and generous, and Christ-like, to be
   willing to serve the public, even when we are slighted and disobliged
   by them, or think ourselves so. Though he was in his flight from a
   threatening danger, and escaping for his life, yet he willingly halted
   and staid awhile to show mercy to this poor man. We make more haste
   than good speed when we out-run opportunities of doing good. 3. When
   the Pharisees drove Christ from them, he went to this poor blind
   beggar. Some of the ancients make this a figure of the bringing of the
   gospel to the Gentiles, who sat in darkness, when the Jews had rejected
   it, and driven it from them. 4. Christ took this poor blind man in his
   way, and cured him in transitu--as he passed by. Thus should we take
   occasions of doing good, even as we pass by, wherever we are.

   Now, (1.) The condition of this poor man was very sad. He was blind,
   and had been so from his birth. If the light is sweet, how melancholy
   must it needs be for a man, all his days, to eat in darkness! He that
   is blind has no enjoyment of the light, but he that is born blind has
   no idea of it. Methinks such a one would give a great deal to have his
   curiosity satisfied with but one day's sight of light and colours,
   shapes and figures, though he were never to see them more. Why is the
   light of life given to one that is in this misery, that is deprived of
   the light of the sun, whose way is thus hid, and whom God hath thus
   hedged in? Job iii. 20-23. Let us bless God that it was not our case.
   The eye is one of the most curious parts of the body, its structure
   exceedingly nice and fine. In the formation of animals, it is said to
   be the first part that appears distinctly discernible. What a mercy is
   it that there was no miscarriage in the making of ours! Christ cured
   many that were blind by disease or accident, but here he cured one that
   was born blind. [1.] That he might give an instance of his power to
   help in the most desperate cases, and to relieve when none else can.
   [2.] That he might give a specimen of the work of his grace upon the
   souls of sinners, which gives sight to those that were by nature blind.

   (2.) The compassions of our Lord Jesus towards him were very tender. He
   saw him; that is, he took cognizance of his case, and looked upon him
   with concern. When God is about to work deliverance, he is said to see
   the affliction; so Christ saw this poor man. Others saw him, but not as
   he did. This poor man could not see Christ, but Christ saw him, and
   anticipated both his prayers and expectations with a surprising cure.
   Christ is often found of those that seek him not, nor see him, Isa.
   lxv. 1. And, if we know or apprehend any thing of Christ, it is because
   we were first known of him (Gal. iv. 9) and apprehended by him, Phil.
   iii. 12.

   II. The discourse between Christ and his disciples concerning this man.
   When he departed out of the temple they went along with him: for these
   were they that continued with him in his temptations, and followed him
   whithersoever he went; and they lost nothing by their adherence to him,
   but gained experience abundantly. Observe,

   1. The question which the disciples put to their Master upon this blind
   man's case, v. 2. When Christ looked upon him, they had an eye to him
   too; Christ's compassion should kindle ours. It is probable that Christ
   told them this poor man was born blind, or they knew it by common fame;
   but they did not move Christ to heal him. Instead of this, they started
   a very odd question concerning him: Rabbi, who sinned, this man or his
   parents, that he was born blind? Now this question of theirs was,

   (1.) Uncharitably censorious. They take it for granted that this
   extraordinary calamity was the punishment of some uncommon wickedness,
   and that this man was a sinner above all men that dwelt at Jerusalem,
   Luke xiii. 4. For the barbarous people to infer, Surely this man is a
   murderer, was not so strange; but it was inexcusable in them, who knew
   the scriptures, who had read that all things come alike to all, and
   knew that it was adjudged in Job's case that the greatest sufferers are
   not therefore to be looked upon as the greatest sinners. The grace of
   repentance calls our own afflictions punishments, but the grace of
   charity calls the afflictions of others trials, unless the contrary is
   very evident.

   (2.) It was unnecessarily curious. Concluding this calamity to be
   inflicted for some very heinous crime, they ask, Who were the
   criminals, this man or his parents? And what was this to them? Or what
   good would it do them to know it? We are apt to be more inquisitive
   concerning other people's sins than concerning our own; whereas, it is
   more our concern to know wherefore God contends with us than wherefore
   he contends with others; for to judge ourselves is our sin. They
   enquire, [1.] Whether this man was punished thus for some sin of his
   own, either committed or foreseen before his birth. Some think that the
   disciples were tainted with the Pythagorean notion of the pre-existence
   of souls, and their transmigration from one body to another. Was this
   man's soul condemned to the dungeon of this blind body to punish it for
   some great sin committed in another body which it had before animated?
   The Pharisees seem to have had the same opinion of his case when they
   said, Thou wast altogether born in sin (v. 34), as if all those, and
   those only, were born in sin whom nature had stigmatized. Or, [2.]
   Whether he was punished for the wickedness of his parents, which God
   sometimes visits upon the children. It is a good reason why parents
   should take heed of sin, lest their children smart for it when they are
   gone. Let not us thus be cruel to our own, as the ostrich in the
   wilderness. Perhaps the disciples asked this, not as believing that
   this was the punishment of some actual sin of his own or his parents,
   but Christ having intimated to another patient that his sin was the
   cause of this impotency (ch. v. 14), "Master," say they, "whose sin is
   the cause of this impotency?" Being at a loss what construction to put
   upon this providence, they desire to be informed. The equity of God's
   dispensations is always certain, for his righteousness is as the great
   mountains, but not always to be accounted for, for his judgments are a
   great deep.

   2. Christ's answer to this question. He was always apt to teach, and to
   rectify his disciples' mistakes.

   (1.) He gives the reason of this poor man's blindness: "Neither has
   this man sinned nor his parents, but he was born blind, and has
   continued so to this day, that now at last the works of God should be
   made manifest in him," v. 3. Here Christ, who perfectly knew the secret
   springs of the divine counsels, told them two things concerning such
   uncommon calamities:--[1.] That they are not always inflicted as
   punishments of sin. The sinfulness of the whole race of mankind does
   indeed justify God in all the miseries of human life; so that those who
   have the least share of them must say that God is kind, and those who
   have the largest share must not say that he is unjust; but many are
   made much more miserable than others in this life who are not at all
   more sinful. Not but that this man was a sinner, and his parents
   sinners, but is was not any uncommon guilt that God had an eye to in
   inflicting this upon him. Note, We must take heed of judging any to be
   great sinners merely because they are great sufferers, lest we be
   found, not only persecuting those whom God has smitten (Ps. lxix. 26),
   but accusing those whom he has justified, and condemning those for whom
   Christ died, which is daring and dangerous, Rom. viii. 33, 34. [2.]
   That they are sometimes intended purely for the glory of God, and the
   manifesting of his works. God has a sovereignty over all his creatures
   and an exclusive right in them, and may make them serviceable to his
   glory in such a way as he thinks fit, in doing or suffering; and if God
   be glorified, either by us or in us, we were not made in vain. This man
   was born blind, and it was worth while for him to be so, and to
   continue thus long dark, that the works of God might be manifest in
   him. That is, First, That the attributes of God might be made manifest
   in him: his justice in making sinful man liable to such grievous
   calamities; his ordinary power and goodness in supporting a poor man
   under such a grievous and tedious affliction, especially that his
   extraordinary power and goodness might be manifested in curing him.
   Note, The difficulties of providence, otherwise unaccountable, may be
   resolved into this--God intends in them to show himself, to declare his
   glory, to make himself to be taken notice of. Those who regard him not
   in the ordinary course of things are sometimes alarmed by things
   extraordinary. How contentedly then may a good man be a loser in his
   comforts, while he is sure that thereby God will be one way or other a
   gainer in his glory! Secondly, That the counsels of God concerning the
   Redeemer might be manifested in him. He was born blind that our Lord
   Jesus might have the honour of curing him, and might therein prove
   himself sent of God to be the true light to the world. Thus the fall of
   man was permitted, and the blindness that followed it, that the works
   of God might be manifest in opening the eyes of the blind. It was now a
   great while since this man was born blind, and yet it never appeared
   till now why he was so. Note, The intentions of Providence commonly do
   not appear till a great while after the event, perhaps many years
   after. The sentences in the book of providence are sometimes long, and
   you must read a great way before you can apprehend the sense of them.

   (2.) He gives the reason of his own forwardness and readiness to help
   and heal him, v. 4, 5. It was not for ostentation, but in pursuance of
   his undertaking: I must work the works of him that sent me (of which
   this is one), while it is day, and working time; the night cometh, the
   period of that day, when no man can work. This is not only a reason why
   Christ was constant in doing good to the souls and bodies of men, but
   why particularly he did this, though it was the sabbath day, on which
   works of necessity might be done, and he proves this to be a work of
   necessity.

   [1.] It was his Father's will: I must work the works of him that sent
   me. Note, First, The Father, when he sent his Son into the world, gave
   him work to do; he did not come into the world to take state, but to do
   business; whom God sends he employs, for he sends none to be idle.
   Secondly, The works Christ had to do were the works of him that sent
   him, not only appointed by him, but done for him; he was a worker
   together with God. Thirdly, He was pleased to lay himself under the
   strongest obligations to do the business he was sent about: I must
   work. He engaged his heart, in the covenant of redemption, to draw
   near, and approach to God as Mediator, Jer. xxx. 21. Shall we be
   willing to be loose, when Christ was willing to be bound? Fourthly,
   Christ, having laid himself under obligations to do his work, laid out
   himself with the utmost vigour and industry in his work. He worked the
   works he had to do; did ergazesthai ta erga--made a business of that
   which was his business. It is not enough to look at our work, and talk
   over it, but we must work it.

   [2.] Now was his opportunity: I must work while it is day, while the
   time lasts which is appointed to work in, and while the light lasts
   which is given to work by. Christ himself had his day. First, All the
   business of the mediatorial kingdom was to be done within the limits of
   time, and in this world; for at the end of the world, when time shall
   be no more, the kingdom shall be delivered up to God, even the Father,
   and the mystery of God finished. Secondly, all the work he had to do in
   his own person here on earth was to be done before his death; the time
   of his living in this world is the day here spoken of. Note, The time
   of our life is our day, in which it concerns us to do the work of the
   day. Day-time is the proper season for work (Ps. civ. 22, 23); during
   the day of life we must be busy, not waste day-time, nor play by
   day-light; it will be time enough to rest when our day is done, for it
   is but a day.

   [3.] The period of his opportunity was at hand, and therefore he would
   be busy; The night comes when no man can work. Note, The consideration
   of our death approaching should quicken us to improve all the
   opportunities of life, both for doing and getting good. The night
   comes, it will come certainly, may come suddenly, is coming nearer and
   nearer. We cannot compute how nigh our sun is, it may go down at noon;
   nor can we promise ourselves a twilight between the day of life and the
   night of death. When the night comes we cannot work, because the light
   afforded us to work by is extinguished; the grave is a land of
   darkness, and our work cannot be done in the dark. And, besides, our
   time allotted us for our work will then have expired; when our Master
   tied us to duty he tied us to time too; when night comes, call the
   labourers; we must then show our work, and receive according to the
   things done. In the world of retribution we are no longer probationers;
   it is too late to bid when the inch of candle is dropped. Christ uses
   this as an argument with himself to be diligent, though he had no
   opposition from within to struggle with; much more need have we to work
   upon our hearts these and the like considerations to quicken us.

   [4.] His business in the world was to enlighten it (v. 5): As long as I
   am in the world, and that will not be long, I am the light of the
   world. He had said this before, ch. viii. 12. He is the Sun of
   righteousness, that has not only light in his wings for those that can
   see, but healing in his wings, or beams, for those that are blind and
   cannot see, therein far exceeding in virtue that great light which
   rules by day. Christ would cure this blind man, the representative of a
   blind world, because he came to be the light of the world, not only to
   give light, but to give sight. Now this gives us, First, A great
   encouragement to come to him, as a guiding, quickening, refreshing
   light. To whom should we look but to him? Which way should we turn our
   eyes, but to the light? We partake of the sun's light, and so we may of
   Christ's grace, without money and without price. Secondly, A good
   example of usefulness in the world. What Christ saith of himself, he
   saith of his disciples: You are lights in the world, and, if so, Let
   your light shine. What were candles made for but to burn?

   III. The manner of the cure of the blind man, v. 6, 7. The
   circumstances of the miracle are singular, and no doubt significant.
   When he had thus spoken for the instruction of his disciples, and the
   opening of their understandings, he addressed himself to the opening of
   the blind man's eyes. He did not defer it till he could do it either
   more privately, for his greater safety, or more publicly, for his
   greater honour, or till the sabbath was past, when it would give less
   offence. What good we have opportunity of doing we should do quickly;
   he that will never do a good work till there is nothing to be objected
   against it will leave many a good work for ever undone, Eccl. xi. 4. In
   the cure observe,

   1. The preparation of the eye-salve. Christ spat on the ground, and
   made clay of the spittle. He could have cured him with a word, as he
   did others, but he chose to do it in this way to show that he is not
   tied to any method. He made clay of his own spittle, because there was
   no water near; and he would teach us not to be nice or curious, but,
   when we have at any time occasion, to be willing to take up with that
   which is next hand, if it will but serve the turn. Why should we go
   about for that which may as well be had and done a nearer way? Christ's
   making use of his own spittle intimates that there is healing virtue in
   every thing that belongs to Christ; clay made of Christ's spittle was
   much more precious than the balm of Gilead.

   2. The application of it to the place: He anointed the eyes of the
   blind man with the clay. Or, as the margin reads it, He spread
   (epechrise), he daubed the clay upon the eyes of the blind man, like a
   tender physician; he did it himself with his own hand, though the
   patient was a beggar. Now Christ did this, (1.) To magnify his power in
   making a blind man to see by that method which one would think more
   likely to make a seeing man blind. Daubing clay on the eyes would close
   them up, but never open them. Note, The power of God often works by
   contraries; and he makes men feel their own blindness before he gives
   them sight. (2.) To give an intimation that it was his mighty hand, the
   very same that at first made man out of the clay; for by him God made
   the worlds, both the great world, and man the little world. Man was
   formed out of the clay, and moulded like the clay, and here Christ used
   the same materials to give sight to the body that at first he used to
   give being to it. (3.) To represent and typify the healing and opening
   of the eyes of the mind by the grace of Jesus Christ. The design of the
   gospel is to open men's eyes, Acts xxvi. 18. Now the eye-salve that
   does the work is of Christ's preparing; it is made up, not as this, of
   his spittle, but of his blood, the blood and water that came out of his
   pierced side; we must come to Christ for the eye-salve, Rev. iii. 18.
   He only is able, and he only is appointed, to make it up, Luke iv. 18.
   The means used in this work are very weak and unlikely, and are made
   effectual only by the power of Christ; when a dark world was to be
   enlightened, and nations of blind souls were to have their eyes opened,
   God chose the foolish things, and weak, and despised, for the doing of
   it. And the method Christ takes is first to make men feel themselves
   blind, as this poor man did whose eyes were daubed with clay, and then
   to give them sight. Paul in his conversion was struck blind for three
   days, and then the scales fell from his eyes. The way prescribed for
   getting spiritual wisdom is, Let a man become a fool, that he may be
   wise, 1 Cor. iii. 18. We must be made uneasy with our blindness, as
   this man here, and then healed.

   3. The directions given to the patient, v. 7. His physician said to
   him, Go, wash in the pool of Siloam. Not that this washing was needful
   to effect the cure; but, (1.) Christ would hereby try his obedience,
   and whether he would with an implicit faith obey the orders of one he
   was so much a stranger to. (2.) He would likewise try how he stood
   affected to the tradition of the elders, which taught, and perhaps had
   taught him (for many that are blind are very knowing), that it was not
   lawful to wash the eyes, no not with spittle medicinally, on the
   sabbath day, much less to go to a pool of water to wash them. (3.) He
   would hereby represent the method of spiritual healing, in which,
   though the effect is owing purely to his power and grace, there is duty
   to be done by us. Go, search the scriptures, attend upon the ministry,
   converse with the wise; this is like washing in the pool of Siloam.
   Promised graces must be expected in the way of instituted ordinances.
   The waters of baptism were to those who had been trained up in darkness
   like the pool of Siloam, in which they might not only wash and be
   clean, but wash, and have their eyes opened. Hence they that were
   baptized are said to be photisthentes--enlightened; and the ancients
   called baptism photismos--illumination. Concerning the pool of Siloam
   observe, [1.] That it was supplied with water from mount Zion, so that
   these were the waters of the sanctuary (Ps. xlvi. 4), living waters,
   which were healing, Ezek. xlvii. 9. [2.] That the waters of Siloam had
   of old signified the throne and kingdom of the house of David, pointing
   at the Messiah (Isa. viii. 6), and the Jews who refused the waters of
   Shiloah, Christ's doctrine and law, and rejoiced in the tradition of
   the elders. Christ would try this man, whether he would cleave to the
   waters of Siloam or no. [3.] The evangelist takes notice of the
   signification of the name, its being interpreted sent. Christ is often
   called the sent of God, the Messenger of the covenant (Mal. iii. 1); so
   that when Christ sent him to the pool of Siloam he did in effect send
   him to himself; for Christ is all in all to the healing of souls.
   Christ as a prophet directs us to himself as a priest. Go, wash in the
   fountain opened, a fountain of life, not a pool.

   4. The patient's obedience to these directions: He went his way
   therefore, probably led by some friend or other; or perhaps he was so
   well acquainted with Jerusalem that he could find the way himself.
   Nature often supplies the want of sight with an uncommon sagacity; and
   he washed his eyes; probably the disciples, or some stander by,
   informed him that he who bade him do it was that Jesus whom he had
   heard so much of, else he would not have gone, at his bidding, on that
   which looked so much like a fool's errand; in confidence of Christ's
   power, as well as in obedience to his command, he went, and washed.

   5. The cure effected: He came seeing. There is more glory in this
   concise narrative, He went and washed, and came seeing, than in Cæsar's
   Veni, vidi, vici--I came, I saw, I conquered. When the clay was washed
   off from his eyes, all the other impediments were removed with it; so
   when the pangs and struggles of the new birth are over, and the pains
   and terrors of conviction past, the bands of sin fly off with them, and
   a glorious light and liberty succeed. See here an instance, (1.) Of the
   power of Christ. What cannot he do who could not only do this, but do
   it thus? With a lump of clay laid on either eye, and washed off again,
   he couched those cataracts immediately which the most skilful oculist,
   with the finest instrument and the most curious hand, could not remove.
   No doubt this is he that should come, for by him the blind receive
   their sight. (2.) It is an instance of the virtue of faith and
   obedience. This man let Christ do what he pleased, and did what he
   appointed him to do, and so was cured. Those that would be healed by
   Christ must be ruled by him. He came back from the pool to his
   neighbours and acquaintance, wondering and wondered at; he came seeing.
   This represents the benefit gracious souls find in attending on
   instituted ordinances, according to Christ's appointment; they have
   gone to the pool of Siloam weak, and have come away strengthened; have
   gone doubting, and come away satisfied; have gone mourning, and come
   away rejoicing; have gone trembling, and come away triumphing; have
   gone blind, and come away seeing, come away singing, Isa. lii. 8.

Sight Given to One Born Blind.

   8 The neighbours therefore, and they which before had seen him that he
   was blind, said, Is not this he that sat and begged?   9 Some said,
   This is he: others said, He is like him: but he said, I am he.   10
   Therefore said they unto him, How were thine eyes opened?   11 He
   answered and said, A man that is called Jesus made clay, and anointed
   mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I
   went and washed, and I received sight.   12 Then said they unto him,
   Where is he? He said, I know not.

   Such a wonderful event as the giving of sight to a man born blind could
   not but be the talk of the town, and many heeded it no more than they
   do other town-talk, that is but nine days' wonder; but here we are told
   what the neighbours said of it, for the confirmation of the matter of
   fact. That which at first was not believed without scrutiny may
   afterwards be admitted without scruple. Two things are debated in this
   conference about it:--

   I. Whether this was the same man that had before been blind, v. 8.

   1. The neighbours that lived near the place where he was born and bred,
   and knew that he had been blind, could not but be amazed when they saw
   that he had his eye-sight, had it on a sudden, and perfectly; and they
   said, Is not this he that sat and begged? It seems, this blind man was
   a common beggar, being disabled to work for his living; and so
   discharged from the obligation of the law, that if any would not work,
   neither should he eat. When he could not go about, he sat; if we cannot
   work for God, we must sit still quietly for him. When he could not
   labour, his parents not being able to maintain him, he begged. Note,
   Those who cannot otherwise subsist must not, like the unjust steward,
   be ashamed to beg; let no man be ashamed of anything but sin. There are
   some common beggars that are objects of charity, that should be
   distinguished; and we must not let the bees starve for the sake of the
   drones or wasps that are among them. As to this man, (1.) It was well
   ordered by Providence that he on whom this miracle was wrought should
   be a common beggar, and so generally known and remarkable, by which
   means the truth of the miracle was better attested, and there were more
   to witness against those infidel Jews who would not believe that he had
   been blind than if he had been maintained in his father's house. (2.)
   It was the greater instance of Christ's condescension that he seemed
   (as I may say) to take more pains about the cure of a common beggar
   than of others. When it was for the advantage of his miracles that they
   should be wrought on those that were remarkable, he pitched upon those
   that were made so by their poverty and misery; not by their dignity.

   2. In answer to this inquiry, (1.) Some said, This is he, the very same
   man; and these are witnesses to the truth of the miracle, for they had
   long known him stone-blind. (2.) Others, who could not think it
   possible that a man born blind should thus on a sudden receive his
   sight, for that reason, and no other, said, He is not he, but is like
   him, and so, by their confession, if it be he, it is a great miracle
   that is wrought upon him. Hence we may take occasion to think, [1.] Of
   the wisdom and power of Providence in ordering such a universal variety
   of the faces of men and women, so that no two are so alike but that
   they may be distinguished, which is necessary to society, and commerce,
   and the administration of justice. And, [2.] Of the wonderful change
   which the converting grace of God makes upon some who before were very
   wicked and vile, but are thereby so universally and visibly altered
   that one would not take them to be the same persons.

   3. This controversy was soon decided by the man himself: He said, I am
   he, the very man that so lately sat and begged; "I am he that was
   blind, and was an object of the charity of men, but now see, and am a
   monument of the mercy and grace of God." We do not find that the
   neighbours appealed to him in this matter, but he, hearing the debate,
   interposed, and put an end to it. It is a piece of justice we owe to
   our neighbours to rectify their mistakes, and to set things before
   them, as far as we are able, in a true light. Applying it spiritually,
   it teaches us that those who are savingly enlightened by the grace of
   God should be ready to own what they were before that blessed change
   was wrought, 1 Tim. i. 13, 14.

   II. How he came to have his eyes opened, v. 10-12. They will now turn
   aside, and see this great sight, and enquire further concerning it. He
   did not sound a trumpet when he did these alms, nor perform his cures
   upon a stage; and yet, like a city upon a hill, they could not be hid.
   Two things these neighbours enquire after:--

   1. The manner of the cure: How were thine eyes opened? The works of the
   Lord being great, they ought to be sought out, Ps. cxi. 2. It is good
   to observe the way and method of God's works, and they will appear the
   more wonderful. We may apply it spiritually; it is strange that blind
   eyes should be opened, but more strange when we consider how they are
   opened; how weak the means are that are used, and how strong the
   opposition that is conquered. In answer to this enquiry the poor man
   gives them a plain and full account of the matter: A man that is called
   Jesus made clay,--and I received sight. v. 11. Note, Those who have
   experienced special instances of God's power and goodness, in temporal
   or spiritual things, should be ready upon all occasions to communicate
   their experiences, for the glory of God and the instruction and
   encouragement of others. See David's collection of his experiences, his
   own and others', Ps. xxxiv. 4-6. It is a debt we owe to our benefactor,
   and to our brethren. God's favours are lost upon us, when they are lost
   with us, and go no further.

   2. The author of it (v. 12): Where is he? Some perhaps asked this
   question out of curiosity. "Where is he, that we may see him?" A man
   that did such cures as these might well be a show, which one would go a
   good way for the sight of. Others, perhaps, asked out of ill-will.
   "Where is he, that we may seize him?" There was a proclamation out for
   the discovering and apprehending of him (ch. xi. 57); and the
   unthinking crowd, in spite of all reason and equity, will have ill
   thoughts of those that are put into an ill name. Some, we hope, asked
   this question out of good-will. "Where is he, that we may be acquainted
   with him? Where is he, that we may come to him, and share in the
   favours he is so free of?" In answer to this, he could say nothing: I
   know not. As soon as Christ had sent him to the pool of Siloam, it
   should seem, he withdrew immediately (as he did, ch. v. 13), and did
   not stay till the man returned, as if he either doubted of the effect
   or waited for the man's thanks. Humble souls take more pleasure in
   doing good than in hearing of it again; it will be time enough to hear
   of it in the resurrection of the just. The man had never seen Jesus,
   for by the time that he had gained his sight he had lost his Physician;
   and he asked, it is probable, Where is he? None of all the new and
   surprising objects that presented themselves could be so grateful to
   him as one sight of Christ, but as yet he knew no more of him than that
   he was called, and rightly called, Jesus--a Saviour. Thus in the work
   of grace wrought upon the soul we see the change, but see not the hand
   that makes it; for the way of the Spirit is like that of the wind,
   which thou hearest the sound of, but canst not tell whence it comes nor
   whither it goes.

The Cavilling of the Pharisees; The Cavilling of the Pharisees Refuted.

   13 They brought to the Pharisees him that aforetime was blind.   14 And
   it was the sabbath day when Jesus made the clay, and opened his eyes.
   15 Then again the Pharisees also asked him how he had received his
   sight. He said unto them, He put clay upon mine eyes, and I washed, and
   do see.   16 Therefore said some of the Pharisees, This man is not of
   God, because he keepeth not the sabbath day. Others said, How can a man
   that is a sinner do such miracles? And there was a division among them.
     17 They say unto the blind man again, What sayest thou of him, that
   he hath opened thine eyes? He said, He is a prophet.   18 But the Jews
   did not believe concerning him, that he had been blind, and received
   his sight, until they called the parents of him that had received his
   sight.   19 And they asked them, saying, Is this your son, who ye say
   was born blind? how then doth he now see?   20 His parents answered
   them and said, We know that this is our son, and that he was born
   blind:   21 But by what means he now seeth, we know not; or who hath
   opened his eyes, we know not: he is of age; ask him: he shall speak for
   himself.   22 These words spake his parents, because they feared the
   Jews: for the Jews had agreed already, that if any man did confess that
   he was Christ, he should be put out of the synagogue.   23 Therefore
   said his parents, He is of age; ask him.   24 Then again called they
   the man that was blind, and said unto him, Give God the praise: we know
   that this man is a sinner.   25 He answered and said, Whether he be a
   sinner or no, I know not: one thing I know, that, whereas I was blind,
   now I see.   26 Then said they to him again, What did he to thee? how
   opened he thine eyes?   27 He answered them, I have told you already,
   and ye did not hear: wherefore would ye hear it again? will ye also be
   his disciples?   28 Then they reviled him, and said, Thou art his
   disciple; but we are Moses' disciples.   29 We know that God spake unto
   Moses: as for this fellow, we know not from whence he is.   30 The man
   answered and said unto them, Why herein is a marvellous thing, that ye
   know not from whence he is, and yet he hath opened mine eyes.   31 Now
   we know that God heareth not sinners: but if any man be a worshipper of
   God, and doeth his will, him he heareth.   32 Since the world began was
   it not heard that any man opened the eyes of one that was born blind.
   33 If this man were not of God, he could do nothing.   34 They answered
   and said unto him, Thou wast altogether born in sins, and dost thou
   teach us? And they cast him out.

   One would have expected that such a miracle as Christ wrought upon the
   blind man would have settled his reputation, and silenced and shamed
   all opposition, but it had the contrary effect; instead of being
   embraced as a prophet for it, he is prosecuted as a criminal.

   I. Here is the information that was given in to the Pharisees
   concerning this matter: They brought to the Pharisees him that
   aforetime was blind, v. 13. They brought him to the great sanhedrim,
   which consisted chiefly of Pharisees, at least the Pharisees in the
   sanhedrim were most active against Christ. 1. Some think that those who
   brought this man to the Pharisees did it with a good design, to show
   them that this Jesus, whom they persecuted, was not what they
   represented him, but really a great man, and one that gave considerable
   proofs of a divine mission. What hath convinced us of the truth and
   excellency of religion, and hath removed our prejudices against it, we
   should be forward, as we have opportunity, to offer to others for their
   conviction. 2. It should seem, rather, that they did it with an ill
   design, to exasperate the Pharisees the more against Christ, and there
   was no need of this, for they were bitter enough of themselves. They
   brought him with such a suggestion as that in ch. xi. 47, 48, If we let
   him thus alone, all men will believe on him. Note, Those rulers that
   are of a persecuting spirit shall never want ill instruments about
   them, that will blow the coals, and make them worse.

   II. The ground which was pretended for this information, and the colour
   given to it. That which is good was never maligned but under the
   imputation of something evil. And the crime objected here (v. 14) was
   that it was the sabbath day when Jesus made the clay, and opened his
   eyes. The profanation of the sabbath day is certainly wicked, and gives
   a man a very ill character; but the traditions of the Jews had made
   that to be a violation of the law of the sabbath which was far from
   being so. Many a time this matter was contested between Christ and the
   Jews, that it might be settled for the benefit of the church in all
   ages. But it may be asked, "Why would Christ not only work miracles on
   the sabbath day, but work them in such a manner as he knew would give
   offence to the Jews? When he had healed the impotent man, why should he
   bid him carry his bed? Could he not have cured this blind man without
   making clay?" I answer, 1. He would not seem to yield to the usurped
   power of the scribes and Pharisees. Their government was illegal, their
   impositions were arbitrary, and their zeal for the rituals consumed the
   substantials of religion; and therefore Christ would not give place to
   them, by subjection, no not for an hour. Christ was made under the law
   of God, but not under their law. 2. He did it that he might, both by
   word and action, expound the law of the fourth commandment, and
   vindicate it from their corrupt glosses, and so teach us that a weekly
   sabbath is to be perpetually observed in the church, one day in seven
   (for what need was there to explain that law, if it must be presently
   abrogated?) and that it is not to be so ceremonially observed by us as
   it was by the Jews? Works of necessity and mercy are allowed, and the
   sabbath-rest to be kept, not so much for its own sake as in order to
   the sabbath-work. 3. Christ chose to work his cures on the sabbath day
   to dignify and sanctify the day, and to intimate that spiritual cures
   should be wrought mostly on the Christian sabbath day. How many blind
   eyes have been opened by the preaching of the gospel, that blessed
   eye-salve, on the Lord's day! How many impotent souls cured on that
   day!

   III. The trial and examination of this matter by the Pharisees, v. 15.
   So much passion, prejudice, and ill-humour, and so little reason,
   appear here, that the discourse is nothing but crossing questions. One
   would think, when a man in these circumstances was brought before them,
   they would have been so taken up in admiring the miracle, and
   congratulating the happiness of the poor man, that they could not have
   been peevish with him. But their enmity to Christ had divested them of
   all manner of humanity, and divinity too. Let us see how they teased
   this man.

   1. They interrogated him concerning the cure itself.

   (1.) They doubted whether he had indeed been born blind, and demanded
   proof of that which even the prosecutors had acknowledged (v. 18): They
   did not believe, that is, they would not, that he was born blind. Men
   that seek occasion to quarrel with the clearest truths may find it if
   they please; and they that resolve to hold fast deceit will never want
   a handle to hold it by. This was not a prudent caution, but a
   prejudiced infidelity. However, it was a good way that they took for
   the clearing of this: They called the parents of the man who had
   received his sight. This they did in hopes to disprove the miracle.
   These parents were poor and timorous, and if they had said that they
   could not be sure that this was their son, or that it was only some
   weakness or dimness in his sight that he had been born with, which if
   they had been able to get help for him might have been cured long
   since, or had otherwise prevaricated, for fear of the court, the
   Pharisees had gained their point, had robbed Christ of the honour of
   this miracle, which would have lessened the reputation of all the rest.
   But God so ordered and overruled this counsel of theirs that it turned
   to the more effectual proof of the miracle, and left them under a
   necessity of being either convinced or confounded. Now in this part of
   the examination we have,

   [1.] The questions that were put to them (v. 19): They asked them in an
   imperious threatening way, "Is this your son? Dare you swear to it? Do
   you say he was born blind? Are you sure of it? Or did he but pretend to
   be so, to have an excuse for his begging? How then doth he now see?
   That is impossible, and therefore you had better unsay it." Those who
   cannot bear the light of truth do all they can to eclipse it, and
   hinder the discovery of it. Thus the managers of evidence, or
   mismanagers rather, lead witnesses out of the way, and teach them how
   to conceal or disguise the truth, and so involve themselves in a double
   guilt, like that of Jeroboam, who sinned, and made Israel to sin.

   [2.] Their answers to these interrogatories, in which,

   First, They fully attest that which they could safely say in this
   matter; safely, that is, upon their own knowledge, and safely, that is,
   without running themselves into a premunire (v. 20): We know that this
   is our son (for they were daily conversant with him, and had such a
   natural affection to him as the true mother had, 1 Kings iii. 26, which
   made them know it was their own); and we know that he was born blind.
   They had reason to know it, inasmuch as it had cost them many a sad
   thought, and many a careful troublesome hour, about him. How often had
   they looked upon him with grief, and lamented their child's blindness
   more than all the burdens and inconveniences of their poverty, and
   wished he had never been born, rather than be born to such an
   uncomfortable life! Those who are ashamed of their children, or any of
   their relations, because of their bodily infirmities, may take a
   reproof from these parents, who freely owned, This is our son, though
   he was born blind, and lived upon alms.

   Secondly, They cautiously decline giving any evidence concerning his
   cure; partly because they were not themselves eye-witnesses of it, and
   could say nothing to it of their own knowledge; and partly because they
   found it was a tender point, and would not bear to be meddled with. And
   therefore, having owned that he was their son and was born blind,
   further these deponents say not.

   a. Observe how warily they express themselves (v. 21): "By what means
   he now seeth we know not, or who has opened his eyes we know not,
   otherwise than by hearsay; we can give no account either by what means
   or by whose hand it was done." See how the wisdom of this world teaches
   men to trim the matter in critical junctures. Christ was accused as a
   sabbath-breaker, and as an imposter. Now these parents of the blind
   man, though they were not eye-witnesses of the cure, were yet fully
   assured of it, and were bound in gratitude to have borne their
   testimony to the honour of the Lord Jesus, who had done their son so
   great a kindness; but they had not courage to do it, and then thought
   it might serve to atone for their not appearing in favour of him that
   they said nothing to his prejudice; whereas, in the day of trial, he
   that is not apparently for Christ is justly looked upon as really
   against him, Luke xi. 23; Mark viii. 38. That they might not be further
   urged in this matter, they refer themselves and the court to him: He is
   of age, ask him, he shall speak for himself. This implies that while
   children are not of age (while they are infants, such as cannot speak)
   it is incumbent upon their parents to speak for them, speak to God for
   them in prayer, speak to the church for them in baptism; but, when they
   are of age, it is fit that they should be asked whether they be willing
   to stand to that which their parents did for them, and let them speak
   for themselves. This man, though he was born blind, seems to have been
   of quick understanding above many, which enabled him to speak for
   himself better than his friends could speak for him. Thus God often by
   a kind providence makes up in the mind what is wanting in the body, 1
   Cor. xii. 23, 24. His parents turning them over to him was only to save
   themselves from trouble, and expose him; whereas they that had so great
   an interest in his mercies had reason to embark with him in his hazards
   for the honour of that Jesus who had done so much for them.

   b. See the reason why they were so cautious (v. 22, 23): Because they
   feared the Jews. It was not because they would put an honour upon their
   son, by making him his own advocate, or because they would have the
   matter cleared by the best hand, but because they would shift trouble
   off from themselves, as most people are in care to do, no matter on
   whom they throw it. Near is my friend, and near is my child, and
   perhaps near is my religion, but nearer is myself--Proximus egomet
   mihi. But Christianity teaches another lesson, 1 Cor. x. 24; Esth.
   viii. 6. Here is,

   (a.) The late law which the sanhedrim had made. It was agreed and
   enacted by their authority that, if any man within their jurisdiction
   did confess that Jesus was Christ, he should be put out of the
   synagogue. Observe,

   [a.] The crime designed to be punished, and so prevented, by this
   statute, and that was embracing Jesus of Nazareth as the promised
   Messiah, and manifesting this by any overt-act, which amounted to a
   confessing of him. They themselves did expect a Messiah, but they could
   by no means bear to think that this Jesus should be he, nor admit the
   question whether he were or no, for two reasons:--First, Because his
   precepts were all so contrary to their traditional laws. The spiritual
   worship he prescribed overthrew their formalities; nor did any thing
   more effectually destroy their singularity and narrow-spiritedness than
   that universal charity which he taught; humility and mortification,
   repentance and self-denial, were lessons new to them, and sounded harsh
   and strange in their ears. Secondly, Because his promises and
   appearances were so contrary to their traditional hopes. They expected
   a Messiah in outward pomp and splendour, that should not only free the
   nation from the Roman yoke, but advance the grandeur of the sanhedrim,
   and make all the members of it princes and peers: and now to hear of a
   Messiah whose outward circumstances were all mean and poor, whose first
   appearance and principal residence were in Galilee, a despised
   province, who never made his court to them, nor sought their favour,
   whose followers were neither sword-men nor gown-men, nor any men of
   honour, but contemptible fishermen, who proposed and promised no
   redemption but from sin, no consolation of Israel but what is spiritual
   and divine, and at the same time bade his followers expect the cross,
   and count upon persecution; this was such a reproach to all the ideas
   they had formed and filled the minds of their people with, such a blow
   to their power and interest, and such a disappointment to all their
   hopes, that they could never be reconciled to it, nor so much as give
   it a fair or patient hearing, but, right or wrong, it must be crushed.

   [b.] The penalty to be inflicted for this crime. If any should own
   himself a disciple of Jesus, he should be deemed and taken as an
   apostate from the faith of the Jewish church, and a rebel and traitor
   against the government of it, and should therefore be put out of the
   synagogue, as one that had rendered himself unworthy of the honours,
   and incapable of the privileges, of their church; he should be
   excommunicated, and expelled the commonwealth of Israel. Nor was this
   merely an ecclesiastical censure, which a man that made no conscience
   of their authority might slight, but it was, in effect, an outlawry,
   which excluded a man from civil commerce and deprived him of his
   liberty and property. Note, First, Christ's holy religion, from its
   first rise, has been opposed by penal laws made against the professors
   of it; as if men's consciences would otherwise naturally embrace it,
   this unnatural force has been put upon them. Secondly, The church's
   artillery, when the command of it has fallen into ill hands, has often
   been turned against itself, and ecclesiastical censures have been made
   to serve a carnal secular interest. It is no new thing to see those
   cast out of the synagogue that were the greatest ornaments and
   blessings of it, and to hear those that expelled them say, The Lord be
   glorified, Isa. lxvi. 5. Now of this edict it is said, 1. That the Jews
   had agreed it, or conspired it. Their consultation and communion herein
   were a perfect conspiracy against the crown and dignity of the
   Redeemer, against the Lord and his Anointed. 2. That they had already
   agreed it. Though he had been but a few months in any public character
   among them, and, one would think, in so short a time could not have
   made them jealous of him, yet thus early were they aware of his growing
   interest, and already agreed to do their utmost to suppress it. He had
   lately made his escape out of the temple, and, when they saw themselves
   baffled in their attempts to take him, they presently took this course,
   to make it penal for any body to own him. Thus unanimous and thus
   expeditious are the enemies of the church, and their counsels; but he
   that sits in heaven laughs at them, and has them in derision, and so
   may we.

   (b.) The influence which this law had upon the parents of the blind
   man. They declined saying any thing of Christ, and shuffled it off to
   their son, because they feared the Jews. Christ had incurred the frowns
   of the government to do their son a kindness, but they would not incur
   them to do him any honour. Note, The fear of man brings a snare (Prov.
   xxix. 25), and often makes people deny and disown Christ, and his
   truths and ways, and act against their consciences. Well, the parents
   have thus disentangled themselves, and are discharged from any further
   attendance; let us now go on with the examination of the man himself;
   the doubt of the Pharisees, whether he was born blind, was put out of
   doubt by them; and therefore,

   (2.) They enquired of him concerning the manner of the cure, and made
   their remarks upon it, v. 15, 16.

   [1.] The same question which his neighbours had put to him now again
   the Pharisees asked him, how he had received his sight. This they
   enquired not with any sincere desire to find out the truth, by tracing
   the report to the original, but with a desire to find an occasion
   against Christ; for, if the man should relate the matter fully, they
   would prove Christ a sabbath-breaker; if he should vary from his former
   story, they would have some colour to suspect the whole to be a
   collusion.

   [2.] The same answer, in effect, which he had before given to his
   neighbours, he here repeats to the Pharisees: He put clay upon mine
   eyes, and I washed, and do see. He does not here speak of the making of
   the clay, for indeed he had not seen it made. That circumstance was not
   essential, and might give the Pharisees most occasion against him, and
   therefore he waives it. In the former account he said, I washed, and
   received sight; but lest they should think it was only a glimpse for
   the present, which a heated imagination might fancy itself to have, he
   now says, "I do see: it is a complete and lasting cure."

   [3.] The remarks made upon this story were very different, and
   occasioned a debate in the court, v. 16.

   First, Some took this occasion to censure and condemn Christ for what
   he had done. Some of the Pharisees said, This man is not of God, as he
   pretends, because he keepeth not the sabbath day. 1. The doctrine upon
   which this censure is grounded is very true--that those are not of
   God--those pretenders to prophecy not sent of God, those pretenders to
   saintship not born of God--who do not keep the sabbath day. Those that
   are of God will keep the commandments of God; and this is his
   commandment, that we sanctify the sabbath. Those that are of God keep
   up communion with God, and delight to hear from him, and speak to him,
   and therefore will observe the sabbath, which is a day appointed for
   intercourse with heaven. The sabbath is called a sign, for the
   sanctifying of it is a sign of a sanctified heart, and the profaning of
   it a sign of a profane heart. But, 2. The application of it to our
   Saviour is very unjust, for he did religiously observe the sabbath day,
   and never in any instance violated it, never did otherwise than well on
   the sabbath day. He did not keep the sabbath according to the tradition
   of the elders and the superstitious observances of the Pharisees, but
   he kept it according to the command of God, and therefore, no doubt, he
   was of God, and his miracles proved him to be Lord also of the sabbath
   day. Note, much unrighteous and uncharitable judging is occasioned by
   men's making the rules of religion more strict than God has made them,
   and adding their own fancies to God's appointments, as the Jews here,
   in the case of sabbath-sanctification. We ourselves may forbear such
   and such things, on the sabbath day, as we find a distraction to us,
   and we do well, but we must not therefore tie up others to the same
   strictness. Every thing that we take for a rule of practice must not
   presently be made a rule of judgment.

   Secondly, Others spoke in his favour, and very pertinently urged, How
   can a man that is a sinner do such miracles? It seems that even in this
   council of the ungodly there were some that were capable of a free
   thought, and were witnesses for Christ, even in the midst of his
   enemies. The matter of fact was plain, that this was a true miracle,
   the more it was searched into the more it was cleared; and this brought
   his former similar works to mind, and gave occasion to speak
   magnificently of them, toiauta semeia--such great signs, so many, so
   evident. And the inference from it is very natural: Such things as
   these could never be done by a man that is a sinner, that is, not by
   any mere man, in his own name, and by his own power; or, rather, not by
   one that is a cheat or an imposter, and in that sense a a sinner; such
   a one may indeed show some signs and lying wonders, but not such signs
   and true wonders as Christ wrought. How could a man produce such divine
   credentials, if he had not a divine commission? Thus there was a
   division among them, a schism, so the word is; they clashed in their
   opinion, a warm debate arose, and the house divided upon it. Thus God
   defeats the counsels of his enemies by dividing them; and by such
   testimonies as these given against the malice of persecutors, and the
   rubs they meet with, their designs against the church are sometimes
   rendered ineffectual and always inexcusable.

   2. After their enquiry concerning the cure, we must observe their
   enquiry concerning the author of it. And here observe,

   (1.) What the man said of him, in answer to their enquiry. They ask him
   (v. 17), "What sayest thou of him, seeing that he has opened thine
   eyes? What dost thou think of his doing this? And what idea hast thou
   of him that did it?" If he should speak slightly of Christ, in answer
   to this, as he might be tempted to do, to please them, now that he was
   in their hands, as his parents had done--if he should say, "I know not
   what to make of him; he may be a conjuror for aught I know, or some
   mountebank"--they would have triumphed in it. Nothing confirms Christ's
   enemies in their enmity to him so much as the slights put upon him by
   those that have passed for his friends. But, if he should speak
   honourably of Christ, they would prosecute him upon their new law,
   which did not except, no, not his own patient; they would make him an
   example, and so deter others from applying to Christ for cures, for
   which, though they came cheap from Christ, yet they would make them pay
   dearly. Or perhaps Christ's friends proposed to have the man's own
   sentiments concerning his physician, and were willing to know, since he
   appeared to be a sensible man, what he thought of him. Note, Those
   whose eyes Christ has opened know best what to say of him, and have
   great reason, upon all occasions, to say well of him. What think we of
   Christ? To this question the poor man makes a short, plain, and direct
   answer: "He is a prophet, he is one inspired and sent of God to preach,
   and work miracles, and deliver to the world a divine message." There
   had been no prophets among the Jews for three hundred years; yet they
   did not conclude that they should have no more, for they knew that he
   was yet to come who should seal up vision and prophecy, Dan. ix. 24. It
   should seem, this man had not any thoughts that Christ was the Messiah,
   the great prophet, but one of the same rank with the other prophets.
   The woman of Samaria concluded he was a prophet before she had any
   thought of his being the Messiah (ch. iv. 19); so this blind man
   thought well of Christ according to the light he had, though he did not
   think well enough of him; but, being faithful in what he had already
   attained to, God revealed even that unto him. This poor blind beggar
   had a clearer judgment of the things pertaining to the kingdom of God,
   and saw further into the proofs of a divine mission, than the masters
   in Israel, that assumed an authority to judge of prophets.

   (2.) What they said of him, in reply to the man's testimony. Having in
   vain attempted to invalidate the evidence of the fact, and finding that
   indeed a notable miracle was wrought, and they could not deny it, they
   renew their attempt to banter it, and run it down, and do all they can
   to shake the good opinion the man had of him that opened his eyes, and
   to convince him that Christ was a bad man (v. 24): Give God the praise,
   we know that this man is a sinner. Two ways this is understood: [1.] By
   way of advice, to take heed of ascribing the praise of his cure to a
   sinful man, but to give it all to God, to whom it was due. Thus, under
   colour of zeal for the honour of God, they rob Christ of his honour, as
   those do who will not worship Christ as God, under pretence of zeal for
   this great truth, that there is but one God to be worshipped; whereas
   this is his declared will, that all men should honour the Son even as
   they honour the Father; and in confessing that Christ is Lord we give
   glory to God the Father. When God makes use of men that are sinners as
   instruments of good to us, we must give God the glory, for every
   creature is that to us which he makes it to be; and yet there is
   gratitude owing to the instruments. It was a good word, Give God the
   praise, but here it was ill used; and there seems to be this further in
   it, "This man is a sinner, a bad man, and therefore give the praise so
   much the more to God, who could work by such an instrument." [2.] By
   way of adjuration; so some take it. "We know (though thou dost not, who
   hast but lately come, as it were, into a new world) that this man is a
   sinner, a great impostor, and cheats the country; this we are sure of,
   therefore give God praise" (as Joshua said to Achan) "by making an
   ingenuous confession of the fraud and collusion which we are confident
   there is in this matter; in God's name, man, tell the truth." Thus is
   God's name abused in papal inquisitions, when by oaths, ex officio,
   they extort accusations of themselves from the innocent, and of others
   from the ignorant. See how basely they speak of the Lord Jesus: We know
   that this man is a sinner, is a man of sin. In which we may observe,
   First, Their insolence and pride. They would not have it thought, when
   they asked the man what he thought of him, that they needed
   information; nay, they know very well that he is a sinner, and nobody
   can convince them of the contrary. He had challenged them to their
   faces (ch. viii. 46) to convince him of sin, and they had nothing to
   say; but now behind his back they speak of him as a malefactor,
   convicted upon the notorious evidence of the fact. Thus false accusers
   make up in confidence what is wanting in proof. Secondly, The injury
   and indignity hereby done to the Lord Jesus. When he became man, he
   took upon him the form not only of a servant, but of a sinner (Rom.
   viii. 3), and passed for a sinner in common with the rest of mankind.
   Nay, he was represented as a sinner of the first magnitude, a sinner
   above all men; and, being made sin for us, he despised even this shame.

   3. The debate that arose between the Pharisees and this poor man
   concerning Christ. They say, He is a sinner; he says, He is a prophet.
   As it is an encouragement to those who are concerned for the cause of
   Christ to hope that it shall never be lost for want of witnesses, when
   they find a poor blind beggar picked up from the way-side, and made a
   witness for Christ, to the faces of his most impudent enemies; so it is
   an encouragement to those who are called out to witness for Christ to
   find with what prudence and courage this man managed his defence,
   according to the promise, It shall be given you in that same hour what
   you shall speak. Though he had never seen Jesus, he had felt his grace.
   Now in the parley between the Pharisees and this poor man we may
   observe three steps:--

   (1.) He sticks to the certain matter of fact the evidence of which they
   endeavour to shake. That which is doubtful is best resolved into that
   which is plain, and therefore, [1.] He adheres to that which to himself
   at least, and to his own satisfaction, was past dispute (v. 25):
   "Whether he be a sinner or no I know not, I will not now stand to
   dispute, nor need I, the matter is plain, and though I should
   altogether hold my peace would speak for itself;" or, as it might
   better be rendered, "If he be a sinner, I know it not, I see no reason
   to say so, but the contrary; for this one thing I know, and can be more
   sure of than you can be of that of which you are so confident, that
   whereas I was blind, now I see, and therefore must not only say that he
   has been a good friend to me, but that he is a prophet; I am both able
   and bound to speak well of him." Now here, First, He tacitly reproves
   their great assurance of the ill character they gave of the blessed
   Jesus: "You say that you know him to be a sinner; I, who know him as
   well as you do, cannot give any such character." Secondly, He boldly
   relies upon his own experience of the power and goodness of the holy
   Jesus, and resolves to abide by it. There is no disputing against
   experience, nor arguing a man out of his senses; here is one that is
   properly an eyewitness of the power and grace of Christ, though he had
   never seen him. Note, As Christ's mercies are most valued by those that
   have felt the want of them, that have been blind and now see, so the
   most powerful and durable affections to Christ are those that arise
   from an experimental knowledge of him, 1 John i. 1; Acts iv. 20. The
   poor man does not here give a nice account of the method of the cure,
   nor pretend to describe it philosophically, but in short, Whereas I was
   blind, now I see. Thus in the work of grace in the soul, though we
   cannot tell when and how, by what instruments and by what steps and
   advances, the blessed change was wrought, yet we may take the comfort
   of it if we can say, through grace, "Whereas I was blind, now I see. I
   did live a carnal, worldly, sensual life, but, thanks be to God, it is
   now otherwise with me," Eph. v. 8. [2.] They endeavour to baffle and
   stifle the evidence by a needless repetition of their enquiries into it
   (v. 26): What did he to thee? How opened he thine eyes? They asked
   these questions, First, Because they wanted something to say, and would
   rather speak impertinently than seem to be silenced or run a-ground.
   Thus eager disputants, that resolve they will have the last word, by
   such vain repetitions, to avoid the shame of being silenced, make
   themselves accountable for many idle words. Secondly, Because they
   hoped, by putting the man upon repeating his evidence, to catch him
   tripping in it, or wavering, and then they would think they had gained
   a good point.

   (2.) He upbraids them with their obstinate infidelity and invincible
   prejudices, and they revile him as a disciple of Jesus, v. 27-29, where
   the man is more bold with them and they are more sharp upon him than
   before.

   [1.] The man boldly upbraids them with their wilful and unreasonable
   opposition to the evidence of this miracle, v. 27. He would not gratify
   them with a repetition of the story, but bravely replied, I have told
   you already, and you did not hear, wherefore would you hear it again,
   will you also be his disciples? Some think that he spoke seriously, and
   really expecting that they would be convinced. "He had many disciples,
   I will be one, will you also come in among them?" Some zealous young
   Christians see so much reason for religion that they are ready to think
   every one will presently be on their mind. But it rather seems to be
   spoken ironically: "Will you be his disciples? No, I know you abhor the
   thoughts of it; why then should you desire to hear that which will
   either make you his disciples or leave you inexcusable if you be not?"
   Those that wilfully shut their eyes against the light, as these
   Pharisees here did, First, Make themselves contemptible and base, as
   these here did, who were justly exposed by this poor man for denying
   the conclusion, when they had nothing to object against either of the
   premises. Secondly, They forfeit all the benefit of further
   instructions and means of knowledge and conviction: they that have been
   told once, and would not hear, why should they be told it again? Jer.
   li. 9. See Matt. x. 14. Thirdly, They hereby receive the grace of God
   in vain. This implied in that, "Will you be his disciples? No, you
   resolve you will not; why then would you hear it again, only that you
   may be his accusers and persecutors?" Those who will not see cause to
   embrace Christ, and join with his followers, yet, one would think,
   should see cause enough not to hate and persecute him and them.

   [2.] For this they scorn and revile him, v. 28. When they could not
   resist the wisdom and spirit by which he spoke, they broke out into a
   passion, and scolded him, began to call names, and give him ill
   language. See what Christ's faithful witnesses must expect from the
   adversaries of his truth and cause; let them count upon all manner of
   evil to be said of them, Matt. v. 11. The method commonly taken by
   unreasonable man is to make out with railing what is wanting in truth
   and reason.

   First, They taunted this man for his affection to Christ; they said,
   Thou art his disciple, as if that were reproach enough, and they could
   not say worse of him. "We scorn to be his disciples, and will leave
   that preferment to thee, and such scoundrels as thou art." They do what
   they can to put Christ's religion in an ill name, and to represent the
   profession of it as a contemptible scandalous thing. They reviled him.
   The Vulgate reads it, maledixerunt eum--they cursed him; and what was
   their curse? It was this, Be thou his disciple. "May such a curse"
   (saith St. Augustine here) "ever be on us and on our children!" If we
   take our measures of credit and disgrace from the sentiment or rather
   clamours of a blind deluded world, we shall glory in our shame, and be
   ashamed of our glory. They had no reason to call this man a disciple of
   Christ, he had neither seen him nor heard him preach, only he had
   spoken favourably of a kindness Christ had done him, and this they
   could not bear.

   Secondly, They gloried in their relation to Moses as their Master: "We
   are Moses's disciples, and do not either need or desire any other
   teacher." Note, 1. Carnal professors of religion are very apt to trust
   to, and be proud of, the dignities and privileges of their profession,
   while they are strangers to the principles and powers of their
   religion. These Pharisees had before boasted of their good parentage:
   We are Abraham's seed; here they boast of their good education, We are
   Moses's disciples; as if these would save them. 2. It is sad to see how
   much one part of religion is opposed, under colour of zeal for another
   part. There was a perfect harmony between Christ and Moses; Moses
   prepared for Christ, and Christ perfected Moses, so that they might be
   disciples of Moses, and become the disciples of Christ too; and yet
   they here put them in opposition, nor could they have persecuted Christ
   but under the shelter of the abused name of Moses. Thus those who
   gainsay the doctrine of free grace value themselves as promoters of
   man's duty, We are Moses's disciples; while, on the other hand, those
   that cancel the obligation of the law value themselves as the assertors
   of free grace, and as if none were the disciples of Jesus but they;
   whereas, if we rightly understand the matter, we shall see God's grace
   and man's duty meet together and kiss and befriend each other.

   Thirdly, They gave some sort of reason for their adhering to Moses
   against Christ (v. 29): We know that God spoke unto Moses; as for this
   fellow, we know not whence he is. But did they not know that among
   other things which God spoke unto Moses this was one, that they must
   expect another prophet, and further revelation of the mind of God? yet,
   when our Lord Jesus, pursuant to what God said to Moses, did appear,
   and gave sufficient proofs of his being that prophet, under pretence of
   sticking to the old religion, and the established church, they not only
   forfeited, but forsook, their own mercies. In this argument of theirs
   observe, 1. How impertinently they allege, in defence of their enmity
   to Christ, that which none of his followers ever denied: We know that
   God spoke unto Moses, and, thanks be to God, we know it too, more
   plainly to Moses than to any other of the prophets; but what then? God
   spoke to Moses, and does it therefore follow that Jesus is an impostor?
   Moses was a prophet also? Moses spoke honourably of Jesus (ch. v. 46),
   and Jesus spoke honourably of Moses (Luke xvi. 29); they were both
   faithful in the same house of God, Moses as a servant, Christ as a Son;
   therefore their pleading Moses' divine warrant in opposition to
   Christ's was an artifice, to make unthinking people believe it was as
   certain that Jesus was a false prophet as that Moses was a true one;
   whereas they were both true. 2. How absurdly they urge their ignorance
   of Christ as a reason to justify their contempt of him: As for this
   fellow. Thus scornfully do they speak of the blessed Jesus, as if they
   did not think it worth while to charge their memories with a name so
   inconsiderable; they express themselves with as much disdain of the
   Shepherd of Israel as if he had not been worthy to be set with the dogs
   of their flock: As for this fellow, this sorry fellow, we know not
   whence he is. They looked upon themselves to have the key of knowledge,
   that none must preach without a license first had and obtained from
   them, under the seal of their court. They expected that all who set up
   for teachers should apply to them, and give them satisfaction, which
   this Jesus had never done, never so far owned their power as to ask
   their leave, and therefore they concluded him an intruder, and one that
   came not in by the door: They knew not whence nor what he was, and
   therefore concluded him a sinner; whereas those we know little of we
   should judge charitably of; but proud and narrow souls will think none
   good but themselves, and those that are in their interest. It was not
   long ago that the Jews had made the contrary to this an objection
   against Christ (ch. vii. 27): We know this man whence he is, but when
   Christ comes no man knows whence he is. Thus they could with the
   greatest assurance either affirm or deny the same thing, according as
   they saw it would serve their turn. They knew not whence he was; and
   whose fault was that? (1.) It is certain that they ought to have
   enquired. The Messiah was to appear about this time, and it concerned
   them to look about them, and examine every indication; but these
   priests, like those, Jer. ii. 6, said not, Where is the Lord? (2.) It
   is certain that they might have known whence he was, might not only
   have known, by searching the register, that he was born in Bethlehem;
   but by enquiring into his doctrine, miracles, and conversation, they
   might have known that he was sent of God, and had better orders, a
   better commission, and far better instructions, than any they could
   give him. See the absurdity of infidelity. Men will not know the
   doctrine of Christ because they are resolved they will not believe it,
   and then pretend they do not believe it because they do not know it.
   Such ignorance and unbelief, which support one another, aggravate one
   another.

   (3.) He reasons with them concerning this matter, and they
   excommunicate him.

   [1.] The poor man, finding that he had reason on his side, which they
   could not answer, grows more bold, and, in prosecution of his argument,
   is very close upon them.

   First, He wonders at their obstinate infidelity (v. 30); not at all
   daunted by their frowns, nor shaken by their confidence, he bravely
   answered, "Why, herein is a marvelous thing, the strangest instance of
   wilful ignorance that ever was heard of among men that pretend to
   sense, that you know not whence he is, and yet he has opened mine
   eyes." Two things he wonders at:--1. That they should be strangers to a
   man so famous. He that could open the eyes of the blind must certainly
   be a considerable man, and worth taking notice of. The Pharisees were
   inquisitive men, had a large correspondence and acquaintance, thought
   themselves the eyes of the church and its watchmen, and yet that they
   should talk as if they thought it below them to take cognizance of such
   a man as this, and have conversation with him, this is a strange thing
   indeed. There are many who pass for learned and knowing men, who
   understand business, and can talk sensibly in other things, who yet are
   ignorant, to a wonder, of the doctrine of Christ, who have no concern,
   no, not so much as a curiosity, to acquaint themselves with that which
   the angels desire to look into. 2. That they should question the divine
   mission of one that had undoubtedly wrought a divine miracle. When they
   said, We know not whence he is, they meant, "We know not any proof that
   his doctrine and ministry are from heaven." "Now this is strange,"
   saith the poor man, "that the miracle wrought upon me has not convinced
   you, and put the matter out of doubt,--that you, whose education and
   studies give you advantages above others of discerning the things of
   God, should thus shut your eyes against the light." It is a marvelous
   work and wonder, when the wisdom of the wise thus perisheth (Isa. xxix.
   14), that they deny the truth of that of which they cannot gainsay the
   evidence. Note, (1.) The unbelief of those who enjoy the means of
   knowledge and conviction is indeed a marvelous thing, Mark vi. 6. (2.)
   Those who have themselves experienced the power and grace of the Lord
   Jesus do especially wonder at the wilfulness of those who reject him,
   and, having such good thoughts of him themselves, are amazed that
   others have not. Had Christ opened the eyes of the Pharisees, they
   would not have doubted his being a prophet.

   Secondly, He argues strongly against them, v. 31-33. They had
   determined concerning Jesus that he was not of God (v. 16), but was a
   sinner (v. 24), in answer to which the man here proves not only that he
   was not a sinner (v. 31), but that he was of God, v. 33.

   a. He argues here, (a.) With great knowledge. Though he could not read
   a letter of the book, he was well acquainted with the scripture and the
   things of God; he had wanted the sense of seeing, yet had well improved
   that of hearing, by which faith cometh; yet this would not have served
   him if he had not had an extraordinary presence of God with him, and
   special aids of his Spirit, upon this occasion. (b.) With great zeal
   for the honour of Christ, whom he could not endure to hear run down,
   and evil spoken of. (c.) With great boldness, and courage, and
   undauntedness, not terrified by the proudest of his adversaries. Those
   that are ambitious of the favours of God must not be afraid of the
   frowns of men. "See here," saith Dr. Whitby, "a blind man and unlearned
   judging more rightly of divine things than the whole learned council of
   the Pharisees, whence we learn that we are not always to be led by the
   authority of councils, popes, or bishops; and that it is not absurd for
   laymen sometimes to vary from their opinions, these overseers being
   sometimes guilty of great oversights."

   b. His argument may be reduced into form, somewhat like that of David,
   Ps. lxvi. 18-20. The proposition in David's argument is, If I regard
   iniquity in my heart, God will not hear me; here it is to the same
   purport, God heareth not sinners: the assumption there is, But verily
   God hath heard me; here it is, Verily God hath heard Jesus, he hath
   been honoured with the doing of that which was never done before: the
   conclusion there is to the honour, Blessed be God; here to the honour
   of the Lord Jesus, He is of God.

   (a.) He lays it down for an undoubted truth that none but good men are
   the favourites of heaven (v. 31): Now we know, you know it as well as
   I, that God heareth not sinners; but if any man be a worshipper of God,
   and does his will, him he heareth. Here,

   [a.] The assertions, rightly understood, are true. First, Be it spoken
   to the terror of the wicked, God heareth not sinners, that is, such
   sinners as the Pharisees meant when they said of Christ, He is a
   sinner, one that, under the shelter of God's name, advanced the devil's
   interest. This bespeaks no discouragement to repenting returning
   sinners, but to those that go on still in their trespasses, that make
   their prayers not only consistent with, but subservient to, their sins,
   as the hypocrites do; God will not hear them, he will not own them, nor
   give an answer of peace to their prayers. Secondly, Be it spoken to the
   comfort of the righteous, If any man be a worshipper of God, and does
   his will, him he heareth. Here is, 1. The complete character of a good
   man: he is one that worships God, and does his will; he is constant in
   his devotions at set times, and regular in his conversation at all
   times. He is one that makes it his business to glorify his Creator by
   the solemn adoration of his name and a sincere obedience to his will
   and law; both must go together. 2. The unspeakable comfort of such a
   man: him God hears; hears his complaints, and relieves him; hears his
   appeals, and rights him; hears his praises, and accepts them; hears his
   prayers, and answers them, Ps. xxxiv. 15.

   [b.] The application of these truths is very pertinent to prove that
   he, at whose word such a divine power was put forth as cured one born
   blind, was not a bad man, but, having manifestly such an interest in
   the holy God as that he heard him always (ch. ix. 31, 32), was
   certainly a holy one.

   (b.) He magnifies the miracles which Christ had wrought, to strengthen
   the argument the more (v. 32): Since the world began was it not heard
   that any man opened the eyes of one that was born blind. This is to
   show either, [a.] That it was a true miracle, and above the power of
   nature; it was never heard that any man, by the use of natural means,
   had cured one that was born blind; no doubt, this man and his parents
   had been very inquisitive into cases of this nature, whether any such
   had been helped, and could hear of none, which enabled him to speak
   this with the more assurance. Or, [b.] That it was an extraordinary
   miracle, and beyond the precedents of former miracles; neither Moses
   nor any of the prophets, though they did great things, ever did such
   things as this, wherein divine power and divine goodness seem to strive
   which should outshine. Moses wrought miraculous plagues, but Christ
   wrought miraculous cures. Note, First, The wondrous works of the Lord
   Jesus were such as the like had never been done before. Secondly, It
   becomes those who have received mercy from God to magnify the mercies
   they have received, and to speak honourably of them; not that thereby
   glory may redound to themselves, and they may seem to be extraordinary
   favourites of Heaven, but that God may have so much the more glory.

   (c.) He therefore concludes, If this man were not of God, he could do
   nothing, that is, nothing extraordinary, no such thing as this; and
   therefore, no doubt, he is of God, notwithstanding his nonconformity to
   your traditions in the business of the sabbath day. Note, What Christ
   did on earth sufficiently demonstrated what he was in heaven; for, if
   he had not been sent of God, he could not have wrought such miracles.
   It is true the man of sin comes with lying wonders, but not with real
   miracles; it is likewise supposed that a false prophet might, by divine
   permission, give a sign or a wonder (Deut. xiii. 1, 2), yet the case is
   so put as that it would carry with it its own confutation, for it is to
   enforce a temptation to serve other gods, which was to set God against
   himself. It is true, likewise, that many wicked people have in Christ's
   name done many wonderful works, which did not prove those that wrought
   them to be of God, but him in whose name they were wrought. We may each
   of us know by this whether we are of God or no: What do we? What do we
   for God, for our souls, in working out our salvation? What do we more
   than others?

   [2.] The Pharisees, finding themselves unable either to answer his
   reasonings or to bear them, fell foul upon him, and with a great deal
   of pride and passion broke off the discourse, v. 34. Here we are told,

   First, What they said. Having nothing to reply to his argument, they
   reflected upon his person: Thou wast altogether born in sin, and dost
   thou teach us? They take that amiss which they had reason to take
   kindly, and are cut to the heart with rage by that which should have
   pricked them to the heart with penitence. Observe, 1. How they despised
   him, and what a severe censure they passed upon him: "Thou wast not
   only born in sin, as every man is, but altogether so, wholly corrupt,
   and bearing about with thee in thy body as well as in thy soul the
   marks of that corruption; thou wast one whom nature stigmatized." Had
   he still continued blind, it had been barbarous to upbraid him with it,
   and thence to gather that he was more deeply tainted with sin than
   other people; but it was most unjust to take notice of it now that the
   cure had not only rolled away the reproach of his blindness, but had
   signalized him as a favourite of Heaven. Some take it thus: "Thou hast
   been a common beggar, and such are too often common sinners, and thou
   hast, no doubt, been as bad as any of them;" whereas by his discourse
   he had proved the contrary, and had evinced a deep tincture of piety.
   But when proud imperious Pharisees resolve to run a man down, any thing
   shall serve for a pretence. 2. How they disdain to learn of him, or to
   receive instruction from him: Dost thou teach us? A mighty emphasis
   must be laid here upon thou and us. "What! wilt thou, a silly sorry
   fellow, ignorant and illiterate, that hast not seen the light of the
   sun a day to an end, a beggar by the way-side, of the very dregs and
   refuse of the town, wilt thou pretend to teach us, that are the sages
   of the law and grandees of the church, that sit in Moses's chair and
   are masters in Israel?" Note, Proud men scorn to be taught, especially
   by their inferiors, whereas we should never think ourselves too old,
   nor too wise, nor too good, to learn. Those that have much wealth would
   have more; and why not those that have much knowledge? And those are to
   be valued by whom we may improve in learning. What a poor excuse was
   this for the Pharisees' infidelity, that it would be a disparagement to
   them to be instructed, and informed, and convinced, by such a silly
   fellow as this!

Christ's Address to the Man that Had Been Blind.

   35 Jesus heard that they had cast him out; and when he had found him,
   he said unto him, Dost thou believe on the Son of God?   36 He answered
   and said, Who is he, Lord, that I might believe on him?   37 And Jesus
   said unto him, Thou hast both seen him, and it is he that talketh with
   thee.   38 And he said, Lord, I believe. And he worshipped him.

   In these verses we may observe,

   I. The tender care which our Lord Jesus took of this poor man (v. 35):
   When Jesus heard that they had cast him out (for it is likely the town
   rang of it, and everybody cried out shame upon them for it), then he
   found him, which implies his seeking him and looking after him, that he
   might encourage and comfort him, 1. Because he had, to the best of his
   knowledge, spoken so very well, so bravely, so boldly, in defence of
   the Lord Jesus. Note, Jesus Christ will be sure to stand by his
   witnesses, and own those that own him and his truth and ways. Earthly
   princes neither do, nor can, take cognizance of all that vindicate them
   and their government and administration; but our Lord Jesus knows and
   observes all the faithful testimonies we bear to him at any time, and a
   book of remembrance is written, and it shall redound not only to our
   credit hereafter, but our comfort now. 2. Because the Pharisees had
   cast him out and abused him. Besides the common regard which the
   righteous Judge of the world has to those who suffer wrongfully (Ps.
   ciii. 6), there is a particular notice taken of those that suffer in
   the cause of Christ and for the testimony of a good conscience. Here
   was one poor man suffering for Christ, and he took care that as his
   afflictions abounded his consolations should much more abound. Note,
   (1.) Though persecutors may exclude good men from their communion, yet
   they cannot exclude them from communion with Christ, nor put them out
   of the way of his visits. Happy are they who have a friend from whom
   men cannot debar them. (2.) Jesus Christ will graciously find and
   receive those who for his sake are unjustly rejected and cast out by
   men. He will be a hiding place to his outcasts, and appear, to the joy
   of those whom their brethren hated and cast out.

   II. The comfortable converse Christ had with him, wherein he brings him
   acquainted with the consolation of Israel. He had well improved the
   knowledge he had, and now Christ gives him further instruction; for he
   that is faithful in a little shall be entrusted with more, Matt. xiii.
   12.

   1. Our Lord Jesus examines his faith: "Dost thou believe on the Son of
   God? Dost thou give credit to the promises of the Messiah? Dost thou
   expect his coming, and art thou ready to receive and embrace him when
   he is manifested to thee?" This was that faith of the Son of God by
   which the saints lived before his manifestation. Observe, (1.) The
   Messiah is here called the Son of God, and so the Jews had learned to
   call him from the prophecies, Ps. ii. 7; lxxxix. 27. See ch. i. 49,
   Thou art the Son of God, that is, the true Messiah. Those that expected
   the temporal kingdom of the Messiah delighted rather in calling him the
   Son of David, which gave more countenance to that expectation, Matt.
   xxii. 42. But Christ, that he might give us an idea of his kingdom, as
   purely spiritual and divine, calls himself the Son of God, and rather
   Son of man in general than of David in particular. (2.) The desires and
   expectations of the Messiah, which the Old-Testament saints had, guided
   by and grounded upon the promise, were graciously interpreted and
   accepted as their believing on the Son of God. This faith Christ here
   enquires after: Dost thou believe? Note, The great thing which is now
   required of us (1 John iii. 23), and which will shortly be enquired
   after concerning us, is our believing on the Son of God, and by this we
   must stand or fall for ever.

   2. The poor man solicitously enquires concerning the Messiah he was to
   believe in, professing his readiness to embrace him and close with him
   (v. 36): Who is he, Lord, that I may believe on him? (1.) Some think he
   did know that Jesus, who cured him, was the Son of God, but did not
   know which was Jesus, and therefore, supposing this person that talked
   with him to be a follower of Jesus, desired him to do him the favour to
   direct him to his master; not that he might satisfy his curiosity with
   the sight of him, but that he might the more firmly believe in him, and
   profess his faith, and know whom he had believed. See Cant. v. 6, 7;
   iii. 2, 3. It is Christ only that can direct us to himself. (2.) Others
   think he did know that this person who talked with him was Jesus, the
   same that cured him, whom he believed a great and good man and a
   prophet, but did not yet know that he was the Son of God and the true
   Messiah. "Lord, I believe there is a Christ to come; thou who hast
   given me bodily sight, tell me, O tell me, who and where this Son of
   God is." Christ's question intimated that the Messiah was come, and was
   now among them, which he presently takes the hint of, and asks, Where
   is he, Lord? The question was rational and just: Who is he, Lord, that
   I may believe on him? For how could he believe in one of whom he had
   not heard; the work of ministers is to tell us who the Son of God is,
   that we may believe on him, ch. xx. 31.

   3. Our Lord Jesus graciously reveals himself to him as that Son of God
   on whom he must believe: Thou hast both seen him, and it is he that
   talketh with thee, v. 37. Thou needest not go far to find out the Son
   of God, Behold the Word is nigh thee. We do not find that Christ did
   thus expressly, and in so many words, reveal himself to any other as to
   this man here and to the woman of Samaria: I that speak unto thee am
   he. He left others to find out by arguments who he was, but to these
   weak and foolish things of the world he chose to manifest himself, so
   as not to the wise and prudent. Christ here describes himself to this
   man by two things, which express his great favour to him:-- (1.) Thou
   hast seen him; and he was much indebted to the Lord Jesus for opening
   his eyes, that he might see him. Now he was made sensible, more than
   ever, what an unspeakable mercy it was to be cured of his blindness,
   that he might see the Son of God, a sight which rejoiced his heart more
   than that of the light of this world. Note, The Greatest comfort of
   bodily eyesight is its serviceableness to our faith and the interests
   of our souls. How contentedly might this man have returned to his
   former blindness, like old Simeon, now that his eyes had seen God's
   salvation! If we apply this to the opening of the eyes of the mind, it
   intimates that spiritual sight is given principally for this end, that
   we may see Christ, 2 Cor. iv. 6. Can we say that by faith we have seen
   Christ, seen him in his beauty and glory, in his ability and
   willingness to save, so seen him as to be satisfied concerning him, to
   be satisfied in him? Let us give him the praise, who opened our eyes.
   (2.) It is he that talketh with thee; and he was indebted to Christ for
   condescending to do this. He was not only favoured with a sight of
   Christ, but was admitted into fellowship and communion with him. Great
   princes are willing to be seen by those whom yet they will not
   vouchsafe to talk with. But Christ, by his word and Spirit, talks with
   those whose desires are towards him, and in talking with them manifests
   himself to them, as he did to the two disciples, when he talked their
   hearts warm, Luke xxiv. 32. Observe, This poor man was solicitously
   enquiring after the Saviour, when at the same time he saw him, and was
   talking with him. Note, Jesus Christ is often nearer the souls that
   seek him than they themselves are aware of. Doubting Christians are
   sometimes saying, Where is the Lord? and fearing that they are cast out
   from his sight when at the same time it is he that talks with them, and
   puts strength into them.

   4. The poor man readily entertains this surprising revelation, and, in
   a transport of joy and wonder, he said, Lord, I believe, and he
   worshipped him. (1.) He professed his faith in Christ: Lord, I believe
   thee to be the Son of God. He would not dispute any thing that he said
   who had shown such mercy to him, and wrought such a miracle for him,
   nor doubt of the truth of a doctrine which was confirmed by such signs.
   Believing with the heart, he thus confesses with the mouth; and now the
   bruised reed was become a cedar. (2.) He paid his homage to him: He
   worshipped him, not only gave him the civil respect due to a great man,
   and the acknowledgments owing to a kind benefactor, but herein gave him
   divine honour, and worshipped him as the Son of God manifested in the
   flesh. None but God is to be worshipped; so that in worshipping Jesus
   he owned him to be God. Note, True faith will show itself in a humble
   adoration of the Lord Jesus. Those who believe in him will see all the
   reason in the world to worship him. We never read any more of this man;
   but, it is very likely, from henceforth he became a constant follower
   of Christ.

Christ's Address to the Pharisees.

   39 And Jesus said, For judgment I am come into this world, that they
   which see not might see; and that they which see might be made blind.
   40 And some of the Pharisees which were with him heard these words, and
   said unto him, Are we blind also?   41 Jesus said unto them, If ye were
   blind, ye should have no sin: but now ye say, We see; therefore your
   sin remaineth.

   Christ, having spoken comfort to the poor man that was persecuted, here
   speaks conviction to his persecutors, a specimen of the distributions
   of trouble and rest at the great day, 2 Thess. i. 6, 7. Probably this
   was not immediately after his discourse with the man, but he took the
   next opportunity that offered itself to address the Pharisees. Here is,

   I. The account Christ gives of his design in coming into the world (v.
   39): "For judgment I am come to order and administer the great affairs
   of the kingdom of God among men, and am invested with a judicial power
   in order thereunto, to be executed in conformity to the wise counsels
   of God, and in pursuance of them." What Christ spoke, he spoke not as a
   preacher in the pulpit, but as a king upon the throne, and a judge upon
   the bench.

   1. His business into the world was great; he came to keep the assizes
   and general goal-delivery. He came for judgment, that is, (1.) To
   preach a doctrine and a law which would try men, and effectually
   discover and distinguish them, and would be completely fitted, in all
   respects, to be the rule of government now and of judgment shortly.
   (2.) To put a difference between men, by revealing the thoughts of many
   hearts, and laying open men's true characters, by this one test,
   whether they were well or ill affected to him. (3.) To change the face
   of government in his church, to abolish the Jewish economy, to take
   down that fabric, which, though erected for the time by the hand of God
   himself, yet by lapse of time was antiquated, and by the incurable
   corruptions of the managers of it was become rotten and dangerous, and
   to erect a new building by another model, to institute new ordinances
   and offices, to abrogate Judaism and enact Christianity; for this
   judgment he came into the world, and it was a great revolution.

   2. This great truth he explains by a metaphor borrowed from the miracle
   which he had lately wrought. That those who see not might see, and that
   those who see might be made blind. Such a difference of Christ's coming
   is often spoken of; to some his gospel is a savour of life unto life,
   to others of death unto death. (1.) This is applicable to nations and
   people, that the Gentiles, who had long been destitute of the light of
   divine revelation, might see it; and the Jews, who had long enjoyed it,
   might have the things of their peace hid from their eyes, Hos. i. 10;
   ii. 23. The Gentiles see a great light, while blindness is happened
   unto Israel, and their eyes are darkened. (2.) To particular sons.
   Christ came into the world, [1.] Intentionally and designedly to give
   sight to those that were spiritually blind; by his word to reveal the
   object, and by his Spirit to heal the organ, that many precious souls
   might be turned from darkness to light. He came for judgment, that is,
   to set those at liberty from their dark prison that were willing to be
   released, Isa. lxi. 1. [2.] Eventually, and in the issue, that those
   who see might be made blind; that those who have a high conceit of
   their own wisdom, and set up that in contradiction to divine
   revelation, might be sealed up in ignorance and infidelity. The
   preaching of the cross was foolishness, and an infatuating thing, to
   those who by wisdom knew not God. Christ came into the world for this
   judgment, to administer the affairs of a spiritual kingdom, seated in
   men's minds. Whereas, in the Jewish church, the blessings and judgments
   of God's government were mostly temporal, now the method of
   administration should be changed; and as the good subjects of his
   kingdom should be blessed with spiritual blessings in heavenly things,
   such as arise from a due illumination of the mind, so the rebels should
   be punished with spiritual plagues, not war, famine, and pestilence, as
   formerly, but such as arise from a judicial infatuation, hardness of
   heart, terror of conscience, strong delusions, vile affections. In this
   way Christ will judge between cattle and cattle, Ezek. xxxiv. 17, 22.

   II. The Pharisees' cavil at this. They were with him, not desirous to
   learn any good from him, but to form evil against him; and they said,
   Are we blind also? When Christ said that those who saw should by his
   coming be made blind, they apprehended that he meant them, who were the
   seers of the people, and valued themselves on their insight and
   foresight. "Now," say they, "we know that the common people are blind;
   but are we blind also? What we? The rabbin, the doctors, the learned in
   the laws, the graduates in the schools, are we blind too?" This is
   scandalum magnatum--a libel on the great. Note, Frequently those that
   need reproof most, and deserve it best, though they have wit enough to
   discern a tacit one, have not grace enough to bear a just one. These
   Pharisees took this reproof for a reproach, as those lawyers (Luke xi.
   45): "Are we blind also? Darest thou say that we are blind, whose
   judgment every one has such a veneration for, values, and yields to?"
   Note, Nothing fortifies men's corrupt hearts more against the
   convictions of the word, nor more effectually repels them, than the
   good opinion, especially if it be a high opinion, which others have of
   them; as if all that had gained applause with men must needs obtain
   acceptance with God, than which nothing is more false and deceitful,
   for God sees not as man sees.

   III. Christ's answer to this cavil, which, if it did not convince them,
   yet silenced them: If you were blind you should have no sin; but now
   you say, We see, therefore your sin remaineth. They gloried that they
   were not blind, as the common people, were not so credulous and
   manageable as they, but would see with their own eyes, having
   abilities, as they thought, sufficient for their own guidance, so that
   they needed not any body to lead them. This very thing which they
   gloried in, Christ here tells them, was their shame and ruin. For,

   1. If you were blind, you would have no sin. (1.) "If you had been
   really ignorant, your sin had not been so deeply aggravated, nor would
   you have had so much sin to answer for as now you have. If you were
   blind, as the poor Gentiles are, and many of your own poor subjects,
   from whom you have taken the key of knowledge, you would have had
   comparatively no sin." The times of ignorance God winked at; invincible
   ignorance, though it does not justify sin, excuses it, and lessens the
   guilt. It will be more tolerable with those that perish for lack of
   vision than with those that rebel against the light. (2.) "If you had
   been sensible of your own blindness, if when you would see nothing else
   you could have seen the need of one to lead you, you would soon have
   accepted Christ as your guide, and then you would have had no sin, you
   would have submitted to an evangelical righteousness, and have been put
   into a justified state." Note, Those that are convinced of their
   disease are in a fair way to be cured, for there is not a greater
   hindrance to the salvation of souls than self-sufficiency.

   2. "But now you say, We see; now that you have knowledge, and are
   instructed out of the law, your sin is highly aggravated; and now that
   you have a conceit of that knowledge, and think you see your way better
   than any body can show it you, therefore your sin remains, your case is
   desperate, and your disease incurable." And as those are most blind who
   will not see, so their blindness is most dangerous who fancy they do
   see. No patients are so hardly managed as those in a frenzy who say
   that they are well, and nothing ails them. The sin of those who are
   self-conceited and self-confident remains, for they reject the gospel
   of grace, and therefore the guilt of their sin remains unpardoned; and
   they forfeit the Spirit of grace, and therefore the power of their sin
   remains unbroken. Seest thou a wise man in his own conceit? Hearest
   thou the Pharisees say, We see? There is more hope of a fool, of a
   publican and a harlot, than of such.
     __________________________________________________________________

J O H N.

  CHAP. X.

   In this chapter we have, I. Christ's parabolical discourse concerning
   himself as the door of the sheepfold, and the shepherd of the sheep,
   ver. 1-18. II. The various sentiments of people upon it, ver. 19-21.
   III. The dispute Christ had with the Jews in the temple at the feast of
   dedication, ver. 22-39. IV. His departure into the country thereupon,
   ver. 40-42.

The Good Shepherd.

   1 Verily, verily, I say unto you, He that entereth not by the door into
   the sheepfold, but climbeth up some other way, the same is a thief and
   a robber.   2 But he that entereth in by the door is the shepherd of
   the sheep.   3 To him the porter openeth; and the sheep hear his voice:
   and he calleth his own sheep by name, and leadeth them out.   4 And
   when he putteth forth his own sheep, he goeth before them, and the
   sheep follow him: for they know his voice.   5 And a stranger will they
   not follow, but will flee from him: for they know not the voice of
   strangers.   6 This parable spake Jesus unto them: but they understood
   not what things they were which he spake unto them.   7 Then said Jesus
   unto them again, Verily, verily, I say unto you, I am the door of the
   sheep.   8 All that ever came before me are thieves and robbers: but
   the sheep did not hear them.   9 I am the door: by me if any man enter
   in, he shall be saved, and shall go in and out, and find pasture.   10
   The thief cometh not, but for to steal, and to kill, and to destroy: I
   am come that they might have life, and that they might have it more
   abundantly.   11 I am the good shepherd: the good shepherd giveth his
   life for the sheep.   12 But he that is a hireling, and not the
   shepherd, whose own the sheep are not, seeth the wolf coming, and
   leaveth the sheep, and fleeth: and the wolf catcheth them, and
   scattereth the sheep.   13 The hireling fleeth, because he is a
   hireling, and careth not for the sheep.   14 I am the good shepherd,
   and know my sheep, and am known of mine.   15 As the Father knoweth me,
   even so know I the Father: and I lay down my life for the sheep.   16
   And other sheep I have, which are not of this fold: them also I must
   bring, and they shall hear my voice; and there shall be one fold, and
   one shepherd.   17 Therefore doth my Father love me, because I lay down
   my life, that I might take it again.   18 No man taketh it from me, but
   I lay it down of myself. I have power to lay it down, and I have power
   to take it again. This commandment have I received of my Father.

   It is not certain whether this discourse was at the feast of dedication
   in the winter (spoken of v. 22), which may be taken as the date, not
   only of what follows, but of what goes before (that which countenances
   this is, that Christ, in his discourse there, carries on the metaphor
   of the sheep, v. 26, 27, whence it seems that that discourse and this
   were at the same time); or whether this was a continuation of his
   parley with the Pharisees, in the close of the foregoing chapter. The
   Pharisees supported themselves in their opposition to Christ with this
   principle, that they were the pastors of the church, and that Jesus,
   having no commission from them, was an intruder and an impostor, and
   therefore the people were bound in duty to stick to then, against him.
   In opposition to this, Christ here describes who were the false
   shepherds, and who the true, leaving them to infer what they were.

   I. Here is the parable or similitude proposed (v. 1-5); it is borrowed
   from the custom of that country, in the management of their sheep.
   Similitudes, used for the illustration of divine truths, should be
   taken from those things that are most familiar and common, that the
   things of God be not clouded by that which should clear them. The
   preface to this discourse is solemn: Verily, verily, I say unto
   you,--Amen, amen. This vehement asseveration intimates the certainty
   and weight of what he said; we find amen doubled in the church's
   praises and prayers, Ps. xli. 13; lxxii. 19; lxxxix. 52. If we would
   have our amens accepted in heaven, let Christ's amens be prevailing on
   earth; his repeated amens.

   1. In the parable we have, (1.) The evidence of a thief and robber,
   that comes to do mischief to the flock, and damage to the owner, v. 1.
   He enters not by the door, as having no lawful cause of entry, but
   climbs up some other way, at a window, or some breach in the wall. How
   industrious are wicked people to do mischief! What plots will they lay,
   what pains will they take, what hazards will they run, in their wicked
   pursuits! This should shame us out of our slothfulness and cowardice in
   the service of God. (2.) The character that distinguishes the rightful
   owner, who has a property in the sheep, and a care for them: He enters
   in by the door, as one having authority (v. 2), and he comes to do them
   some good office or other, to bind up that which is broken, and
   strengthen that which is sick, Ezek. xxxiv. 16. Sheep need man's care,
   and, in return for it, are serviceable to man (1 Cor. ix. 7); they
   clothe and feed those by whom they are coted and fed. (3.) The ready
   entrance that the shepherd finds: To him the porter openeth, v. 3.
   Anciently they had their sheepfolds within the outer gates of their
   houses, for the greater safety of their flocks, so that none could come
   to them the right way, but such as the porter opened to or the master
   of the house gave the keys to. (4.) The care he takes and the provision
   he makes for his sheep. The sheep hear his voice, when he speaks
   familiarly to them, when they come into the fold, as men now do to
   their dogs and horses; and, which is more, he calls his own sheep by
   name, so exact is the notice he takes of them, the account he keeps of
   them; and he leads them our from the fold to the green pastures; and
   (v. 4, 5) when he turns them out to graze he does not drive them, but
   (such was the custom in those times) he goes before them, to prevent
   any mischief or danger that might meet them, and they, being used to
   it, follow him, and are safe. (5.) The strange attendance of the sheep
   upon the shepherd: They know his voice, so as to discern his mind by
   it, and to distinguish it from that of a stranger (for the ox knows his
   owner, Isa. i. 3), and a stranger will they not follow, but, as
   suspecting some ill design, will flee from him, not knowing his voice,
   but that it is not the voice of their own shepherd. This is the
   parable; we have the key to it, Ezek. xxxiv. 31: You my flock are men,
   and I am your God.

   2. Let us observe from this parable, (1.) That good men are fitly
   compared to sheep. Men, as creatures depending on their Creator, are
   called the sheep of his pasture. Good men, as new creatures, have the
   good qualities of sheep, harmless and inoffensive as sheep; meek and
   quiet, without noise; patient as sheep under the hand both of the
   shearer and of the butcher; useful and profitable, tame and tractable,
   to the shepherd, and sociable one with another, and much used in
   sacrifices. (2.) The church of God in the world is a sheepfold, into
   which the children of God that were scattered abroad are gathered
   together (ch. xi. 52), and in which they are united and incorporated;
   it is a good fold, Ezek. xxxiv. 14. See Mic. ii. 12. This fold is well
   fortified, for God himself is as a wall of fire about it, Zech. ii. 5.
   (3.) This sheepfold lies much exposed to thieves and robbers; crafty
   seducers that debauch and deceive, and cruel persecutors that destroy
   and devour; grievous wolves (Acts xx. 29); thieves that would steal
   Christ's sheep from him, to sacrifice them to devils, or steal their
   food from them, that they might perish for lack of it; wolves in
   sheep's clothing, Matt. vii. 15. (4.) The great Shepherd of the sheep
   takes wonderful care of the flock and of all that belong to it. God is
   the great Shepherd, Ps. xxiii. 1. He knows those that are his calls
   them by name, marks them for himself, leads them out to fat pastures,
   makes them both feed and rest there, speaks comfortably to them, guards
   them by his providence, guides them by his Spirit and word, and goes
   before them, to set them in the way of his steps. (5.) The
   under-shepherds, who are entrusted to feed the flock of God, ought to
   be careful and faithful in the discharge of that trust; magistrates
   must defend them, and protect and advance all their secular interests;
   ministers must serve them in their spiritual interests, must feed their
   souls with the word of God faithfully opened and applied, and with
   gospel ordinances duly administered, taking the oversight of them. They
   must enter by the door of a regular ordination, and to such the porter
   will open; the Spirit of Christ will set before them an open door, give
   them authority in the church, and assurance in their own bosoms. They
   must know the members of their flocks by name, and watch over them;
   must lead them into the pastures of public ordinances, preside among
   them, be their mouth to God and God's to them; and in their
   conversation must be examples to the believers. (6.) Those who are
   truly the sheep of Christ will be very observant of their Shepherd, and
   very cautious and shy of strangers. [1.] They follow their Shepherd,
   for they know his voice, having both a discerning ear, and an obedient
   heart. [2.] They flee from a stranger, and dread following him, because
   they know not his voice. It is dangerous following those in whom we
   discern not the voice of Christ, and who would draw us from faith in
   him to fancies concerning him. And those who have experienced the power
   and efficacy of divine truths upon their souls, and have the savour and
   relish of them, have a wonderful sagacity to discover Satan's wiles,
   and to discern between good and evil.

   II. The Jew's ignorance of the drift and meaning of this discourse (v.
   6): Jesus spoke this parable to them, this figurative, but wise,
   elegant, and instructive discourse, but they understood not what the
   things were which he spoke unto them, were not aware whom he meant by
   the thieves and robbers and whom by the good Shepherd. It is the sin
   and shame of many who hear the word of Christ that they do not
   understand it, and they do not because they will not, and because they
   will mis-understand it. They have no acquaintance with, nor taste of,
   the things themselves, and therefore do not understand the parables and
   comparisons with which they are illustrated. The Pharisees had a great
   conceit of their own knowledge, and could not bear that it should be
   questioned, and yet they had not sense enough to understand the things
   that Jesus spoke of; they were above their capacity. Frequently the
   greatest pretenders to knowledge are most ignorant in the things of
   God.

   III. Christ's explication of this parable, opening the particulars of
   it fully. Whatever difficulties there may be in the sayings of the Lord
   Jesus, we shall find him ready to explain himself, if we be but willing
   to understand him. We shall find one scripture expounding another, and
   the blessed Spirit interpreter to the blessed Jesus. Christ, in the
   parable, had distinguished the shepherd from the robber by this, that
   he enters in by the door. Now, in the explication of the parable, he
   makes himself to be both the door by which the shepherd enters and the
   shepherd that enters in by the door. Though it may be a solecism in
   rhetoric to make the same person to be both the door and the shepherd,
   it is no solecism in divinity to make Christ to have his authority from
   himself, as he has life in himself; and himself to enter by his own
   blood, as the door, into the holy place.

   1. Christ is the door. This he saith to those who pretended to seek for
   righteousness, but, like the Sodomites, wearied themselves to find the
   door, where it was not to be found. He saith it to the Jews, who would
   be thought God's only sheep, and to the Pharisees, who would be thought
   their only shepherds: I am the door of the sheepfold; the door of the
   church.

   (1.) In general, [1.] He is as a door shut, to keep out thieves and
   robbers, and such as are not fit to be admitted. The shutting of the
   door is the securing of the house; and what greater security has the
   church of God than the interposal of the Lord Jesus, and his wisdom,
   power, and goodness, betwixt it and all its enemies? [2.] He is as a
   door open for passage and communication. First, By Christ, as the door,
   we have our first admission into the flock of God, ch. xiv. 6.
   Secondly, We go in and out in a religious conversation, assisted by
   him, accepted in him; walking up and down in his name, Zech. x. 12.
   Thirdly, By him God comes to his church, visits it, and communicates
   himself to it. Fourthly, By him, as the door, the sheep are at last
   admitted into the heavenly kingdom, Matt. xxv. 34.

   (2.) More particularly,

   [1.] Christ is the door of the shepherds, so that none who come not in
   by him are to be accounted pastors, but (according to the rule laid
   down, v. 1) thieves and robbers (though they pretended to be
   shepherds); but the sheep did not hear them. This refers to all those
   that had the character of shepherds in Israel, whether magistrates or
   ministers, that exercised their office without any regard to the
   Messiah, or any other expectations of him than what were suggested by
   their own carnal interest. Observe, First, The character given of them:
   they are thieves and robbers (v. 8); all that went before him, not in
   time, many of them were faithful shepherds, but all that anticipated
   his commission, and went before he sent them (Jer. xxiii. 21), that
   assumed a precedency and superiority above him, as the antichrist is
   said to exalt himself, 2 Thess. ii. 4. "The scribes, and Pharisees, and
   chief priests, all, even as many as have come before me, that have
   endeavoured to forestal my interest, and to prevent my gaining any room
   in the minds of people, by prepossessing them with prejudices against
   me, they are thieves and robbers, and steal those hearts which they
   have no title to, defrauding the right owner of his property." They
   condemned our Saviour as a thief and a robber, because he did not come
   in by them as the door, nor take out a license from them; but he shows
   that they ought to have received their commission from him, to have
   been admitted by him, and to have come after him, and because they did
   not, but stepped before him, they were thieves and robbers. They would
   not come in as his disciples, and therefore were condemned as usurpers,
   and their pretended commissions vacated and superseded. Note, Rivals
   with Christ are robbers of his church, however they pretend to be
   shepherds, nay, shepherds of shepherds. Secondly, The care taken to
   preserve the sheep from them: But the sheep did not hear them. Those
   that had a true savour of piety, that were spiritual and heavenly, and
   sincerely devoted to God and godliness, could by no means approve of
   the traditions of the elders, nor relish their formalities. Christ's
   disciples, without any particular instructions from their Master, made
   no conscience of eating with unwashen hands, or plucking the ears of
   corn on the sabbath day; for nothing is more opposite to true
   Christianity than Pharisaism is, nor any thing more disrelishing to a
   soul truly devout than their hypocritical devotions.

   [2.] Christ is the door of the sheep (v. 9): By me (di emou--through me
   as the door) if any man enter into the sheepfold, as one of the flock,
   he shall be saved; shall not only by safe from thieves and robbers, but
   he shall be happy, he shall go in and out. Here are, First, Plain
   directions how to come into the fold: we must come in by Jesus Christ
   as the door. By faith in him, as the great Mediator between God and
   man, we come into covenant and communion with God. There is no entering
   into God's church but by coming into Christ's church; nor are any
   looked upon as members of the kingdom of God among men but those that
   are willing to submit to the grace and government of the Redeemer. We
   must now enter by the door of faith (Acts xiv. 27), since the door of
   innocency is shut against us, and that pass become unpassable, Gen.
   iii. 24. Secondly, Precious promises to those who observe this
   direction. 1. They shall be saved hereafter; this is the privilege of
   their home. These sheep shall be saved from being distrained and
   impounded by divine justice for trespass done, satisfaction being made
   for the damage by their great Shepherd, saved from being a prey to the
   roaring lion; they shall be for ever happy. 2. In the mean time they
   shall go in and out and find pasture; this is the privilege of their
   way. They shall have their conversation in the world by the grace of
   Christ, shall be in his fold as a man at his own house, where he has
   free ingress, egress, and regress. True believers are at home in
   Christ; when they go out, they are not shut out as strangers, but have
   liberty to come in again; when they come in, they are not shut in as
   trespassers, but have liberty to go out. They go out to the field in
   the morning, they come into the fold at night; and in both the Shepherd
   leads and keeps them, and they find pasture in both: grass in the
   field, fodder in the fold. In public, in private, they have the word of
   God to converse with, by which their spiritual life is supported and
   nourished, and out of which their gracious desires are satisfied; they
   are replenished with the goodness of God's house.

   2. Christ is the shepherd, v. 11, &c. He was prophesied of under the
   Old Testament as a shepherd, Isa. xl. 11; Ezek. xxxiv. 23; xxxvii. 24;
   Zech. xiii. 7. In the New Testament he is spoken of as the great
   Shepherd (Heb. xiii. 20), the chief Shepherd (1 Pet. v. 4), the
   Shepherd and bishop of our souls, 1 Pet. ii. 25. God, our great owner,
   the sheep of whose pasture we are by creation, has constituted his Son
   Jesus to be our shepherd; and here again and again he owns the
   relation. He has all that care of his church, and every believer, that
   a good shepherd has of his flock; and expects all that attendance and
   observance from the church, and every believer, which the shepherds in
   those countries had from their flocks.

   (1.) Christ is a shepherd, and not as the thief, not as those that came
   not in by the door. Observe,

   [1.] The mischievous design of the thief (v. 10): The thief cometh not
   with any good intent, but to steal, and to kill, and to destroy. First,
   Those whom they steal, whose hearts and affections they steal from
   Christ and his pastures, they kill and destroy spiritually; for the
   heresies they privily bring in are damnable. Deceivers of souls are
   murderers of souls. Those that steal away the scripture by keeping it
   in an unknown tongue, that steal away the sacraments by maiming them
   and altering the property of them, that steal away Christ's ordinances
   to put their own inventions in the room of them, they kill and destroy;
   ignorance and idolatry are destructive things. Secondly, Those whom
   they cannot steal, whom they can neither lead, drive, nor carry away,
   from the flock of Christ, they aim by persecutions and massacres to
   kill and destroy corporally. He that will not suffer himself to be
   robbed is in danger of being slain.

   [2.] The gracious design of the shepherd; he is come,

   First, To give life to the sheep. In opposition to the design of the
   thief, which is to kill and destroy (which was the design of the
   scribes and Pharisees) Christ saith, I am come among men, 1. That they
   might have life. He came to put life into the flock, the church in
   general, which had seemed rather like a valley full of dry bones than
   like a pasture covered over with flocks. Christ came to vindicate
   divine truths, to purify divine ordinances, to redress grievances, and
   to revive dying zeal, to seek those of his flock that were lost, to
   bind up that which was broken (Ezek. xxxiv. 16), and this to his church
   is as life from the dead. He came to give life to particular believers.
   Life is inclusive of all good, and stands in opposition to the death
   threatened (Gen. ii. 17); that we might have life, as a criminal has
   when he is pardoned, as a sick man when he is cured, a dead man when he
   is raised; that we might be justified, sanctified, and at last
   glorified. 2. That they might have it more abundantly, kai perisson
   echosin. As we read it, it is comparative, that they might have a life
   more abundant than that which was lost and forfeited by sin, more
   abundant than that which was promised by the law of Moses, length of
   days in Canaan, more abundant than could have been expected or than we
   are able to ask or think. But it may be construed without a note of
   comparison, that they might have abundance, or might have it
   abundantly. Christ came to give life and perisson ti--something more,
   something better, life with advantage; that in Christ we might not only
   live, but live comfortably, live plentifully, live and rejoice. Life in
   abundance is eternal life, life without death or fear of death, life
   and much more.

   Secondly, To give his life for the sheep, and this that he might give
   life to them (v. 11): The good shepherd giveth his life for the sheep.
   1. It is the property of every good shepherd to hazard and expose his
   life for the sheep. Jacob did so, when he would go through such a
   fatigue to attend them, Gen. xxxi. 40. So did David, when he slew the
   lion and the bear. Such a shepherd of souls was St. Paul, who would
   gladly spend, and be spent, for their service, and counted not his life
   dear to him, in comparison with their salvation. But, 2. It was the
   prerogative of the great Shepherd to give his life to purchase his
   flock (Acts xx. 28), to satisfy for their trespass, and to shed his
   blood to wash and cleanse them.

   (2.) Christ is a good shepherd, and not as a hireling. There were many
   that were not thieves, aiming to kill and destroy the sheep, but passed
   for shepherds, yet were very careless in the discharge of their duty,
   and through their neglect the flock was greatly damaged; foolish
   shepherds, idle shepherds, Zech. xi. 15, 17. In opposition to these,

   [1.] Christ here calls himself the good shepherd (v. 11), and again (v.
   14) ho poimen ho kalos--that shepherd, that good Shepherd, whom God had
   promised. Note, Jesus Christ is the best of shepherds, the best in the
   world to take the over-sight of souls, none so skilful, so faithful, so
   tender, as he, no such feeder and leader, no such protector and healer
   of souls as he.

   [2.] He proves himself so, in opposition to all hirelings, v. 12-14.
   Where observe,

   First, The carelessness of the unfaithful shepherd described (v. 12,
   13); he that is a hireling, that is employed as a servant and is paid
   for his pains, whose own the sheep are not, who has neither profit nor
   loss by them, sees the wolf coming, or some other danger threatening,
   and leaves the sheep to the wolf, for in truth he careth not for them.
   Here is plain reference to that of the idol-shepherd, Zech. xi. 17.
   Evil shepherds, magistrates and ministers, are here described both by
   their bad principles and their bad practices.

   a. Their bad principles, the root of their bad practices. What makes
   those that have the charge of souls in trying times to betray their
   trust, and in quiet times not to mind it? What makes them false, and
   trifling, and self-seeking? It is because they are hirelings, and care
   not for the sheep. That is, (a.) The wealth of the world is the chief
   of their good; it is because they are hirelings. They undertook the
   shepherds' office, as a trade to live and grow rich by, not as an
   opportunity of serving Christ and doing good. It is the love of money,
   and of their own bellies, that carries them on in it. Not that those
   are hirelings who, while they serve at the altar, live, and live
   comfortably, upon the altar. The labourer is worthy of his meat; and a
   scandalous maintenance will soon make a scandalous ministry. But those
   are hirelings that love the wages more than the work, and set their
   hearts upon that, as the hireling is said to do, Deut. xxiv. 15. See 1
   Sam. ii. 29; Isa. lvi. 11; Mic. iii. 5, 11. (b.) The work of their
   place is the least of their care. They value not the sheep, are
   unconcerned in the souls of others; their business is to be their
   brothers' lords, not their brothers' keepers or helpers; they seek
   their own things, and do not, like Timothy, naturally care for the
   state of souls. What can be expected but that they will flee when the
   wolf comes. He careth not for the sheep, for he is one whose own the
   sheep are not. In one respect we may say of the best of the
   under-shepherds that the sheep are not their own, they have not
   dominion over them not property in them (feed my sheep and my lambs,
   saith Christ); but in respect of dearness and affection they should be
   their own. Paul looked upon those as his own whom he called his dearly
   beloved and longed for. Those who do not cordially espouse the church's
   interests, and make them their own, will not long be faithful to them.

   b. Their bad practices, the effect of these bad principles, v. 12. See
   here, (a.) How basely the hireling deserts his post; when he sees the
   wolf coming, though then there is most need of him, he leaves the sheep
   and flees. Note, Those who mind their safety more than their duty are
   an easy prey to Satan's temptations. (b.) How fatal the consequences
   are! the hireling fancies the sheep may look to themselves, but it does
   not prove so: the wolf catches them, and scatters the sheep, and woeful
   havoc is made of the flock, which will all be charged upon the
   treacherous shepherd. The blood of perishing souls is required at the
   hand of the careless watchmen.

   Secondly, See here the grace and tenderness of the good Shepherd set
   over against the former, as it was in the prophecy (Ezek. xxxiv. 21,
   22, &c.): I am the good Shepherd. It is matter of comfort to the
   church, and all her friends, that, however she may be damaged and
   endangered by the treachery and mismanagement of her under-officers,
   the Lord Jesus is, and will be, as he ever has been, the good Shepherd.
   Here are two great instances of the shepherd's goodness.

   a. His acquainting himself with his flock, with all that belong or in
   any wise appertain to his flock, which are of two sorts, both known to
   him:--

   (a.) He is acquainted with all that are now of his flock (v. 14, 15),
   as the good Shepherd (v. 3, 4): I know my sheep and am known of mine.
   Note, There is a mutual acquaintance between Christ and true believers;
   they know one another very well, and knowledge notes affection.

   [a.] Christ knows his sheep. He knows with a distinguishing eye who are
   his sheep, and who are not; he knows the sheep under their many
   infirmities, and the goats under their most plausible disguises. He
   knows with a favourable eye those that in truth are his own sheep; he
   takes cognizance of their state, concerns himself for them, has a
   tender and affectionate regard to them, and is continually mindful of
   them in the intercession he ever lives to make within the veil; he
   visits them graciously by his Spirit, and has communion with them; he
   knows them, that is, he approves and accepts of them, as Ps. i. 6;
   xxxvii. 18; Exod. xxxiii. 17.

   [b.] He is known of them. He observes them with an eye of favour, and
   they observe him with an eye of faith. Christ's knowing his sheep is
   put before their knowing him, for he knew and loved us first (1 John
   iv. 19), and it is not so much our knowing him as our being known of
   him that is our happiness, Gal. iv. 9. Yet it is the character of
   Christ's sheep that they know him; know him from all pretenders and
   intruders; they know his mind, know his voice, know by experience the
   power of his death. Christ speaks here as if he gloried in being known
   by his sheep, and thought their respect an honour to him. Upon this
   occasion Christ mentions (v. 15) the mutual acquaintance between his
   Father and himself: As the Father knoweth me, even so know I the
   Father. Now this may be considered, either, First, As the ground of
   that intimate acquaintance and relation which subsist between Christ
   and believers. The covenant of grace, which is the bond of this
   relation, is founded in the covenant of redemption between the Father
   and the Son, which, we may be sure, stands firm; for the Father and the
   Son understood one another perfectly well in that matter, and there
   could be no mistake, which might leave the matter at any uncertainty,
   or bring it into any hazard. The Lord Jesus knows whom he hath chosen,
   and is sure of them (ch. xiii. 18), and they also know whom they have
   trusted, and are sure of him (2 Tim. i. 12), and the ground of both is
   the perfect knowledge which the Father and the Son had of one another's
   mind, when the counsel of peace was between them both. Or, Secondly, As
   an apt similitude, illustrating the intimacy that is between Christ and
   believers. It may be connected with the foregoing words, thus: I know
   my sheep, and am known of mine, even as the Father knows me, and I know
   the Father; compare ch. xvii. 21. 1. As the Father knew the Son, and
   loved him, and owned him in his sufferings, when he was led as a sheep
   to the slaughter, so Christ knows his sheep, and has a watchful tender
   eye upon them, will be with them when they are left alone, as his
   Father was with him. 2. As the Son knew the Father, loved and obeyed
   him, and always did those things that pleased him, confiding in him as
   his God even when he seemed to forsake him, so believers know Christ
   with an obediential fiducial regard.

   (b.) He is acquainted with those that are hereafter to be of this flock
   (v. 16): Other sheep I have, have a right to and an interest in, which
   are not of this fold, of the Jewish church; them also I must bring.
   Observe,

   [a.] The eye that Christ had to the poor Gentiles. He had sometimes
   intimated his special concern for the lost sheep of the house of
   Israel; to them indeed his personal ministry was confined; but, saith
   he, I have other sheep. Those who in process of time should believe in
   Christ, and be brought into obedience to him from among the Gentiles,
   are here called sheep, and he is said to have them, though as yet they
   were uncalled, and many of them unborn, because they were chosen of
   God, and given to Christ in the counsels of divine love from eternity.
   Christ has a right, by virtue of the Father's donation and his own
   purchase, to many a soul of which he has not yet the possession; thus
   he had much people in Corinth, when as yet it lay in wickedness, Acts
   xviii. 10. "Those other sheep I have," saith Christ, "I have them on my
   heart, have them in my eye, am as sure to have them as if I had them
   already." Now Christ speaks of those other sheep, First, To take off
   the contempt that was put upon him, as having few followers, as having
   but a little flock, and therefore, if a good shepherd, yet a poor
   shepherd: "But," saith he, "I have more sheep than you see." Secondly,
   To take down the pride and vain-glory of the Jews, who thought the
   Messiah must gather all his sheep from among them. "No," saith Christ,
   "I have others whom I will set with the lambs of my flock, though you
   disdain to set them with the dogs of your flock."

   [b.] The purposes and resolves of his grace concerning them: "Them also
   I must bring, bring home to God, bring into the church, and, in order
   to this, bring off from their vain conversation, bring them back from
   their wanderings, as that lost sheep," Luke xv. 5. But why must he
   bring them? What was the necessity? First, The necessity of their case
   required it: "I must bring, or they must be left to wander endlessly,
   for, like sheep, they will never come back of themselves, and no other
   can or will bring them." Secondly, The necessity of his own engagements
   required it; he must bring them, or he would not be faithful to his
   trust, and true to his undertaking. "They are my own, bought and paid
   for, and therefore I must not neglect them nor leave them to perish."
   He must in honour bring those with whom he was entrusted.

   [c.] The happy effect and consequence of this, in two things:--First,
   "They shall hear my voice. Not only my voice shall be heard among them
   (whereas they have not heard, and therefore could not believe, now the
   sound of the gospel shall go to the ends of the earth), but it shall be
   heard by them; I will speak, and give to them to hear." Faith comes by
   hearing, and our diligent observance of the voice of Christ is both a
   means and an evidence of our being brought to Christ, and to God by
   him. Secondly, There shall be one fold and one shepherd. As there is
   one shepherd, so there shall be one fold. Both Jews and Gentiles, upon
   their turning to the faith of Christ, shall be incorporated in one
   church, be joint and equal sharers in the privileges of it, without
   distinction. Being united to Christ, they shall unite in him; two
   sticks shall become one in the hand of the Lord. Note, One shepherd
   makes one fold; one Christ makes one church. As the church is one in
   its constitution, subject to one head, animated by one Spirit, and
   guided by one rule, so the members of it ought to be one in love and
   affection, Eph. iv. 3-6.

   b. Christ's offering up himself for his sheep is another proof of his
   being a good shepherd, and in this he yet more commended his love, v.
   15, 17, 18.

   (a.) He declares his purpose of dying for his flock (v. 15): I lay down
   my life for the sheep. He not only ventured his life for them (in such
   a case, the hope of saving it might balance the fear of losing it), but
   he actually deposited it, and submitted to a necessity of dying for our
   redemption; tithemi--I put it as a pawn or pledge; as purchase-money
   paid down. Sheep appointed for the slaughter, ready to be sacrificed,
   were ransomed with the blood of the shepherd. He laid down his life,
   hyper ton probaton, not only for the good of the sheep, but in their
   stead. Thousands of sheep had been offered in sacrifice for their
   shepherds, as sin-offerings, but here, by a surprising reverse, the
   shepherd is sacrificed for the sheep. When David, the shepherd of
   Israel, was himself guilty, and the destroying angel drew his sword
   against the flock for his sake, with good reason did he plead, These
   sheep, what evil have they done? Let thy hand be against me, 2 Sam.
   xxiv. 17. But the Son of David was sinless and spotless; and his sheep,
   what evil have they not done? Yet he saith, Let thine hand be against
   me. Christ here seems to refer to that prophecy, Zech. xiii. 7, Awake,
   O sword, against my shepherd; and, though the smiting of the shepherd
   be for the present the scattering of the flock, it is in order to the
   gathering of them in.

   (b.) He takes off the offence of the cross, which to many is a stone of
   stumbling, by four considerations:--

   [a.] That his laying down his life for the sheep was the condition, the
   performance of which entitled him to the honours and powers of his
   exalted state (v. 17): "Therefore doth my Father love me, because I lay
   down my life. Upon these terms I am, as Mediator, to expect my Father's
   acceptance and approbation, and the glory designed me--that I become a
   sacrifice for the chosen remnant." Not but that, as the Son of God, he
   was beloved of his Father from eternity, but as God-man, as Immanuel,
   he was therefore beloved of the Father because he undertook to die for
   the sheep; therefore God's soul delighted in him as his elect because
   herein he was his faithful servant (Isa. xlii. 1); therefore he said,
   This is my beloved Son. What an instance is this of God's love to man,
   that he loved his Son the more for loving us! See what a value Christ
   puts upon his Father's love, that, to recommend himself to that, he
   would lay down his life for the sheep. Did he think God's love
   recompence sufficient for all his services and sufferings, and shall we
   think it too little for ours, and court the smiles of the world to make
   it up? Therefore doth my Father love me, that is, me, and all that by
   faith become one with me; me, and the mystical body, because I lay down
   my life.

   [b.] That his laying down his life was in order to his resuming it: I
   lay down my life, that I may receive it again. First, This was the
   effect of his Father's love, and the first step of his exaltation, the
   fruit of that love. Because he was God's holy one, he must not see
   corruption, Ps. xvi. 10. God loved him too well to leave him in the
   grave. Secondly, This he had in his eye, in laying down his life, that
   he might have an opportunity of declaring himself to be the Son of God
   with power by his resurrection, Rom. i. 4. By a divine stratagem (like
   that before Ai, Josh. viii. 15) he yielded to death, as if he were
   smitten before it, that he might the more gloriously conquer death, and
   triumph over the grave. He laid down a vilified body, that he might
   assume a glorified one, fit to ascend to the world of spirits; laid
   down a life adapted to this world, but assumed one adapted to the
   other, like a corn of wheat, ch. xii. 24.

   [c.] That he was perfectly voluntary in his sufferings and death (v.
   18): "No one doth or can force my life from me against my will, but I
   freely lay it down of myself, I deliver it as my own act and deed, for
   I have (which no man has) power to lay it down, and to take it again."

   1st, See here the power of Christ, as the Lord of life, particularly of
   his own life, which he had in himself. 1. He had power to keep his life
   against all the world, so that it could not be wrested from him without
   his own consent. Though Christ's life seemed to be taken by storm, yet
   really it was surrendered, otherwise it had been impregnable, and never
   taken. The Lord Jesus did not fall into the hands of his persecutors
   because he could not avoid it, but threw himself into their hands
   because his hour was come. No man taketh my life from me. This was such
   a challenge as was never given by the most daring hero. 2. He had power
   to lay down his life. (1.) He had ability to do it. He could, when he
   pleased, slip the knot of union between soul and body, and, without any
   act of violence done to himself, could disengage them from each other:
   having voluntarily taken up a body, he could voluntarily lay it down
   again, which appeared when he cried with a loud voice, and gave up the
   ghost. (2.) He had authority to do it, exousian. Though we could find
   instruments of cruelty, wherewith to make an end of our own lives, yet
   Id possumus quod jure possumus--we can do that, and that only, which we
   can do lawfully. We are not at liberty to do it; but Christ had a
   sovereign authority to dispose of his own life as he pleased. He was no
   debtor (as we are) either to life or death, but perfectly sui juris. 3.
   He had power to take it again; we have not. Our life, once laid down,
   is as water spilt upon the ground; but Christ, when he laid down his
   life, still had it within reach, within call, and could resume it.
   Parting with it by a voluntary conveyance, he might limit the surrender
   at pleasure, and he did it with a power of revocation, which was
   necessary to preserve the intentions of the surrender.

   2ndly, See here the grace of Christ; since none could demand his life
   of him by law, or extort it by force, he laid it down of himself, for
   our redemption. He offered himself to be the Saviour: Lo, I come; and
   then, the necessity of our case calling for it, he offered himself to
   be a sacrifice: Here am I, let these go their way; by which will we are
   sanctified, Heb. x. 10. He was both the offerer and the offering, so
   that his laying down his life was his offering up himself.

Sentiments Concerning Christ.

   19 There was a division therefore again among the Jews for these
   sayings.   20 And many of them said, He hath a devil, and is mad; why
   hear ye him?   21 Others said, These are not the words of him that hath
   a devil. Can a devil open the eyes of the blind?

   We have here an account of the people's different sentiments concerning
   Christ, on occasion of the foregoing discourse; there was a division, a
   schism, among them; they differed in their opinions, which threw them
   into heats and parties. Such a ferment as this they had been in before
   (ch. vii. 43; ix. 16); and where there has once been a division again.
   Rents are sooner made than made up or mended. This division was
   occasioned by the sayings of Christ, which, one would think, should
   rather have united them all in him as their centre; but they set them
   at variance, as Christ foresaw, Luke xii. 51. But it is better that men
   should be divided about the doctrine of Christ than united in the
   service of sin, Luke xi. 21. See what the debate was in particular.

   I. Some upon this occasion spoke ill of Christ and of his sayings,
   either openly in the face of the assembly, for his enemies were very
   impudent, or privately among themselves. They said, He has a devil, and
   is mad, why do you hear him? 1. They reproach him as a demoniac. The
   worst of characters is put upon the best of men. He is a distracted
   man, he raves and is delirious, and no more to be heard than the
   rambles of a man in bedlam. Thus still, if a man preaches seriously and
   pressingly of another world, he shall be said to talk like an
   enthusiast; and his conduct shall be imputed to fancy, a heated brain,
   and a crazed imagination. 2. They ridicule his hearers: "Why hear you
   him? Why do you so far encourage him as to take notice of what he
   says?" Note, Satan ruins many by putting them out of conceit with the
   word and ordinances, and representing it as a weak and silly thing to
   attend upon them. Men would not thus be laughed out of their necessary
   food, and yet suffer themselves to be laughed out of what is more
   necessary. Those that hear Christ, and mix faith with what they hear,
   will soon be able to give a good account why they hear him.

   II. Others stood up in defence of him and his discourse, and, though
   the stream ran strong, dared to swim against it; and, though perhaps
   they did not believe on him as the Messiah, they could not bear to hear
   him thus abused. If they could say no more of him, this they would
   maintain, that he was a man in his wits, that he had not a devil, that
   he was neither senseless nor graceless. The absurd and most
   unreasonable reproaches, that have sometimes been cast upon Christ and
   his gospel, have excited those to appear for him and it who otherwise
   had no great affection to either. Two things they plead:--1. The
   excellency of his doctrine: "These are not the words of him that hath a
   devil; they are not idle words; distracted men are not used to talk at
   this rate. These are not the words of one that is either violently
   possessed with a devil or voluntarily in league with the devil."
   Christianity, if it be not the true religion, is certainly the greatest
   cheat that ever was put upon the world; and, if so, it must be of the
   devil, who is the father of all lies: but it is certain that the
   doctrine of Christ is no doctrine of devils, for it is levelled
   directly against the devil's kingdom, and Satan is too subtle to be
   divided against himself. So much of holiness there is in the words of
   Christ that we may conclude they are not the words of one that has a
   devil, and therefore are the words of one that was sent of God; are not
   from hell, and therefore must be from heaven. 2. The power of his
   miracles: Can a devil, that is, a man that has a devil, open the eyes
   of the blind? Neither mad men nor bad men can work miracles. Devils are
   not such lords of the power of nature as to be able to work such
   miracles; nor are they such friends to mankind as to be willing to work
   them if they were able. The devil will sooner put out men's eyes than
   open them. Therefore Jesus had not a devil.

Christ's Conference with the Jews.

   22 And it was at Jerusalem the feast of the dedication, and it was
   winter.   23 And Jesus walked in the temple in Solomon's porch.   24
   Then came the Jews round about him, and said unto him, How long dost
   thou make us to doubt? If thou be the Christ, tell us plainly.   25
   Jesus answered them, I told you, and ye believed not: the works that I
   do in my Father's name, they bear witness of me.   26 But ye believe
   not, because ye are not of my sheep, as I said unto you.   27 My sheep
   hear my voice, and I know them, and they follow me:   28 And I give
   unto them eternal life; and they shall never perish, neither shall any
   man pluck them out of my hand.   29 My Father, which gave them me, is
   greater than all; and no man is able to pluck them out of my Father's
   hand.   30 I and my Father are one.   31 Then the Jews took up stones
   again to stone him.   32 Jesus answered them, Many good works have I
   showed you from my Father; for which of those works do ye stone me?
   33 The Jews answered him, saying, For a good work we stone thee not;
   but for blasphemy; and because that thou, being a man, makest thyself
   God.   34 Jesus answered them, Is it not written in your law, I said,
   Ye are gods?   35 If he called them gods, unto whom the word of God
   came, and the scripture cannot be broken;   36 Say ye of him, whom the
   Father hath sanctified, and sent into the world, Thou blasphemest;
   because I said, I am the Son of God?   37 If I do not the works of my
   Father, believe me not.   38 But if I do, though ye believe not me,
   believe the works: that ye may know, and believe, that the Father is in
   me, and I in him.

   We have here another rencounter between Christ and the Jews in the
   temple, in which it is hard to say which is more strange, the gracious
   words that came out of his mouth or the spiteful ones that came out of
   theirs.

   I. We have here the time when this conference was: It was at the feast
   of dedication, and it was winter, a feast that was annually observed by
   consent, in remembrance of the dedication of a new altar and the
   purging of the temple, by Judas Maccabæus, after the temple had been
   profaned and the altar defiled; we have the story of it at large in the
   history of the Maccabees (lib. 1, cap. 4); we have the prophecy of it,
   Dan. viii. 13, 14. See more of the feast, 2 Mac. i. 18. The return of
   their liberty was to them as life from the dead, and, in remembrance of
   it, they kept an annual feast on the twenty-fifth day of the month
   Cisleu, about the beginning of December, and seven days after. The
   celebrating of it was not confined to Jerusalem, as that of the divine
   feasts was, but every one observed it in his own place, not as a holy
   time (it is only a divine institution that can sanctify a day), but as
   a good time, as the days of Purim, Esth. ix. 19. Christ forecasted to
   be now at Jerusalem, not in honour of the feast, which did not require
   his attendance there, but that he might improve those eight days of
   vacation for good purposes.

   II. The place where it was (v. 23): Jesus walked in the temple in
   Solomon's porch; so called (Acts iii. 11), not because built by
   Solomon, but because built in the same place with that which had borne
   his name in the first temple, and the name was kept up for the greater
   reputation of it. Here Christ walked, to observe the proceedings of the
   great sanhedrim that sat here (Ps. lxxxii. 1); he walked, ready to give
   audience to any that should apply to him, and to offer them his
   services. He walked, as it should seem, for some time alone, as one
   neglected; walked pensive, in the foresight of the ruin of the temple.
   Those that have any thing to say to Christ may find him in the temple
   and walk with him there.

   III. The conference itself, in which observe,

   1. A weighty question put to him by the Jews, v. 24. They came round
   about him, to tease him; he was waiting for an opportunity to do them a
   kindness, and they took the opportunity to do him a mischief. Ill-will
   for good-will is no rare and uncommon return. He could not enjoy
   himself, no, not in the temple, his Father's house, without
   disturbance. They came about him, as it were, to lay siege to him:
   encompassed him about like bees. They came about him as if they had a
   joint and unanimous desire to be satisfied; came as one man, pretending
   an impartial and importunate enquiry after truth, but intending a
   general assault upon our Lord Jesus; and they seemed to speak the sense
   of their nation, as if they were the mouth of all the Jews: How long
   dost thou make us to doubt? If thou be the Christ tell us.

   (1.) They quarrel with him, as if he had unfairly held them in suspense
   hitherto. Ten psychen hemon aireis--How long dost thou steal away our
   hearts? Or, take away our souls? So some read it; basely intimating
   that what share he had of the people's love and respect he did not
   obtain fairly, but by indirect methods, as Absalom stole the hearts of
   the men of Israel; and as seducers deceive the hearts of the simple,
   and so draw away disciples after them, Rom. xvi. 18; Acts xx. 30. But
   most interpreters understand it as we do: "How long dost thou keep us
   in suspense? How long are we kept debating whether thou be the Christ
   or no, and not able to determine the question?" Now, [1.] It was the
   effect of their infidelity, and powerful prejudices, that after our
   Lord Jesus had so fully proved himself to be the Christ they were still
   in doubt concerning it; this they willingly hesitated about, when they
   might easily have been satisfied. The struggle was between their
   convictions, which told them he was Christ, and their corruptions,
   which said, No, because he was not such a Christ as they expected.
   Those who choose to be sceptics may, if they please, hold the balance
   so that the most cogent arguments may not weigh down the most trifling
   objections, but scales may still hang even. [2.] It was an instance of
   their impudence and presumption that they laid the blame of their
   doubting upon Christ himself, as if he made them to doubt by
   inconsistency with himself, whereas in truth they made themselves doubt
   by indulging their prejudices. If Wisdom's sayings appear doubtful, the
   fault is not in the object, but in the eye; they are all plain to him
   that understands. Christ would make us to believe; we make ourselves to
   doubt.

   (2.) They challenge him to give a direct and categorical answer whether
   he was the Messiah or no: "If thou be the Christ, as many believe thou
   art, tell us plainly, not by parables, as, I am the light of the world,
   and the good Shepherd, and the like, but totidem verbis--in so many
   words, either that thou art the Christ, or, as John Baptist, that thou
   art not," ch. i. 20. Now this pressing query of theirs was seemingly
   good; they pretended to be desirous to know the truth, as if they were
   ready to embrace it; but it was really bad, and put with an ill design;
   for, if he should tell them plainly that he was the Christ, there
   needed no more to make him obnoxious to the jealousy and severity of
   the Roman government. Every one knew the Messiah was to be a king, and
   therefore whoever pretended to be the Messiah would be prosecuted as a
   traitor, which was the thing they would have been at; for, let him tell
   them ever so plainly that he was the Christ, they would have this to
   say presently, Thou bearest witness of thyself, as they had said, ch.
   viii. 13.

   2. Christ's answer to this question, in which,

   (1.) He justifies himself as not at all accessary to their infidelity
   and skepticism, referring them, [1.] To what he had said: I have told
   you. He had told them that he was the Son of God, the Son of man, that
   he had life in himself, that he had authority to execute judgment, &c.
   And is not this the Christ then? These things he had told them, and
   they believed not; why then should they be told them again, merely to
   gratify their curiosity? You believed not. They pretended that they
   only doubted, but Christ tells them that they did not believe.
   Skepticism in religion is no better than downright infidelity. It is
   now for us to teach God how he should teach us, nor prescribe to him
   how plainly he should tell us his mind, but to be thankful for divine
   revelation as we have it. If we do not believe this, neither should we
   be persuaded if it were ever so much adapted to our humour. [2.] He
   refers them to his works, to the example of his life, which was not
   only perfectly pure, but highly beneficent, and of a piece with his
   doctrine; and especially to his miracles, which he wrought for the
   confirmation of his doctrine. It was certain that no man could do those
   miracles except God were with him, and God would not be with him to
   attest a forgery.

   (2.) He condemns them for their obstinate unbelief, notwithstanding all
   the most plain and powerful arguments used to convince them: "You
   believed not; and again, You believed not. You still are what you
   always were, obstinate in your unbelief." But the reason he gives is
   very surprising: "You believed not, because you are not of my sheep:
   you believe not in me, because you belong not to me." [1.] "You are not
   disposed to be my followers, are not of a tractable teachable temper,
   have no inclination to receive the doctrine and law of the Messiah; you
   will not herd yourselves with my sheep, will not come and see, come and
   hear my voice." Rooted antipathies to the gospel of Christ are the
   bonds of iniquity and infidelity. [2.] "You are not designed to be my
   followers; you are not of those that were given me by my Father, to be
   brought to grace and glory. You are not of the number of the elect; and
   your unbelief, if you persist in it, will be a certain evidence that
   you are not." Note, Those to whom God never gives the grace of faith
   were never designed for heaven and happiness. What Solomon saith of
   immorality is true of infidelity, It is a deep ditch, and he that is
   abhorred of the Lord shall fall therein, Prov. xxii. 14. Non esse
   electum, non est causa incredulitatis propriè dicta, sed causa per
   accidens. Fides autem est donum Dei et effectus prædestinationis--The
   not being included among the elect is not the proper cause of
   infidelity, but merely the accidental cause. But faith is the gift of
   God, and the effect of predestination. So Jansenius distinguishes well
   here.

   (3.) He takes this occasion to describe both the gracious disposition
   and the happy state of those that are his sheep; for such there are,
   though they be not.

   [1.] To convince them that they were not his sheep, he tells them what
   were the characters of his sheep. First, They hear his voice (v. 27),
   for they know it to be his (v. 4), and he has undertaken that they
   shall hear it, v. 16. They discern it, It is the voice of my beloved,
   Cant. ii. 8. They delight in it, are in their element when they are
   sitting at his feet to hear his word. They do according to it, and make
   his word their rule. Christ will not account those his sheep that are
   deaf to his calls, deaf to his charms, Ps. lviii. 5. Secondly, They
   follow him; they submit to his guidance by a willing obedience to all
   his commands, and a cheerful conformity to his spirit and pattern. The
   word of command has always been, Follow me. We must eye him as our
   leader and captain, and tread in his steps, and walk as he
   walked--follow the prescriptions of his word, the intimations of his
   providence, and the directions of his Spirit--follow the Lamb (the dux
   gregis--the leader of the flock) whithersoever he goes. In vain do we
   hear his voice if we do not follow him.

   [2.] To convince them that it was their great unhappiness and misery
   not to be of Christ's sheep, he here describes the blessed state and
   case of those that are, which would likewise serve for the support and
   comfort of his poor despised followers, and keep them from envying the
   power and grandeur of those that were not of his sheep.

   First, Our Lord Jesus takes cognizance of his sheep: They hear my
   voice, and I know them. He distinguishes them from others (2 Tim. ii.
   19), has a particular regard to every individual (Ps. xxxiv. 6); he
   knows their wants and desires, knows their souls in adversity, where to
   find them, and what to do for them. He knows others afar off, but knows
   them near at hand.

   Secondly, He has provided a happiness for them, suited to them: I give
   unto them eternal life, v. 28. 1. The estate settled upon them is rich
   and valuable; it is life, eternal life. Man has a living soul;
   therefore the happiness provided is life, suited to his nature. Man has
   an immortal soul: therefore the happiness provided is eternal life,
   running parallel with his duration. Life eternal is the felicity and
   chief good of a soul immortal. 2. The manner of conveyance is free: I
   give it to them; it is not bargained and sold upon a valuable
   consideration, but given by the free grace of Jesus Christ. The donor
   has power to give it. He who is the fountain of life, and Father of
   eternity, has authorized Christ to give eternal life, ch. xvii. 2. Not
   I will give it, but I do give it; it is a present gift. He gives the
   assurance of it, the pledge and earnest of it, the first-fruits and
   foretastes of it, that spiritual life which is eternal life begun,
   heaven in the seed, in the bud, in the embryo.

   Thirdly, He has undertaken for their security and preservation to this
   happiness.

   a. They shall be saved from everlasting perdition. They shall by no
   means perish for ever; so the words are. As there is an eternal life,
   so there is an eternal destruction; the soul not annihilated, but
   ruined; its being continued, but its comfort and happiness
   irrecoverably lost. All believers are saved from this; whatever cross
   they may come under, they shall not come into condemnation. A man is
   never undone till he is in hell, and they shall not go down to that.
   Shepherds that have large flocks often lose some of the sheep and
   suffer them to perish; but Christ has engaged that none of his sheep
   shall perish, not one.

   b. They cannot be kept from their everlasting happiness; it is in
   reserve, but he that gives it to them will preserve them to it. (a.)
   His own power is engaged for them: Neither shall any man pluck them out
   of my hand. A mighty contest is here supposed about these sheep. The
   Shepherd is so careful of their welfare that he has them not only
   within his fold, and under his eye, but in his hand, interested in his
   special love and taken under his special protection (all his saints are
   in thy hand, Deut. xxxiii. 3); yet their enemies are so daring that
   they attempt to pluck them out of his hand--his whose own they are,
   whose care they are; but they cannot, they shall not, do it. Note,
   Those are safe who are in the hands of the Lord Jesus. The saints are
   preserved in Christ Jesus: and their salvation is not in their own
   keeping, but in the keeping of a Mediator. The Pharisees and rulers did
   all they could to frighten the disciples of Christ from following him,
   reproving and threatening them, but Christ saith that they shall not
   prevail. (b.) His Father's power is likewise engaged for their
   preservation, v. 29. He now appeared in weakness, and, lest his
   security should therefore be thought insufficient, he brings in his
   Father as a further security. Observe, [a.] The power of the Father: My
   Father is greater than all; greater than all the other friends of the
   church, all the other shepherds, magistrates or ministers, and able to
   do that for them which they cannot do. Those shepherds slumber and
   sleep, and it will be easy to pluck the sheep out of their hands; but
   he keeps his flock day and night. He is greater than all the enemies of
   the church, all the opposition given to her interests, and able to
   secure his own against all their insults; he is greater than all the
   combined force of hell and earth. He is greater in wisdom than the old
   serpent, though noted for subtlety; greater in strength than the great
   red dragon, though his name be legion, and his title principalities and
   powers. The devil and his angels have had many a push, many a pluck for
   the mastery, but have never yet prevailed, Rev. xii. 7, 8. The Lord on
   high is mightier. [b.] The interest of the Father in the sheep, for the
   sake of which this power is engaged for them: "It is my Father that
   gave them to me, and he is concerned in honour to uphold his gift."
   They were given to the Son as a trust to be managed by him, and
   therefore God will still look after them. All the divine power is
   engaged for the accomplishment of all the divine counsels. [c.] The
   safety of the saints inferred from these two. If this be so, then none
   (neither man nor devil) is able to pluck them out of the Father's hand,
   not able to deprive them of the grace they have, nor to hinder them
   from the glory that is designed them; not able to put them out of God's
   protection, nor get them into their own power. Christ had himself
   experienced the power of his Father upholding and strengthening him,
   and therefore puts all his followers into his hand too. He that secured
   the glory of the Redeemer will secure the glory of the redeemed.
   Further to corroborate the security, that the sheep of Christ may have
   strong consolation, he asserts the union of these two undertakers: "I
   and my Father are one, and have jointly and severally undertaken for
   the protection of the saints and their perfection." This denotes more
   than the harmony, and consent, and good understanding, that were
   between the Father and the Son in the work of man's redemption. Every
   good man is so far one with God as to concur with him; therefore it
   must be meant of the oneness of the nature of Father and Son, that they
   are the same in substance, and equal in power and glory. The fathers
   urged this both against the Sabellians, to prove the distinction and
   plurality of the persons, that the Father and the Son are two, and
   against the Arians, to prove the unity of the nature, that these two
   are one. If we should altogether hold our peace concerning this sense
   of the words, even the stones which the Jews took up to cast at him
   would speak it out, for the Jews understood him as hereby making
   himself God (v. 33) and he did not deny it. He proves that none could
   pluck them out of his hand because they could not pluck them out of the
   Father's hand, which had not been a conclusive argument if the Son had
   not had the same almighty power with the Father, and consequently been
   one with him in essence and operation.

   IV. The rage, the outrage, of the Jews against him for this discourse:
   The Jews took up stones again, v. 31. It is not the word that is used
   before (ch. viii. 59), but ebastasan lithous--they carried
   stones--great stones, stones that were a load, such as they used in
   stoning malefactors. They brought them from some place at a distance,
   as it were preparing things for his execution without any judicial
   process; as if he were convicted of blasphemy upon the notorious
   evidence of the fact, which needed no further trial. The absurdity of
   this insult which the Jews offered to Christ will appear if we
   consider, 1. That they had imperiously, not to say impudently,
   challenged him to tell them plainly whether he was the Christ or no;
   and yet now that he not only said he was the Christ, but proved himself
   so, they condemned him as a malefactor. If the preachers of the truth
   propose it modestly, they are branded as cowards; if boldly, as
   insolent; but Wisdom is justified of her children. 2. That when they
   had before made a similar attempt it was in vain; he escaped through
   the midst of them (ch. viii. 59); yet they repeat their baffled
   attempt. Daring sinners will throw stones at heaven, though they return
   upon their own heads; and will strengthen themselves against the
   Almighty, though none ever hardened themselves against him and
   prospered.

   V. Christ's tender expostulation with them upon occasion of this
   outrage (v. 32): Jesus answered what they did, for we do not find that
   they said any thing, unless perhaps they stirred up the crown that they
   had gathered about him to join with them, crying, Stone him, stone him,
   as afterwards, Crucify him, crucify him. When he could have answered
   them with fire from heaven, he mildly replied, Many good works have I
   shown you from my Father: for which of those works do you stone me?
   Words so very tender that one would think they should have melted a
   heart of stone. In dealing with his enemies he still argued from his
   works (men evidence what they are by what they do), his good
   works--kala erga excellent, eminent works. Opera eximia vel præclara;
   the expression signifies both great works and good works.

   1. The divine power of his works convicted them of the most obstinate
   infidelity. They were works from his Father, so far above the reach and
   course of nature as to prove him who did them sent of God, and acting
   by commission from him. These works he showed them; he did them openly
   before the people, and not in a corner. His works would bear the test,
   and refer themselves to the testimony of the most inquisitive and
   impartial spectators. He did not show his works by candle-light, as
   those that are concerned only for show, but he showed them at noon-day
   before the world, ch. xviii. 20. See Ps. cxi. 6. His works so
   undeniably demonstrated that they were an incontestable demonstration
   of the validity of his commission.

   2. The divine grace of his works convicted them of the most base
   ingratitude. The works he did among them were not only miracles, but
   mercies; not only works of wonder to amaze them, but works of love and
   kindness to do them good, and so make them good, and endear himself to
   them. He healed the sick, cleansed the lepers, cast out devils, which
   were favours, not only to the persons concerned, but to the public;
   these he had repeated, and multiplied: "Now for which of these do you
   stone me? You cannot say that I have done you any harm, or given you
   any just provocation; if therefore you will pick a quarrel with me, it
   must be for some good work, some good turn done you; tell me for
   which." Note, (1.) The horrid ingratitude that there is in our sins
   against God and Jesus Christ is a great aggravation of them, and makes
   them appear exceedingly sinful. See how God argues to this purpose,
   Deut. xxxii. 6; Jer. ii. 5; Mic. vi. 3. (2.) We must not think it
   strange if we meet with those who not only hate us without cause, but
   are our adversaries for our love, Ps. xxxv. 12; xli. 9. When he asks,
   For which of these do you stone me? as he intimates the abundant
   satisfaction he had in his own innocency, which gives a man courage in
   a suffering day, so he puts his persecutors upon considering what was
   the true reason of their enmity, and asking, as all those should do
   that create trouble to their neighbour, Why persecute we him? As Job
   advises his friends to do, Job xix. 28.

   VI. Their vindication of the attempt they made upon Christ, and the
   cause upon which they grounded their prosecution, v. 33. What sin will
   want fig-leaves with which to cover itself, when even the bloody
   persecutors of the Son of God could find something to say for
   themselves?

   1. They would not be thought such enemies to their country as to
   persecute him for a good work: For a good work we stone thee not. For
   indeed they would scarcely allow any of his works to be so. His curing
   the impotent man (ch. v.) and the blind man (ch. ix.) were so far from
   being acknowledged good services to the town, and meritorious, that
   they were put upon the score of his crimes, because done on the sabbath
   day. But, if he had done any good works, they would not own that they
   stoned him for them, though these were really the things that did most
   exasperate them, ch. xi. 47. Thus, though most absurd, they could not
   be brought to own their absurdities.

   2. They would be thought such friends to God and his glory as to
   prosecute him for blasphemy: Because that thou, being a man, makest
   thyself God. Here is,

   (1.) A pretended zeal for the law. They seem mightily concerned for the
   honour of the divine majesty, and to be seized with a religious horror
   at that which they imagined to be a reproach to it. A blasphemer was to
   be stoned, Lev. xxiv. 16. This law, they thought, did not only justify,
   but sanctify, what they attempted, as Acts xxvi. 9. Note, The vilest
   practices are often varnished with plausible pretences. As nothing is
   more courageous than a well-informed conscience, so nothing is more
   outrageous than a mistaken one. See Isa. lxvi. 5; ch. xvi. 2.

   (2.) A real enmity to the gospel, on which they could not put a greater
   affront than by representing Christ as a blasphemer. It is no new thing
   for the worst of characters to be put upon the best of men, by those
   that resolve to give them the worst of treatment. [1.] The crime laid
   to his charge is blasphemy, speaking reproachfully and despitefully of
   God. God himself is out of the sinner's reach, and not capable of
   receiving any real injury; and therefore enmity to God spits its venom
   at his name, and so shows its ill-will. [2.] The proof of the crime:
   Thou, being a man, makest thyself God. As it is God's glory that he is
   God, which we rob him of when we make him altogether such a one as
   ourselves, so it is his glory that besides him there is no other, which
   we rob him of when we make ourselves, or any creature, altogether like
   him. Now, First, Thus far they were in the right, that what Christ said
   of himself amounted to this--that he was God, for he had said that he
   was one with the Father and that he would give eternal life; and Christ
   does not deny it, which he would have done if it had been a mistaken
   inference from his words. But, secondly, They were much mistaken when
   they looked upon him as a mere man, and that the Godhead he claimed was
   a usurpation, and of his own making. They thought it absurd and impious
   that such a one as he, who appeared in the fashion of a poor, mean,
   despicable man, should profess himself the Messiah, and entitle himself
   to the honours confessedly due to the Son of God. Note, 1. Those who
   say that Jesus is a mere man, and only a made God, as the Socinians
   say, do in effect charge him with blasphemy, but do effectually prove
   it upon themselves. 2. He who, being a man, a sinful man, makes himself
   a god as the Pope does, who claims divine powers and prerogatives, is
   unquestionably a blasphemer, and that antichrist.

   VII. Christ's reply to their accusation of him (for such their
   vindication of themselves was), and his making good those claims which
   they imputed to him as blasphemous (v. 34, &c.), where he proves
   himself to be no blasphemer, by two arguments:--

   1. By an argument taken from God's word. He appeals to what was written
   in their law, that is, in the Old Testament; whoever opposes Christ, he
   is sure to have the scripture on his side. It is written (Ps. lxxxii.
   6), I have said, You are gods. It is an argument a minore ad
   majus--from the less to the greater. If they were gods, much more am I.
   Observe,

   (1.) How he explains the text (v. 35): He called them gods to whom the
   word of God came, and the scripture cannot be broken. The word of God's
   commission came to them, appointing them to their offices, as judges,
   and therefore they are called gods, Exod. xxii. 28. To some the word of
   God came immediately, as to Moses; to others in the way of an
   instituted ordinance. Magistracy is a divine institution; and
   magistrates are God's delegates, and therefore the scripture calleth
   them gods; and we are sure that the scripture cannot be broken, or
   broken in upon, or found fault with. Every word of God is right; the
   very style and language of scripture are unexceptionable, and not to be
   corrected, Matt. v. 18.

   (2.) How he applies it. Thus much in general is easily inferred, that
   those were very rash and unreasonable who condemned Christ as a
   blasphemer, only for calling himself the Son of God, when yet they
   themselves called their rulers so, and therein the scripture warranted
   them. But the argument goes further (v. 36): If magistrates were called
   Gods, because they were commissioned to administer justice in the
   nation, say you of him whom the Father hath sanctified, Thou
   blasphemest? We have here two things concerning the Lord Jesus:--[1.]
   The honour done him by the Father, which he justly glories in: He
   sanctified him, and sent him into the world. Magistrates were called
   the sons of God, though the word of God only came to them, and the
   spirit of government came upon them by measure, as upon Saul; but our
   Lord Jesus was himself the Word, and had the Spirit without measure.
   They were constituted for a particular country, city, or nation; but he
   was sent into the world, vested with a universal authority, as Lord of
   all. They were sent to, as persons at a distance; he was sent forth, as
   having been from eternity with God. The Father sanctified him, that is,
   designed him and set him apart to the office of Mediator, and qualified
   and fitted him for that office. Sanctifying him is the same with
   sealing him, ch. vi. 27. Note, Whom the Father sends he sanctifies;
   whom he designs for holy purposes he prepares with holy principles and
   dispositions. The holy God will reward, and therefore will employ, none
   but such as he finds or makes holy. The Father's sanctifying and
   sending him is here vouched as a sufficient warrant for his calling
   himself the Son of God; for because he was a holy thing he was called
   the Son of God, Luke i. 35. See Rom. i. 4. [2.] The dishonour done him
   by the Jews, which he justly complains of--that they impiously said of
   him, whom the Father had thus dignified, that he was a blasphemer,
   because he called himself the Son of God: "Say you of him so and so?
   Dare you say so? Dare you thus set your mouths against the heavens?
   Have you brow and brass enough to tell the God of truth that he lies,
   or to condemn him that is most just? Look me in the face, and say it if
   you can. What! say you of the Son of God that he is a blasphemer?" If
   devils, whom he came to condemn, had said so of him, it had not been so
   strange; but that men, whom he came to teach and save, should say so of
   him, be astonished, O heavens! at this. See what is the language of an
   obstinate unbelief; it does, in effect, call the holy Jesus a
   blasphemer. It is hard to say which is more to be wondered at, that men
   who breathe in God's air should yet speak such things, or that men who
   have spoken such things should still be suffered to breathe in God's
   air. The wickedness of man, and the patience of God, as it were,
   contend which shall be most wonderful.

   2. By an argument taken from his own works, v. 37, 38. In the former he
   only answered the charge of blasphemy by an argument ad
   hominem--turning a man's own argument against himself; but he here
   makes out his own claims, and proves that he and the Father are one (v.
   37, 38): If I do not the works of my Father, believe me not. Though he
   might justly have abandoned such blasphemous wretches as incurable, yet
   he vouchsafes to reason with them. Observe,

   (1.) From what he argues--from his works, which he had often vouched as
   his credentials, and the proofs of his mission. As he proved himself
   sent of God by the divinity of his works, so we must prove ourselves
   allied to Christ by the Christianity of ours. [1.] The argument is very
   cogent; for the works he did were the works of his Father, which the
   Father only could do, and which could not be done in the ordinary
   course of nature, but only by the sovereign over-ruling power of the
   God of nature. Opera Deo propria--works peculiar to God, and Opera Deo
   Digna--works worthy of God--the works of a divine power. He that can
   dispense with the laws of nature, repeal, altar, and overrule them at
   his pleasure, by his own power, is certainly the sovereign prince who
   first instituted and enacted those laws. The miracles which the
   apostles wrought in his name, by his power, and for the confirmation of
   his doctrine, corroborated this argument, and continued the evidence of
   it when he was gone. [2.] It is proposed as fairly as can be desired,
   and put to a short issue. First, If I do not the works of my Father,
   believe me not. He does not demand a blind and implicit faith, nor an
   assent to his divine mission further than he gave proof of it. He did
   not wind himself into the affections of the people, nor wheedle them by
   sly insinuations, nor impose upon their credulity by bold assertions,
   but with the greatest fairness imaginable quitted all demands of their
   faith, further than he produced warrants for these demands. Christ is
   no hard master, who expects to reap in assents where he has not sown in
   arguments. None shall perish for the disbelief of that which was not
   proposed to them with sufficient motives of credibility, Infinite
   Wisdom itself being judge. Secondly, "But if I do the works of my
   Father, if I work undeniable miracles for the confirmation of a holy
   doctrine, though you believe not me, though you are so scrupulous as
   not to take my word, yet believe the works: believe your own eyes, your
   own reason; the thing speaks itself plainly enough." As the invisible
   things of the Creator are clearly seen by his works of creation and
   common providence (Rom. i. 20), so the invisible things of the Redeemer
   were seen by his miracles, and by all his works both of power and
   mercy; so that those who were not convinced by these works were without
   excuse.

   (2.) For what he argues--that you may know and believe, may believe it
   intelligently, and with an entire satisfaction, that the Father is in
   me and I in him; which is the same with what he had said (v. 30): I and
   my Father are one. The Father was so in the Son as that in him dwelt
   all the fulness of the Godhead, and it was by a divine power that he
   wrought his miracles; the Son was so in the Father as that he was
   perfectly acquainted with the whole of his mind, not by communication,
   but by consciousness, having lain in his bosom. This we must know; not
   know and explain (for we cannot by searching find it out to
   perfection), but know and believe it; acknowledging and adoring the
   depth, when we cannot find the bottom.

Christ Retires beyond Jordan.

   39 Therefore they sought again to take him: but he escaped out of their
   hand,   40 And went away again beyond Jordan into the place where John
   at first baptized; and there he abode.   41 And many resorted unto him,
   and said, John did no miracle: but all things that John spake of this
   man were true.   42 And many believed on him there.

   We have here the issue of the conference with the Jews. One would have
   thought it would have convinced and melted them, but their hearts were
   hardened. Here we are told,

   I. How they attacked him by force. Therefore they sought again to take
   him, v. 39. Therefore, 1. Because he had fully answered their charge of
   blasphemy, and wiped off that imputation, so that they could not for
   shame go on with their attempts to stone him, therefore they contrived
   to seize him, and prosecute him as an offender against the state. When
   they were constrained to drop their attempt by a popular tumult, they
   would try what they could do under colour of a legal process. See Rev.
   xii. 13. Or, 2. Because he persevered in the same testimony concerning
   himself, they persisted in their malice against him. What he had said
   before he did in effect say again, for the faithful witness never
   departs from what he has once said; and therefore, having the same
   provocation, they express the same resentment, and justify their
   attempt to stone him by another attempt to take him. Such is the temper
   of a persecuting spirit, and such its policy, malè facta malè factis
   tegere ne perpluant--to cover one set of bad deeds with another, lest
   the former should fall through.

   II. How he avoided them by flight; not an inglorious retreat, in which
   there was any thing of human infirmity, but a glorious retirement, in
   which there was much of a divine power. He escaped out of their hands,
   not by the interposal of any friend that helped him, but by his own
   wisdom he got clear of them; he drew a veil over himself, or cast a
   mist before their eyes, or tied the hands of those whose hearts he did
   not turn. Note, No weapon formed against our Lord Jesus shall prosper,
   Ps. ii. 4. He escaped, not because he was afraid to suffer, but because
   his hour was not come. And he who knew how to deliver himself no doubt
   knows how to deliver the godly out of temptation, and to make a way for
   them to escape.

   III. How he disposed of himself in his retirement: He went away again
   beyond Jordan, v. 40. The bishop of our souls came not to be fixed in
   one see, but to go about from place to place, doing good. This great
   benefactor was never out of his way, for wherever he came there was
   work to be done. Though Jerusalem was the royal city, yet he made many
   a kind visit to the country, not only to his own country Galilee, but
   to other parts, even those that lay most remote beyond Jordan. Now
   observe,

   1. What shelter he found there. He went into a private part of the
   country, and there he abode; there he found some rest and quietness,
   when in Jerusalem he could find none. Note, Though persecutors may
   drive Christ and his gospel out of their own city or country, they
   cannot drive him or it out of the world. Though Jerusalem was not
   gathered, nor would be, yet Christ was glorious, and would be. Christ's
   going now beyond Jordan was a figure of the taking of the kingdom of
   God from the Jews, and bringing it to the Gentiles. Christ and his
   gospel have often found better entertainment among the plain
   country-people than among the wise, the mighty, the noble, 1 Cor. i.
   26, 27.

   2. What success he found there. He did not go thither merely for his
   own security, but to do good there; and he chose to go thither, where
   John at first baptized (ch. i. 28), because there could not but remain
   some impressions of John's ministry and baptism thereabouts, which
   would dispose them to receive Christ and his doctrine; for it was not
   three years since John was baptizing, and Christ was himself baptized
   here at Bethabara. Christ came hither now to see what fruit there was
   of all the pains John Baptist had taken among them, and what they
   retained of the things they then heard and received. The event in some
   measure answered expectation; for we are told,

   (1.) That they flocked after him (v. 41): Many resorted to him. The
   return of the means of grace to a place, after they have been for some
   time intermitted, commonly occasions a great stirring of affections.
   Some think Christ chose to abide at Bethabara, the house of passage,
   where the ferry-boats lay by which they crossed the river Jordan, that
   the confluence of people thither might give an opportunity of teaching
   many who would come to hear him when it lay in their way, but who would
   scarcely go a step out of the road for an opportunity of attending on
   his word.

   (2.) That they reasoned in his favour, and sought arguments to induce
   them to close with him as much as those at Jerusalem sought objections
   against him. They said very judiciously, John did no miracle, but all
   things that John spoke of this man were true. Two things they
   considered, upon recollecting what they had seen and heard from John,
   and comparing it with Christ's ministry. [1.] That Christ far exceeded
   John Baptist's power, for John did no miracle, but Jesus does many;
   whence it is easy to infer that Jesus is greater than John. And, if
   John was so great a prophet, how great then is this Jesus! Christ is
   best known and acknowledged by such a comparison with others as sets
   him superlatively above others. Though John came in the spirit and
   power of Elias, yet he did not work miracles, as Elias did, lest the
   minds of people should be made to hesitate between him and Jesus;
   therefore the honour of working miracles was reserved for Jesus as a
   flower of his crown, that there might be a sensible demonstration, and
   undeniable one, that though he came after John, yet he was preferred
   far before him. [2.] That Christ exactly answered John Baptist's
   testimony. John not only did no miracle to divert people from Christ,
   but he said a great deal to direct them to Christ, and to turn them
   over as apprentices to him, and this came to their minds now: all
   things that John said of this man were true, that he should be the Lamb
   of God, should baptize with Holy Ghost and with fire. Great things John
   had said of him, which raised their expectations; so that though they
   had not zeal enough to carry them into his country to enquire after
   him, yet, when he came into theirs, and brought his gospel to their
   doors, they acknowledged him as great as John had said he would be.
   When we get acquainted with Christ, and come to know him
   experimentally, we find all things that the scripture saith of him to
   be true; nay, and that the reality exceeds the report, 1 Kings x. 6, 7.
   John Baptist was now dead and gone, and yet his hearers profited by
   what they had heard formerly, and, by comparing what they heard then
   with what they saw now, they gained a double advantage; for, First,
   They were confirmed in their belief that John was a prophet, who
   foretold such things, and spoke of the eminency to which this Jesus
   would arrive, though his beginning was so small. Secondly, They were
   prepared to believe that Jesus was the Christ, in whom they saw those
   things accomplished which John foretold. By this we see that the
   success and efficacy of the word preached are not confined to the life
   of the preacher, nor do they expire with his breath, but that which
   seemed as water spilt upon the ground may afterwards be gathered up
   again. See Zech. i. 5, 6.

   (3.) That many believed on him there. Believing that he who wrought
   such miracles, and in whom John's predictions were fulfilled, was what
   he declared himself to be, the Son of God, they gave up themselves to
   him as his disciples, v. 42. An emphasis is here to be laid, [1.] Upon
   the persons that believed on him; they were many. While those that
   received and embraced his doctrine at Jerusalem were but as the
   grape-gleanings of the vintage, those that believed on him in the
   country, beyond the Jordan, were a full harvest gathered in to him.
   [2.] Upon the place where this was; it was where John had been
   preaching and baptizing and had had great success; there many believed
   on the Lord Jesus. Where the preaching of the doctrine of repentance
   has had success, as desired, there the preaching of the doctrine of
   reconciliation and gospel grace is most likely to be prosperous. Where
   John has been acceptable, Jesus will not be unacceptable. The
   jubilee-trumpet sounds sweetest in the ears of those who in the day of
   atonement have afflicted their souls for sin.
     __________________________________________________________________

J O H N.

  CHAP. XI.

   In this chapter we have the history of that illustrious miracle which
   Christ wrought a little before his death--the raising of Lazarus to
   life, which is recorded only by this evangelist; for the other three
   confine themselves to what Christ did in Galilee, where he resided
   most, and scarcely ever carried their history into Jerusalem till the
   passion-week: whereas John's memoirs relate chiefly to what passed at
   Jerusalem; this passage therefore was reserved for his pen. Some
   suggest that, when the other evangelists wrote, Lazarus was alive, and
   it would not well agree either with his safety or with his humility to
   have it recorded till now, when it is supposed he was dead. It is more
   largely recorded than any other of Christ's miracles, not only because
   there are many circumstances of it so very instructive and the miracle
   of itself so great a proof of Christ's mission, but because it was an
   earnest of that which was to be the crowning proof of all--Christ's own
   resurrection. Here is, I. The tidings sent to our Lord Jesus of the
   sickness of Lazarus, and his entertainment of those tidings, ver. 1-16.
   II. The visit he made to Lazarus's relations when he had heard of his
   death, and their entertainment of the visit, ver. 17-32. III. The
   miracle wrought in the raising of Lazarus from the dead, ver. 33-44.
   IV. The effect wrought by this miracle upon others, ver. 45-57.

The Death of Lazarus.

   1 Now a certain man was sick, named Lazarus, of Bethany, the town of
   Mary and her sister Martha.   2 (It was that Mary which anointed the
   Lord with ointment, and wiped his feet with her hair, whose brother
   Lazarus was sick.)   3 Therefore his sisters sent unto him, saying,
   Lord, behold, he whom thou lovest is sick.   4 When Jesus heard that,
   he said, This sickness is not unto death, but for the glory of God,
   that the Son of God might be glorified thereby.   5 Now Jesus loved
   Martha, and her sister, and Lazarus.   6 When he had heard therefore
   that he was sick, he abode two days still in the same place where he
   was.   7 Then after that saith he to his disciples, Let us go into
   Judæa again.   8 His disciples say unto him, Master, the Jews of late
   sought to stone thee; and goest thou thither again?   9 Jesus answered,
   Are there not twelve hours in the day? If any man walk in the day, he
   stumbleth not, because he seeth the light of this world.   10 But if a
   man walk in the night, he stumbleth, because there is no light in him.
     11 These things said he: and after that he saith unto them, Our
   friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
   12 Then said his disciples, Lord, if he sleep, he shall do well.   13
   Howbeit Jesus spake of his death: but they thought that he had spoken
   of taking of rest in sleep.   14 Then said Jesus unto them plainly,
   Lazarus is dead.   15 And I am glad for your sakes that I was not
   there, to the intent ye may believe; nevertheless let us go unto him.
   16 Then said Thomas, which is called Didymus, unto his fellow
   disciples, Let us also go, that we may die with him.

   We have in these verses,

   I. A particular account of the parties principally concerned in this
   story, v. 1, 2. 1. They lived at Bethany, a village nor far from
   Jerusalem, where Christ usually lodged when he came up to the feasts.
   It is here called the town of Mary and Martha, that is, the town where
   they dwelt, as Bethsaida is called the city of Andrew and Peter, ch. i.
   44. For I see no reason to think, as some do, that Martha and Mary were
   owners of the town, and the rest were their tenants. 2. Here was a
   brother named Lazarus; his Hebrew name probably was Eleazar, which
   being contracted, and a Greek termination put to it, is made Lazarus.
   Perhaps in prospect of this history our Saviour made use of the name of
   Lazarus in that parable wherein he designed to set forth the
   blessedness of the righteous in the bosom of Abraham immediately after
   death, Luke xvi. 22. 3. Here were two sisters, Martha and Mary, who
   seem to have been the housekeepers, and to have managed the affairs of
   the family, while perhaps Lazarus lived a retired life, and gave
   himself to study and contemplation. Here was a decent, happy,
   well-ordered family, and a family that Christ was very much conversant
   with, where yet there was neither husband nor wife (for aught that
   appears), but the house kept by a brother, and his sisters dwelling
   together in unity. 4. One of the sisters is particularly described to
   be that Mary which anointed the Lord with ointment, v. 2. Some think
   she was that woman that we read of, Luke vii. 37, 38, who had been a
   sinner, a bad woman. I rather think it refers to that anointing of
   Christ which this evangelist relates (ch. xii. 3); for the evangelists
   do never refer one to another, but John frequently refers in one place
   of his gospel to another. Extraordinary acts of piety and devotion,
   that come from an honest principle of love to Christ, will not only
   find acceptance with him, but gain reputation in the church, Matt.
   xxvi. 13. This was she whose brother Lazarus was sick; and the sickness
   of those we love is our affliction. The more friends we have the more
   frequently we are thus afflicted by sympathy; and the dearer they are
   the more grievous it is. The multiplying of our comforts is but the
   multiplying of our cares and crosses.

   II. The tidings that were sent to our Lord Jesus of the sickness of
   Lazarus, v. 3. His sisters knew where Jesus was, a great way off beyond
   Jordan, and they sent a special messenger to him, to acquaint him with
   the affliction of their family, in which they manifest, 1. The
   affection and concern they had for their brother. Though, it is likely,
   his estate would come to them after his death, yet they earnestly
   desired his life, as they ought to do. They showed their love to him
   now that he was sick, for a brother is born for adversity, and so is a
   sister too. We must weep with our friends when they weep, as well as
   rejoice with them when they rejoice. 2. The regard they had to the Lord
   Jesus, whom they were willing to make acquainted with all their
   concerns, and, like Jephthah, to utter all their words before him.
   Though God knows all our wants, and griefs, and cares, he will know
   them from us, and is honoured by our laying them before him. The
   message they sent was very short, not petitioning, much less
   prescribing or pressing, but barely relating the case with the tender
   insinuation of a powerful plea, Lord, behold, he whom thou lovest is
   sick. They do not say, He whom we love, but he whom thou lovest. Our
   greatest encouragements in prayer are fetched from God himself and from
   his grace. They do not say, Lord, behold, he who loveth thee, but he
   whom thou lovest; for herein is love, not that we loved God, but that
   he loved us. Our love to him is not worth speaking of, but his to us
   can never be enough spoken of. Note, (1.) There are some of the friends
   and followers of the Lord Jesus for whom he has a special kindness
   above others. Among the twelve there was one whom Jesus loved. (2.) It
   is no new thing for those whom Christ loves to be sick: all things come
   alike to all. Bodily distempers correct the corruption, and try the
   graces, of God's people. (3.) It is a great comfort to us, when we are
   sick, to have those about us that will pray for us. (4.) We have great
   encouragement in our prayers for those who are sick, if we have ground
   to hope that they are such as Christ loves; and we have reason to love
   and pray for those whom we have reason to think Christ loves and cares
   for.

   III. An account how Christ entertained the tidings brought him of the
   illness of his friend.

   1. He prognosticated the event and issue of the sickness, and probably
   sent it as a message to the sisters of Lazarus by the express, to
   support them while he delayed to come to them. Two things he
   prognosticates:--

   (1.) This sickness is not unto death. It was mortal, proved fatal, and
   no doubt but Lazarus was truly dead for four days. But, [1.] That was
   not the errand upon which this sickness was sent; it came not, as in a
   common case, to be a summons to the grave, but there was a further
   intention in it. Had it been sent on that errand, his rising from the
   dead would have defeated it. [2.] That was not the final effect of this
   sickness. He died, and yet it might be said he did not die, for factum
   non dicitur quod non perseverat--That is not said to be done which is
   not done for a perpetuity. Death is an everlasting farewell to this
   world; it is the way whence we shall not return; and in this sense it
   was not unto death. The grave was his long home, his house of eternity.
   Thus Christ said of the maid whom he proposed to restore to life, She
   is not dead. The sickness of good people, how threatening soever, is
   nor unto death, for it is not unto eternal death. The body's death to
   this world is the soul's birth into another world; when we or our
   friends are sick, we make it our principal support that there is hope
   of a recovery, but in that we may be disappointed; therefore it is our
   wisdom to build upon that in which we cannot be disappointed; if they
   belong to Christ, let the worst come to the worst, they cannot be hurt
   of the second death, and then not much hurt of the first.

   (2.) But it is for the glory of God, that an opportunity may be given
   for the manifesting of God's glorious power. The afflictions of the
   saints are designed for the glory of God, that he may have opportunity
   of showing them favour; for the sweetest mercies, and the most
   effecting, are those which are occasioned by trouble. Let this
   reconcile us to the darkest dispensations of Providence, they are all
   for the glory of God, this sickness, this loss, or this disappointment,
   is so; and, if God be glorified, we ought to be satisfied, Lev. x. 3.
   It was for the glory of God, for it was that the Son of God might be
   glorified thereby, as it gave him occasion to work that glorious
   miracle, the raising of him from the dead. As, before, the man was born
   blind that Christ might have the honour of curing him (ch. ix. 3), so
   Lazarus must be sick and die, that Christ may be glorified as the Lord
   of life. Let this comfort those whom Christ loves under all their
   grievances that the design of them all is that the Son of God may be
   glorified thereby, his wisdom, power, and goodness, glorified in
   supporting and relieving them; see 2 Cor. xii. 9, 10.

   2. He deferred visiting his patient, v. 5, 6. They had pleaded, Lord,
   it is he whom thou lovest, and the plea is allowed (v. 5): Jesus loved
   Martha, and her sister, and Lazarus. Thus the claims of faith are
   ratified in the court of heaven. Now one would think it should follow,
   When he heard therefore that he was sick he made all the haste that he
   could to him; if he loved them, now was a time to show it by hastening
   to them, for he knew they impatiently expected him. But he took the
   contrary way to show his love: it is not said, He loved them and yet he
   lingered; but he loved them and therefore he lingered; when he heard
   that his friend was sick, instead of coming post to him, he abode two
   days still in the same place where he was. (1.) He loved them, that is,
   had a great opinion of Martha and Mary, of their wisdom and grace, of
   their faith and patience, above others of his disciples, and therefore
   he deferred coming to them, that he might try them, that their trial
   might at last be found to praise and honour. (2.) He loved them, that
   is, he designed to do something great and extraordinary for them, to
   work such a miracle for their relief as he had not wrought for any of
   his friends; and therefore he delayed coming to them, that Lazarus
   might be dead and buried before he came. If Christ had come presently,
   and cured the sickness of Lazarus, he had done no more than he did for
   many; if he had raised him to life when newly dead, no more than he had
   done for some: but, deferring his relief so long, he had an opportunity
   of doing more for him than for any. Note, God hath gracious intentions
   even in seeming delays, Isa. liv. 7, 8; xlix. 14, &c. Christ's friends
   at Bethany were not out of his thoughts, though, when he heard of their
   distress, he made no haste to them. When the work of deliverance,
   temporal or spiritual, public or personal, stands at a stay, it does
   but stay the time, and every thing is beautiful in its season.

   IV. The discourse he had with his disciples when he was about to visit
   his friends at Bethany, v. 7-16. The conference is so very free and
   familiar as to make out what Christ saith, I have called you friends.
   Two things he discourses about--his own danger and Lazarus's death.

   1. His own danger in going into Judea, v. 7-10.

   (1.) Here is the notice which Christ gave his disciples of his purpose
   to go into Judea towards Jerusalem. His disciples were the men of his
   counsel, and to them he saith (v. 7), "Let us go into Judea again,
   though those of Judea are unworthy of such a favour." Thus Christ
   repeats the tenders of his mercy to those who have often rejected them.
   Now this may be considered, [1.] As a purpose of his kindness to his
   friends at Bethany, whose affliction, and all the aggravating
   circumstances of it, he knew very well, though no more expresses were
   sent to him; for he was present in spirit, though absent in body. When
   he knew they were brought to the last extremity, when the brother and
   sisters had given and taken a final farewell, "Now," saith he, "let us
   go to Judea." Christ will arise in favour of his people when the time
   to favour them, yea, the set time, is come; and the worst time is
   commonly the set time--when our hope is lost, and we are cut off for
   our parts; then they shall know that I am the Lord when I have opened
   the graves, Ezek. xxxvii. 11, 13. In the depths of affliction, let this
   therefore keep us out of the depths of despair, that man's extremity is
   God's opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of
   the disciples, whether they would venture to follow him thither, where
   they had so lately been frightened by an attempt upon their Master's
   life, which they looked upon as an attempt upon theirs too. To go to
   Judea, which was so lately made too hot for them, was a saying that
   proved them. But Christ did not say, "Go you into Judea, and I will
   stay and take shelter here;" no, Let us go. Note, Christ never brings
   his people into any peril but he accompanies them in it, and is with
   them even when they walk through the valley of the shadow of death.

   (2.) Their objection against this journey (v. 8): Master, the Jews of
   late sought to stone thee, and goest thou thither again? Here, [1.]
   They remind him of the danger he had been in there not long since.
   Christ's disciples are apt to make a greater matter of sufferings than
   their Master does, and to remember injuries longer. He had put up with
   the affront, it was over and gone, and forgotten, but his disciples
   could not forget it; of late, nyn--now, as if it were this very day,
   they sought to stone thee. Though it was at least two months ago, the
   remembrance of the fright was fresh in their minds. [2.] They marvel
   that he will go thither again. "Wilt thou favour those with thy
   presence that have expelled thee out of their coasts?" Christ's ways in
   passing by offences are above our ways. "Wilt thou expose thyself among
   a people that are so desperately enraged against thee? Goest thou
   thither again, where thou hast been so ill used?" Here they showed
   great care for their Master's safety, as Peter did, when he said,
   Master, spare thyself; had Christ been inclined to shift off suffering,
   he did not want friends to persuade him to it, but he had opened his
   mouth to the Lord, and he would not, he could not, go back. Yet, while
   the disciples show a concern for his safety, they discover at the same
   time, First, A distrust of his power; as if he could not secure both
   himself and them now in Judea as well as he had done formerly. Is his
   arm shortened? When we are solicitous for the interests of Christ's
   church and kingdom in the world, we must yet rest satisfied in the
   wisdom and power of the Lord Jesus, who knows how to secure a flock of
   sheep in the midst of a herd of wolves. Secondly, A secret fear of
   suffering themselves; for they count upon this if he suffer. When our
   own private interests happen to run in the same channel with those of
   the public, we are apt to think ourselves zealous for the Lord of
   hosts, when really we are only zealous for our own wealth, credit,
   ease, and safety, and seek our own things, under colour of seeking the
   things of Christ; we have therefore need to distinguish upon our
   principles.

   (3.) Christ's answer to this objection (v. 9, 10): Are there not twelve
   hours in the day? The Jews divided every day into twelve hours, and
   made their hours longer or shorter according as the days were, so that
   an hour with them was the twelfth part of the time between sun and sun;
   so some. Or, lying much more south than we, their days were nearer
   twelve hours long than ours. The divine Providence has given us
   day-light to work by, and lengthens it out to a competent time; and,
   reckoning the year round, every country has just as much daylight as
   night, and so much more as the twilights amount to. Man's life is a
   day; this day is divided into divers ages, states, and opportunities,
   as into hours shorter or longer, as God has appointed; the
   consideration of this should make us not only very busy, as to the work
   of life (if there were twelve hours in the day, each of them ought to
   be filled up with duty, and none of them trifled away), but also very
   easy as to the perils of life; our day shall be lengthened out till our
   work be done, and our testimony finished. This Christ applies to his
   case, and shows why he must go to Judea, because he had a clear call to
   go. For the opening of this, [1.] He shows the comfort and satisfaction
   which a man has in his own mind while he keeps in the way of his duty,
   as it is in general prescribed by the word of God, and particularly
   determined by the providence of God: If any man walk in the day, he
   stumbles not; that is, If a man keep close to his duty, and mind that,
   and set the will of God before him as his rule, with an impartial
   respect to all God's commandments, he does not hesitate in his own
   mind, but, walking uprightly, walks surely, and with a holy confidence.
   As he that walks in the day stumbles not, but goes on steadily and
   cheerfully in his way, because he sees the light of this world, and by
   it sees his way before him; so a good man, without any collateral
   security or sinister aims, relies upon the word of God as his rule, and
   regards the glory of God as his end, because he sees those two great
   lights, and keeps his eye upon them; thus he is furnished with a
   faithful guide in all his doubts, and a powerful guard in all his
   dangers, Gal. vi. 4; Ps. cxix. 6. Christ, wherever he went, walked in
   the day, and so shall we, if we follow his steps. [2.] He shows the
   pain and peril a man is in who walks not according to this rule (v.
   10): If a man walk in the night, he stumbles; that is, If a man walk in
   the way of his heart, and the sight of his eyes, and according to the
   course of this world,--if he consult his own carnal reasonings more
   than the will and glory of God,--he falls into temptations and snares,
   is liable to great uneasiness and frightful apprehensions, trembles at
   the shaking of a leaf, and flees when none pursues; while an upright
   man laughs at the shaking of the spear, and stands undaunted when ten
   thousand invade. See Isa. xxxiii. 14-16, he stumbles, because there is
   no light in him, for light in us is that to our moral actions which
   light about us is to our natural actions. He has not a good principle
   within; he is not sincere; his eye is evil. Thus Christ not only
   justifies his purpose of going into Judea, but encourages his disciples
   to go along with him, and fear no evil.

   2. The death of Lazarus is here discoursed of between Christ and his
   disciples, v. 11-16, where we have,

   (1.) The notice Christ gave his disciples of death of Lazarus, and an
   intimation that his business into Judea was to look after him, v. 11.
   After he had prepared his disciples for this dangerous march into an
   enemy's country, he then gives them,

   [1.] Plain intelligence of the death of Lazarus, though he had received
   no advice of it: Our friend Lazarus sleepeth. See here how Christ calls
   a believer and a believer's death.

   First, He calls a believer his friend: Our friend Lazarus. Note, 1.
   There is a covenant of friendship between Christ and believers, and a
   friendly affection and communion pursuant to it, which our Lord Jesus
   will own and not be ashamed of. His secret is with the righteous. 2.
   Those whom Christ is pleased to own as his friends all his disciples
   should take for theirs. Christ speaks of Lazarus as their common
   friend: Our friend. 3. Death itself does not break the bond of
   friendship between Christ and a believer. Lazarus is dead, and yet he
   is still our friend.

   Secondly, He calls the death of a believer a sleep: he sleepeth. It is
   good to call death by such names and titles as will help to make it
   more familiar and less formidable to us. The death of Lazarus was in a
   peculiar sense a sleep, as that of Jairus's daughter, because he was to
   be raised again speedily; and, since we are sure to rise again at last,
   why should that make any great difference? And why should not the
   believing hope of that resurrection to eternal life make it as easy to
   us to put off the body and die as it is to put off our clothes and go
   to sleep? A good Christian, when he dies, does but sleep: he rests from
   the labours of the day past, and is refreshing himself for the next
   morning. Nay, herein death has the advantage of sleep, that sleep is
   only the parenthesis, but death is the period, of our cares and toils.
   The soul does not sleep, but becomes more active; but the body sleeps
   without any toss, without any terror; not distempered nor disturbed.
   The grave to the wicked is a prison, and its grave-clothes as the
   shackles of a criminal reserved for execution; but to the godly it is a
   bed, and all its bands as the soft and downy fetters of an easy quiet
   sleep. Though the body corrupt, it will rise in the morning as if it
   had never seen corruption; it is but putting off our clothes to be
   mended and trimmed up for the marriage day, the coronation day, to
   which we must rise. See Isa. lvii. 2; 1 Thess. iv. 14. The Greeks
   called their burying-places dormitories--koimeteria.

   [2.] Particular intimations of his favourable intentions concerning
   Lazarus: but I go, that I may awake him out of sleep. He could have
   done it, and yet have staid where he was: he that restored at a
   distance one that was dying (ch. iv. 50) could have raised at a
   distance one that was dead; but he would put this honour upon the
   miracle, to work it by the grave side: I go, to awake him. As sleep is
   a resemblance of death, so a man's awaking out of sleep when he is
   called, especially when he is called by his own name, is an emblem of
   the resurrection (Job xiv. 15): Then shalt thou call. Christ had no
   sooner said, Our friend sleeps, but presently he adds, I go, that I may
   awake him. When Christ tells his people at any time how bad the case is
   he lets them know in the same breath how easily, how quickly, he can
   mend it. Christ's telling his disciples that this was his business to
   Judea might help to take off their fear of going with him thither; he
   did not go up on a public errand to the temple, but a private visit,
   which would not so much expose him and them; and, besides, it was to do
   a kindness to a family to which they were all obliged.

   (2.) Their mistake of the meaning of this notice, and the blunder they
   made about it (v. 12, 13): They said, Lord, if he sleep, he shall do
   well. This intimates, [1.] Some concern they had for their friend
   Lazarus; they hoped he would recover; sothesetai--he shall be saved
   from dying at this time. Probably they had understood, by the messenger
   who brought news of his illness, that one of the most threatening
   symptoms he was under was that he was restless, and could get no sleep;
   and now that they heard he slept they concluded the fever was going
   off, and the worst was past. Sleep is often nature's physic, and
   reviving to its weak and weary powers. This is true of the sleep of
   death; if a good Christian so sleep, he shall do well, better than he
   did here. [2.] A greater concern for themselves; for hereby they
   insinuate that it was now needless for Christ to go to him, and expose
   himself and them. "If he sleep, he will be quickly well, and we may
   stay where we are." Thus we are willing to hope that the good work
   which we are called to do will do itself, or will be done by some other
   hand, if there be peril in the doing of it.

   (3.) This mistake of theirs rectified (v. 13): Jesus spoke of his
   death. See here, [1.] How dull of understanding Christ's disciples as
   yet were. Let us not therefore condemn all those as heretics who
   mistake the sense of some of Christ's sayings. It is not good to
   aggravate our brethren's mistakes; yet this was a gross one, for it had
   easily been prevented if they had remembered how frequently death is
   called a sleep in the Old Testament. They should have understood Christ
   when he spoke scripture language. Besides, it would sound oddly for
   their Master to undertake a journey of two or three days only to awake
   a friend out of a natural sleep, which any one else might do. What
   Christ undertakes to do, we may be sure, is something great and
   uncommon, and a work worthy of himself. [2.] How carefully the
   evangelist corrects this error: Jesus spoke of his death. Those that
   speak in an unknown tongue, or use similitudes, should learn hence to
   explain themselves, and pray that they may interpret, to prevent
   mistakes.

   (4.) The plain and express declaration which Jesus made to them of the
   death of Lazarus, and his resolution to go to Bethany, v. 14, 15. [1.]
   He gives them notice of the death of Lazarus; what he had before said
   darkly he now says plainly, and without a figure: Lazarus is dead, v.
   14. Christ takes cognizance of the death of his saints, for it is
   precious in his sight (Ps. cxvi. 15), and he is not pleased if we do
   not consider it, and lay it to heart. See what a compassionate teacher
   Christ is, and how he condescends to those that are out of the way, and
   by his subsequent sayings and doings explains the difficulties of what
   went before. [2.] He gives them the reason why he had delayed so long
   to go and see him: I am glad for your sakes that I was not there. If he
   had been there time enough, he would have healed his disease and
   prevented his death, which would have been much for the comfort of
   Lazarus's friends, but then his disciples would have seen no further
   proof of his power than what they had often seen, and, consequently,
   their faith had received no improvement; but now that he went and
   raised him from the dead, as there were many brought to believe on him
   who before did no (v. 45), so there was much done towards the
   perfecting of what was lacking in the faith of those that did, which
   Christ aimed at: To the intent that you may believe. [3.] He resolves
   now to go to Bethany, and take his disciples along with him: Let us go
   unto him. Not, "Let us go to his sisters, to comfort them" (which is
   the utmost we can do), but, Let us go to him; for Christ can show
   wonders to the dead. Death, which will separate us from all our other
   friends, and cut us off from correspondence with them, cannot separate
   us from the love of Christ, nor put us out of the reach of his calls;
   as he will maintain his covenant with the dust, so he can make visits
   to the dust. Lazarus is dead, but let us go to him; though perhaps
   those who said, If he sleep there is no need to go, were ready to say,
   If he be dead it is to no purpose to go.

   (5.) Thomas exciting his fellow-disciples cheerfully to attend their
   Master's motions (v. 16): Thomas, who is called Didymus. Thomas in
   Hebrew and Didymus in Greek signify a twin; it is said of Rebekah (Gen.
   xxv. 24) that there were twins in her womb; the word is Thomim.
   Probably Thomas was a twin. He said to his fellow-disciples (who
   probably looked with fear and concern upon one another when Christ had
   said so positively, Let us go to him), very courageously, Let us also
   go that we may die with him; with him, that is,

   [1.] With Lazarus, who was now dead; so some take it. Lazarus was a
   dear and loving friend both to Christ and his disciples, and perhaps
   Thomas had a particular intimacy with him. Now if he be dead, saith he,
   let us even go and die with him. For, First, "If we survive, we know
   not how to live without him." Probably Lazarus had done them many good
   offices, sheltered them, and provided for them, and been to them
   instead of eyes; and now that he was gone they had no man like-minded,
   and "Therefore," saith he, "we had as good die with him." Thus we are
   sometimes ready to think our lives bound up in the lives of some that
   were dear to us: but God will teach us to live, and to live
   comfortably, upon himself, when those are gone without whom we thought
   we could not live. But this is not all. Secondly, "If we die, we hope
   to be happy with him." Such a firm belief he has of a happiness on the
   other side death, and such good hope through grace of their own and
   Lazarus's interest in it, that he is willing they should all go and die
   with him. It is better to die, and go along with our Christian friends
   to that world which is enriched by their removal to it, than stay
   behind in a world that is impoverished by their departure out of it.
   The more of our friends are translated hence, the fewer cords we have
   to bind us to this earth, and the more to draw our hearts heavenwards.
   How pleasantly does the good man speak of dying, as if it were but
   undressing and going to bed!

   [2.] "Let us go and die with our Master, who is now exposing himself to
   death by venturing into Judea;" and so I rather think it is meant. "If
   he will go into danger, let us also go and take our lot with him,
   according to the command we received, Follow me." Thomas knew so much
   of the malice of the Jews against Christ, and the counsels of God
   concerning him, which he had often told them of, that it was no foreign
   supposition that he was now going to die. And now Thomas manifests,
   First, A gracious readiness to die with Christ himself, flowing from
   strong affections to him, though his faith was weak, as appeared
   afterwards, ch. xiv. 5; xx. 25. Where thou diest I will die, Ruth i.
   17. Secondly, A zealous desire to help his fellow-disciples into the
   same frame: "Let us go, one and all, and die with him; if they stone
   him, let them stone us; who would desire to survive such a Master?"
   Thus, in difficult times, Christians should animate one another. We may
   each of us say, Let us die with him. Note, The consideration of the
   dying of the Lord Jesus should make us willing to die whenever God
   calls for us.

Christ at Bethany.

   17 Then when Jesus came, he found that he had lain in the grave four
   days already.   18 Now Bethany was nigh unto Jerusalem, about fifteen
   furlongs off:   19 And many of the Jews came to Martha and Mary, to
   comfort them concerning their brother.   20 Then Martha, as soon as she
   heard that Jesus was coming, went and met him: but Mary sat still in
   the house.   21 Then said Martha unto Jesus, Lord, if thou hadst been
   here, my brother had not died.   22 But I know, that even now,
   whatsoever thou wilt ask of God, God will give it thee.   23 Jesus
   saith unto her, Thy brother shall rise again.   24 Martha saith unto
   him, I know that he shall rise again in the resurrection at the last
   day.   25 Jesus said unto her, I am the resurrection, and the life: he
   that believeth in me, though he were dead, yet shall he live:   26 And
   whosoever liveth and believeth in me shall never die. Believest thou
   this?   27 She saith unto him, Yea, Lord: I believe that thou art the
   Christ, the Son of God, which should come into the world.   28 And when
   she had so said, she went her way, and called Mary her sister secretly,
   saying, The Master is come, and calleth for thee.   29 As soon as she
   heard that, she arose quickly, and came unto him.   30 Now Jesus was
   not yet come into the town, but was in that place where Martha met him.
     31 The Jews then which were with her in the house, and comforted her,
   when they saw Mary, that she rose up hastily and went out, followed
   her, saying, She goeth unto the grave to weep there.   32 Then when
   Mary was come where Jesus was, and saw him, she fell down at his feet,
   saying unto him, Lord, if thou hadst been here, my brother had not
   died.

   The matter being determined, that Christ will go to Judea, and his
   disciples with him, they address themselves to their journey; in this
   journey some circumstances happened which the other evangelists record,
   as the healing of the blind man at Jericho, and the conversion of
   Zaccheus. We must not reckon ourselves out of our way, while we are in
   the way of doing good; nor be so intent upon one good office as to
   neglect another.

   At length, he comes near to Bethany, which is said to be about fifteen
   furlongs from Jerusalem, about two measured miles, v. 18. Notice is
   taken of this, that this miracle was in effect wrought in Jerusalem,
   and so was put to her score. Christ's miracles in Galilee were more
   numerous, but those in or near Jerusalem were more illustrious; there
   he healed one that had been diseased thirty-eight years, another that
   had been blind from his birth, and raised one that had been dead four
   days. To Bethany Christ came, and observe,

   I. What posture he found his friends there in. When he had been last
   with them it is probable that he left them well, in health and joy; but
   when we part from our friends (though Christ knew) we know not what
   changes may affect us or them before we meet again.

   1. He found his friend Lazarus in the grave, v. 17. When he came near
   the town, probably by the burying-place belonging to the town, he was
   told by the neighbours, or some persons whom he met, that Lazarus had
   been four days buried. Some think that Lazarus died the same day that
   the messenger came to Jesus with the tidings of his sickness, and so
   reckon two days for his abode in the same place and two days for his
   journey. I rather think that Lazarus died at the very instant that
   Jesus, "Our friend sleepeth, he is now newly fallen asleep;" and that
   the time between his death and burial (which among the Jews was but
   short), with the four days of his lying in the grave, was taken up in
   this journey; for Christ travelled publicly, as appears by his passing
   through Jericho, and his abode at Zaccheus's house took up some time.
   Promised salvations, though they always come surely, yet often come
   slowly.

   2. He found his friends that survived in grief. Martha and Mary were
   almost swallowed up with sorrow for the death of their brother, which
   is intimated where it is said that many of the Jews came to Martha and
   Mary to comfort them. Note, (1.) Ordinarily, where death is there are
   mourners, especially when those that were agreeable and amiable to
   their relations, and serviceable to their generation, are taken away.
   The house where death is called the house of mourning, Eccl. vii. 2.
   When man goes to his long home the mourners go about the streets (Eccl.
   xii. 5), or rather sit alone, and keep silence. Here was Martha's
   house, a house where the fear of God was, and on which his blessing
   rested, yet made a house of mourning. Grace will keep sorrow from the
   heart (ch. xiv. 1), not from the house. (2.) Where there are mourners
   there ought to be comforters. It is a duty we owe to those that are in
   sorrow to mourn with them, and to comfort them; and our mourning with
   them will be some comfort to them. When we are under the present
   impressions of grief, we are apt to forget those things which would
   minister comfort to us, and therefore have need of remembrancers. It is
   a mercy to have remembrancers when we are in sorrow, and our duty to be
   remembrancers to those who are in sorrow. The Jewish doctors laid great
   stress upon this, obliging their disciples to make conscience of
   comforting the mourners after the burial of the dead. They comforted
   them concerning their brother, that is, by speaking to them of him, not
   only of the good name he left behind, but of the happy state he was
   gone to. When godly relations and friends are taken from us, whatever
   occasion we have to be afflicted concerning ourselves, who are left
   behind and miss them, we have reason to be comforted concerning those
   who are gone before us to a happiness where they have no need of us.
   This visit which the Jews made to Martha and Mary is an evidence that
   they were persons of distinction, and made a figure; as also that they
   behaved obligingly to all; so that though they were followers of
   Christ, yet those who had no respect for him were civil to them. There
   was also a providence in it, that so many Jews, Jewish ladies it is
   probable, should come together, just at this time, to comfort the
   mourners, that they might be unexceptionable witnesses of the miracle,
   and see what miserable comforters they were, in comparison with Christ.
   Christ did not usually send for witnesses to his miracles, and yet had
   none been by but relations this would have been excepted against;
   therefore God's counsel so ordered it that these should come together
   accidentally, to bear their testimony to it, that infidelity might stop
   her mouth.

   II. What passed between him and his surviving friends at this
   interview. When Christ defers his visits for a time they are thereby
   made the more acceptable, much the more welcome; so it was here. His
   departures endear his returns, and his absence teaches us how to value
   his presence. We have here,

   1. The interview between Christ and Martha.

   (1.) We are told that she went and met him, v. 20. [1.] It should seem
   that Martha was earnestly expecting Christ's arrival, and enquiring for
   it. Either she had sent out messengers, to bring her tidings of his
   first approach, or she had often asked, Saw you him whom my soul
   loveth? so that the first who discovered him ran to her with the
   welcome news. However it was, she heard of his coming before he
   arrived. She had waited long, and often asked, Is he come? and could
   hear no tidings of him; but long-looked-for came at last. At the end
   the vision will speak, and not lie. [2.] Martha, when the good news was
   brought that Jesus was coming, threw all aside, and went and met him,
   in token of a most affectionate welcome. She waived all ceremony and
   compliment to the Jews who came to visit her, and hastened to go and
   meet Jesus. Note, When God by his grace or providence is coming towards
   us in ways of mercy and comfort, we should go forth by faith, hope, and
   prayer to meet him. Some suggest that Martha went out of the town to
   meet Jesus, to let him know that there were several Jews in the house,
   who were no friends to him, that if he pleased he might keep out of the
   way of them. [3.] When Martha went to meet Jesus, Mary sat still in the
   house. Some think she did not hear the tidings, being in her
   drawing-room, receiving visits of condolence, while Martha who was
   busied in the household-affairs had early notice of it. Perhaps Martha
   would not tell her sister that Christ was coming, being ambitious of
   the honour of receiving him first. Sancta est prudentia clam fratribus
   clam parentibus ad Christum esse conferre--Holy prudence conducts us to
   Christ, while brethren and parents know not what we are
   doing.--Maldonat. in locum. Others think she did hear that Christ was
   come, but was so overwhelmed with sorrow that she did not care to stir,
   choosing rather to indulge her sorrow, and to sit poring upon her
   affliction, and saying, I do well to mourn. Comparing this story with
   that in Luke x. 38, &c., we may observe the different tempers of these
   two sisters, and the temptations and advantages of each. Martha's
   natural temper was active and busy; she loved to be here and there, and
   at the end of every thing; and this had been a snare to her when by it
   she was not only careful and cumbered about many things, but hindered
   from the exercises of devotion: but now in a day of affliction this
   active temper did her a kindness, kept the grief from her heart, and
   made her forward to meet Christ, and so she received comfort from him
   the sooner. On the other hand, Mary's natural temper was contemplative
   and reserved. This had been formerly an advantage to her, when it
   placed her Christ's feet, to hear his word, and enabled her there to
   attend upon him without those distractions with which Martha was
   cumbered; but now in the day of affliction that same temper proved a
   snare to her, made her less able to grapple with her grief, and
   disposed her to melancholy: But Mary sat still in the house. See here
   how much it will be our wisdom carefully to watch against the
   temptations, and improve the advantages, of our natural temper.

   (2.) Here is fully related the discourse between Christ and Martha.

   [1.] Martha's address to Christ, v. 21, 22.

   First, She complains of Christ's long absence and delay. She said it,
   not only with grief for the death of her brother, but with some
   resentment of the seeming unkindness of the Master: Lord if you hadst
   been here, my brother had not died. Here is, 1. Some evidence of faith.
   She believed Christ's power, that, though her brother's sickness was
   very grievous, yet he could have cured it, and so have prevented his
   death. She believed his pity, that if he had but seen Lazarus in his
   extreme illness, and his dear relations all in tears about him, he
   would have had compassion, and have prevented so sad a breach, for his
   compassions fail not. But, 2. Here are sad instances of unbelief. Her
   faith was true, but weak as a bruised reed, for she limits the power of
   Christ, in saying, If thou hadst been here; whereas she ought to have
   known that Christ could cure at a distance, and that his gracious
   operations were not limited to his bodily presence. She reflects
   likewise upon the wisdom and kindness of Christ, that he did not hasten
   to them when they sent for him, as if he had not timed his business
   well, and now might as well have staid away, and not have come at all,
   as to come too late; and, as for any help now, she can scarcely
   entertain the thought of it.

   Secondly, Yet she corrects and comforts herself with the thoughts of
   the prevailing interest Christ had in heaven; at least, she blames
   herself for blaming her Master, and for suggesting that he comes too
   late: for I know that even now, desperate as the case is, whatsoever
   thou wilt ask of God, God will give it to thee. Observe, 1. How willing
   her hope was. Though she had not courage to ask of Jesus that he should
   raise him to life again, there having been no precedent as yet of any
   one raised to life that had been so long dead, yet, like a modest
   petitioner, she humbly recommends the case to the wise and
   compassionate consideration of the Lord Jesus. When we know not what in
   particular to ask or expect, let us in general refer ourselves to God,
   let him do as seemeth him good. Judicii tui est, non præsumptionis
   meæ--I leave it to thy judgment, not to my presumption.--Aug. in locum.
   When we know not what to pray for, it is our comfort that the great
   Intercessor knows what to ask for us, and is always heard. 2. How weak
   her faith was. She should have said, "Lord, thou canst do whatsoever
   thou wilt;" but she only says, "Thou canst obtain whatsoever thou
   prayest for." She had forgotten that the Son had life in himself, that
   he wrought miracles by his own power. Yet both these considerations
   must be taken in for the encouragement of our faith and hope, and
   neither excluded: the dominion Christ has on earth and his interest and
   intercession in heaven. He has in the one hand the golden sceptre, and
   in the other the golden censer; his power is always predominant, his
   intercession always prevalent.

   [2.] The comfortable word which Christ gave to Martha, in an answer to
   her pathetic address (v. 23): Jesus saith unto her, Thy brother shall
   rise again. Martha, in her complaint, looked back, reflecting with
   regret that Christ was not there, for then, thinks she, my brother had
   been now alive. We are apt, in such cases, to add to our own trouble,
   by fancying what might have been. "If such a method had been taken,
   such a physician employed, my friend had not died;" which is more than
   we know: but what good does this do? When God's will is done, our
   business is to submit to him. Christ directs Martha, and us in her, to
   look forward, and to think what shall be, for that is a certainty, and
   yields sure comfort: Thy brother shall rise again. First, This was true
   of Lazarus in a sense peculiar to him: he was now presently to be
   raised; but Christ speaks of it in general as a thing to be done, not
   which he himself would do, so humbly did our Lord Jesus speak of what
   he did. He also expresses it ambiguously, leaving her uncertain at
   first whether he would raise him presently or not till the last day,
   that he might try her faith and patience. Secondly, It is applicable to
   all the saints, and their resurrection at the last day. Note, It is a
   matter of comfort to us, when we have buried our godly friends and
   relations, to think that they shall rise again. As the soul at death is
   not lost, but gone before, so the body is not lost, but laid up. Think
   you hear Christ saying, "Thy parent, thy child, thy yoke-fellow, shall
   rise again; these dry bones shall live."

   [3.] The faith which Martha mixed with this word, and the unbelief
   mixed with this faith, v. 24.

   First, She accounts it a faithful saying that he shall rise again at
   the last day. Though the doctrine of the resurrection was to have its
   full proof from Christ's resurrection, yet, as it was already revealed,
   she firmly believed it, Acts xxiv. 15. 1. That there shall be a last
   day, with which all the days of time shall be numbered and finished. 2.
   That there shall be a general resurrection at that day, when the earth
   and sea shall give up their dead. 3. That there shall be a particular
   resurrection of each one: "I know that I shall rise again, and this and
   the other relation that was dear to me." As bone shall return to his
   bone in that day, so friend to his friend.

   Secondly, Yet she seems to think this saying not so well worthy of all
   acceptation as really it was: "I know he shall rise again at the last
   day; but what are we the better for that now?" As if the comforts of
   the resurrection to eternal life were not worth speaking of, or yielded
   not satisfaction sufficient to balance her affliction. See our weakness
   and folly, that we suffer present sensible things to make a deeper
   impression upon us, both of grief and joy, than those things which are
   the objects of faith. I know that he shall rise again at the last day;
   and is not this enough? She seems to think it is not. Thus, by our
   discontent under present crosses, we greatly undervalue our future
   hopes, and put a slight upon them, as if not worth regarding.

   [4.] The further instruction and encouragement which Jesus Christ gave
   her; for he will not quench the smoking flax nor break the bruised
   reed. He said to her, I am the resurrection and the life, v. 25, 26.
   Two things Christ possesses her with the belief of, in reference to the
   present distress; and they are the things which our faith should fasten
   upon in the like cases.

   First, The power of Christ, his sovereign power: I am the resurrection
   and the life, the fountain of life, and the head and author of the
   resurrection. Martha believed that at his prayer God would give any
   thing, but he would have her know that by his word he could work
   anything. Martha believed a resurrection at the last day; Christ tells
   her that he had that power lodged in his own hand, that the dead were
   to hear his voice (ch. v. 25), whence it was easy to infer, He that
   could raise a world of men that had been dead many ages could doubtless
   raise one man that had been dead but four days. Note, It is an
   unspeakable comfort to all good Christians that Jesus Christ is the
   resurrection and the life, and will be so to them. Resurrection is a
   return to life; Christ is the author of that return, and of that life
   to which it is a return. We look for the resurrection of the dead and
   the life of the world to come, and Christ is both; the author and
   principle of both, and the ground of our hope of both.

   Secondly, The promises of the new covenant, which give us further
   ground of hope that we shall live. Observe,

   a. To whom these promises are made--to those that believe in Jesus
   Christ, to those that consent to, and confide in, Jesus Christ as the
   only Mediator of reconciliation and communion between God and man, that
   receive the record God has given in his word concerning his Son,
   sincerely comply with it, and answer all the great intentions of it.
   The condition of the latter promise is thus expressed: Whosoever liveth
   and believeth in me, which may be understood, either, (a.) Of natural
   life: Whosoever lives in this world, whether he be Jew or Gentile,
   wherever he lives, if he believe in Christ, he shall live by him. Yet
   it limits the time: Whoever during life, while he is here in this state
   of probation, believes in me, shall be happy in me, but after death it
   will be too late. Whoever lives and believes, that is, lives by faith
   (Gal. ii. 20), has a faith that influences his conversation. Or, (b.)
   Of spiritual life: He that lives and believes is he that by faith is
   born again to a heavenly and divine life, to whom to live is
   Christ--that makes Christ the life of his soul.

   b. What the promises are (v. 25): Though he die, yet shall he live,
   nay, he shall never die, v. 26. Man consists of body and soul, and
   provision is made for the happiness of both.

   (a.) For the body; here is the promise of a blessed resurrection.
   Though the body be dead because of sin (there is no remedy but it will
   die), yet it shall live again. All the difficulties that attend the
   state of the dead are here overlooked, and made nothing of. Though the
   sentence of death was just, though the effects of death be dismal,
   though the bands of death be strong, though he be dead and buried, dead
   and putrefied, though the scattered dust be so mixed with common dust
   that no art of man can distinguish, much less separate them, put the
   case as strongly as you will on that side, yet we are sure that he
   shall live again: the body shall be raised a glorious body.

   (b.) For the soul; here is the promise of a blessed immortality. He
   that liveth and believeth, who, being united to Christ by faith, lives
   spiritually by virtue of that union, he shall never die. That spiritual
   life shall never be extinguished, but perfected in eternal life. As the
   soul, being in its nature spiritual, is therefore immortal; so if by
   faith it live a spiritual life, consonant to its nature, its felicity
   shall be immortal too. It shall never die, shall never be otherwise
   than easy and happy, and there is not any intermission or interruption
   of its life, as there is of the life of the body. The mortality of the
   body shall at length be swallowed up of life; but the life of the soul,
   the believing soul, shall be immediately at death swallowed up of
   immortality. He shall not die, eis ton aiona, for ever--Non morietur in
   æternum; so Cyprian quotes it. The body shall not be for ever dead in
   the grave; it dies (like the two witnesses) but for a time, times, and
   the dividing of time; and when time shall be no more, and all the
   divisions of it shall be numbered and finished, a spirit of life from
   God shall enter into it. But this is not all; the souls shall not die
   that death which is for ever, shall not die eternally, Blessed and
   holy, that is, blessed and happy, is he that by faith has part in the
   first resurrection, has part in Christ, who is that resurrection; for
   on such the second death, which is a death for ever, shall have no
   power; see ch. vi. 40. Christ asks her, "Believest thou this? Canst
   thou assent to it with application? Canst thou take my word for it?"
   Note, When we have read or heard the word of Christ, concerning the
   great things of the other world, we should seriously put it to
   ourselves, "Do we believe this, this truth in particular, this which is
   attended with so many difficulties, this which is suited to my case?
   Does my belief of it realize it to me, and give my soul an assurance of
   it, so that I can say not only this I believe, but thus I believe it?"
   Martha was doting upon her brother's being raised in this world; before
   Christ gave her hopes of this, he directed her thoughts to another
   life, another world: "No matter for that, but believest thou this that
   I tell thee concerning the future state?" The crosses and comforts of
   this present time would not make such an impression upon us as they do
   if we did but believe the things of eternity as we ought.

   [5.] Martha's unfeigned assent yielded to what Christ said, v. 27. We
   have here Martha's creed, the good confession she witnessed, the same
   with that for which Peter was commended (Matt. xvi. 16, 17), and it is
   the conclusion of the whole matter.

   First, Here is the guide of her faith, and that is the word of Christ;
   without any alteration, exception, or proviso, she takes it entire as
   Christ had said it: Yea, Lord, whereby she subscribes to the truth of
   all and every part of that which Christ had promised, in his own sense:
   Even so. Faith is an echo to divine revelation, returns the same words,
   and resolves to abide by them: Yea, Lord, As the word did make it so I
   believe and take it, said queen Elizabeth.

   Secondly, The ground of her faith, and that is the authority of Christ;
   she believes this because she believes that he who saith it is Christ.
   She has recourse to the foundation for the support of the
   superstructure. I believe, pepisteuka, "I have believed that thou art
   Christ, and therefore I do believe this." Observe here,

   a. What she believed and confessed concerning Jesus; three things, all
   to the same effect:-- (a.) That he was the Christ, or Messiah, promised
   and expected under this name and notion, the anointed one. (b.) That he
   was the Son of God; so the Messiah was called (Ps. ii. 7), not by
   office only, but by nature. (c.) That it was he who should come into
   the world, the ho erchomenos. That blessing of blessings which the
   church had for so many ages waited for as future, she embraced as
   present.

   b. What she inferred hence, and what she alleged this for. If she
   admits this, that Jesus is the Christ, there is no difficulty in
   believing that he is the resurrection and the life; for if he be the
   Christ, then, (a.) He is the fountain of light and truth, and we may
   take all his sayings for faithful and divine, upon his own word. If he
   be the Christ, he is that prophet whom we are to hear in all things.
   (b.) He is the fountain of life and blessedness, and we may therefore
   depend upon his ability as well as upon his veracity. How shall bodies,
   turned to dust, live again? How shall souls, clogged and clouded as
   ours are, live for ever? We could not believe this, but that we believe
   him that undertakes it to be the Son of God, who has life in himself,
   and has it for us.

   2. The interview between Christ and Mary the other sister. And here
   observe,

   (1.) The notice which Martha gave her of Christ's coming (v. 28): When
   she had so said, as one that needed to say no more, she went her way,
   easy in her mind, and called Mary her sister. [1.] Martha, having
   received instruction and comfort from Christ herself, called her sister
   to share with her. Time was when Martha would have drawn Mary from
   Christ, to come and help her in much serving (Luke x. 40); but, to make
   her amends for this, here she is industrious to draw her to Christ.
   [2.] She called her secretly, and whispered it in her ear, because
   there was company by, Jews, who were no friends to Christ. The saints
   are called into the fellowship of Jesus Christ by an invitation that is
   secret and distinguishing, given to them and not to others; they have
   meat to eat that the world knows not of, joy that a stranger does not
   intermeddle with. [3.] She called her by order from Christ; he bade her
   go call her sister. This call that is effectual, whoever brings it, is
   sent by Christ. The Master is come, and calleth for thee. First, She
   calls Christ the Master, didaskalos, a teaching master; by that title
   he was commonly called and known among them. Mr. George Herbert took
   pleasure in calling Christ, my Master. Secondly, She triumphs in his
   arrival: The Master is come. He whom we have long wished and waited
   for, he is come, he is come; this was the best cordial in the present
   distress. "Lazarus is gone, and our comfort in him is gone; but the
   Master is come, who is better than the dearest friend, and has that in
   him which will abundantly make up all our losses. He is come who is our
   teacher, who will teach us how to get good by our sorrow (Ps. xciv.
   12), who will teach, and so comfort." Thirdly, She invites her sister
   to go and meet him: "He calls for thee, enquires what is become of
   thee, and would have thee sent for." Note, When Christ our Master
   comes, he calls for us. He comes in his word and ordinances, calls us
   to them, calls us by them, calls us to himself. He calls for thee in
   particular, for thee by name (Ps. xxvii. 8); and, if he call thee, he
   will cure thee, he will comfort thee.

   (2.) The haste which Mary made to Christ upon this notice given her (v.
   29): As soon as she heard this good news, that the Master was come, she
   arose quickly, and came to him. She little thought how near he was to
   her, for he is often nearer to them that mourn in Zion than they are
   aware of; but, when she knew how near he was, she started up, and in a
   transport of joy ran to meet him. The least intimation of Christ's
   gracious approaches is enough to a lively faith, which stands ready to
   take the hint, and answer the first call. When Christ was come, [1.]
   She did not consult the decorum of her mourning, but, forgetting
   ceremony, and the common usage in such cases, she ran through the town,
   to meet Christ. Let no nice punctilios of decency and honour deprive us
   at any time of opportunities of conversing with Christ. [2.] She did
   not consult her neighbours, the Jews that were with her, comforting
   her; she left them all, to come to him, and did not only not ask their
   advice, but not so much as ask their leave, or beg their pardon for her
   rudeness.

   (3.) We are told (v. 30) where she found the Master; he was not yet
   come into Bethany, but was at the town's end, in that place where
   Martha met him. See here, [1.] Christ's love to his work. He staid near
   the place where the grave was, that he might be ready to go to it. He
   would not go into the town, to refresh himself after the fatigue of his
   journey, till he had done the work he came to do; nor would he go into
   the town, lest it should look like ostentation, and a design to levy a
   crowd to be spectators of the miracle. [2.] Mary's love to Christ;
   still she loved much. Though Christ had seemed unkind in his delays,
   yet she could take nothing amiss from him. Let us go thus to Christ
   without the camp, Heb. xiii. 13.

   (4.) The misconstruction which the Jews that were with Mary made of her
   going away so hastily (v. 31): They said, She goes to the grave, to
   weep there. Martha bore up better under this affliction than Mary did,
   who was a woman of a tender and sorrowful spirit; such was her natural
   temper. Those that are so have need to watch against melancholy, and
   ought to be pitied and helped. These comforters found that their
   formalities did her no service, but that she hardened herself in
   sorrow: and therefore concluded when she went out, and turned that way,
   it was to go to the grave and weep there. See, [1.] What often is the
   folly and fault of mourners; they contrive how to aggravate their own
   grief, and to make bad worse. We are apt in such cases to take a
   strange pleasure in our own pain, and to say, We do well to be
   passionate in our grief, even unto death; we are apt to fasten upon
   those things that aggravate the affliction, and what good does this do
   us, when it is our duty to reconcile ourselves to the will of God in
   it? Why should mourners go to the grave to weep there, when they sorrow
   not as those that have no hope? Affliction of itself is grievous; why
   should we make it more so? [2.] What is the wisdom and duty of
   comforters; and that is, to prevent as much as may be, in those who
   grieve inordinately, the revival of the sorrow, and to divert it. Those
   Jews that followed Mary were thereby led to Christ, and became the
   witnesses of one of his most glorious miracles. It is good cleaving to
   Christ's friends in their sorrows, for thereby we may come to know him
   better.

   (5.) Mary's address to our Lord Jesus (v. 32): She came, attended with
   her train of comforters, and fell down at his feet, as one overwhelmed
   with a passionate sorrow, and said with many tears (as appears v. 33),
   Lord, if thou hadst been here, my brother had not died, as Martha said
   before, for they had often said it to one another. Now here, [1.] Her
   posture is very humble and submissive: She fell down at his feet, which
   was more than Martha did, who had a greater command of her passions.
   She fell down not as a sinking mourner, but fell down at his feet as a
   humble petitioner. This Mary had sat at Christ's feet to hear his word
   (Luke x. 39), and here we find her there on another errand. Note, Those
   that in a day of peace place themselves at Christ's feet, to receive
   instructions from him, may with comfort and confidence in a day of
   trouble cast themselves at his feet with hope to find favour with him.
   She fell at his feet, as one submitting to his will in what was done,
   and referring herself to his good-will in what was now to be done. When
   we are in affliction we must cast ourselves at Christ's feet in a
   penitent sorrow and self-abasement for sin, and a patient resignation
   of ourselves to the divine disposal. Mary's casting herself at Christ's
   feet was in token of the profound respect and veneration she had for
   him. Thus subjects were wont to give honour to their kings and princes;
   but, our Lord Jesus not appearing in secular glory as an earthly
   prince, those who by this posture of adoration gave honour to him
   certainly looked upon him as more than man, and intended hereby to give
   him divine honour. Mary hereby made profession of the Christian faith
   as truly as Martha did, and in effect said, I believe that thou art the
   Christ; bowing the knee to Christ, and confessing him with the tongue,
   are put together as equivalent, Rom. xiv. 11; Phil. ii. 10, 11. This
   she did in presence of the Jews that attended her, who, though friends
   to her and her family, yet were bitter enemies to Christ; yet in their
   sight she fell at Christ's feet, as one that was neither ashamed to own
   the veneration she had for Christ nor afraid of disobliging her friends
   and neighbours by it. Let them resent it as they pleased, she falls at
   his feet; and, if this be to be vile, she will be yet more vile; see
   Cant. viii. 1. We serve a Master of whom we have no reason to be
   ashamed, and whose acceptance of our services is sufficient to balance
   the reproach of men and all their revilings. [2.] Her address is very
   pathetic: Lord, if thou hadst been here, my brother had not died.
   Christ's delay was designed for the best, and proved so; yet both the
   sisters very indecently cast the same in his teeth, and in effect
   charge him with the death of their brother. This repeated challenge he
   might justly have resented, might have told them he had something else
   to do than to be at their beck and to attend them; he must come when
   his business would permit him: but not a word of this; he considered
   the circumstances of their affliction, and that losers think they may
   have leave to speak, and therefore overlooked the rudeness of this
   welcome, and gave us an example of mildness and meekness in such cases.
   Mary added no more, as Martha did; but it appears, by what follows,
   that what she fell short in words she made up in tears; she said less
   than Martha, but wept more; and tears of devout affection have a voice,
   a loud prevailing voice, in the ears of Christ; no rhetoric like this.

Christ at the Grave of Lazarus; The Resurrection of Lazarus.

   33 When Jesus therefore saw her weeping, and the Jews also weeping
   which came with her, he groaned in the spirit, and was troubled,   34
   And said, Where have ye laid him? They said unto him, Lord, come and
   see.   35 Jesus wept.   36 Then said the Jews, Behold how he loved him!
     37 And some of them said, Could not this man, which opened the eyes
   of the blind, have caused that even this man should not have died?   38
   Jesus therefore again groaning in himself cometh to the grave. It was a
   cave, and a stone lay upon it.   39 Jesus said, Take ye away the stone.
   Martha, the sister of him that was dead, saith unto him, Lord, by this
   time he stinketh: for he hath been dead four days.   40 Jesus saith
   unto her, Said I not unto thee, that, if thou wouldest believe, thou
   shouldest see the glory of God?   41 Then they took away the stone from
   the place where the dead was laid. And Jesus lifted up his eyes, and
   said, Father, I thank thee that thou hast heard me.   42 And I knew
   that thou hearest me always: but because of the people which stand by I
   said it, that they may believe that thou hast sent me.   43 And when he
   thus had spoken, he cried with a loud voice, Lazarus, come forth.   44
   And he that was dead came forth, bound hand and foot with graveclothes:
   and his face was bound about with a napkin. Jesus saith unto them,
   Loose him, and let him go.

   Here we have, I. Christ's tender sympathy with his afflicted friends,
   and the share he took to himself in their sorrows, which appeared three
   ways:--

   1. By the inward groans and troubles of his spirit (v. 33): Jesus saw
   Mary weeping for the loss of a loving brother, and the Jews that came
   with her weeping for the loss of a good neighbour and friend; when he
   saw what a place of weepers, a bochim, this was, he groaned in the
   spirit, and was troubled. See here,

   (1.) The griefs of the sons of men represented in the tears of Mary and
   her friends. What an emblem was here of this world, this vale of tears!
   Nature itself teaches us to weep over our dear relations, when they are
   removed by death; Providence thereby calls to weeping and mourning. It
   is probable that Lazarus's estate devolved upon his sisters, and was a
   considerable addition to their fortunes; and in such a case people say,
   now-a-days, though they cannot wish their relations dead (that is, they
   do not say they do), yet, if they were dead, they would not wish them
   alive again; but these sisters, whatever they got by their brother's
   death, heartily wished him alive again. Religion teaches us likewise to
   weep with them that weep, as these Jews wept with Mary, considering
   that we ourselves also are in the body. Those that truly love their
   friends will share with them in their joys and griefs; for what is
   friendship but a communication of affections? Job xvi. 5.

   (2.) The grace of the Son of God and his compassion towards those that
   are in misery. In all their afflictions he is afflicted, Isa. lxiii. 9;
   Judg. x. 16. When Christ saw them all in tears,

   [1.] He groaned in the spirit. He suffered himself to be tempted (as we
   are when we are disturbed by some great affliction), yet without sin.
   This was an expression, either, First, Of his displeasure at the
   inordinate grief of those about him, as Mark v. 39: "Why make ye this
   ado and weep? What a hurry is here! does this become those that believe
   in a God, a heaven, and another world?" Or, Secondly, Of his feeling
   sense of the calamitous state of human lie, and the power of death, to
   which fallen man is subject. Having now to make a vigorous attack upon
   death and the grave, he thus stirred up himself to the encounter, put
   on the garments of vengeance, and his fury it upheld him; and that he
   might the more resolutely undertake the redress of our grievances, and
   the cure of our griefs, he was pleased to make himself sensible of the
   weight of them, and under the burden of them he now groaned in spirit.
   Or, Thirdly, It was an expression of his kind sympathy with his friends
   that were in sorrow. Here was the sounding of the bowels, the mercies
   which the afflicted church so earnestly solicits, Isa. lxiii. 15.
   Christ not only seemed concerned, but he groaned in the spirit; he was
   inwardly and sincerely affected with the case. David's pretended
   friends counterfeited sympathy, to disguise their enmity (Ps. xli. 6);
   but we must learn of Christ to have our love and sympathy without
   dissimulation. Christ's was a deep and hearty sigh.

   [2.] He was troubled. He troubled himself; so the phrase is, very
   significantly. He had all the passions and affections of the human
   nature, for in all things he must be like to his brethren; but he had a
   perfect command of them, so that they were never up, but when and as
   they were called; he was never troubled, but when he troubled himself,
   as he saw cause. He often composed himself to trouble, but was never
   discomposed or disordered by it. He was voluntary both in his passion
   and in his compassion. He had power to lay down his grief, and power to
   take it again.

   2. His concern for them appeared by his kind enquiry after the poor
   remains of his deceased friend (v. 34): Where have you laid him? He
   knew where he was laid, and yet asks, because, (1.) He would thus
   express himself as a man, even when he was going to exert the power of
   a God. Being found in fashion as a man, he accommodates himself to the
   way and manner of the sons of men: Non nescit, sed quasi nescit--He is
   not ignorant, but he makes as if he were, saith Austin here. (2.) He
   enquired where the grave was, lest, if he had gone straight to it of
   his own knowledge, the unbelieving Jews should have thence taken
   occasion to suspect a collusion between him and Lazarus, and a trick in
   the case. Many expositors observe this from Chrysostom. (3.) He would
   thus divert the grief of his mourning friends, by raising their
   expectations of something great; as if he had said, "I did not come
   hither with an address of condolence, to mingle a few fruitless
   insignificant tears with yours; no, I have other work to do; come, let
   us adjourn to the grave, and go about our business there." Note, A
   serious address to our work is the best remedy against inordinate
   grief. (4.) He would hereby intimate to us the special care he takes of
   the bodies of the saints while they lie in the grave; he takes notice
   where they are laid, and will look after them. There is not only a
   covenant with the dust, but a guard upon it.

   3. It appeared by his tears. Those about him did not tell him where the
   body was buried, but desired him to come and see, and led him directly
   to the grave, that his eye might yet more affect his heart with the
   calamity.

   (1.) As he was going to the grave, as if he had been following the
   corpse thither, Jesus wept, v. 35. A very short verse, but it affords
   many useful instructions. [1.] That Jesus Christ was really and truly
   man, and partook with the children, not only of flesh and blood, but of
   a human soul, susceptible of the impressions of joy, and grief, and
   other affections. Christ gave this proof of his humanity, in both
   senses of the word; that, as a man, he could weep, and, as a merciful
   man, he would weep, before he gave this proof of his divinity. [2.]
   That he was a man of sorrows, and acquainted with grief, as was
   foretold, Isa. liii. 3. We never read that he laughed, but more than
   once we have him in tears. Thus he shows not only that a mournful state
   will consist with the love of God, but that those who sow to the Spirit
   must sow in tears. [3.] Tears of compassion well become Christians, and
   make them most to resemble Christ. It is a relief to those who are in
   sorrow to have their friends sympathize with them, especially such a
   friend as their Lord Jesus.

   (2.) Different constructions were put upon Christ's weeping. [1.] Some
   made a kind and candid interpretation of it, and what was very natural
   (v. 36): Then said the Jews, Behold how he loved him! They seem to
   wonder that he should have so strong an affection for one to whom he
   was not related, and with whom he had not had any long acquaintance,
   for Christ spent most of his time in Galilee, a great way from Bethany.
   It becomes us, according to this example of Christ, to show our love to
   our friends, both living and dying. We must sorrow for our brethren
   that sleep in Jesus as those that are full of love, though not void of
   hope; as the devout men that buried Stephen, Acts viii. 2. Though our
   tears profit not the dead, they embalm their memory. These tears were
   indications of his particular love to Lazarus, but he has given proofs
   no less evident of his love to all the saints, in that he died for
   them. When he only dropped a tear over Lazarus, they said, See how he
   loved him! Much more reason have we to say so, for whom he hath laid
   down his life: See how he loved us! Greater love has no man than this
   [2.] Others made a peevish unfair reflection upon it, as if these tears
   bespoke his inability to help his friend (v. 37): Could not this man,
   who opened the eyes of the blind, have prevented the death of Lazarus?
   Here it is slyly insinuated, First, That the death of Lazarus being (as
   it seemed by his tears) a great grief to him, if he could have
   prevented it he would, and therefore because he did not they incline to
   think that he could not; as, when he was dying, they concluded that he
   could not, because he did not, save himself, and come down from the
   cross; not considering that divine power is always directed in its
   operations by divine wisdom, not merely according to his will, but
   according to the counsel of his will, wherein it becomes us to
   acquiesce. If Christ's friends, whom he loves, die,--if his church,
   whom he loves, be persecuted and afflicted,--we must not impute it to
   any defect either in his power or love, but conclude that it is because
   he sees it for the best. Secondly, That therefore it might justly be
   questioned whether he did indeed open the eyes of the blind, that is,
   whether it was not a sham. His not working this miracle they thought
   enough to invalidate the former; at least, it should seem that he had
   limited power, and therefore not a divine one. Christ soon convinced
   these whisperers, by raising Lazarus from the dead, which was the
   greater work, that he could have prevented his death, but therefore did
   not because he would glorify himself the more.

   II. Christ's approach to the grave, and the preparation that was made
   for working this miracle.

   1. Christ repeats his groans upon his coming near the grave (v. 38):
   Again groaning in himself, he comes to the grave: he groaned, (1.)
   Being displeased at the unbelief of those who spoke doubtingly of his
   power, and blamed him for not preventing the death of Lazarus; he was
   grieved for the hardness of their hearts. He never groaned so much for
   his own pains and sufferings as for the sins and follies of men,
   particularly Jerusalem's, Matt. xxiii. 37. (2.) Being affected with the
   fresh lamentations which, it is likely, the mourning sisters made when
   they came near the grave, more passionately and pathetically than
   before, his tender spirit was sensibly touched with their wailings.
   (3.) Some think that he groaned in spirit because, to gratify the
   desire of his friends, he was to bring Lazarus again into this sinful
   troublesome world, from that rest into which he was newly entered; it
   would be a kindness to Martha and Mary, but it would be to him like
   thrusting one out to a stormy sea again who was newly got into a safe
   and quiet harbour. If Lazarus had been let alone, Christ would quickly
   have gone to him into the other world; but, being restored to life,
   Christ quickly left him behind in this world. (4.) Christ groaned as
   one that would affect himself with the calamitous state of the human
   nature, as subject to death, from which he was now about to redeem
   Lazarus. Thus he stirred up himself to take hold on God in the prayer
   he was to make, that he might offer it up with strong crying, Heb. v.
   7. Ministers, when they are sent by the preaching of the gospel to
   raise dead souls, should be much affected with the deplorable condition
   of those they preach to and pray for, and groan in themselves to think
   of it.

   2. The grave wherein Lazarus lay is here described: It was a cave, and
   a stone lay upon it. The graves of the common people, probably, were
   dug as ours are; but persons of distinction were, as with us, interred
   in vaults, so Lazarus was, and such was the sepulchre in which Christ
   was buried. Probably this fashion was kept up among the Jews, in
   imitation of the patriarchs, who buried their dead in the cave of
   Machpelah, Gen. xxiii. 19. This care taken of the dead bodies of their
   friends intimates their expectation of their resurrection; they
   reckoned the solemnity of the funeral ended when the stone was rolled
   to the grave, or, as here, laid upon it, like that on the mouth of the
   den into which Daniel was cast (Dan. vi. 17), that the purpose might
   not be changed; intimating that the dead are separated from the living,
   and gone the way whence they shall not return. This stone was probably
   a gravestone, with an inscription upon it, which the Greeks called
   mnemeion--a memorandum, because it is both a memorial of the dead and a
   memento to the living, putting them in remembrance of that which we are
   all concerned to remember. It is called by the Latins, Monumentum, à
   monendo, because it gives warning.

   3. Orders are given to remove the stone (v. 39): Take away the stone.
   He would have this stone removed that all the standersby might see the
   body lie dead in the sepulchre, and that way might be made for its
   coming out, and it might appear to be a true body, and not a ghost or
   spectre. He would have some of the servants to remove it, that they
   might be witnesses, by the smell of the putrefaction of the body, and
   that therefore it was truly dead. It is a good step towards the raising
   of a soul to spiritual life when the stone is taken away, when
   prejudices are removed and got over, and way made for the word to the
   heart, that it may do its work there, and say what it has to say.

   4. An objection made by Martha against the opening of the grave: Lord,
   by this time he stinketh, or is become noisome, for he has been dead
   four days, tetartaios gar esti, quatriduanus est; he is four days old
   in the other world; a citizen and inhabitant of the grave of four days'
   standing. Probably Martha perceived the body to smell, as they were
   removing the stone, and therefore cried out thus.

   (1.) It is easy to observe hence the nature of human bodies: four days
   are but a little while, yet what a great change will this time make
   with the body of man, if it be but so long without food, much more if
   so long without life! Dead bodies (saith Dr. Hammond) after a
   revolution of the humours, which is completed in seventy-two hours,
   naturally tend to putrefaction; and the Jews say that by the fourth day
   after death the body is so altered that one cannot be sure it is such a
   person; so Maimonides in Lightfoot. Christ rose the third day because
   he was not to see corruption.

   (2.) It is not so easy to say what was Martha's design in saying this.
   [1.] Some think she said it in a due tenderness, and such as decency
   teaches to the dead body; now that it began to putrefy, she did not
   care it should be thus publicly shown and made a spectacle of. [2.]
   Others think she said it out of a concern for Christ, lest the smell of
   the dead body should be offensive to him. That which is very noisome is
   compared to an open sepulchre, Ps. v. 9. If there were any thing
   noisome she would not have her Master near it; but he was none of those
   tender and delicate ones that cannot bear as ill smell; if he had, he
   would not have visited the world of mankind, which sin had made a
   perfect dunghill, altogether noisome, Ps. xiv. 3. [3.] It should seem,
   by Christ's answer, that it was the language of her unbelief and
   distrust: "Lord, it is too late now to attempt any kindness to him; his
   body begins to rot, and it is impossible that this putrid carcase
   should live." She gives up his case as helpless and hopeless, there
   having been no instances, either of late or formerly, of any raised to
   life after they had begun to see corruption. When our bones are dried,
   we are ready to say, Our hope is lost. Yet this distrustful word of
   hers served to make the miracle both the more evident and the more
   illustrious; by this it appeared that he was truly dead, and not in a
   trance; for, though the posture of a dead body might be counterfeited,
   the smell could not. Her suggesting that it could not be done puts the
   more honour upon him that did it.

   5. The gentle reproof Christ gave to Martha for the weakness of her
   faith (v. 40): Said I not unto thee that if thou wouldest believe thou
   shouldest see the glory of God? This word of his to her was not before
   recorded; it is probable that he said it to her when she had said (v.
   27), Lord, I believe: and it is enough that it is recorded here, where
   it is repeated. Note, (1.) Our Lord Jesus has given us all the
   assurances imaginable that a sincere faith shall at length be crowned
   with a blessed vision: "If thou believe, thou shalt see God's glorious
   appearances for thee in this world, and to thee in the other world." If
   we will take Christ's word, and rely on his power and faithfulness, we
   shall see the glory of God, and be happy in the sight. (2.) We have
   need to be often reminded of these sure mercies with which our Lord
   Jesus hath encouraged us. Christ does not give a direct answer to what
   Martha had said, nor any particular promise of what he would do, but
   orders her to keep hold of the general assurances he had already given:
   Only believe. We are apt to forget what Christ has spoken, and need him
   to put us in mind of it by his Spirit: "Said I not unto thee so and so?
   And dost thou think that he will ever unsay it?"

   6. The opening of the grave, in obedience to Christ's order,
   notwithstanding Martha's objection (v. 41): Then they took away the
   stone. When Martha was satisfied, and had waived her objection, then
   they proceeded. If we will see the glory of God, we must let Christ
   take his own way, and not prescribe but subscribe to him. They took
   away the stone, and this was all they could do; Christ only could give
   life. What man can do is but to prepare the way of the Lord, to fill
   the valleys, and level the hills, and, as here, to take away the stone.

   III. The miracle itself wrought. The spectators, invited by the rolling
   away of the stone, gathered about the grave, not to commit dust to
   dust, earth to earth, but to receive dust from the dust, and earth from
   the earth again; and, their expectations being raised, our Lord Jesus
   addresses himself to his work.

   1. He applies himself to his living Father in heaven, so he had called
   him (ch. vi. 17), and so eyes him here.

   (1.) The gesture he used was very significant: He lifted up his eyes,
   an outward expression of the elevation of his mind, and to show those
   who stood by whence he derived his power; also to set us an example;
   this outward sign is hereby recommended to our practice; see ch. xvii.
   1. Look how those will answer it who profanely ridicule it; but that
   which is especially charged upon us hereby is to lift up our hearts to
   God in the heavens; what is prayer, but the ascent of the soul to God,
   and the directing of its affections and motions heavenward? He lifted
   up his eyes, as looking above, looking beyond the grave where Lazarus
   lay, and overlooking all the difficulties that arose thence, that he
   might have his eyes fixed upon the divine omnipotence; to teach us to
   do as Abraham, who considered not his own body now dead, nor the
   deadness of Sarah's womb, never took these into his thoughts, and so
   gained such a degree of faith as not to stagger at the promise, Rom.
   iv. 20.

   (2.) His address to God was with great assurance, and such a confidence
   as became him: Father, I thank thee that thou hast heard me.

   [1.] He has here taught us, by his own example, First, In prayer to
   call God Father, and to draw nigh to him as children to a father, with
   a humble reverence, and yet with a holy boldness. Secondly, In our
   prayers to praise him, and, when we come to beg for further mercy,
   thankfully to acknowledge former favours. Thanksgivings, which bespeak
   God's glory (not our own, like the Pharisee's God, I thank thee), are
   decent forms into which to put our supplications.

   [2.] But our Saviour's thanksgiving here was intended to express the
   unshaken assurance he had of the effecting of this miracle, which he
   had in his own power to do in concurrence with his Father: "Father, I
   thank thee that my will and thine are in this matter, as always, the
   same." Elijah and Elisha raised the dead, as servants, by entreaty; but
   Christ, as a Son, by authority, having life in himself, and power to
   quicken whom he would; and he speaks of this as his own act (v. 11): I
   go, that I may awake him; yet he speaks of it as what he had obtained
   by prayer, for his Father heard him: probably he put up the prayer for
   it when he groaned in spirit once and again (v. 33, 38), in a mental
   prayer, with groanings which could not be uttered.

   First, Christ speaks of this miracle as an answer to prayer, 1. Because
   he would thus humble himself; though he was a Son, yet learned he this
   obedience, to ask and receive. His mediatorial crown was granted him
   upon request, though it is of right, Ps. ii. 8, and ch. xvii. 5. He
   prays for the glory he had before the world was, though, having never
   forfeited it, he might have demanded it. 2. Because he was pleased thus
   to honour prayer, making it the key wherewith even he unlocked the
   treasures of divine power and grace. Thus he would teach us in prayer,
   by the lively exercise of faith, to enter into the holiest.

   Secondly, Christ, being assured that his prayer was answered,
   professes,

   a. His thankful acceptance of this answer: I thank thee that thou hast
   heard me. Though the miracle was not yet wrought, yet the prayer was
   answered, and he triumphs before the victory. No other can pretend to
   such an assurance as Christ had; yet we may by faith in the promise
   have a prospect of mercy before it be actually given in, and may
   rejoice in that prospect, and give God thanks for it. In David's
   devotions, the same psalm which begins with prayer for a mercy closes
   with thanksgivings for it. Note, (a.) Mercies in answer to prayer ought
   in a special manner to be acknowledged with thankfulness. Besides the
   grant of the mercy itself, we are to value it as a great favour to have
   our poor prayers taken notice of. (b.) We ought to meet the first
   appearances of the return of prayer with early thanksgivings. As God
   answers us with mercy, even before we call, and hears while we are yet
   speaking, so we should answer him with praise even before he grants,
   and give him thanks while he is yet speaking good words and comfortable
   words.

   b. His cheerful assurance of a ready answer at any time (v. 42): And I
   know that thou hearest me always. Let none think that this was some
   uncommon favour granted him now, such as he never had before, nor
   should ever have again; no, he had the same divine power going along
   with him in his whole undertaking, and undertook nothing but what he
   knew to be agreeable to the counsel of God's will. "I gave thanks"
   (saith he) "for being heard in this, because I am sure to be heard in
   every thing." See here, (a.) The interest our Lord Jesus had in heaven;
   the Father heard him always, he had access to the Father upon every
   occasion, and success with him in every errand. And we may be sure that
   his interest is not the less for his going to heaven, which may
   encourage us to depend upon his intercession, and put all our petitions
   into his hand, for we are sure that him the Father hears always. (b.)
   The confidence he had of that interest: I knew it. He did not in the
   least hesitate or doubt concerning it, but had an entire satisfaction
   in his own mind of the Father's complacency in him and concurrence with
   him in every thing. We cannot have such a particular assurance as he
   had; but this we know, that whatsoever we ask according to his will he
   heareth us, 1 John v. 14, 15.

   Thirdly, But why should Christ give this public intimation of his
   obtaining this miracle by prayer? He adds, It is because of the people
   who stand by, that they may believe that thou hast sent me; for prayer
   may preach. 1. It was to obviate the objections of his enemies, and
   their reflections. It was blasphemously suggested by the Pharisees, and
   their creatures, that he wrought his miracles by compact with the
   devil; now, to evidence the contrary, he openly made his address to
   God, using prayers, and not charms, not peeping and muttering as those
   did that used familiar spirits (Isa. viii. 19), but, with elevated eyes
   and voice professing his communication with Heaven, and dependence on
   Heaven. 2. It was to corroborate the faith of those that were well
   inclined to him: That they may believe that thou hast sent me, not to
   destroy men's lives, but to save them. Moses, to show that God sent
   him, made the earth open and swallow men up (Num. xvi. 31); Elijah, to
   show that God sent him, made fire come from heaven and devour men; for
   the law was a dispensation of terror and death but Christ proves his
   mission by raising to life one that was dead. Some give this sense: had
   Christ declared his doing it freely by his own power, some of his weak
   disciples, who as yet understood not his divine nature, would have
   thought he took too much upon him, and have been stumbled at it. These
   babes could not bear that strong meat, therefore he chooses to speak of
   his power as received and derived he speaks self-denyingly of himself,
   that he might speak the more plainly to us. Non ita respexit ad swam
   dignitatem atque ad nostram salutem--In what he said, he consulted not
   so much his dignity as our salvation.--Jansenius.

   2. He now applies himself to his dead friend in the earth. He cried
   with a loud voice, Lazarus come forth.

   (1.) He could have raised Lazarus by a silent exertion of his power and
   will, and the indiscernible operations of the Spirit of life; but he
   did it by a call, a loud call,

   [1.] To be significant of the power then put forth for the raising of
   Lazarus, how he created this new thing; he spoke, and it was done. He
   cried aloud, to signify the greatness of the work, and of the power
   employed in it, and to excite himself as it were to this attack upon
   the gates of death, as soldiers engage with a shout. Speaking to
   Lazarus, it was proper to cry with a loud voice; for, First, The soul
   of Lazarus, which was to be called back, was at a distance, not
   hovering about the grave, as the Jews fancied, but removed to Hades,
   the world of spirits; now it is natural to speak loud when we call to
   those at a distance. Secondly, The body of Lazarus, which was to be
   called up, was asleep, and we usually speak loud when we would awake
   any out of sleep. He cried with a loud voice that the scripture might
   be fulfilled (Isa. xlv. 19), I have not spoken in secret, in a dark
   place of the earth.

   [2.] To be typical of other works of wonder, and particularly other
   resurrections, which the power of Christ was to effect. This loud call
   was a figure, First, Of the gospel call, by which dead souls were to be
   brought out of the grave of sin, which resurrection Christ had formerly
   spoken of (ch. v. 25), and of his word as the means of it (ch. vi. 63),
   and now he gives a specimen of it. By his word, he saith to souls,
   Live, yea, he saith to them, Live, Ezek. xvi. 6. Arise from the dead,
   Eph. v. 14. The spirit of life from God entered into those that had
   been dead and dry bones, when Ezekiel prophesied over them, Ezek.
   xxxvii. 10. Those who infer from the commands of the word to turn and
   live that man has a power of his own to convert and regenerate himself
   might as well infer from this call to Lazarus that he had a power to
   raise himself to life. Secondly, Of the sound of the archangel's
   trumpet at the last day, with which they that sleep in the dust shall
   be awakened and summoned before the great tribunal, when Christ shall
   descend with a shout, a call, or command, like this here, Come forth,
   Ps. l. 4. He shall call both to the heavens for their souls, and to the
   earth for their bodies, that he may judge his people.

   (2.) This loud call was but short, yet mighty through God to the
   battering down of the strongholds of the grave. [1.] He calls him by
   name, Lazarus, as we call those by their names whom we would awake out
   of a fast sleep. God said to Moses, as a mark of his favour, I know
   thee by name. The naming of him intimates that the same individual
   person that died shall rise again at the last day. He that calls the
   stars by their names can distinguish by name his stars that are in the
   dust of the earth, and will lose none of them. [2.] He calls him out of
   the grave, speaking to him as if he were already alive, and had nothing
   to do but to come out of his grave. He does not say unto him, Live; for
   he himself must give life; but he saith to him, Move, for when by the
   grace of Christ we live spiritually we must stir up ourselves to move;
   the grave of sin and this world is no place for those whom Christ has
   quickened, and therefore they must come forth. [3.] The event was
   according to the intention: He that was dead came forth, v. 44. Power
   went along with the word of Christ to reunite the soul and the body of
   Lazarus, and then he came forth. The miracle is described, not by its
   invisible springs, to satisfy our curiosity, but by its visible
   effects, to conform our faith. Do any ask where the soul of Lazarus was
   during the four days of its separation? We are not told, but have
   reason to think it was in paradise; in joy and felicity; but you will
   say, "Was it not then really an unkindness to it to cause it to return
   into the prison of the body?" And if it were, yet, being for the honour
   of Christ and the serving of the interests of his kingdom, it was no
   more an injury to him than it was to St. Paul to continue in the flesh
   when he knew that to depart to Christ was so much better. If any ask
   whether Lazarus, after he was raised, could give an account or
   description of his soul's removal out of the body or return to it, or
   what he saw in the other world, I suppose both those changes were so
   unaccountable to himself that he must say with Paul, Whether in the
   body or out of the body, I cannot tell; and of what he saw and heard,
   that it was not lawful nor possible to express it. In a world of sense
   we cannot frame to ourselves, much less communicate to others, any
   adequate ideas of the world of spirits and the affairs of that world.
   Let us not covet to be wise above what is written, and this is all that
   is written concerning the resurrection of that Lazarus, that he that
   was dead came forth. Some have observed that though we read of many who
   were raised from the dead, who no doubt conversed familiarly with men
   afterwards, yet the scripture has not recorded one word spoken by any
   of them, except by our Lord Jesus only.

   (3.) This miracle was wrought, [1.] Speedily. Nothing intervenes
   between the command, Come forth, and the effect, He came forth; dictum
   factum--no sooner said than done; let there be life, and there was
   life. Thus the change in the resurrection will be in a moment, in the
   twinkling of an eye, 1 Cor. xv. 52. The almighty power that can do it
   can do it in an instant: Then shalt thou call and I will answer; will
   come at the call, as Lazarus, Here am I. [2.] Perfectly. He was so
   thoroughly revived that he got up out of his grave as strongly as ever
   he got up out of his bed, and returned not only to life, but health. He
   was not raised to serve a present turn, but to live as other men. [3.]
   With this additional miracle, as some reckon it, that he came out of
   his grave, though he was fettered with his grave-clothes, with which he
   was bound hand and foot, and his face bound about with a napkin (for so
   the manner of the Jews was to bury); and he came forth in the same
   dress wherein he was buried, that it might appear that it was he
   himself and not another, and that he was not only alive, but strong,
   and able to walk, after a sort, even in his grave-clothes. The binding
   of his face with a napkin proved that he had been really dead, for
   otherwise, in less than so many days' time, that would have smothered
   him. And the standers-by, in unbinding him, would handle him, and see
   him, that it was he himself, and so be witnesses of the miracle. Now
   see here, First, How little we carry away with us, when we leave the
   world--only a winding-sheet and a coffin; there is no change of raiment
   in the grave, nothing but a single suit of grave-clothes. Secondly,
   What condition we shall be in in the grave. What wisdom or device can
   there be where the eyes are hoodwinked, or what working where the hands
   and feet are fettered? And so it will be in the grave, whither we are
   going. Lazarus being come forth, hampered and embarrassed with his
   grave-clothes, we may well imagine that those about the grave were
   exceedingly surprised and frightened at it; we should be so if we
   should see a dead body rise; but Christ, to make the thing familiar,
   sets them to work: "Loose him, slacken his grave-clothes, that they may
   serve for day-clothes till he comes to his house, and then he will go
   himself, so clad, without guide or supporter to his own house." As, in
   the Old Testament, the translations of Enoch and Elias were sensible
   demonstrations of an invisible and future state, the one about the
   middle of the patriarchal age, the other of the Mosaic economy, so the
   resurrection of Lazarus, in the New Testament, was designed for the
   confirmation of the doctrine of the resurrection.

The Consultation of the Pharisees; The Prophecy of Caiaphas; A Conspiracy
against Christ.

   45 Then many of the Jews which came to Mary, and had seen the things
   which Jesus did, believed on him.   46 But some of them went their ways
   to the Pharisees, and told them what things Jesus had done.   47 Then
   gathered the chief priests and the Pharisees a council, and said, What
   do we? for this man doeth many miracles.   48 If we let him thus alone,
   all men will believe on him: and the Romans shall come and take away
   both our place and nation.   49 And one of them, named Caiaphas, being
   the high priest that same year, said unto them, Ye know nothing at all,
     50 Nor consider that it is expedient for us, that one man should die
   for the people, and that the whole nation perish not.   51 And this
   spake he not of himself: but being high priest that year, he prophesied
   that Jesus should die for that nation;   52 And not for that nation
   only, but that also he should gather together in one the children of
   God that were scattered abroad.   53 Then from that day forth they took
   counsel together for to put him to death.   54 Jesus therefore walked
   no more openly among the Jews; but went thence unto a country near to
   the wilderness, into a city called Ephraim, and there continued with
   his disciples.   55 And the Jews' passover was nigh at hand: and many
   went out of the country up to Jerusalem before the passover, to purify
   themselves.   56 Then sought they for Jesus, and spake among
   themselves, as they stood in the temple, What think ye, that he will
   not come to the feast?   57 Now both the chief priests and the
   Pharisees had given a commandment, that, if any man knew where he were,
   he should show it, that they might take him.

   We have here an account of the consequences of this glorious miracle,
   which were as usual; to some it was a savour of life unto life, to
   others of death unto death.

   I. Some were invited by it, and induced to believe. Many of the Jews,
   when they saw the things that Jesus did, believed on him, and well they
   might, for it was an incontestable proof of his divine mission. They
   had often heard of his miracles, and yet evaded the conviction of them,
   by calling in question the matter of fact; but now that they had
   themselves seen this done their unbelief was conquered, and they
   yielded at last. But blessed are those who have not seen and yet have
   believed. The more we see of Christ the more cause we shall see to love
   him and confide in him. These were some of those Jews that came to
   Mary, to comfort her. When we are doing good offices to others we put
   ourselves in the way of receiving favours from God, and have
   opportunities of getting good when we are doing good.

   II. Others were irritated by it, and hardened in their unbelief.

   1. The informers were so (v. 46): Some of them, who were eye-witnesses
   of the miracle, were so far from being convinced that they went to the
   Pharisees, whom they knew to be his implacable enemies, and told them
   what things Jesus had done; not merely as a matter of news worthy their
   notice, much less as an inducement to them to think more favourably of
   Christ, but with a spiteful design to excite those who needed no spur
   the more vigorously to prosecute him. Here is a strange instance, (1.)
   Of a most obstinate infidelity, refusing to yield to the most powerful
   means of conviction; and it is hard to imagine how they could evade the
   force of this evidence, but that the god of this world had blinded
   their minds. (2.) Of a most inveterate enmity. If they would not be
   satisfied that he was to be believed in as the Christ, yet one would
   think they should have been mollified, and persuaded not to persecute
   him; but, if the water be not sufficient to quench the fire, it will
   inflame it. They told what Jesus had done, and told no more than what
   was true; but their malice gave a tincture of diabolism to their
   information equal to that of lying; perverting what is true is as bad
   as forging what is false. Doeg is called a false, lying, and deceitful
   tongue (Ps. lii. 2-4; cxx. 2, 3), though what he said was true.

   2. The judges, the leaders, the blind leaders, of the people were no
   less exasperated by the report made to them, and here we are told what
   they did.

   (1.) A special council is called and held (v. 47): Then gathered the
   chief priests and Pharisees a council, as was foretold, Ps. ii. 2, The
   rulers take counsel together against the Lord. Consultations of the
   sanhedrim were intended for the public good; but here, under colour of
   this, the greatest injury and mischief are done to the people. The
   things that belong to the nation's peace were hid from the eyes of
   those that were entrusted with its counsels. This council was called,
   not only for joint advice, but for mutual irritation; that as iron
   sharpens iron, and as coals are to burning coals and wood to fire, so
   they might exasperate and inflame one another with enmity and rage
   against Christ and his doctrine.

   (2.) The case is proposed, and shown to be weighty and of great
   consequence.

   [1.] The matter to be debated was what course they should take with
   this Jesus, to stop the growth of his interest; they said What do we?
   For this man doeth many miracles. The information given about the
   raising of Lazarus was produced, and the men, brethren, and fathers
   were called in to help as solicitously as if a formidable enemy had
   been with an army in the heart of their country. First, They own the
   truth of Christ's miracles, and that he had wrought many of them; they
   are therefore witnesses against themselves, for they acknowledge his
   credentials and yet deny his commission. Secondly, They consider what
   is to be done, and chide themselves that they have not done something
   sooner effectually to crush him. They do not take it at all into their
   consideration whether they shall not receive him and own him as the
   Messiah, though they profess to expect him, and Jesus gave pregnant
   proofs of his being so; but they take it for granted that he is an
   enemy, and as such is to be run down: "What do we? Have we no care to
   support our church? Is it nothing to us that a doctrine so destructive
   to our interest spreads thus? Shall we tamely yield up the ground we
   have got in the affections of the people? Shall we see our authority
   brought into contempt, and the craft by which we get our living ruined,
   and not bestir ourselves? What have we been doing all this while? And
   what are we now thinking of? Shall we be always talking, and bring
   nothing to pass?"

   [2.] That which made this matter weighty was the peril they apprehended
   their church and nation to be in from the Romans (v. 48): "If we do not
   silence him, and take him off, all men will believe on him; and, this
   being the setting up of a new king, the Romans will take umbrage at it,
   and will come with an army, and take away our place and nation, and
   therefore it is no time to trifle." See what an opinion they have,

   First, Of their own power. They speak as if they thought Christ's
   progress and success in his work depended upon their connivance; as if
   he could not go on to work miracles, and make disciples, unless they
   let him alone; as if it were in their power to conquer him who had
   conquered death, or as if they could fight against God, and prosper.
   But he that sits in heaven laughs at the fond conceit which impotent
   malice has of its own omnipotence.

   Secondly, Of their own policy. They fancy themselves to be men of
   mighty insight and foresight, and great sagacity in their moral
   prognostications.

   a. They take on them to prophecy that, in a little time, if he have
   liberty to go on, all men will believe on him, hereby owning, when it
   was to serve their purpose, that his doctrine and miracles had a very
   convincing power in them, such as could not be resisted, but that all
   men would become his proselytes and votaries. Thus do they now make his
   interest formidable, though, to serve another turn, these same men
   strove to make it contemptible, ch. vii. 48, Have any of the rulers
   believed on him? This was the thing they were afraid of, that men would
   believe on him, and then all their measures were broken. Note, The
   success of the gospel is the dread of its adversaries; if souls be
   saved, they are undone.

   b. They foretel that if the generality of the nation be drawn after
   him, the rage of the Romans will be drawn upon them. They will come and
   take away our place; the country in general, especially Jerusalem, or
   the temple, the holy place, and their place, their darling, their idol;
   or, their preferments in the temple, their places of power and trust.
   Now it was true that the Romans had a very jealous eye upon them, and
   knew they wanted nothing but power and opportunity to shake off their
   yoke. It was likewise true that if the Romans should pour an army in
   upon them it would be very hard for them to make any head against it;
   yet here appeared a cowardice which one would not have found in the
   priests of the Lord if they had not by their wickedness forfeited their
   interest in God and all good men. Had they kept their integrity, they
   needed not to have feared the Romans; but they speak like a dispirited
   people, as the men of Judah when they basely said to Samson, Knowest
   thou not that the Philistines rule over us? Judg. xv. 11. When men lose
   their piety they lose their courage. But, (a.) It was false that there
   was any danger of the Romans' being irritated against their nation by
   the progress of Christ's gospel, for it was no way hurtful to kings nor
   provinces, but highly beneficial. The Romans had no jealousy at all of
   his growing interest; for he taught men to give tribute to Cæsar, and
   not to resist evil, but to take up the cross. The Roman governor, at
   his trial, could find no fault in him. There was more danger of the
   Romans' being incensed against the Jewish nation by the priests than by
   Christ. Note, Pretended fears are often the colour of malicious
   designs. (b.) Had there really been some danger of displeasing the
   Romans by tolerating Christ's preaching, yet this would not justify
   their hating and persecuting a good man. Note, [a.] The enemies of
   Christ and his gospel have often coloured their enmity with a seeming
   care for the public good and the common safety, and, in order to this,
   have branded his prophets and ministers as troublers of Israel, and men
   that turn the world upside down. [b.] Carnal policy commonly sets up
   reasons of state, in opposition to rules of justice. When men are
   concerned for their own wealth and safety more than for truth and duty,
   it is wisdom from beneath, which is earthly, sensual, and devilish. But
   see what was the issue; they pretended to be afraid that their
   tolerating Christ's gospel would bring desolation upon them by the
   Romans, and therefore, right or wrong, set themselves against it; but
   it proved that their persecuting the gospel brought upon them that
   which they feared, filled up the measure of their iniquity, and the
   Romans came and took away their place and nation, and their place knows
   them no more. Note, That calamity, which we seek to escape by sin we
   take the most effectual course to bring upon our own heads; and those
   who think by opposing Christ's kingdom to secure or advance their own
   secular interest will find Jerusalem a more burdensome stone than they
   think it is, Zech. xii. 3. The fear of the wicked it shall come upon
   them, Prov. x. 24.

   (3.) Caiaphas makes a malicious but mystical speech in the council on
   this occasion.

   [1.] The malice of it appears evident at first view, v. 49, 50. He,
   being the high priest, and so president of the council, took upon him
   to decide the matter before it was debated: "You know nothing at all,
   your hesitating betrays your ignorance, for it is not a thing that will
   bear a dispute, it is soon determined, if you consider that received
   maxim, That it is expedient for us that one man should die for the
   people." Here,

   First, The counsellor was Caiaphas, who was high priest that same year.
   The high priesthood was by divine appointment settled upon the heir
   male of the house of Aaron, for and during the term of his natural
   life, and then to his heir male; but in those degenerate times it was
   become, though not an annual office, like a consulship, yet frequently
   changed, as they could make an interest with the Roman powers. Now it
   happened that this year Caiaphas wore the mitre.

   Secondly, The drift of the advice was, in short, this, That some way or
   other must be found out to put Jesus to death. We have reason to think
   that they strongly suspected him to be indeed the Messiah; but his
   doctrine was so contrary to their darling traditions and secular
   interest, and his design did so thwart their notions of the Messiah's
   kingdom, that they resolve, be he who he will, he must be put to death.
   Caiaphas does not say, Let him be silenced, imprisoned, banished,
   though amply sufficient for the restraint of one they thought
   dangerous; but die he must. Note, Those that have set themselves
   against Christianity have commonly divested themselves of humanity, and
   been infamous for cruelty.

   Thirdly, This is plausibly insinuated, with all the subtlety as well as
   malice of the old serpent. 1. He suggests his own sagacity, which we
   must suppose him as high priest to excel in, though the Urim and
   Thummim were long since lost. How scornfully does he say, "You know
   nothing, who are but common priests; but you must give me leave to see
   further into things than you do!" Thus it is common for those in
   authority to impose their corrupt dictates by virtue of that; and,
   because they should be the wisest and best, to expect that every body
   should believe they are so. 2. He takes it for granted that the case is
   plain and past dispute, and that those are very ignorant who do not see
   it to be so. Note, Reason and justice are often run down with a high
   hand. Truth is fallen in the streets, and, when it is down, down with
   it; and equity cannot enter, and, when it is out, out with it, Isa.
   lix. 14. 3. He insists upon a maxim in politics, That the welfare of
   communities is to be preferred before that of particular persons. It is
   expedient for us as priests, whose all lies at stake, that one man die
   for the people. Thus far it holds true, that it is expedient, and more
   than so, it is truly honourable, for a man to hazard his life in the
   service of his country (Phil. ii. 17; 1 John iii. 16); but to put an
   innocent man to death under colour of consulting the public safety is
   the devil's policy. Caiaphas craftily insinuates that the greatest and
   best man, though major singulis--greater than any one individual, is
   minor universis--less than the collected mass, and ought to think his
   life well spent, nay well lost, to save his country from ruin. But what
   is this to the murdering of one that was evidently a great blessing
   under pretence of preventing an imaginary mischief to the country? The
   case ought to have been put thus: Was it expedient for them to bring
   upon themselves and upon their nation the guilt of blood, a prophet's
   blood, for the securing of their civil interests from a danger which
   they had no just reason to be afraid of? Was it expedient for them to
   drive God and their glory from them, rather than venture the Romans'
   displeasure, who could do them no harm if they had God on their side?
   Note, Carnal policy, which steers only by secular considerations, while
   it thinks to save all by sin, ruins all at last.

   [2.] The mystery that was in this counsel of Caiaphas does not appear
   at first view, but the evangelist leads us into it (v. 51, 52): This
   spoke he not of himself, it was not only the language of his own enmity
   and policy, but in these words he prophesied, though he himself was not
   aware of it, that Jesus should die for that nation. Here is a precious
   comment upon a pernicious text; the counsel of cursed Caiaphas so
   construed as to fall in with the counsels of the blessed God. Charity
   teaches us to put the most favourable construction upon men's words and
   actions that they will fear; but piety teaches us to make a good
   improvement of them, even contrary to that for which they were
   intended. If wicked men, in what they do against us, are God's hand to
   humble and reform us, why may they not in what they say against us be
   God's mouth to instruct and convince us? But in this of Caiaphas there
   was an extraordinary direction of Heaven prompting him to say that
   which was capable of a very sublime sense. As the hearts of all men are
   in God's hand, so are their tongues. Those are deceived who say, "Our
   tongues are our own, so that either we may say what we will, and are
   not accountable to God's judgment, or we can say what we will, and are
   not restrainable by his providence and power." Balaam could not say
   what he would, when he came to curse Israel, nor Laban when he pursued
   Jacob.

   (4.) The evangelist explains and enlarges upon Caiaphas's words.

   [1.] He explains what he said, and shows how it not only was, but was
   intended to be, accommodated to an excellent purpose. He did not speak
   it of himself. As it was an artifice to stir up the council against
   Christ, he spoke it of himself, or of the devil rather; but as it was
   an oracle, declaring it the purpose and design of God by the death of
   Christ to save God's spiritual Israel from sin and wrath, he did not
   speak it of himself, for he knew nothing of the matter, he meant not
   so, neither did his heart think so, for nothing was in his heart but to
   destroy and cut off, Isa. x. 7.

   First, He prophesied, and those that prophesied did not, in their
   prophesying, speak of themselves. But is Caiaphas also among the
   prophets? He is so, pro hâc vice--this once, though a bad man, and an
   implacable enemy to Christ and his gospel. Note, 1. God can and often
   does make wicked men instruments to serve his own purposes, even
   contrary to their own intentions; for he has them not only in a chain,
   to restrain them from doing the mischief they would, but in a bridle,
   to lead them to do the service they would not. 2. Words of prophecy in
   the mouth are no infallible evidence of a principle of grace in the
   heart. Lord, Lord, have we not prophesied in thy name? will be rejected
   as a frivolous plea.

   Secondly, He prophesied, being high priest that year; not that his
   being high priest did at all dispose or qualify him to be a prophet; we
   cannot suppose the pontifical mitre to have first inspired with
   prophecy the basest head that ever wore it; but, 1. Being high priest,
   and therefore of note and eminence in the conclave, God was pleased to
   put this significant word into his mouth rather than into the mouth of
   any other, that it might be the more observed or the non-observance of
   it the more aggravated. The apophthegms of great men have been thought
   worthy of special regard: A divine sentence is in the lips of the king;
   therefore this divine sentence was put into the lips of the high
   priest, that even out of his mouth this word might be established, That
   Christ died for the good of the nation, and not for any iniquity in his
   hands. He happened to be high priest that year which was fixed to be
   the year of the redeemed, when Messiah the prince must be cut off, but
   not for himself (Dan. ix. 26), and he must own it. 2. Being high priest
   that year, that famous year, in which there was to be such a plentiful
   effusion of the Spirit, more than had ever been yet, according to the
   prophecy (Joel ii. 28, 29, compared with Acts ii. 17), some drops of
   the blessed shower light upon Caiaphas, as the crumbs (says Dr.
   Lightfoot) of the children's bread, which fall from the table among the
   dogs. This year was the year of the expiration of the Levitical
   priesthood; and out of the mouth of him who was that year high priest
   was extorted an implicit resignation of it to him who should not (as
   they had done for many ages) offer beasts for that nation, but offer
   himself, and so make an end of the sin-offering. This resignation he
   made inwittingly, as Isaac gave the blessing to Jacob.

   Thirdly, The matter of his prophecy was that Jesus should die for that
   nation, the very thing to which all the prophets bore witness, who
   testified beforehand the sufferings of Christ (1 Pet. i. 11), that the
   death of Christ must be the life and salvation of Israel; he meant by
   that nation those in it that obstinately adhered to Judaism, but God
   meant those in it that would receive the doctrine of Christ, and become
   followers of him, all believers, the spiritual seed of Abraham. The
   death of Christ, which Caiaphas was now projecting, proved the ruin of
   that interest in the nation of which he intended it should be the
   security and establishment, for it brought wrath upon them to the
   uttermost; but it proved the advancement of that interest of which he
   hoped it would have been the ruin, for Christ, being lifted up from the
   earth, drew all men unto him. It is a great thing that is here
   prophesied: That Jesus should die, die for others, not only for their
   good, but in their stead, dies for that nation, for they had the first
   offer made them of salvation by his death. If the whole nation of the
   Jews had unanimously believed in Christ, and received his gospel, they
   had been not only saved eternally, but saved as a nation from their
   grievances. The fountain was first opened to the house of David, Zech.
   xiii. 1. He so died for that nation as that the whole nation should not
   perish, but that a remnant should be saved, Rom. xi. 5.

   [2.] The evangelist enlarges upon this word of Caiaphas (v. 52), not
   for that nation only, how much soever it thought itself the darling of
   Heaven, but that also he should gather together in one the children of
   God that were scattered abroad. Observe here,

   First, The persons Christ died for: Not for the nation of the Jews only
   (it would have been comparatively but a light thing for the Son of God
   to go through so vast an undertaking only to restore the preserved of
   Jacob, and the outcasts of Israel); no, he must be salvation to the
   ends of the earth, Isa. xlix. 6. He must die for the children of God
   that were scattered abroad. 1. Some understand it of the children of
   God that were then in being, scattered abroad in the Gentile world,
   devout men of every nation (Acts ii. 5), that feared God (Acts x. 2),
   and worshipped him (Acts xvii. 4), proselytes of the gate, who served
   the God of Abraham, but submitted not to the ceremonial law of Moses,
   persons that had a savour of natural religion, but were dispersed in
   the nations, had no solemn assemblies of their own, nor any peculiar
   profession to unite in or distinguish themselves by. Now Christ died to
   incorporate these in one great society, to be denominated from him and
   governed by him; and this was the setting up of a standard, to which
   all that had a regard to God and a concern for their souls might have
   recourse, and under which they might enlist themselves. 2. Others take
   in with these all that belong to the election of grace, who are called
   the children of God, though not yet born, because they are
   predestinated to the adoption of children, Eph. i. 5. Now these are
   scattered abroad in several places of the earth, out of all kindreds
   and tongues (Rev. vii. 9), and in several ages of the world, to the end
   of time; there are those that fear him throughout all generations, to
   all these he had an eye in the atonement he made by his blood; as he
   prayed, so he died, for all that should believe on him.

   Secondly, The purpose and intention of his death concerning those
   persons; he died to gather in those who wandered, and to gather
   together in one those who were scattered; to invite those to him who
   were at a distance from him, and to unite those in him who were at a
   distance from each other. Christ's dying is, 1. The great attractive of
   our hearts; for this end he is lifted up, to draw men to him. The
   conversion of souls is the gathering to them in to Christ as their
   ruler and refuge, as the doves to their windows; and he died to effect
   this. By dying he purchased them to himself, and the gift of the Holy
   Ghost for them; his love in dying for us is the great loadstone of our
   love. 2. The great centre of our unity. He gathers them together in
   one, Eph. i. 10. They are one with him, one body, one spirit, and one
   with each other in him. All the saints in all places and ages meet in
   Christ, as all the members in the head, and all the branches in the
   root. Christ by the merit of his death recommended all the saints in
   one to the grace and favour of God (Heb. ii. 11-13), and by the motive
   of his death recommends them all severally to the love and affection
   one of another, ch. xiii. 34.

   (5.) The result of this debate is a resolve of the council to put Jesus
   to death (v. 53): From that day they took counsel together, to put him
   to death. They now understood one another's minds, and so each was
   fixed in his own, that Jesus must die; and, it should seem, a committee
   was appointed to sit, de die in diem--daily, to consider of it, to
   consult about it, and to receive proposals for effecting it. Note, The
   wickedness of the wicked ripens by degrees, James i. 15; Ezek. vii. 10.
   Two considerable advances were now made in their accursed design
   against Christ. [1.] What before they had thought of severally now they
   jointly concurred in, and so strengthened the hands one of another in
   this wickedness, and proceeded with the greater assurance. Evil men
   confirm and encourage themselves and one another in evil practices, by
   comparing notes; men of corrupt minds bless themselves when they find
   others of the same mind: then the wickedness which before seemed
   impracticable appears not only possible, but easy to be effected, vis
   unita fortior--energies, when united, become more efficient. [2.] What
   before they wished done, but wanted a colour for, now they are
   furnished with a plausible pretence to justify themselves in, which
   will serve, if not to take off the guilt (that is the least of their
   care), yet to take off the odium, and so satisfy, if not the personal,
   yet the political conscience, as some subtly distinguish. Many will go
   on very securely in doing an evil thing as long as they have but
   something to say in excuse for it. Now this resolution of theirs to put
   him to death, right or wrong, proves that all the formality of a trial,
   which he afterwards underwent, was but show and pretence; they were
   before determined what to do.

   (6.) Christ hereupon absconded, knowing very well what was the vote of
   their close cabal, v. 54.

   [1.] He suspended his public appearances: He walked no more openly
   among the Jews, among the inhabitants of Judea, who were properly
   called Jews, especially those at Jerusalem; ou periepatei--he did not
   walk up and down among them, did not go from place to place, preaching
   and working miracles with the freedom and openness that he had done,
   but while he staid in Judea, he was there incognito. Thus the chief
   priests put the light of Israel under a bushel.

   [2.] He withdrew into an obscure part of the country, so obscure that
   the name of the town he retired to is scarcely met with any where else.
   He went to a country near the wilderness, as if he were driven out from
   among men, or rather wishing, with Jeremiah, that he might have in the
   wilderness a lodging place of way-faring men, Jer. ix. 2. He entered
   into a city called Ephraim, some think Ephratah, that is, Bethlehem,
   where he was born, and which bordered upon the wilderness of Judah;
   others think Ephron, or Ephraim, mentioned 2 Chron. xiii. 19. Thither
   his disciples went with him; neither would they leave him in solitude,
   nor would he leave them in danger. There he continued, dietribe, there
   he conversed, he knew how to improve this time of retirement in private
   conversation, when he had not an opportunity of preaching publicly. He
   conversed with his disciples, who were his family, when he was forced
   from the temple, and his diatribai, or discourses there, no doubt, were
   very edifying. We must do the good we can, when we cannot do the good
   we would. But why would Christ abscond now? It was not because he
   either feared the power of his enemies or distrusted his own power; he
   had many ways to save himself, and was neither averse to suffering nor
   unprepared for it; but he retired, First, To put a mark of his
   displeasure upon Jerusalem and the people of the Jews. They rejected
   him and his gospel; justly therefore did he remove himself and his
   gospel from them. The prince of teachers was now removed into a corner
   (Isa. xxx. 20); there was no open vision of him; and it was a sad
   presage of that thick darkness which was shortly to come upon
   Jerusalem, because she knew not the day of her visitation. Secondly, To
   render the cruelty of his enemies against him the more inexcusable. If
   that which was grievous to them, and thought dangerous to the public,
   was his public appearance, he would try whether their anger would be
   turned away by his retirement into privacy; when David had fled to
   Gath, Saul was satisfied, and sought no more for him, 1 Sam. xxvii. 4.
   But it was the life, the precious life, that these wicked men hunted
   after. Thirdly, His hour was not yet come, and therefore he declined
   danger, and did it in a way common to men, both to warrant and
   encourage the flight of his servants in time of persecution and to
   comfort those who are forced from their usefulness, and buried alive in
   privacy and obscurity; the disciple is not better than his Lord.
   Fourthly, His retirement, for awhile, was to make his return into
   Jerusalem, when his hour was come, the more remarkable and illustrious.
   This swelled the acclamations of joy with which his well-wishers
   welcomed him at his next public appearance, when he rode triumphantly
   into the city.

   (7.) The strict enquiry made for him during his recess, v. 55-57.

   [1.] The occasion of it was the approach of the passover, at which they
   expected his presence, according to custom (v. 55): The Jews' passover
   was nigh at hand; a festival which shone bright in their calendar, and
   which there was great expectation of for some time before. This was
   Christ's fourth and last passover, since he entered upon his public
   ministry, and it might truly be said (as, 2 Chron. xxxv. 18), There
   never was such a passover in Israel, for in it Christ our passover was
   sacrificed for us. Now the passover being at hand, many went out of all
   parts of the country to Jerusalem, to purify themselves. This was
   either, First, A necessary purification of those who had contracted any
   ceremonial pollution; they came to be sprinkled with the water of
   purification, and to perform the other rites of cleansing according to
   the law, for they might not eat the passover in their uncleanness, Num.
   ix. 6. Thus before our gospel passover we must renew our repentance,
   and by faith wash in the blood of Christ, and so compass God's altar.
   Or, Secondly, A voluntary purification, or self-sequestration, by
   fasting and prayer, and other religious exercises, which many that were
   more devout than their neighbours spent some time in before the
   passover, and chose to do it at Jerusalem, because of the advantage of
   the temple-service. Thus must we by solemn preparation set bounds about
   the mount on which we expect to meet with God.

   [2.] The enquiry was very solicitous: They said, What think you, that
   he will not come to the feast? v. 56.

   First, Some think this was said by those who wished well to him, and
   expected his coming, that they might hear his doctrine and see his
   miracles. Those who came early out of the country, that they might
   purify themselves, were very desirous to meet with Christ, and perhaps
   came up the sooner with that expectation, and therefore as they stood
   in the temple, the place of their purification, they enquired what news
   of Christ? Could any body give them hopes of seeing him? If there were
   those, and those of the most devout people, and best affected to
   religion, who showed this respect to Christ, it was a check to the
   enmity of the chief priests, and a witness against them.

   Secondly, It should rather seem that they were his enemies who made
   this enquiry after him, who wished for an opportunity to lay hands on
   him. They, seeing the town begin to fill with devout people out of the
   country, wondered they did not find him among them. When they should
   have been assisting those that came to purify themselves, according to
   the duty of their place, they were plotting against Christ. How
   miserably degenerate was the Jewish church, when the priests of the
   Lord were become like the priests of the calves, a snare upon Mizpeh,
   and a net spread upon Tabor, and were profound to make slaughter (Hos.
   v. 1, 2),--when, instead of keeping the feast with unleavened bread,
   they were themselves soured with the leaven of the worst malice! Their
   asking, What think you? Will he not come up to the feast? implies, 1.
   An invidious reflection upon Christ, as if he would omit his attendance
   on the feast of the Lord for fear of exposing himself. If others,
   through irreligion, be absent, they are not animadverted upon; but if
   Christ be absent, for his own preservation (for God will have mercy,
   and not sacrifice), it is turned to his reproach, as it was to David's
   that his seat was empty at the feast, though Saul wanted him only that
   he might have an opportunity of nailing him to the wall with his
   javelin, 1 Sam. xx. 25-27, &c. It is sad to see holy ordinances
   prostituted to such unholy purposes. 2. A fearful apprehension that
   they had of missing their game: "Will he not come up to the feast? If
   he do not, our measures are broken, and we are all undone; for there is
   no sending a pursuivant into the country, to fetch him up."

   [3.] The orders issued out by the government for the apprehending of
   him were very strict, v. 57. The great sanhedrim issued out a
   proclamation, strictly charging and requiring that if any person in
   city or country knew where he was (pretending that he was a criminal,
   and had fled from justice) they should show it, that he might be taken,
   probably promising a reward to any that would discover him, and
   imposing a penalty on such as harboured him; so that hereby he was
   represented to the people as an obnoxious dangerous man, an outlaw,
   whom any one might have a blow at. Saul issued out such a proclamation
   for the apprehending of David, and Ahab of Elijah. See, First, How
   intent they were upon this prosecution, and how indefatigably they
   laboured in it, now at a time when, if they had had any sense of
   religion and the duty of their function, they would have found
   something else to do. Secondly, How willing they were to involve others
   in the guilt with them; if any man were capable of betraying Christ,
   they would have him think himself bound to do it. Thus was the interest
   they had in the people abused to the worst purposes. Note, It is an
   aggravation of the sins of wicked rulers that they commonly make those
   that are under them instruments of their unrighteousness. But
   notwithstanding this proclamation, though doubtless many knew where he
   was, yet such was his interest in the affections of some, and such
   God's hold of the consciences of others, that he continued
   undiscovered, for the Lord hid him.
     __________________________________________________________________

J O H N.

  CHAP. XII.

   It was a melancholy account which we had in the close of the foregoing
   chapter of the dishonour done to our Lord Jesus, when the scribes and
   Pharisees proclaimed him a traitor to their church, and put upon him
   all the marks of ignominy they could: but the story of this chapter
   balances that, by giving us an account of the honour done to the
   Redeemer, notwithstanding all that reproach thrown upon him. Thus the
   one was set over against the other. Let us see what honours were heaped
   on the head of the Lord Jesus, even in the depths of his humiliation.
   I. Mary did him honour, by anointing his feet at the supper in Bethany,
   ver. 1-11. II. The common people did him honour, with their
   acclamations of joy, when he rode in triumph into Jerusalem, ver.
   12-19. III. The Greeks did him honour, by enquiring after him with a
   longing desire to see him, ver. 20-26. IV. God the Father did him
   honour, by a voice from heaven, bearing testimony to him, ver. 27-36.
   V. He had honour done him by the Old Testament prophets, who foretold
   the infidelity of those that heard the report of him, ver. 37-41. VI.
   He had honour done him by some of the chief rulers, whose consciences
   witnessed for him, though they had not courage to own it, ver. 42, 43.
   VII. He claimed honour to himself, by asserting his divine mission, and
   the account he gave of his errand into the world, ver. 44-50.

Mary Anoints Christ's Feet; Hypocrisy of Judas; Indignation of the Chief
Priests.

   1 Then Jesus six days before the passover came to Bethany, where
   Lazarus was which had been dead, whom he raised from the dead.   2
   There they made him a supper; and Martha served: but Lazarus was one of
   them that sat at the table with him.   3 Then took Mary a pound of
   ointment of spikenard, very costly, and anointed the feet of Jesus, and
   wiped his feet with her hair: and the house was filled with the odour
   of the ointment.   4 Then saith one of his disciples, Judas Iscariot,
   Simon's son, which should betray him,   5 Why was not this ointment
   sold for three hundred pence, and given to the poor?   6 This he said,
   not that he cared for the poor; but because he was a thief, and had the
   bag, and bare what was put therein.   7 Then said Jesus, Let her alone:
   against the day of my burying hath she kept this.   8 For the poor
   always ye have with you; but me ye have not always.   9 Much people of
   the Jews therefore knew that he was there: and they came not for Jesus'
   sake only, but that they might see Lazarus also, whom he had raised
   from the dead.   10 But the chief priests consulted that they might put
   Lazarus also to death;   11 Because that by reason of him many of the
   Jews went away, and believed on Jesus.

   In these verses we have,

   I. The kind visit our Lord Jesus paid to his friends at Bethany, v. 1.
   He came up out of the country, six days before the passover, and took
   up at Bethany, a town which, according to the computation of our
   metropolis, lay so near Jerusalem as to be within the bills of
   mortality. He lodged here with his friend Lazarus, whom he had lately
   raised from the dead. His coming to Bethany now may be considered,

   1. As a preface to the passover he intended to celebrate, to which
   reference is made in assigning the date of his coming: Six days before
   the passover. Devout men set time apart before, to prepare themselves
   for that solemnity, and thus it became our Lord Jesus to fulfil all
   righteousness. Thus he has set us an example of solemn
   self-sequestration, before the solemnities of the gospel passover; let
   us hear the voice crying, Prepare ye the way of the Lord.

   2. As a voluntary exposing of himself to the fury of his enemies; now
   that his hour was at hand he came within their reach, and freely
   offered himself to them, though he had shown them how easily he could
   evade all their snares. Note, (1.) Our Lord Jesus was voluntary in his
   sufferings; his life was not forced from him, but resigned: Lo, I come.
   As the strength of his persecutors could not overpower him, so their
   subtlety could not surprise him, but he died because he would. (2.) As
   there is a time when we are allowed to shift for our own preservation,
   so there is a time when we are called to hazard our lives in the cause
   of God, as St. Paul, when he went bound in the Spirit to Jerusalem.

   3. As an instance of his kindness to his friends at Bethany, whom he
   loved, and from whom he was shortly to be taken away. This was a
   farewell visit; he came to take leave of them, and to leave with them
   words of comfort against the day of trial that was approaching. Note,
   Though Christ depart for a time from his people, he will give them
   intimations that he departs in love, and not in anger. Bethany is here
   described to be the town where Lazarus was, whom he raised from the
   dead. The miracle wrought here put a new honour upon the place, and
   made it remarkable. Christ came hither to observe what improvement was
   made of this miracle; for where Christ works wonders, and shows signal
   favours, he looks after them, to see whether the intention of them be
   answered. Where he has sown plentifully, he observes whether it comes
   up again.

   II. The kind entertainment which his friends there gave him: They made
   him a supper (v. 2), a great supper, a feast. It is queried whether
   this was the same with that which is recorded, Matt. xxiv. 6, &c., in
   the house of Simon. Most commentators think it was; for the substance
   of the story and many of the circumstances agree; but that comes in
   after what was said two days before the passover, whereas this was done
   six days before; nor is it likely that Martha should serve in any house
   but her own; and therefore I incline with Dr. Lightfoot to think them
   different: that in Matthew on the third day of the passover week, but
   this the seventh day of the week before, being the Jewish sabbath, the
   night before he rode in triumph into Jerusalem; that in the house of
   Simon; this of Lazarus. These two being the most public and solemn
   entertainments given him in Bethany, Mary probably graced them both
   with this token of her respect; and what she left of her ointment this
   first time, when she spent but a pound of it (v. 3), she used that
   second time, when she poured it all out, Mark xiv. 3. Let us see the
   account of this entertainment. 1. They made him a supper; for with
   them, ordinarily, supper was the best meal. This they did in token of
   their respect and gratitude, for a feast is made for friendship; and
   that they might have an opportunity of free and pleasant conversation
   with him, for a feast is made for fellowship. Perhaps it is in allusion
   to this and the like entertainments given to Christ in the days of his
   flesh that he promises, to such as open the door of their hearts to
   him, that he will sup with them, Rev. iii. 20. 2. Martha served; she
   herself waited at table, in token of her great respect to the Master.
   Though a person of some quality, she did not think it below her to
   serve, when Christ sat at meat; nor should we think it a dishonour or
   disparagement to us to stoop to any service whereby Christ may be
   honoured. Christ had formerly reproved Martha for being troubled with
   much serving. But she did not therefore leave off serving, as some,
   who, when they are reproved for one extreme, peevishly run into
   another; no, still she served; not as then at a distance, but within
   hearing of Christ's gracious words, reckoning those happy who, as the
   queen of Sheba said concerning Solomon's servants, stood continually
   before him, to hear his wisdom; better be a waiter at Christ's table
   than a guest at the table of a prince. 3. Lazarus was one of those that
   sat at meat. It proved the truth of his resurrection, as it did of
   Christ's, that there were those who did eat and drink with him, Acts x.
   41. Lazarus did not retire into a wilderness after his resurrection, as
   if, when he had made a visit to the other world, he must ever after be
   a hermit in this; no, he conversed familiarly with people, as others
   did. He sat at meat, as a monument of the miracle Christ had wrought.
   Those whom Christ has raised up to a spiritual life are made to sit
   together with him. See Eph. ii. 5, 6.

   III. The particular respect which Mary showed him, above the rest, in
   anointing his feet with sweet ointment, v. 3. She had a pound of
   ointment of spikenard, very costly, which probably she had by her for
   her own use; but the death and resurrection of her brother had quite
   weaned her from the use of all such things, and with this she anointed
   the feet of Jesus, and, as a further token of her reverence for him and
   negligence of herself, she wiped them with her hair, and this was taken
   notice of by all that were present, for the house was filled with the
   odour of the ointment. See Prov. xxvii. 16.

   1. Doubtless she intended this as a token of her love to Christ, who
   had given real tokens of his love to her and her family; and thus she
   studies what she shall render. Now by this her love to Christ appears
   to have been, (1.) A generous love; so far from sparing necessary
   charges in his service, she is as ingenious to create an occasion of
   expense in religion as most are to avoid it. If she had any thing more
   valuable than another, that must be brought out for the honour of
   Christ. Note, Those who love Christ truly love him so much better than
   this world as to be willing to lay out the best they have for him. (2.)
   A condescending love; she not only bestowed her ointment upon Christ,
   but with her own hands poured it upon him, which she might have ordered
   one of her servants to have done; nay, she did not, as usual, anoint
   his head with it, but his feet. True love, as it does not spare
   charges, so it does not spare pains, in honouring Christ. Considering
   what Christ has done and suffered for us, we are very ungrateful if we
   think any service too hard to do, or too mean to stoop to, whereby he
   may really be glorified. (3.) A believing love; there was faith working
   by this love, faith in Jesus as the Messiah, the Christ, the Anointed,
   who, being both priest and king, was anointed as Aaron and David were.
   Note, God's Anointed should be our Anointed. Has God poured on him the
   oil of gladness above his fellows? Let us pour on him the ointment of
   our best affections above all competitors. By consenting to Christ as
   our king, we must comply with God's designs, appointing him our head
   whom he has appointed, Hos. i. 11.

   2. The filling of the house with the pleasant odour of the ointment may
   intimate to us, (1.) That those who entertain Christ in their hearts
   and houses bring a sweet odour into them; Christ's presence brings with
   it an ointment and perfume which rejoice the heart. (2.) Honours done
   to Christ are comforts to all his friends and followers; they are to
   God and good men an offering of a sweet-smelling savour.

   IV. Judas's dislike of Mary's compliment, or token of her respect to
   Christ, v. 4, 5, where observe,

   1. The person that carped at it was Judas, one of his disciples; not
   one of their nature, but only one of their number. It is possible for
   the worst of men to lurk under the disguise of the best profession; and
   there are many who pretend to stand in relation to Christ who really
   have no kindness for him. Judas was an apostle, a preacher of the
   gospel, and yet one that discouraged and checked this instance of pious
   affection and devotion. Note, It is sad to see the life of religion and
   holy zeal frowned upon and discountenanced by such as are bound by
   their office to assist and encourage it. But this was he that should
   betray Christ. Note, Coldness of love to Christ, and a secret contempt
   of serious piety, when they appear in professors of religion, are sad
   presages of a final apostasy. Hypocrites, by less instances of
   worldliness, discover themselves to be ready for a compliance with
   greater temptations.

   2. The pretence with which he covered his dislike (v. 5): "Why was not
   this ointment, since it was designed for a pious use, sold for three
   hundred pence" (8l. 10s. of our money), "and given to the poor?" (1.)
   Here is a foul iniquity gilded over with a specious and plausible
   pretence, for Satan transforms himself into an angel of light. (2.)
   Here is worldly wisdom passing a censure upon pious zeal, as guilty of
   imprudence and mismanagement. Those who value themselves upon their
   secular policy, and undervalue others for their serious piety, have
   more in them of the spirit of Judas than they would be thought to have.
   (3.) Here is charity to the poor made a colour for opposing a piece of
   piety to Christ, and secretly made a cloak for covetousness. Many
   excuse themselves from laying out in charity under pretence of laying
   up for charity: whereas, if the clouds be full of rain, they will empty
   themselves. Judas asked, Why was it not given to the poor? To which it
   is easy to answer, Because it was better bestowed upon the Lord Jesus.
   Note, We must not conclude that those do no acceptable piece of service
   who do not do it in our way, and just as we would have them; as if
   every thing must be adjudged imprudent and unfit which does not take
   its measures from us and our sentiments. Proud men think all
   ill-advised who do not advise with them.

   3. The detection and discovery of Judas's hypocrisy herein, v. 6. Here
   is the evangelist's remark upon it, by the direction of him who
   searches the heart: This he said, not that he cared for the poor, as he
   pretended, but because he was a thief, and had the bag.

   (1.) It did not come from a principle of charity: Not that he cared for
   the poor. He had no compassion towards them, no concern for them: what
   were the poor to him any further than he might serve his own ends by
   being overseer of the poor? Thus some warmly contend for the power of
   the church, as others for its purity, when perhaps it may be said, Not
   that they care for the church; it is all one to them whether its true
   interest sink or swim, but under the pretence of this they are
   advancing themselves. Simeon and Levi pretended zeal for circumcision,
   not that they cared for the seal of the covenant, any more than Jehu
   for the Lord of hosts, when he said, Come see my zeal.

   (2.) It did come from a principle of covetousness. The truth of the
   matter was, this ointment being designed for his Master, he would
   rather have had it in money, to be put in the common stock with which
   he was entrusted, and then he knew what to do with it. Observe,

   [1.] Judas was treasurer of Christ's household, whence some think he
   was called Iscariot, the bag-bearer. First, See what estate Jesus and
   his disciples had to live upon. It was but little; they had neither
   farms nor merchandise, neither barns nor storehouses, only a bag; or,
   as some think the word signifies, a box, or coffer, wherein they kept
   just enough for their subsistence, giving the overplus, if any were, to
   the poor; this they carried about with them, wherever they went. Omnia
   mea mecum porto--I carry all my property about me. This bag was
   supplied by the contributions of good people, and the Master and his
   disciples had all in common; let this lessen our esteem of worldly
   wealth, and deaden us to the punctilios of state and ceremony, and
   reconcile us to a mean and despicable way of living, if this be our
   lot, that it was our Master's lot; for our sakes he became poor.
   Secondly, See who was the steward of the little they had; it was Judas,
   he was purse-bearer. It was his office to receive and pay, and we do
   not find that he gave any account what markets he made. He was
   appointed to this office, either, 1. Because he was the least and
   lowest of all the disciples; it was not Peter nor John that was made
   steward (though it was a place of trust and profit), but Judas, the
   meanest of them. Note, Secular employments, as they are a digression,
   so they are a degradation to a minister of the gospel; see 1 Cor. vi.
   4. The prime-ministers of state in Christ's kingdom refused to be
   concerned in the revenue, Acts vi. 2. 2. Because he was desirous of the
   place. He loved in his heart to be fingering money, and therefore had
   the moneybag committed to him, either, (1.) As a kindness, to please
   him, and thereby oblige him to be true to his Master. Subjects are
   sometimes disaffected to the government because disappointed of their
   preferment; but Judas had no cause to complain of this; the bag he
   chose, and the bag he had. Or, (2.) In judgment upon him, to punish him
   for his secret wickedness; that was put into his hands which would be a
   snare and trap to him. Note, Strong inclinations to sin within are
   often justly punished with strong temptations to sin without. We have
   little reason to be fond of the bag, or proud of it, for at the best we
   are but stewards of it; and it was Judas, one of an ill character, and
   born to be hanged (pardon the expression), that was steward of the bag.
   The prosperity of fools destroys them.

   [2.] Being trusted with the bag, he was a thief, that is, he had a
   thievish disposition. The reigning love of money is heart-theft as much
   as anger and revenge are heart-murder. Or perhaps he had been really
   guilty of embezzling his Master's stores, and converting to his own use
   what was given to the public stock. And some conjecture that he was now
   contriving to fill his pockets, and then run away and leave his Master,
   having heard him speak so much of troubles approaching, to which he
   could by no means reconcile himself. Note, Those to whom the management
   and disposal of public money is committed have need to be governed by
   steady principles of justice and honesty, that no blot cleave to their
   hands; for though some make a jest of cheating the government, or the
   church, or the country, if cheating be thieving, and, communities being
   more considerable than particular persons, if robbing them be the
   greater sin, the guilt of theft and the portion of thieves will be
   found no jesting matter. Judas, who had betrayed his trust, soon after
   betrayed his Master.

   V. Christ's justification of what Mary did (v. 7, 8): Let her alone.
   Hereby he intimated his acceptance of her kindness (though he was
   perfectly mortified to all the delights of sense, yet, as it was a
   token of her goodwill, he signified himself well-pleased with it), and
   his care that she should not be molested in it: Pardon her, so it may
   be read; "excuse her this once, if it be an error it is an error of her
   love." Note, Christ would not have those censured nor discouraged who
   sincerely design to please him, though in their honest endeavours there
   be not all the discretion that may be, Rom. xiv. 3. Though we would not
   do as they do, yet let them alone. For Mary's justification,

   1. Christ puts a favourable construction upon what she did, which those
   that condemned it were not aware of: Against the day of my burying she
   has kept this. Or, She has reserved this for the day of my embalming;
   so Dr. Hammond. "You do not grudge the ointment used for the embalming
   of your dead friends, nor say that it should be sold, and given to the
   poor. Now this anointing either was so intended, or at least may be so
   interpreted; for the day of my burying is now at hand, and she has
   anointed a body that is already as good as dead." Note, (1.) Our Lord
   Jesus thought much and often of his own death and burial; it would be
   good for us to do so too. (2.) Providence does often so open a door of
   opportunity to good Christians, and the Spirit of grace does so open
   their hearts, that the expressions of their pious zeal prove to be more
   seasonable, and more beautiful, than any foresight of their own could
   make them. (3.) The grace of Christ puts kind comments upon the pious
   words and actions of good people, and not only makes the best of what
   is amiss, but makes the most of what is good.

   2. He gives a sufficient answer to Judas's objection, v. 8. (1.) It is
   so ordered in the kingdom of Providence that the poor we have always
   with us, some or other that are proper objects of charity (Deut. xv.
   11); such there will be as long as there are in this lapsed state of
   mankind so much folly and so much affliction. (2.) It is so ordered in
   the kingdom of grace that the church should not always have the bodily
   presence of Jesus Christ: "Me you have not always, but only nor for a
   little time." Note, We need wisdom, when two duties come in
   competition, to know which to give the preference to, which must be
   determined by the circumstances. Opportunities are to be improved, and
   those opportunities first and most vigorously which are likely to be of
   the shortest continuance, and which we see most speedily hastening
   away. That good duty which may be done at any time ought to give way to
   that which cannot be done but just now.

   VI. The public notice which was taken of our Lord Jesus here at this
   supper in Bethany (v. 9): Much people of the Jews knew that he was
   there, for he was the talk of the town, and they came flocking thither;
   the more because he had lately absconded, and now broke out as the sun
   from behind a dark cloud. 1. They came to see Jesus, whose name was
   very much magnified, and made considerable by the late miracle he had
   wrought in raising Lazarus. They came, not to hear him, but to gratify
   their curiosity with a sight of him here at Bethany, fearing he would
   not appear publicly, as he used to do, this passover. They came, not to
   seize him, or inform against him, though the government had prosecuted
   him to an outlawry, but to see him and show him respect. Note, There
   are some in whose affections Christ will have an interest, in spite of
   all the attempts of his enemies to misrepresent him. It being known
   where Christ was, multitudes came to him. Note, Where the king is there
   is the court; where Christ is there will the gathering of the people
   be, Luke xvii. 37. 2. They came to see Lazarus and Christ together,
   which was a very inviting sight. Some came for the confirmation of
   their faith in Christ, to have the story perhaps from Lazarus's own
   mouth. Others came only for the gratifying of their curiosity, that
   they might say they had seen a man who had been dead and buried, and
   yet lived again; so that Lazarus served for a show, these holy-days, to
   those who, like the Athenians, spent their time in telling and hearing
   new things. Perhaps some came to put curious questions to Lazarus about
   the state of the dead, to ask what news from the other world; we
   ourselves have sometimes said, it may be, We would have gone a great
   way for one hour's discourse with Lazarus. But if any came on this
   errand it is probable that Lazarus was silent, and gave them no account
   of his voyage; at least, the scripture is silent, and gives us no
   account of it; and we must not covet to be wise above what is written.
   But our Lord Jesus was present, who was a much fitter person for them
   to apply to than Lazarus; for if we hear not Moses and the prophets,
   Christ and the apostles, if we heed not what they tell us concerning
   another world, neither should we be persuaded though Lazarus rose from
   the dead. We have a more sure word of prophecy.

   VII. The indignation of the chief priests at the growing interest of
   our Lord Jesus, and their plot to crush it (v. 10, 11): They consulted
   (or decreed) how they might put Lazarus also to death, because that by
   reason of him (of what was done to him, not of any thing he said or
   did) many of the Jews went away, and believed on Jesus. Here observe,

   1. How vain and unsuccessful their attempts against Christ had hitherto
   been. They had done all they could to alienate the people from him, and
   exasperate them against him, and yet many of the Jews, their
   neighbours, their creatures, their admirers, were so overcome by the
   convincing evidence of Christ's miracles that they went away from the
   interest and party of the priests, went off from obedience to their
   tyranny, and believed on Jesus; and it was by reason of Lazarus; his
   resurrection put life into their faith, and convinced them that this
   Jesus was undoubtedly the Messiah, and had life in himself, and power
   to give life. This miracle confirmed them in the belief of his other
   miracles, which they had heard he wrought in Galilee: what was
   impossible to him that could raise the dead?

   2. How absurd and unreasonable this day's vote was--that Lazarus must
   be put to death. This is an instance of the most brutish rage that
   could be; they were like a wild bull in a net, full of fury, and laying
   about them without any consideration. It was a sign that they neither
   feared God nor regarded man. For, (1.) If they had feared God, they
   would not have done such an act of defiance to him. God will have
   Lazarus to live by miracle, and they will have him to die by malice.
   They cry, Away with such a fellow, it is not fit he should live, when
   God had so lately sent him back to the earth, declaring it highly fit
   he should live; what was this but walking contrary to God? They would
   put Lazarus to death, and challenge almighty power to raise him again,
   as if they could contend with God, and try titles with the King of
   kings. Who has the keys of death and the grave, he or they? O cæca
   malitia! Christus qui suscitare potuit mortuum, non possit
   occisum.--Blind malice, to suppose that Christ, who could raise one
   that had died a natural death, could not raise one that had been
   slain!--Augustine in loc. Lazarus is singled out to be the object of
   their special hatred, because God has distinguished him by the tokens
   of his peculiar love, as if they had made a league offensive and
   defensive with death and hell, and resolved to be severe upon all
   deserters. One would think that they should rather have consulted how
   they might have joined in friendship with Lazarus and his family, and
   by their mediation have reconciled themselves to this Jesus whom they
   had persecuted; but the god of this world had blinded their minds. (2.)
   If they had regarded man, they would not have done such an act of
   injustice to Lazarus, an innocent man, to whose charge they could not
   pretend to lay any crime. What bands are strong enough to hold those
   who can so easily break through the most sacred ties of common justice,
   and violate the maxims which even nature itself teaches? But the
   support of their own tyranny and superstition was thought sufficient,
   as in the church of Rome, not only to justify, but to consecrate the
   greatest villanies, and make them meritorious.

Christ's Entrance into Jerusalem

   12 On the next day much people that were come to the feast, when they
   heard that Jesus was coming to Jerusalem,   13 Took branches of palm
   trees, and went forth to meet him, and cried, Hosanna: Blessed is the
   King of Israel that cometh in the name of the Lord.   14 And Jesus,
   when he had found a young ass, sat thereon; as it is written,   15 Fear
   not, daughter of Sion: behold, thy King cometh, sitting on an ass's
   colt.   16 These things understood not his disciples at the first: but
   when Jesus was glorified, then remembered they that these things were
   written of him, and that they had done these things unto him.   17 The
   people therefore that was with him when he called Lazarus out of his
   grave, and raised him from the dead, bare record.   18 For this cause
   the people also met him, for that they heard that he had done this
   miracle.   19 The Pharisees therefore said among themselves, Perceive
   ye how ye prevail nothing? behold, the world is gone after him.

   This story of Christ's riding in triumph to Jerusalem is recorded by
   all the evangelists, as worthy of special remark; and in it we may
   observe,

   I. The respect that was paid to our Lord Jesus by the common people, v.
   12, 13, where we are told,

   1. Who they were that paid him this respect: much people, ochlos
   polys--a great crowd of those that came up to the feast; not the
   inhabitants of Jerusalem, but the country people that came from remote
   parts to worship at the feast; the nearer the temple of the Lord, the
   further from the Lord of the temple. They were such as came up to the
   feast. (1.) Perhaps they had been Christ's hearers in the country, and
   great admirers of him there, and therefore were forward to testify
   their respect to him at Jerusalem, where they knew he had many enemies.
   Note, Those that have a true value and veneration for Christ will
   neither be ashamed nor afraid to own him before men in any instance
   whereby they may do him honour. (2.) Perhaps they were those more
   devout Jews that came up to the feast some time before, to purify
   themselves, that were more inclined to religion than their neighbours,
   and these were they that were so forward to honour Christ. Note, The
   more regard men have to God and religion in general, the better
   disposed they will be to entertain Christ and his religion, which is
   not destructive but perfective of all previous discoveries and
   institutions. They were not the rulers, nor the great men, that went
   out to meet Christ, but the commonalty; some would have called them a
   mob, a rabble: but Christ has chosen the weak and foolish things (1
   Cor. i. 27), and is honoured more by the multitude than by the
   magnificence of his followers; for he values men by their souls, not
   their names and titles of honour.

   2. On what occasion they did it: They heard that Jesus was coming to
   Jerusalem. They had enquired for him (ch. xi. 55, 56): Will he not come
   up to the feast? And now they hear he is coming; for none that seek
   Christ seek in vain. Now when they heard he was coming, they bestirred
   themselves, to give him an agreeable reception. Note, Tidings of the
   approach of Christ and his kingdom should awaken us to consider what is
   the work of the day, that it may be done in the day. Israel must
   prepare to meet their God (Amos iv. 12), and the virgins to meet the
   bridegroom.

   3. In what way they expressed their respect; they had not the keys of
   the city to present to him, nor the sword nor mace to carry before him,
   none of the city music to compliment him with, but such as they had
   they gave him; and even this despicable crowd was a faint resemblance
   of that glorious company which John saw before the throne, and before
   the Lamb, Rev. vii. 9, 10. Though these were not before the throne,
   they were before the Lamb, the paschal Lamb, who now, according to the
   usual ceremony, four days before the feast, was set apart to be
   sacrificed for us. There it is said of that celestial choir,

   (1.) That they had palms in their hands, and so had these branches of
   palm-trees. The palm-tree has ever been an emblem of victory and
   triumph; Cicero calls one that had won many prizes plurimarum palmarum
   homo--a man of many palms. Christ was now by his death to conquer
   principalities and powers, and therefore it was fit that he should have
   the victor's palm borne before him; though he was but girding on the
   harness, yet he could boast as though he had put it off. But this was
   not all; the carrying of palm-branches was part of the ceremony of the
   feast of tabernacles (Lev. xxiii. 40; Neh. viii. 15), and their using
   this expression of joy in the welcome given to our Lord Jesus intimates
   that all the feasts pointed at his gospel, had their accomplishment in
   it, and particularly that of the feast of tabernacles, Zech. xiv. 16.

   (2.) That they cried with a loud voice, saying, Salvation to our God
   (Rev. vii. 10); so did these here, they shouted before him, as is usual
   in popular welcomes, Hosanna, blessed is the king of Israel, that comes
   in the name of the Lord; and hosanna signifies salvation. It is quoted
   from Ps. cxviii. 25, 26. See how well acquainted these common people
   were with the scripture, and how pertinently they apply it to the
   Messiah. High thoughts of Christ will be best expressed in
   scripture-words. Now in their acclamations, [1.] They acknowledge our
   Lord Jesus to be the king of Israel, that comes in the name of the
   Lord. Though he went now in poverty and disgrace, yet, contrary to the
   notions their scribes had given them of the Messiah, they own him to be
   a king, which bespeaks both his dignity and honour, which we must
   adore; and his dominion and power, to which we must submit. They own
   him to be, First, A rightful king, coming in the name of the Lord (Ps.
   ii. 6), sent of God, not only as a prophet, but as a king. Secondly,
   The promised and long-expected king, Messiah the prince, for he is king
   of Israel. According to the light they had, they proclaimed him king of
   Israel in the streets of Jerusalem; and, they themselves being
   Israelites, hereby they avouched him for their king. [2.] They heartily
   wish well to his kingdom, which is the meaning of hosanna; let the king
   of Israel prosper, as when Solomon was crowned they cried, God save
   king Solomon, 1 Kings i. 39. In crying hosanna they prayed for three
   things:--First, That his kingdom might come, in the light and knowledge
   of it, and in the power and efficacy of it. God speed the gospel
   plough. Secondly, That it might conquer, and be victorious over all
   opposition, Rev. vi. 2. Thirdly, That it might continue. Hosanna is,
   Let the king live for ever; though his kingdom may be disturbed, let it
   never be destroyed, Ps. lxxii. 17. [3.] They bid him welcome into
   Jerusalem: "Welcome is he that cometh; we are heartily glad to see him;
   come in thou blessed of the Lord; and well may we attend with our
   blessings him who meets us with his." This welcome is like that (Ps.
   xxiv. 7-9), Lift up your heads, O ye gates. Thus we must every one of
   us bid Christ welcome into our hearts, that is, we must praise him, and
   be well pleased in him. As we should be highly pleased with the being
   and attributes of God, and his relation to us, so we should be with the
   person and offices of the Lord Jesus, and his meditation between us and
   God. Faith saith, Blessed is he that cometh.

   II. The posture Christ puts himself into for receiving the respect that
   was paid him (v. 14): When he had found, or procured, a young ass, he
   sat thereon. It was but a poor sort of figure he made, he alone upon an
   ass, and a crowd of people about him shouting Hosanna. 1. This was much
   more of state than he used to take; he used to travel on foot, but now
   was mounted. Though his followers should be willing to take up with
   mean things, and not affect any thing that looks like grandeur, yet
   they are allowed to use the service of the inferior creatures,
   according as God in his providence gives particular possession of those
   things over which, by his covenant with Noah and his sons, he has given
   to man a general dominion. 2. Yet it was much less of state than the
   great ones of the world usually take. If he would have made a public
   entry, according to the state of a man of high degree, he should have
   rode in a chariot like that of Solomon's (Cant. iii. 9, 10), with
   pillars of silver, the bottom of gold, and the covering of purple; but,
   if we judge according to the fashion of this world, to be introduced
   thus was rather a disparagement than any honour to the king of Israel,
   for it seemed as if he would look great, and knew not how. His kingdom
   was not of this world, and therefore came not with outward pomp. He was
   now humbling himself, but in his exalted state John sees him in a
   vision on a white horse, with a bow and a crown.

   III. The fulfilling of the scripture in this: As it is written, Fear
   not, daughter of Sion, v. 15. This is quoted from Zech. ix. 19. To him
   bore all the prophets witness, and particularly to this concerning him.

   1. It was foretold that Zion's king should come, should come thus,
   sitting on an ass's colt; even this minute circumstance was foretold,
   and Christ took care it should be punctually fulfilled. Note, (1.)
   Christ is Zion's king; the holy hill of Zion was of old destined to be
   the metropolis or royal city of the Messiah. (2.) Zion's king does and
   will look after her, and come to her; though for a short time he
   retires, in due time he returns. (3.) Though he comes but slowly (an
   ass is slow-paced), yet he comes surely, and with such expressions of
   humility and condescension as greatly encourage the addresses and
   expectations of his loyal subjects. Humble supplicants may reach to
   speak with him. If this be a discouragement to Zion, that her king
   appears in no greater state or strength, let her know that though he
   comes to her riding on an ass's colt, yet he goes forth against her
   enemies riding on the heavens for her help, Deut. xxxiii. 26.

   2. The daughter of Zion is therefore called upon to behold her king, to
   take notice of him and his approaches; behold and wonder, for he comes
   with observation, though not with outward show, Cant. iii. 11. Fear
   not. In the prophecy, Zion is told to rejoice greatly, and to shout,
   but here it is rendered, Fear not. Unbelieving fears are enemies to
   spiritual joys; if they be cured, if they be conquered, joy will come
   of course; Christ comes to his people to silence their fears. If the
   case be so that we cannot reach to the exultations of joy, yet we
   should labour to get from under the oppressions of fear. Rejoice
   greatly; at least, fear not.

   IV. The remark made by the evangelist respecting the disciples (v. 16):
   They understood not at first why Christ did this, and how the scripture
   was fulfilled; but when Jesus was glorified, and thereupon the Spirit
   poured out, then they remembered that these things were written of him
   in the Old Testament, and that they and others had, in pursuance
   thereof, done these things to him.

   1. See here the imperfection of the disciples in their infant state;
   even they understood not these things at first. They did not consider,
   when they fetched the ass and set him thereon, that they were
   performing the ceremony of the inauguration of Zion's king. Now
   observe, (1.) The scripture is often fulfilled by the agency of those
   who have not themselves an eye to the scripture in what they do, Isa.
   xlv. 4. (2.) There are many excellent things, both in the word and
   providence of God, which the disciples themselves do not at first
   understand: not at their first acquaintance with the things of God,
   while they see men as trees walking; not at the first proposal of the
   things to their view and consideration. That which afterwards is clear
   was at first dark and doubtful. (3.) It well becomes the disciples of
   Christ, when they are grown up to maturity in knowledge, frequently to
   reflect upon the follies and weaknesses of their first beginning, that
   free grace may have the glory of their proficiency, and they may have
   compassion on the ignorant. When I was a child, I spoke as a child.

   2. See here the improvement of the disciples in their adult state.
   Though they had been children, they were not always so, but went on to
   perfection. Observe,

   (1.) When they understood it: When Jesus was glorified; for, [1.] Till
   then they did not rightly apprehend the nature of his kingdom, but
   expected it to appear in external pomp and power, and therefore knew
   not how to apply the scriptures which spoke of it to so mean an
   appearance. Note, The right understanding of the spiritual nature of
   Christ's kingdom, of its powers, glories, and victories, would prevent
   our misinterpreting and misapplying the scriptures that speak of it.
   [2.] Till then the Spirit was not poured out, who was to lead them into
   all truth. Note, The disciples of Christ are enabled to understand the
   scriptures by the same Spirit that indited the scriptures. The spirit
   of revelation is to all the saints a spirit of wisdom, Eph. i. 17, 18.

   (2.) How they understood it; they compared the prophecy with the event,
   and put them together, that they might mutually receive light from each
   other, and so they came to understand both: Then remembered they that
   these things were written of him by the prophets, consonant to which
   they were done to him. Note, Such an admirable harmony there is between
   the word and works of God that the remembrance of what is written will
   enable us to understand what is done, and the observation of what is
   done will help us to understand what is written. As we have heard, so
   have we seen. The scripture is every day fulfilling.

   V. The reason which induced the people to pay this respect to our Lord
   Jesus upon his coming into Jerusalem, though the government was so much
   set against him. It was because of the illustrious miracle he had
   lately wrought in raising Lazarus.

   1. See here what account and what assurance they had of this miracle;
   no doubt, the city rang of it, the report of it was in all people's
   mouths. But those who considered it as a proof of Christ's mission, and
   a ground of their faith in him, that they might be well satisfied of
   the matter of fact, traced the report to those who were eye-witnesses
   of it, that they might know the certainty of it by the utmost evidence
   the thing was capable of: The people therefore that stood by when he
   called Lazarus out of his grave, being found out and examined, bore
   record, v. 17. They unanimously averred the thing to be true, beyond
   dispute or contradiction, and were ready, if called to it, to depose it
   upon oath, for so much is implied in the word Emartyrei. Note, The
   truth of Christ's miracles was evidenced by incontestable proofs. It is
   probable that those who had seen this miracle did not only assert it to
   those who asked them, but published it unasked, that this might add to
   the triumphs of this solemn day; and Christ's coming in now from
   Bethany, where it was done, would put them in mind of it. Note, Those
   who wish well to Christ's kingdom should be forward to proclaim what
   they know that may redound to his honour.

   2. What improvement they made of it, and what influence it had upon
   them (v. 18): For this cause, as much as any other, the people met him.
   (1.) Some, out of curiosity, were desirous to see one that had done
   such a wonderful work. Many a good sermon he had preached in Jerusalem,
   which drew not such crowds after him as this one miracle did. But, (2.)
   Others, out of conscience, studied to do him honour, as one sent of
   God. This miracle was reserved for one of the last, that it might
   confirm those which went before, and might gain him this honour just
   before his sufferings; Christ's works were all not only well done (Mark
   vii. 7) but well timed.

   VI. The indignation of the Pharisees at all this; some of them,
   probably, saw, and they all soon heard of, Christ's public entry. The
   committee appointed to find out expedients to crush him thought they
   had gained their point when he had retired unto privacy, and that he
   would soon be forgotten in Jerusalem, but they now rage and fret when
   they see they imagined but a vain thing. 1. They own that they had got
   no ground against him; it was plainly to be perceived that they
   prevailed nothing. They could not, with all their insinuations,
   alienate the people's affections from him, nor with their menaces
   restrain them from showing their affection to him. Note, Those who
   oppose Christ, and fight against his kingdom, will be made to perceive
   that they prevail nothing. God will accomplish his own purposes in
   spite of them, and the little efforts of their impotent malice. You
   prevail nothing, ouk opheleite--you profit nothing. Note, There is
   nothing got by opposing Christ. 2. They own that he had got ground: The
   world is gone after him; there is a vast crowd attending him, a world
   of people: an hyperbole common in most languages. Yet here, like
   Caiaphas, ere they were aware, they prophesied that the world would go
   after him; some of all sorts, some from all parts; nations shall be
   discipled. But to what intent was this said? (1.) Thus they express
   their own vexation at the growth of his interest; their envy makes them
   fret. If the horn of the righteous be exalted with honour, the wicked
   see it, and are grieved (Ps. cxii. 9, 10); considering how great these
   Pharisees were, and what abundance of respect was paid them, one would
   think they needed not grudge Christ so inconsiderable a piece of honour
   as was now done him; but proud men would monopolize honour, and have
   none share with them, like Haman. (2.) Thus they excite themselves and
   one another, to a more vigorous carrying on of the war against Christ.
   As if they should say, "Dallying and delaying thus will never do. We
   must take some other and more effectual course, to put a stop to this
   infection; it is time to try our utmost skill and force, before the
   grievance grows past redress." Thus the enemies of religion are made
   more resolute and active by being baffled; and shall its friends be
   disheartened with every disappointment, who know its cause is righteous
   and will at last be victorious?

Certain Greeks Desire to See Jesus; The Recompence of Christ's Servants.

   20 And there were certain Greeks among them that came up to worship at
   the feast:   21 The same came therefore to Philip, which was of
   Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
     22 Philip cometh and telleth Andrew: and again Andrew and Philip tell
   Jesus.   23 And Jesus answered them, saying, The hour is come, that the
   Son of man should be glorified.   24 Verily, verily, I say unto you,
   Except a corn of wheat fall into the ground and die, it abideth alone:
   but if it die, it bringeth forth much fruit.   25 He that loveth his
   life shall lose it; and he that hateth his life in this world shall
   keep it unto life eternal.   26 If any man serve me, let him follow me;
   and where I am, there shall also my servant be: if any man serve me,
   him will my Father honour.

   Honour is here paid to Christ by certain Greeks that enquired or him
   with respect. We are not told what day of Christ's last week this was,
   probably not the same day he rode into Jerusalem (for that day was
   taken up in public work), but a day or two after.

   I. We are told who they were that paid this honour to our Lord Jesus:
   Certain Greeks among the people who came up to worship at the feast, v.
   20. Some think they were Jews of the dispersion, some of the twelve
   tribes that were scattered among the Gentiles, and were called Greeks,
   Hellenist Jews; but others think they were Gentiles, those whom they
   called proselytes of the gate, such as the eunuch and Cornelius. Pure
   natural religion met with the best assistance among the Jews, and
   therefore those among the Gentiles who were piously inclined joined
   with them in their solemn meetings, as far as was allowed them. There
   were devout worshippers of the true God even among those that were
   strangers to the commonwealth of Israel. It was in the latter ages of
   the Jewish church that there was this flocking of the Gentiles to the
   temple at Jerusalem,--a happy presage of the taking down of the
   partition-wall between Jews and Gentiles. The forbidding of the priests
   to accept of any oblation or sacrifice from a Gentile (which was done
   by Eleazar the son of Ananias, the high priest), Josephus says, was one
   of those things that brought the Romans upon them, War 2. 409-410.
   Though these Greeks, if uncircumcised, were not admitted to eat the
   passover, yet they came to worship at the feast. We must thankfully use
   the privileges we have, though there may be others from which we are
   shut out.

   II. What was the honour they paid him: they desired to be acquainted
   with him, v. 21. Having come to worship at the feast, they desired to
   make the best use they could of their time, and therefore applied to
   Philip, desiring that he would put them in a way to get some personal
   converse with the Lord Jesus. 1. Having a desire to see Christ, they
   were industrious in the use of proper means. They did not conclude it
   impossible, because he was so much crowded, to get to speak with him,
   nor rest in bare wishes, but resolved to try what could be done. Note,
   Those that would have the knowledge of Christ must seek it. 2. They
   made their application to Philip, one of his disciples. Some think that
   they had acquaintance with him formerly, and that they lived near
   Bethsaida in Galilee of the Gentiles; and then it teaches us that we
   should improve our acquaintance with good people, for our increase in
   the knowledge of Christ. It is good to know those who know the Lord.
   But if these Greeks had been near Galilee it is probable that they
   would have attended Christ there, where he mostly resided; therefore I
   think that they applied to him only because they saw him a close
   follower of Christ, and he was the first they could get to speak with.
   It was an instance of the veneration they had for Christ that they made
   an interest with one of his disciples for an opportunity to converse
   with him, a sign that they looked upon him as some great one, though he
   appeared mean. Those that would see Jesus by faith now that he is in
   heaven must apply to his ministers, whom he had appointed for this
   purpose, to guide poor souls in their enquiries after him. Paul must
   send for Ananias, and Cornelius for Peter. The bringing of these Greeks
   to the knowledge of Christ by the means of Philip signified the agency
   of the apostles, and the use made of their ministry in the conversion
   of the Gentiles to the faith and the discipling of the nations. 3.
   Their address to Philip was in short this: Sir, we would see Jesus.
   They gave him a title of respect, as one worthy of honour, because he
   was in relation to Christ. Their business is, they would see Jesus; not
   only see his face, that they might be able to say, when they came home,
   they had seen one that was so much talked of (it is probable they had
   seen him when he appeared publicly); but they would have some free
   conversation with him, and be taught by him, for which it was no easy
   thing to find him at leisure, his hands were so full of public work.
   Now that they were come to worship at the feast, they would see Jesus.
   Note, In our attendance upon holy ordinances, and particularly the
   gospel passover, the great desire of our souls should be to see Jesus;
   to have our acquaintance with him increased, our dependence on him
   encouraged, our conformity to him carried on; to see him as ours, to
   keep up communion with him, and derive communications of grace from
   him: we miss of our end in coming if we do not see Jesus. 4. Here is
   the report which Philip made of this to his Master, v. 22. He tells
   Andrew, who was of Bethsaida likewise, and was a senior fellow in the
   college of the apostles, contemporary with Peter, and consults him what
   was to be done, whether he thought the motion would be acceptable or
   no, because Christ had sometimes said that he was not sent but to the
   house of Israel. They agree that it must be made; but then he would
   have Andrew go along with him, remembering the favourable acceptance
   Christ had promised them, in case two of them should agree touching any
   thing they should ask, Matt. xviii. 19. Note, Christ's ministers should
   be helpful to one another and concur in helping souls to Christ: Two
   are better than one. It should seem that Andrew and Philip brought this
   message to Christ when he was teaching in public, for we read (v. 29)
   of the people that stood by; but he was seldom alone.

   III. Christ's acceptance of this honour paid him, signified by what he
   said to the people hereupon, v. 23, &c., where he foretels both the
   honour which he himself should have in being followed (v. 23, 24) and
   the honour which those should have that followed him, v. 25, 26. This
   was intended for the direction and encouragement of these Greeks, and
   all others that desired acquaintance with him.

   1. He foresees that plentiful harvest, in the conversion of the
   Gentiles, of which this was as it were the first-fruits, v. 23. Christ
   said to the two disciples who spoke a good word for these Greeks, but
   doubted whether they should speed or no, The hour is come when the Son
   of Man shall be glorified, by the accession of the Gentiles to the
   church, and in order to that he must be rejected of the Jews. Observe,

   (1.) The end designed hereby, and that is the glorifying of the
   Redeemer: "And is it so? Do the Gentiles begin to enquire after me?
   Does the morning-star appear to them? and that blessed say-spring,
   which knows its place and time too, does that begin to take hold of the
   ends of the earth? Then the hour is come for the glorifying of the Son
   of man." This was no surprise to Christ, but a paradox to those about
   him. Note, [1.] The calling, the effectual calling, of the Gentiles
   into the church of God greatly redounded to the glory of the Son of
   man. The multiplying of the redeemed was the magnifying of the
   Redeemer. [2.] there was a time, a set time, an hour, a certain hour,
   for the glorifying of the Son of man, which did come at last, when the
   days of his humiliation were numbered and finished, and he speaks of
   the approach of it with exultation and triumph: The hour is come.

   (2.) The strange way in which this end was to be attained, and that was
   by the death of Christ, intimated in that similitude (v. 24): "Verily,
   verily, I say unto you, you to whom I have spoken of my death and
   sufferings, except a corn of wheat fall not only to, but into, the
   ground, and die, and be buried and lost, it abideth alone, and you
   never see any more of it; but if it die according to the course of
   nature (otherwise it would be a miracle) it bringeth forth much fruit,
   God giving to every seed its own body." Christ is the corn of wheat,
   the most valuable and useful grain. Now here is,

   [1.] The necessity of Christ's humiliation intimated. He would never
   have been the living quickening head and root of the church if he had
   not descended from heaven to this accursed earth and ascended from
   earth to the accursed tree, and so accomplished our redemption. He must
   pour out his soul unto death, else he cannot divide a portion with the
   great, Isa. liii. 12. He shall have a seed given him, but he must shed
   his blood to purchase them and purify, must win them and wear them. It
   was necessary likewise as a qualification for that glory which he was
   to have by the accession of multitudes to his church; for if he had not
   by his sufferings made satisfaction for sin, and so brought in an
   everlasting righteousness, he would not have been sufficiently provided
   for the entertainment of those that should come to him, and therefore
   must abide alone.

   [2.] The advantage of Christ's humiliation illustrated. He fell to the
   ground in his incarnation, seemed to be buried alive in this earth, so
   much was his glory veiled; but this was not all: he died. This immortal
   seed submitted to the laws of mortality, he lay in the grave like seed
   under the clods; but as the seed comes up again green, and fresh, and
   flourishing, and with a great increase, so one dying Christ gathered to
   himself thousands of living Christians, and he became their root. The
   salvation of souls hitherto, and henceforward to the end of time, is
   all owing to the dying of this corn of wheat. Hereby the Father and the
   Son are glorified, the church is replenished, the mystical body is kept
   up, and will at length be completed; and, when time shall be no more,
   the Captain of our salvation, bringing many sons to glory by the virtue
   of his death, and being so made perfect by sufferings, shall be
   celebrated for ever with the admiring praises of saints and angels,
   Heb. ii. 10, 13.

   2. He foretels and promises an abundant recompence to those who should
   cordially embrace him and his gospel and interest, and should make it
   appear that they do so by their faithfulness in suffering for him or in
   serving him.

   (1.) In suffering for him (v. 25): He that loves his life better than
   Christ shall lose it; but he that hates his life in this world, and
   prefers the favour of God and an interest in Christ before it, shall
   keep it unto life eternal. This doctrine Christ much insisted on, it
   being the great design of his religion to wean us from this world, by
   setting before us another world.

   [1.] See here the fatal consequences of an inordinate love of life;
   many a man hugs himself to death, and loses his life by over-loving it.
   He that so loves his animal life as to indulge his appetite, and make
   provision for the flesh, to fulfil the lusts thereof, shall thereby
   shorten his days, shall lose the life he is so fond of, and another
   infinitely better. He that is so much in love with the life of the
   body, and the ornaments and delights of it, as, for fear of exposing it
   or them, to deny Christ, he shall lose it, that is, lose a real
   happiness in the other world, while he thinks to secure an imaginary
   one in this. Skin for skin a man may give for his life, and make a good
   bargain, but he that gives his soul, his God, his heaven, for it, buys
   life too dear, and is guilty of the folly of him who sold a birth-right
   for a mess of pottage.

   [2.] See also the blessed recompence of a holy contempt of life. He
   that so hates the life of the body as to venture it for the preserving
   of the life of his soul shall find both, with unspeakable advantage, in
   eternal life. Note, First, It is required of the disciples of Christ
   that they hate their life in this world; a life in this world supposes
   a life in the other world, and this is hated when it is loved less than
   that. Our life in this world includes all the enjoyments of our present
   state, riches, honours, pleasures, and long life in the possession of
   them; these we must hate, that is, despise them as vain and
   insufficient to make us happy, dread the temptations that are in them,
   and cheerfully part with them whenever they come in competition with
   the service of Christ, Acts xx. 24; xxi. 13; Rev. xii. 11. See here
   much of the power of godliness--that it conquers the strongest natural
   affections; and much of the mystery of godliness--that it is the
   greatest wisdom, and yet makes men hate their own lives. Secondly,
   Those who, in love to Christ, hate their own lives in this world, shall
   be abundantly recompensed in the resurrection of the just. He that
   hateth his life shall keep it; he puts it into the hands of one that
   will keep it to life eternal, and restore it with as great an
   improvement as the heavenly life can make of the earthly one.

   (2.) In serving him (v. 26): If any man profess to serve me, let him
   follow me, as a servant follows his master; and where I am, ekei kai ho
   diakonos ho emos estai--there let my servant be; so some read it, as
   part of the duty, there let him be, to attend upon me; we read it as
   part of the promise, there shall he be in happiness with me. And, lest
   this should seem a small matter, he adds, If any man serve me, him will
   my Father honour; and that is enough, more than enough. The Greeks
   desired to see Jesus (v. 21), but Christ lets them know that it was not
   enough to see him, they must serve him. He did not come into the world,
   to be a show for us to gaze at, but a king to be ruled by. And he says
   this for the encouragement of those who enquired after him to become
   his servants. In taking servants it is usual to fix both the work and
   the wages; Christ does both here.

   [1.] Here is the work which Christ expects from his servants; and it is
   very easy and reasonable, and such as becomes them.

   First, Let them attend their Master's movements: If any man serve me,
   let him follow me. Christians must follow Christ, follow his methods
   and prescriptions, do the things that he says, follow his example and
   pattern, walk as he also walked, follow his conduct by his providence
   and Spirit. We must go whither he leads us, and in the way he leads us;
   must follow the Lamb whithersoever he goes before us. "If any man serve
   me, if he put himself into that relation to me, let him apply himself
   to the business of my service, and be always ready at my call." Or, "If
   any man do indeed serve me, let him make an open and public profession
   of his relation to me, by following me, as the servant owns his Master
   by following him in the streets."

   Secondly, Let them attend their Master's repose: Where I am, there let
   my servant be, to wait upon me. Christ is where his church is, in the
   assemblies of his saints, where his ordinances are administered; and
   there let his servants be, to present themselves before him, and
   receive instructions from him. Or, "Where I am to be in heaven, whither
   I am now going, there let the thoughts and affections of my servants
   be, there let their conversation be, where Christ sitteth." Col. iii.
   1, 2.

   [2.] Here are the wages which Christ promises to his servants; and they
   are very rich and noble.

   First, They shall be happy with him: Where I am, there shall also my
   servant be. To be with him, when he was here in poverty and disgrace,
   would seem but poor preferment, and therefore, doubtless, he means
   being with him in paradise, sitting with him at his table above, on his
   throne there; it is the happiness of heaven to be with Christ there,
   ch. xvii. 24. Christ speaks of heaven's happiness as if he were already
   in it: Where I am; because he was sure of it, and near to it, and it
   was still upon his heart, and in his eye. And the same joy and glory
   which he thought recompence enough for all his services and sufferings
   are proposed to his servants as the recompence of theirs. Those that
   follow him in the way shall be with him in the end.

   Secondly, They shall be honoured by his Father; he will make them
   amends for all their pains and loss, by conferring an honour upon them,
   such as becomes a great God to give, but far beyond what such worthless
   worms of the earth could expect to receive. The rewarder is God
   himself, who takes the services done to the Lord Jesus as done to
   himself. The reward is honour, true lasting honour, the highest honour;
   it is the honour that comes from God. It is said (Prov. xxvii. 18), He
   that waits on his Master (humbly and diligently) shall be honoured.
   Those that wait on Christ God will put honour upon, such as will be
   taken notice of another day, though now under a veil. Those that serve
   Christ must humble themselves, and are commonly vilified by the world,
   in recompence of both which they shall be exalted in due time.

   Thus far Christ's discourse has reference to those Greeks who desired
   to see him, encouraging them to serve him. What became of those Greeks
   we are not told, but are willing to hope that those who thus asked the
   way to heaven with their faces thitherward, found it, and walked in it.

The Divine Attestation to Christ; Christ's Discourse with the People.

   27 Now is my soul troubled; and what shall I say? Father, save me from
   this hour: but for this cause came I unto this hour.   28 Father,
   glorify thy name. Then came there a voice from heaven, saying, I have
   both glorified it, and will glorify it again.   29 The people
   therefore, that stood by, and heard it, said that it thundered: others
   said, An angel spake to him.   30 Jesus answered and said, This voice
   came not because of me, but for your sakes.   31 Now is the judgment of
   this world: now shall the prince of this world be cast out.   32 And I,
   if I be lifted up from the earth, will draw all men unto me.   33 This
   he said, signifying what death he should die.   34 The people answered
   him, We have heard out of the law that Christ abideth for ever: and how
   sayest thou, The Son of man must be lifted up? who is this Son of man?
     35 Then Jesus said unto them, Yet a little while is the light with
   you. Walk while ye have the light, lest darkness come upon you: for he
   that walketh in darkness knoweth not whither he goeth.   36 While ye
   have light, believe in the light, that ye may be the children of light.
   These things spake Jesus, and departed, and did hide himself from them.

   Honour is here done to Christ by his Father in a voice from heaven,
   occasioned by the following part of his discourse, and which gave
   occasion to a further conference with the people. In these verses we
   have,

   I. Christ's address to his Father, upon occasion of the trouble which
   seized his spirit at this time: Now is my soul troubled, v. 27. A
   strange word to come from Christ's mouth, and at this time surprising,
   for it comes in the midst of divers pleasing prospects, in which, one
   would think, he should have said, Now is my soul pleased. Note, Trouble
   of soul sometimes follows after great enlargements of spirit. In this
   world of mixture and change we must expect damps upon our joy, and the
   highest degree of comfort to be the next degree to trouble. When Paul
   had been in the third heavens, he had a thorn in the flesh. Observe,

   1. Christ's dread of his approaching sufferings: Now is my soul
   troubled. Now the black and dismal scene began, now were the first
   throes of the travail of his soul, now his agony began, his soul began
   to be exceedingly sorrowful. Note, (1.) The sin of our soul was the
   trouble of Christ's soul, when he undertook to redeem and save us, and
   to make his soul an offering for our sin. (2.) The trouble of his soul
   was designed to ease the trouble of our souls; for, after this, he said
   to his disciples (ch. xiv. 1), "Let not your hearts be troubled; why
   should yours be troubled and mine too?" Our Lord Jesus went on
   cheerfully in his work, in prospect of the joy set before him, and yet
   submitted to a trouble of soul. Holy mourning is consistent with
   spiritual joy, and the way to eternal joy. Christ was now troubled, now
   in sorrow, now in fear, now for a season; but it would not be so
   always, it would not be so long. The same is the comfort of Christians
   in their troubles; they are but for a moment, and will be turned into
   joy.

   2. The strait he seems to be in hereupon, intimated in those words, And
   what shall I say? This does not imply his consulting with any other, as
   if he needed advice, but considering with himself what was fit to be
   said now. When our souls are troubled we must take heed of speaking
   unadvisedly, but debate with ourselves what we shall say. Christ speaks
   like one at a loss, as if what he should choose he wot not. There was a
   struggle between the work he had taken upon him, which required
   sufferings, and the nature he had taken upon him, which dreaded them;
   between these two he here pauses with, What shall I say? He looked, and
   there was none to help, which put him to a stand. Calvin observes this
   as a great instance of Christ's humiliation, that he should speak thus
   like one at a loss. Quo se magis exinanivit gloriæ Dominus, eo
   luculentius habemus erga nos amoris specimen--The more entirely the
   Lord of glory emptied himself, the brighter is the proof of the love he
   bore us. Thus he was in all points tempted like as we are, to encourage
   us, when we know not what to do, to direct our eyes to him.

   3. His prayer to God in this strait: Father, save me from this hour, ek
   tes oras tautes--out of this hour, praying, not so much that it might
   not come as that he might be brought through it. Save me from this
   hour; this was the language of innocent nature, and its feelings poured
   forth in prayer. Note, It is the duty and interest of troubled souls to
   have recourse to God by faithful and fervent prayer, and in prayer to
   eye him as a Father. Christ was voluntary in his sufferings, and yet
   prayed to be saved from them. Note, Prayer against a trouble may very
   well consist with patience under it and submission to the will of God
   in it. Observe, He calls his suffering this hour, meaning the expected
   events of the time now at hand. Hereby he intimates that the time of
   his suffering was, (1.) A set time, set to an hour, and he knew it. It
   was said twice before that his hour was not yet come, but it was now so
   near that he might say it was come. (2.) A short time. An hour is soon
   over, so were Christ's sufferings; he could see through them to the joy
   set before him.

   4. His acquiescence in his Father's will, notwithstanding. He presently
   corrects himself, and, as it were, recalls what he had said: But for
   this cause came I to this hour. Innocent nature got the first word, but
   divine wisdom and love got the last. Note, those who would proceed
   regularly must go upon second thoughts. The complainant speaks first;
   but, if we would judge righteously, we must hear the other side. With
   the second thought he checked himself: For this cause came I to this
   hour; he does not silence himself with this, that he could not avoid
   it, there was no remedy; but satisfies himself with this, that he would
   not avoid it, for it was pursuant to his own voluntary engagement, and
   was to be the crown of his whole undertaking; should he now fly off,
   this would frustrate all that had been done hitherto. Reference is here
   had to the divine counsels concerning his sufferings, by virtue of
   which it behoved him thus to submit and suffer. Note, This should
   reconcile us to the darkest hours of our lives, that we were all along
   designed for them; see 1 Thess. iii. 3.

   5. His regard to his Father's honour herein. Upon the withdrawing of
   his former petition, he presents another, which he will abide by:
   Father, glorify thy name, to the same purport with Father, thy will be
   done; for God's will is for his own glory. This expresses more than
   barely a submission to the will of God; it is a consecration of his
   sufferings to the glory of God. It was a mediatorial word, and was
   spoken by him as our surety, who had undertaken to satisfy divine
   justice for our sin. The wrong which by sin we have done to God is in
   his glory, his declarative glory; for in nothing else are we capable of
   doing him injury. We were never able to make him satisfaction for this
   wrong done him, nor any creature for us; nothing therefore remained but
   that God should get him honour upon us in our utter ruin. Here
   therefore our Lord Jesus interposed, undertook to satisfy God's injured
   honour, and he did it by his humiliation; he denied himself in, and
   divested himself of, the honours due to the Son of God incarnate, and
   submitted to the greatest reproach. Now here he makes a tender of this
   satisfaction as an equivalent: "Father, glorify thy name; let thy
   justice be honoured upon the sacrifice, not upon the sinner; let the
   debt be levied upon me, I am solvent, the principal is not." Thus he
   restored that which he took not away.

   II. The Father's answer to this address; for he heard him always, and
   does still. Observe, 1. How this answer was given. By a voice from
   heaven. The Jews speak much of a Bath-kôl--the daughter of a voice, as
   one of those divers manners by which God in time past spoke to the
   prophets; but we do not find any instance of his speaking thus to any
   but to our Lord Jesus; it was an honour reserved for him (Matt. iii.
   17; xvii. 5), and here, probably, this audible voice was introduced by
   some visible appearance, either of light or darkness, for both have
   been used as vehicles of the divine glory. 2. What the answer was. It
   was an express return to that petition, Father, glorify thy name: I
   have glorified it already, and I will glorify it yet again. When we
   pray as we are taught, Our Father, hallowed be thy name, this is a
   comfort to us, that is it an answered prayer; answered to Christ here,
   and in him to all true believers. (1.) The name of God had been
   glorified in the life of Christ, in his doctrine and miracles, and all
   the examples he gave of holiness and goodness. (2.) It should be
   further glorified in the death and sufferings of Christ. His wisdom and
   power, his justice and holiness, his truth and goodness, were greatly
   glorified; the demands of a broken law were fully answered; the affront
   done to God's government satisfied for; and God accepted the
   satisfaction, and declared himself well pleased. What God has done for
   the glorifying of his own name is an encouragement to us to expect what
   he will yet further do. He that has secured the interests of his own
   glory will still secure them.

   III. The opinion of the standers-by concerning this voice, v. 29. We
   may hope there were some among them whose minds were so well prepared
   to receive a divine revelation that they understood what was said and
   bore record of it. But notice is here taken of the perverse suggestion
   of the multitude: some of them said that it thundered: others, who took
   notice that there was plainly an articulate intelligible voice, said
   that certainly an angel spoke to him. Now this shows, 1. That it was a
   real thing, even in the judgment of those that were not at all well
   affected to him. 2. That they were loth to admit so plain a proof of
   Christ's divine mission. They would rather say that it was this, or
   that, or any thing, than that God spoke to him in answer to his prayer;
   and yet, if it thundered with articulate sounds (as Rev. x. 3, 4), was
   not that God's voice? Or, if angels spoke to him, are not they God's
   messengers? But thus God speaks once, yea twice, and man perceives it
   not.

   IV. The account which our Saviour himself gives of this voice.

   1. Why it was sent (v. 30): "It came not because of me, not merely for
   my encouragement and satisfaction" (then it might have been whispered
   in his ear privately), "but for your sakes." (1.) "That all you who
   heard it may believe that the Father hath sent me." What is said from
   heaven concerning our Lord Jesus, and the glorifying of the Father in
   him, is said for our sakes, that we may be brought to submit to him and
   rest upon him. (2.) "That you my disciples, who are to follow me in
   sufferings, may therein be comforted with the same comforts that carry
   me on." Let this encourage them to part with life itself for his sake,
   if they be called to it, that it will redound to the honour of God.
   Note, The promises and supports granted to our Lord Jesus in his
   sufferings were intended for our sakes. For our sakes he sanctified
   himself, and comforted himself.

   2. What was the meaning of it. He that lay in the Father's bosom knew
   his voice, and what was the meaning of it; and two things God intended
   when he said that he would glorify his own name:--

   (1.) That by the death of Christ Satan should be conquered (v. 31): Now
   is the judgment. He speaks with a divine exultation and triumph. "Now
   the year of my redeemed is come, and the time prefixed for breaking the
   serpent's head, and giving a total rent to the powers of darkness; now
   for that glorious achievement: now, now, that great work is to be done
   which has been so long thought of in the divine counsels, so long
   talked of in the written word, which has been so much the hope of
   saints and the dread of devils." The matter of the triumph is, [1.]
   That now is the judgment of the world; krisis, take it as a medical
   term: "Now is the crisis of this world." The sick and diseased world is
   now upon the turning point; this is the critical day upon which the
   trembling scale will turn for life or death, to all mankind; all that
   are not recovered by this will be left helpless and hopeless. Or,
   rather, it is a law term, as we take it: "Now, judgment is entered, in
   order to the taking out of execution against the prince of this world."
   Note, The death of Christ was the judgment of this world. First, It is
   a judgment of discovery and distinction--judicium discretionis; so
   Austin. Now is the trial of this world, for men shall have their
   character according as the cross of Christ is to them; to some it is
   foolishness and a stumbling-block, to others it is the wisdom and power
   of God; of which there was a figure in the two thieves that were
   crucified with him. By this men are judged, what they think of the
   death of Christ. Secondly, It is a judgment of favour and absolution to
   the chosen ones that are in the world. Christ upon the cross interposed
   between a righteous God and a guilty world as a sacrifice for sin and a
   surety for sinners, so that when he was judged, and iniquity laid upon
   him, and he was wounded for our transgressions, it was as it were the
   judgment of this world, for an everlasting righteousness was thereby
   brought in, not for Jews only, but the whole world, 1 John ii. 1, 2;
   Dan. ix. 24. Thirdly, It is a judgment of condemnation given against
   the powers of darkness; see ch. xvi. 11. Judgment is put for
   vindication and deliverance, the asserting of an invaded right. At the
   death of Christ there was a famous trial between Christ and Satan, the
   serpent and the promised seed; the trial was for the world, and the
   lordship of it; the devil had long borne sway among the children of
   men, time out of mind; he now pleads prescription, grounding his claim
   also upon the forfeiture incurred by sin. We find him willing to have
   come to a composition (Luke iv. 6, 7); he would have given the kingdoms
   of this world to Christ, provided he would hold them by, from, and
   under him. But Christ would try it out with; by dying he takes off the
   forfeiture to divine justice, and then fairly disputes the title, and
   recovers it in the court of heaven. Satan's dominion is declared to be
   a usurpation, and the world adjudged to the Lord Jesus as his right,
   Ps. ii. 6, 8. The judgment of this world is, that it belongs to Christ,
   and not to Satan; to Christ therefore let us all atturn tenants. [2.]
   That now is the prince of this world cast out. First, It is the devil
   that is here called the prince of this world, because he rules over the
   men of the world by the things of the world; he is the ruler of the
   darkness of this world, that is, of this dark world, of those in it
   that walk in darkness, 2 Cor. iv. 4; Eph. iv. 12. Secondly, He is said
   to be cast out, to be now cast out; for, whatever had been done
   hitherto towards the weakening of the devil's kingdom was done in the
   virtue of a Christ to come, and therefore is said to be done now.
   Christ, reconciling the world to God by the merit of his death, broke
   the power of death, and cast out Satan as a destroyer; Christ, reducing
   the world to God by the doctrine of his cross, broke the power of sin,
   and cast out Satan as a deceiver. The bruising of his heel was the
   breaking of the serpent's head, Gen. iii. 15. When his oracles were
   silenced, his temples forsaken, his idols famished, and the kingdoms of
   the world became Christ's kingdoms, then was the prince of the world
   cast out, as appears by comparing this with John's vision (Rev. xii.
   8-11), where it is said to be done by the blood of the Lamb. Christ's
   frequent casting of devils out of the bodies of people was an
   indication of the great design of his whole undertaking. Observe, With
   what assurance Christ here speaks of the victory over Satan; it is as
   good as done, and even when he yields to death he triumphs over it.

   (2.) That by the death of Christ souls should be converted, and this
   would be the casting out of Satan (v. 32): If I be lifted up from the
   earth, I will draw all men unto me. Here observe two things:--

   [1.] The great design of our Lord Jesus, which was to draw all men to
   him, not the Jews only, who had been long in a profession a people near
   to God, but the Gentiles also, who had been afar off; for he was to be
   the desire of all nations (Hag. ii. 7), and to him must the gathering
   of the people be. That which his enemies dreaded was that the world
   would go after him; and he would draw them to him, notwithstanding
   their opposition. Observe here how Christ himself is all in all in the
   conversion of a soul. First, It is Christ that draws: I will draw. It
   is sometimes ascribed to the Father (ch. vi. 44), but here to the Son,
   who is the arm of the Lord. He does not drive by force, but draws with
   the cords of a man (Hos. xi. 4; Jer. xxxi. 3), draws as the loadstone;
   the soul is made willing, but it is in a day of power. Secondly, It is
   to Christ that we are drawn: "I will draw them to me as the centre of
   their unity." The soul that was at a distance from Christ is brought
   into an acquaintance with him, he that was shy and distrustful of him
   is brought to love him and trust in him,--drawn up to his terms, into
   his arms. Christ was now going to heaven, and he would draw men's
   hearts to him thither.

   [2.] The strange method he took to accomplish his design by being
   lifted up from the earth. What he meant by this, to prevent mistake, we
   are told (v. 33): This he spoke signifying by what death he should die,
   the death of the cross, though they had designed and attempted to stone
   him to death. He that was crucified was first nailed to the cross, and
   then lifted up upon it. He was lifted up as a spectacle to the world;
   lifted up between heaven and earth, as unworthy of either; yet the word
   here used signifies an honourable advancement, ean hypsotho--If I be
   exalted; he reckoned his sufferings his honour. Whatever death we die,
   if we die in Christ we shall be lifted up out of this dungeon, this den
   of lions, into the regions of light and love. We should learn of our
   Master to speak of dying with a holy pleasantness, and to say, "We
   shall then be lifted up." Now Christ's drawing all men to him followed
   his being lifted up from the earth. First, It followed after it in
   time. The great increase of the church was after the death of Christ;
   while Christ lived, we read of thousands at a sermon miraculously fed,
   but after his death we read of thousands at a sermon added to the
   church. Israel began to multiply in Egypt after the death of Joseph.
   Secondly, It followed upon it as a blessed consequence of it. Note,
   There is a powerful virtue and efficacy in the death of Christ to draw
   souls to him. The cross of Christ, though to some a stumbling-stone, is
   to others a loadstone. Some make it an allusion to the drawing of fish
   into a net; the lifting up of Christ was as the spreading of the net
   (Matt. xiii. 47, 48); or to the setting up of a standard, which draws
   soldiers together; or, rather, it refers to the lifting up of the
   brazen serpent in the wilderness, which drew all those to it who were
   stung with fiery serpents, as soon as ever it was known that it was
   lifted up, and there was healing virtue in it. O what flocking was
   there to it! So there was to Christ, when salvation through him was
   preached to all nations; see ch. iii. 14, 15. Perhaps it has some
   reference to the posture in which Christ was crucified, with his arms
   stretched out, to invite all to him, and embrace all that come. Those
   that put Christ to that ignominious death thought thereby to drive all
   men from him; but the devil was outshot in his own bow. Out of the
   eater came forth meat.

   V. The people's exception against what he said, and their cavil at it,
   v. 34. Though they had heard the voice from heaven, and the gracious
   words that proceeded out of his mouth, yet they object, and pick
   quarrels with him. Christ had called himself the Son of man (v. 23),
   which they knew to be one of the titles of the Messiah, Dan. vii. 13.
   He had also said that the Son of man must be lifted up, which they
   understood of his dying, and probably he explained himself so, and some
   think he repeated what he said to Nicodemus (ch. iii. 14), So must the
   Son of man be lifted up. Now against this,

   1. They alleged those scriptures of the Old Testament which speak of
   the perpetuity of the Messiah, that he should be so far from being cut
   off in the midst of his days that he should be a priest for ever (Ps.
   cx. 4), and a king for ever (Ps. lxxxix. 29, &c.), that he should have
   length of days for ever and ever, and his years as many generations
   (Ps. xxi. 4; lxi. 6), from all which they inferred that the Messiah
   should not die. Thus great knowledge in the letter of the scripture, if
   the heart be unsanctified, is capable of being abused to serve the
   cause of infidelity, and to fight against Christianity with its own
   weapons. Their perverseness in opposing this to what Jesus had said
   will appear if we consider, (1.) That, when they vouched the scripture
   to prove that the Messiah abideth for ever, they took no notice of
   those texts which speak of the Messiah's death and sufferings: they had
   heard out of the law that Messiah abideth for ever; and had they never
   heard out of the law that Messiah should be cut off (Dan. ix. 26), and
   that he should pour out his soul unto death (Isa. liii. 12), and
   particularly that his hands and feet should be pierced? Why then do
   they make so strange of the lifting up of the Son of man? Note, We
   often run into great mistakes, and then defend them with scripture
   arguments, by putting those things asunder which God in his word has
   put together, and opposing one truth under pretence of supporting
   another. We have heard out of the gospel that which exalts free grace,
   we have heard also that which enjoins duty, and we just cordially
   embrace both, and not separate them, nor set them at variance. (2.)
   That, when they opposed what Christ said concerning the sufferings of
   the Son of man, they took no notice of what he had said concerning his
   glory and exaltation. They had heard out of the law that Christ abideth
   for ever; and had they not heard our Lord Jesus say that he should be
   glorified, that he should bring forth much fruit, and draw all men to
   him? Had he not just now promised immortal honours to his followers,
   which supposed his abiding for ever? But this they overlooked. Thus
   unfair disputants oppose some parts of the opinion of an adversary, to
   which, if they would but take it entire, they could not but subscribe;
   and in the doctrine of Christ there are paradoxes, which to men of
   corrupt minds are stones of stumbling--as Christ crucified, and yet
   glorified; lifted up from the earth, and yet drawing all men to him.

   2. They asked hereupon, Who is the Son of man? This they asked, not
   with a desire to be instructed, but tauntingly and insultingly, as if
   now they had baffled him, and run him down. "Thou sayest, The Son of
   man must die; we have proved the Messiah must not, and where is then
   thy Messiahship? This Son of man, as thou callest thyself, cannot be
   the Messiah, thou must therefore think of something else to pretend
   to." Now that which prejudiced them against Christ was his meanness and
   poverty; they would rather have no Christ than a suffering one.

   VI. What Christ said to this exception, or rather what he said upon it.
   The objection was a perfect cavil; they might, if they pleased, answer
   it themselves: man dies, and yet is immortal, and abideth for ever, so
   the Son of man. Therefore, instead of answering these fools according
   to their folly, he gives them a serious caution to take heed of
   trifling away the day of their opportunities in such vain and fruitless
   cavils as these (v. 35, 36): "Yet a little while, and but a little
   while, is the light with you; therefore be wise for yourselves, and
   walk while you have the light."

   1. In general, we may observe here, (1.) The concern Christ has for the
   souls of men, and his desire of their welfare. With what tenderness
   does he here admonish those to look well to themselves who were
   contriving ill against him! Even when he endured the contradiction of
   sinners, he sought their conversion. See Prov. xxix. 10. (2.) The
   method he takes with these objectors, with meekness instructing those
   that opposed themselves, 2 Tim. ii. 25. Were but men's consciences
   awakened with a due concern about their everlasting state, and did they
   consider how little time they have to spend, and none to spare, they
   would not waste precious thoughts and time in trifling cavils.

   2. Particularly we have here,

   (1.) The advantage they enjoyed in having Christ and his gospel among
   them, with the shortness and uncertainty of their enjoyment of it: Yet
   a little while is the light with you. Christ is this light; and some of
   the ancients suggest that, in calling himself the light, he gives a
   tacit answer to their objection. His dying upon the cross was as
   consistent with his abiding for ever as the setting of the sun every
   night is with his perpetuity. The duration of Christ's kingdom is
   compared to that of the sun and moon, Ps. lxxii. 17; lxxxix. 36, 37.
   The ordinances of heaven are unchangeably fixed, and yet the sun and
   moon set and are eclipsed; so Christ the Sun of righteousness abides
   for ever, and yet was eclipsed by his sufferings, and was but a little
   while within our horizon. Now, [1.] The Jews at this time had the light
   with them; they had Christ's bodily presence, heard his preaching, saw
   his miracles. The scripture is to us a light shining in a dark place.
   [2.] It was to be but a little while with them; Christ would shortly
   leave them, their visible church state would soon after be dissolved
   and the kingdom of God taken from them, and blindness and hardness
   would happen unto Israel. Note, It is good for us all to consider what
   a little while we are to have the light with us. Time is short, and
   perhaps opportunity not so long. The candlestick may be removed; at
   least, we must be removed shortly. Yet a little while is the light of
   life with us; yet a little while is the light of the gospel with us,
   the day of grace, the means of grace, the Spirit of grace, yet a very
   little while.

   (2.) The warning given them to make the best of this privilege while
   they enjoyed it, because of the danger they were in of losing it: Walk
   while you have the light; as travellers who make the best of their way
   forward, that they may not be benighted in their journey, because
   travelling in the night is uncomfortable and unsafe. "Come," say they,
   "let us mend our pace, and get forward, while we have day-light." Thus
   wise should we be for our souls who are journeying towards eternity.
   Note, [1.] It is our business to walk, to press forward towards heaven,
   and to get nearer to it by being made fitter for it. Our life is but a
   day, and we have a day's journey to go. [2.] The best time of walking
   is while we have the light. The day is the proper season for work, as
   the night is for rest. The proper time for getting grace is when we
   have the word of grace preached to us, and the Spirit of grace striving
   with us, and therefore then is the time to be busy. [3.] We are highly
   concerned thus to improve our opportunities, for fear lest our day be
   finished before we have finished our day's work and our day's journey:
   "Lest darkness come upon you, lest you lose your opportunities, and can
   neither recover them nor despatch the business you have to do without
   them." Then darkness comes, that is, such an utter incapacity to make
   sure the great salvation as renders the state of the careless sinner
   quite deplorable; so that, if his work be undone then, it is likely to
   be undone for ever.

   (3.) The sad condition of those who have sinned away the gospel, and
   are come to the period of their day of grace. They walk in darkness,
   and know neither where they go, nor whither they go; neither the way
   they are walking in, nor the end they are walking towards. He that is
   destitute of the light of the gospel, and is not acquainted with its
   discoveries and directions, wanders endlessly in mistakes and errors,
   and a thousand crooked paths, and is not aware of it. Set aside the
   instructions of the Christian doctrine, and we know little of the
   difference between good and evil. He is going to destruction, and knows
   not his danger, for he is either sleeping or dancing at the pit's
   brink.

   (4.) The great duty and interest of every one of us inferred from all
   this (v. 36): While you have light, believe in the light. The Jews had
   now Christ's presence with them, let them improve it; afterwards they
   had the first offers of the gospel made to them by the apostles
   wherever they came; now this is an admonition to them not to out-stand
   their market, but to accept the offer when it was made to them: the
   same Christ saith to all who enjoy the gospel. Note, [1.] It is the
   duty of every one of us to believe in the gospel light, to receive it
   as a divine light, to subscribe to the truths it discovers, for it is a
   light to our eyes, and to follow its guidance, for it is a light to our
   feet. Christ is the light, and we must believe in him as he is revealed
   to us; as a true light that will not deceive us, a sure light that will
   not misguide us. [2.] We are concerned to do this while we have the
   light, to lay hold on Christ while we have the gospel to show us the
   way to him and direct us in that way. [3.] Those that believe in the
   light shall be the children of light; they shall be owned as
   Christians, who are called children of light (Luke xvi. 8; Eph. v. 8)
   and of the day, 1 Thess. v. 5. Those that have God for their Father are
   children of light, for God is light; they are born from above, and
   heirs of heaven, and children of light, for heaven is light.

   VII. Christ's retiring from them, hereupon: These things spoke Jesus,
   and said no more at this time, but left this to their consideration,
   and departed, and did hide himself from them. And this he did, 1. For
   their conviction and awakening. If they will not regard what he hath
   said, he will have nothing more to say to them. They are joined to
   their infidelity, as Ephraim to idols; let them alone. Note, Christ
   justly removes the means of grace from those that quarrel with him, and
   hides his face from a froward generation, Deut. xxxii. 20. 2. For his
   own preservation. He hid himself from their rage and fury, retreating,
   it is probable, to Bethany, where he lodged. By this it appears that
   what he said irritated and exasperated them, and they were made worse
   by that which should have made them better.

The Unbelief of the People.

   37 But though he had done so many miracles before them, yet they
   believed not on him:   38 That the saying of Esaias the prophet might
   be fulfilled, which he spake, Lord, who hath believed our report? and
   to whom hath the arm of the Lord been revealed?   39 Therefore they
   could not believe, because that Esaias said again,   40 He hath blinded
   their eyes, and hardened their heart; that they should not see with
   their eyes, nor understand with their heart, and be converted, and I
   should heal them.   41 These things said Esaias, when he saw his glory,
   and spake of him.

   We have here the honour done to our Lord Jesus by the Old-Testament
   prophets, who foretold and lamented the infidelity of the many that
   believed not on him. It was indeed a dishonour and grief to Christ that
   his doctrine met with so little acceptance and so much opposition; but
   this takes off the wonder and reproach, makes the offence of it to
   cease, and made it no disappointment to Christ, that herein the
   scriptures were fulfilled. Two things are here said concerning this
   untractable people, and both were foretold by the evangelical prophet
   Isaiah, that they did not believe, and that they could not believe.

   I. They did not believe (v. 37): Though he had done so many miracles
   before them, which, one would think, should have convinced them, yet
   they believed not, but opposed him. Observe,

   1. The abundance of the means of conviction which Christ afforded them:
   He did miracles, so many miracles; tosauta semeia signifying both so
   many and so great. This refers to all the miracles he had wrought
   formerly; nay, the blind and lame now came to him into the temple, and
   he healed them, Matt. xxi. 14. His miracles were the great proof of his
   mission, and on the evidence of them he relied. Two things concerning
   them he here insists upon:--(1.) The number of them; they were
   many,--various and of divers kinds; numerous and often repeated; and
   every new miracle confirmed the reality of all that went before. The
   multitude of his miracles was not only a proof of his unexhausted
   power, but gave the greater opportunity to examine them; and, if there
   had been a cheat in them, it was morally impossible but that in some or
   other of them it would have been discovered; and, being all miracles of
   mercy, the more there were the more good was done. (2.) The notoriety
   of them. He wrought these miracles before them, not at a distance, not
   in a corner, but before many witnesses, appearing to their own eyes.

   2. The inefficacy of these means: Yet they believed not on him. They
   could not gainsay the premises, and yet would not grant the conclusion.
   Note, The most plentiful and powerful means of conviction will not of
   themselves work faith in the depraved prejudiced hearts of men. These
   saw, and yet believed not.

   3. The fulfilling of the scripture in this (v. 38): That the saying of
   Esaias might be fulfilled. Not that these infidel Jews designed the
   fulfilling of the scripture (they rather fancied those scriptures which
   speak of the church's best sons to be fulfilled in themselves), but the
   event exactly answered the prediction, so that (ut for ita ut) this
   saying of Esaias was fulfilled. The more improbable any event is, the
   more does a divine foresight appear in the prediction of it. One could
   not have imagined that the kingdom of the Messiah, supported with such
   pregnant proofs, should have met with so much opposition among the
   Jews, and therefore their unbelief is called a marvellous work, and a
   wonder, Isa. xxix. 14. Christ himself marvelled at it, but it was what
   Isaiah foretold (Isa. liii. 1), and now it is accomplished. Observe,
   (1.) The gospel is here called their report: Who has believed, te akon
   hemon--our hearing, which we have heard from God, and which you have
   heard from us. Our report is the report that we bring, like the report
   of a matter of fact, or the report of a solemn resolution in the
   senate. (2.) It is foretold that a few comparatively of those to whom
   this report is brought will be persuaded to give credit to it. Many
   hear it, but few heed it and embrace it: Who hath believed it? Here and
   there one, but none to speak of; not the wise, not the noble; it is to
   them but a report which wants confirmation. (3.) It is spoken of as a
   thing to be greatly lamented that so few believe the report of the
   gospel. Lord is here prefixed from the LXX., but is not in the Hebrew,
   and intimates a sorrowful account brought to God by the messengers of
   the cold entertainment which they and their report had; as the servant
   came, and showed his lord all these things, Luke xiv. 21. (4.) The
   reason why men believe not the report of the gospel is because the arm
   of the Lord is not revealed to them, that is, because they do not
   acquaint themselves with, and submit themselves to, the grace of God;
   they do not experimentally know the virtue and fellowship of Christ's
   death and resurrection, in which the arm of the Lord is revealed. They
   saw Christ's miracles, but did not see the arm of the Lord revealed in
   them.

   II. They could not believe, and therefore they could not because Esaias
   said, He hath blinded their eyes. This is a hard saying, who can
   explain it? We are sure that God is infinitely just and merciful, and
   therefore we cannot think there is in any such an impotency to good,
   resulting from the counsels of God, as lays them under a fatal
   necessity of being evil. God dams none by mere sovereignty; yet it is
   said, They could not believe. St. Austin, coming in course to the
   exposition of these words, expresses himself with a holy fear of
   entering upon an enquiry into this mystery. Justa sunt judicia ejus,
   sed occulta--His judgments are just, but hidden.

   1. They could not believe, that is, they would not; they were
   obstinately resolved in their infidelity; thus Chrysostom and Austin
   incline to understand it; and the former gives divers instances of
   scripture of the putting of an impotency to signify the invincible
   refusal of the will, as Gen. xxxvii. 4, They could not speak peaceably
   to him. And ch. vii. 7. This is a moral impotency, like that of one
   that is accustomed to do evil, Jer. xiii. 23. But,

   2. They could not because Esaias had said, He hath blinded their eyes.
   Here the difficulty increases; it is certain that God is not the author
   of sin, and yet,

   (1.) There is a righteous hand of God sometimes to be acknowledged in
   the blindness and obstinacy of those who persist in impenitency and
   unbelief, by which they are justly punished for their former resistance
   of the divine light and rebellion against the divine law. If God
   withhold abused grace, and give men over to indulged lusts,--if he
   permit the evil spirit to do his work on those that resisted the good
   Spirit,--and if in his providence he lay stumbling-blocks in the way of
   sinners, which confirm their prejudices, then he blinds their eyes, and
   hardens their hearts, and these are spiritual judgments, like the
   giving up of idolatrous Gentiles to vile affections, and degenerate
   Christians to strong delusions. Observe the method of conversion
   implied here, and the steps taken in it. [1.] Sinners are brought to
   see with their eyes, to discern the reality of divine things and to
   have some knowledge of them. [2.] To understand with their heart, to
   apply these things to themselves; not only to assent and approve, but
   to consent and accept. [3.] To be converted, and effectually turned
   from sin to Christ, from the world and the flesh to God, as their
   felicity and portion. [4.] Then God will heal them, will justify and
   sanctify them; will pardon their sins, which are as bleeding wounds,
   and mortify their corruptions, which are as lurking diseases. Now when
   God denies his grace nothing of this is done; the alienation of the
   mind from, and its aversion to, God and the divine life, grow into a
   rooted and invincible antipathy, and so the case becomes desperate.

   (2.) Judicial blindness and hardness are in the word of God threatened
   against those who wilfully persist in wickedness, and were particularly
   foretold concerning the Jewish church and nation. Known unto God are
   all his works, and all ours too. Christ knew before who would betray
   him, and spoke of it, ch. vi. 70. This is a confirmation of the truth
   of scripture prophecies, and thus even the unbelief of the Jews may
   help to strengthen our faith. It is also intended for caution to
   particular persons, to beware lest that come upon them which was spoken
   of in the prophets, Acts xiii. 40.

   (3.) What God has foretold will certainly come to pass, and so, by a
   necessary consequence, in order of arguing, it might be said that
   therefore they could not believe, because God by the prophets had
   foretold they would not; for such is the knowledge of God that he
   cannot be deceived in what he foresees, and such his truth that he
   cannot deceive in what he foretels, so that the scripture cannot be
   broken. Yet be it observed that the prophecy did not name particular
   persons; so that it might not be said, "Therefore such a one and such a
   one could not believe, because Esaias had said so and so;" but it
   pointed at the body of the Jewish nation, which would persist in their
   infidelity till their cities were wasted without inhabitants, as it
   follows (Isa. vi. 11, 12); yet still reserving a remnant (v. 13, in it
   shall be a tenth), which reserve was sufficient to keep a door of hope
   open to particular persons; for each one might say, Why may not I be of
   that remnant?

   Lastly, The evangelist, having quoted the prophecy, shows (v. 41) that
   it was intended to look further than the prophet's own days, and that
   its principal reference was to the days of the Messiah: These things
   said Esaias when he saw his glory, and spoke of him. 1. We read in the
   prophecy that this was said to Esaias, Isa. vi. 8, 9. But here we are
   told that it was said by him to the purpose. For nothing was said by
   him as a prophet which was not first said to him; nor was any thing
   said to him which was not afterwards said by him to those to whom he
   was sent. See Isa. xxi. 10. 2. The vision which the prophet there had
   of the glory of God is here said to be his seeing the glory of Jesus
   Christ: He saw his glory. Jesus Christ therefore is equal in power and
   glory with the Father, and his praises are equally celebrated. Christ
   had a glory before the foundation of the world, and Esaias saw this. 3.
   It is said that the prophet there spoke of him. It seems to have been
   spoken of the prophet himself (for to him the commission and
   instructions were there given), and yet it is here said to be spoken of
   Christ, for as all the prophets testified of him so they all typified
   him. This they spoke of him, that as to many his coming would be not
   only fruitless, but fatal, a savour of death unto death. It might be
   objected against his doctrine, If it was from heaven, why did not the
   Jews believe it? But this is an answer to it; it was not for want of
   evidence, but because their heart was made fat, and their ears were
   heavy. It was spoken of Christ, that he should be glorified in the ruin
   of an unbelieving multitude, as well as in the salvation of a
   distinguished remnant.

The Cowardice of the Rulers.

   42 Nevertheless among the chief rulers also many believed on him; but
   because of the Pharisees they did not confess him, lest they should be
   put out of the synagogue:   43 For they loved the praise of men more
   than the praise of God.

   Some honour was done to Christ by these rulers: for they believed on
   him, were convinced that he was sent of God, and received his doctrine
   as divine; but they did not do him honour enough, for they had not
   courage to own their faith in him. Many professed more kindness for
   Christ than really they had; these had more kindness for him than they
   were willing to profess. See here what a struggle was in these rulers
   between their convictions and their corruptions.

   I. See the power of the word in the convictions that many of them were
   under, who did not wilfully shut their eyes against the light. They
   believed on him as Nicodemus, received him as a teacher come from God.
   Note, The truth of the gospel has perhaps a better interest in the
   consciences of men than we are aware of. Many cannot but approve of
   that in their hearts which yet outwardly they are shy of. Perhaps these
   chief rulers were true believers, though very weak, and their faith
   like smoking flax. Note, It may be, there are more good people than we
   think there are. Elijah thought he was left alone, when God had seven
   thousand faithful worshippers in Israel. Some are really better than
   they seem to be. Their faults are known, but their repentance is not; a
   man's goodness may be concealed by a culpable yet pardonable weakness,
   which he himself truly repents of. The kingdom of God comes not in all
   with a like observation; nor have all who are good the same faculty of
   appearing to be so.

   II. See the power of the world in the smothering of these convictions.
   They believed in Christ, but because of the Pharisees, who had it in
   their power to do them a diskindness, they durst not confess him for
   fear of being excommunicated. Observe here, 1. Wherein they failed and
   were defective; They did not confess Christ. Note, There is cause to
   question the sincerity of that faith which is either afraid or ashamed
   to show itself; for those who believe with the heart ought to confess
   with the mouth, Rom. x. 9. 2. What they feared: being put out of the
   synagogue, which they thought would be a disgrace and damage to them;
   as if it would do them any harm to be expelled from a synagogue that
   had made itself a synagogue of Satan, and from which God was departing.
   3. What was at the bottom of this fear: They loved the praise of men,
   chose it as a more valuable good, and pursued it as a more desirable
   end, than the praise of God; which was an implicit idolatry, like that
   (Rom. i. 25) of worshipping and serving the creature more than the
   Creator. They set these two in the scale one against the other, and,
   having weighed them, they proceeded accordingly. (1.) They set the
   praise of men in one scale, and considered how good it was to give
   praise to men, and to pay a deference to the opinion of the Pharisees,
   and receive praise from men, to be commended by the chief priests and
   applauded by the people as good sons of the church, the Jewish church;
   and they would not confess Christ, lest they should thereby derogate
   from the reputation of the Pharisees, and forfeit their own, and thus
   hinder their own preferment. And, besides, the followers of Christ were
   put into an ill name, and were looked upon with contempt, which those
   who had been used to honour could not bear. Yet perhaps if they had
   known one another's minds they would have had more courage; but each
   one thought that if he should declare himself in favour of Christ he
   should stand alone, and have nobody to back him; whereas, if any one
   had had resolution to break the ice, he would have had more seconds
   than he thought of. (2.) They put the praise of God in the other scale.
   They were sensible that by confessing Christ they should both give
   praise to God, and have praise from God, that he would be pleased with
   them, and say, Well done; but, (3.) They gave the preference to the
   praise of men, and this turned the scale; sense prevailed above faith,
   and represented it as more desirable to stand right in the opinion of
   the Pharisees than to be accepted of God. Note, Love of the praise of
   men is a very great prejudice to the power and practice of religion and
   godliness. Many come short of the glory of God by having a regard to
   the applause of men, and a value for that. Love of the praise of men,
   as a by-end in that which is good, will make a man a hypocrite when
   religion is in fashion and credit is to be got by it; and love of the
   praise of men, as a base principle in that which is evil, will make a
   man an apostate when religion is in disgrace, and credit is to be lost
   for it, as here. See Rom. ii. 29.

Christ's Last Discourse with the Jews.

   44 Jesus cried and said, He that believeth on me, believeth not on me,
   but on him that sent me.   45 And he that seeth me seeth him that sent
   me.   46 I am come a light into the world, that whosoever believeth on
   me should not abide in darkness.   47 And if any man hear my words, and
   believe not, I judge him not: for I came not to judge the world, but to
   save the world.   48 He that rejecteth me, and receiveth not my words,
   hath one that judgeth him: the word that I have spoken, the same shall
   judge him in the last day.   49 For I have not spoken of myself; but
   the Father which sent me, he gave me a commandment, what I should say,
   and what I should speak.   50 And I know that his commandment is life
   everlasting: whatsoever I speak therefore, even as the Father said unto
   me, so I speak.

   We have here the honour Christ not assumed, but asserted, to himself,
   in the account he gave of his mission and his errand into the world.
   Probably this discourse was not at the same time with that before (for
   them he departed, v. 36), but some time after, when he made another
   public appearance; and, as this evangelist records it, it was Christ's
   farewell sermon to the Jews, and his last public discourse; all that
   follows was private with his disciples. Now observe how our Lord Jesus
   delivered this parting word: he cried and said. Doth not wisdom cry
   (Prov. viii. 1), cry without? Prov. i. 20. The raising of his voice and
   crying intimate, 1. His boldness in speaking. Though they had not
   courage openly to profess faith in his doctrine, he had courage openly
   to publish it; if they were ashamed of it, he was not, but set his face
   as a flint, Isa. l. 7. 2. His earnestness in speaking. He cried as one
   that was serious and importunate, and in good earnest in what he said,
   and was willing to impart to them, not only the gospel of God, but even
   his own soul. 3. It denotes his desire that all might take notice of
   it. This being the last time of the publication of his gospel by
   himself in person, he makes proclamation, "Whoever will hear me, let
   them come now." Now what is the conclusion of the whole matter, this
   closing summary of all Christ's discourses? It is much like that of
   Moses (Deut. xxx. 15): See, I have set before you life and death. So
   Christ here takes leave of the temple, with a solemn declaration of
   three things:--

   I. The privileges and dignities of those that believe; this gives great
   encouragement to us to believe in Christ and to profess that faith. It
   is a thing of such a nature that we need not be shy either of doing it
   or of owning it; for,

   1. By believing in Christ we are brought into an honourable
   acquaintance with God (v. 44, 45): He that believes on me, and so sees
   me, believes on him that sent me, and so sees him. He that believes on
   Christ, (1.) He does not believe in a mere man, such a one as he seemed
   to be, and was generally taken to be, but he believes in one that is
   the Son of God and equal in power and glory with the Father. Or rather,
   (2.) His faith does not terminate in Christ, but through him it is
   carried out to the Father, that sent him, to whom, as our end, we come
   by Christ as our way. The doctrine of Christ is believed and received
   as the truth of God. The rest of a believing soul is in God through
   Christ as Mediator; for its resignation to Christ is in order to being
   presented to God. Christianity is made up, not of philosophy nor
   politics, but pure divinity. This is illustrated, v. 45. He that sees
   me (which is the same with believing in him, for faith is the eye of
   the soul) sees him that sent me; in getting an acquaintance with
   Christ, we come to the knowledge of God. For, [1.] God makes himself
   known in the face of Christ (2 Cor. iv. 6), who is the express image of
   his person, Heb. i. 3. [2.] All that have a believing sight of Christ
   are led by him to the knowledge of God, whom Christ has revealed to us
   by his word and Spirit. Christ, as God, was the image of his Father's
   person; but Christ, as Mediator, was his Father's representative in his
   relation to man, the divine light, law, and love, being communicated to
   us in and through him; so that in seeing him (that is, in eying him as
   our Saviour, Prince, and Lord, in the right of redemption), we see and
   eye the Father as our owner, ruler, and benefactor, in the right of
   creation: for God is pleased to deal with fallen man by proxy.

   2. We are hereby brought into a comfortable enjoyment of ourselves (v.
   46): I am come a light into the world, that whoever believes in me, Jew
   or Gentile, should not abide in darkness. Observe, (1.) The character
   of Christ: I am come a light into the world, to be a light to it. This
   implies that he had a being, and a being as light, before he came into
   the world, as the sun is before it rises; the prophets and apostles
   were made lights to the world, but it was Christ only that came a light
   into this world, having before been a glorious light in the upper
   world, ch. iii. 19. (2.) The comfort of Christians: They do not abide
   in darkness. [1.] They do not continue in that dark condition in which
   they were by nature; they are light in the Lord. They are without any
   true comfort, or joy, or hope, but do not continue in that condition;
   light is sown for them. [2.] Whatever darkness of affliction,
   disquietment, or fear, they may afterwards be in, provision is made
   that they may not long abide in it. [3.] They are delivered from that
   darkness which is perpetual, and which abideth for ever, that utter
   darkness where there is not the least gleam of light nor hope of it.

   II. The peril and danger of those that believe not, which gives fair
   warning to take heed of persisting in unbelief (v. 47, 48): "If any man
   hear my words, and believe not, I judge him not, not I only, or not
   now, lest I should be looked upon as unfair in being judge in my own
   cause; yet let not infidelity think therefore to go unpunished, though
   I judge him not, there is one that judgeth him." So that we have here
   the doom of unbelief. Observe,

   1. Who they are whose unbelief is here condemned: those who hear
   Christ's words and yet believe them not. Those shall not be condemned
   for their infidelity that never had, nor could have, the gospel; every
   man shall be judged according to the dispensation of light he was
   under: Those that have sinned without law shall be judged without law.
   But those that have heard, or might have heard, and would not, lie open
   to this doom.

   2. What is the constructive malignity of their unbelief: not receiving
   Christ's word; it is interpreted (v. 48) a rejecting of Christ, ho
   atheton eme. It denotes a rejection with scorn and contempt. Where the
   banner of the gospel is displayed, no neutrality is admitted; every man
   is either a subject or an enemy.

   3. The wonderful patience and forbearance of our Lord Jesus, exercised
   towards those who slighted him when he was come here upon earth: I
   judge him not, not now. Note, Christ was not quick or hasty to take
   advantage against those who refused the first offers of his grace, but
   continued waiting to be gracious. He did not strike those dumb or dead
   who contradicted him, never made intercession against Israel, as Elias
   did; though he had authority to judge, he suspended the execution of
   it, because he had work of another nature to do first, and that was to
   save the world. (1.) To save effectually those that were given him
   before he came to judge the degenerate body of mankind. (2.) To offer
   salvation to all the world, and thus far to save them that it is their
   own fault if they be not saved. He was to put away sin by the sacrifice
   of himself. Now the executing of the power of a judge was not congruous
   with that undertaking, Acts viii. 33. In his humiliation his judgment
   was taken away, it was suspended for a time.

   4. The certain and unavoidable judgment of unbelievers at the great
   day, the day of the revelation of the righteous judgment of God:
   unbelief will certainly be a damning sin. Some think when Christ saith,
   I judge no man, he means that they are condemned already. There needs
   no process, they are self-judged; no execution, they are self-ruined;
   judgment goes against them of course, Heb. ii. 3. Christ needs not
   appear against them as their accuser, they are miserable if he do not
   appear for them as their advocate; however, he tells them plainly when
   and where they will be reckoned with. (1.) There is one that judgeth
   them. Nothing is more dreadful than abused patience, and grace trampled
   on; though for awhile mercy rejoiceth against judgment, yet there will
   be judgment without mercy. (2.) Their final judgment is reserved to the
   last day; to that day of judgment Christ here binds over all
   unbelievers, to answer then for all the contempts they have put upon
   him. Divine justice has appointed a day, and adjourns the sentence to
   that day, as Matt. xxvi. 64. (3.) The word of Christ will judge them
   then: The words that I have spoken, how light soever you have made of
   them, the same shall judge the unbeliever in the last day; as the
   apostles, the preachers of Christ's word, are said to judge, Luke xxii.
   30. Christ's words will judge unbelievers two ways:--[1.] As the
   evidence of their crime, they will convict them. Every word Christ
   spoke, every sermon, every argument, every kind offer, will be produced
   as a testimony against those who slighted all he said. [2.] As the rule
   of their doom, they will condemn them; they shall be judged according
   to the tenour of that covenant which Christ procured and published.
   That word of Christ, He that believes not shall be damned, will judge
   all unbelievers to eternal ruin; and there are many such like words.

   III. A solemn declaration of the authority Christ had to demand our
   faith, and require us to receive his doctrine upon pain of damnation,
   v. 49, 50, where observe,

   1. The commission which our Lord Jesus received from the Father to
   deliver his doctrine to the world (v. 49): I have not spoken myself, as
   a mere man, much less as a common man; but the Father gave me a
   commandment what I should say. This is the same with what he said ch.
   vii. 16. My doctrine is, (1.) Not mine, for I have not spoken of
   myself. Christ, as Son of man, did not speak that which was of human
   contrivance or composure; as Son of God, he did not act separately, or
   by himself alone, but what he said was the result of the counsels of
   peace; as Mediator, his coming into the world was voluntary, and with
   his full consent, but not arbitrary, and of his own head. But, (2.) It
   was his that sent him. God the Father gave him, [1.] His commission.
   God sent him as his agent and plenipotentiary, to concert matters
   between him and man, to set a treaty of peace on foot, and to settle
   the articles. [2.] His instructions, here called a commandment, for
   they were like those given to an ambassador, directing him not only
   what he may say, but what he must say. The messenger of the covenant
   was entrusted with an errand which he must deliver. Note, Our Lord
   Jesus learned obedience himself, before he taught it to us, though he
   was a Son. The Lord God commanded the first Adam, and he by his
   disobedience ruined us; he commanded the second Adam, and he by his
   obedience saved us. God commanded him what he should say and what he
   should speak, two words signifying the same thing, to denote that every
   word was divine. The Old-Testament prophets sometimes spoke of
   themselves; but Christ spoke by the Spirit at all times. Some make this
   distinction: He was directed what he should say in his set sermons, and
   what he should speak in his familiar discourses. Others this: He was
   directed what he should say in his preaching now, and what he should
   speak in his judging at the last day; for he had commission and
   instruction for both.

   2. The scope, design, and tendency of this commission: I know that his
   commandment is life everlasting, v. 50. The commission given to Christ
   had a reference to the everlasting state of the children of men, and
   was in order to their everlasting life and happiness in that state: the
   instructions given to Christ as a prophet were to reveal eternal life
   (1 John v. 11); the power, given to Christ as a king was to give
   eternal life, ch. xvii. 2. Thus the command given him was life
   everlasting. This Christ says he knew: "I know it is so," which
   intimates how cheerfully and with what assurance Christ pursued his
   undertaking, knowing very well that he went upon a good errand, and
   that which would bring forth fruit unto life eternal. It intimates
   likewise how justly those will perish who reject Christ and his word.
   Those who disobey Christ despise everlasting life, and renounce it; so
   that not only Christ's words will judge them, but even their own; so
   shall their doom be, themselves have decided it; and who can except
   against it?

   3. Christ's exact observance of the commission and instructions given
   him, and his steady acting in pursuance of them: Whatsoever I speak, it
   is as the Father said unto me. Christ was intimately acquainted with
   the counsels of God, and was faithful in discovering so much of them to
   the children of men as it was agreed should be discovered, and kept
   back nothing that was profitable. As the faithful witness delivers
   souls, so did he, and spoke the truth, the whole truth, and nothing but
   the truth. Note, (1.) This is a great encouragement to faith; the
   sayings of Christ, rightly understood, are what we may venture our
   souls upon. (2.) It is a great example of obedience. Christ said as he
   was bidden, and so must we, communicated what the Father had said to
   him, and so must we. See Acts iv. 20. In the midst of all the respect
   paid to him, this is the honour he values himself upon, that what the
   Father had said to him that he spoke, and in the manner as he was
   directed so he spoke. This was his glory, that, as a Son, he was
   faithful to him that appointed him; and, by an unfeigned belief of
   every word of Christ, and an entire subjection of soul to it, we must
   give him the glory due to his name.
     __________________________________________________________________

J O H N.

  CHAP. XIII.

   Our Saviour having finished his public discourses, in which he "endured
   the contradiction of sinners," now applies himself to a private
   conversation with his friends, in which he designed the consolation of
   saints. Henceforward we have an account of what passed between him and
   his disciples, who were to be entrusted with the affairs of his
   household, when he was gone into a far country; the necessary
   instructions and comforts he furnished them with. His hour being at
   hand, he applies himself to set his house in order. In this chapter I.
   He washes his disciples' feet, ver. 1-17. II. He foretels who should
   betray him, ver. 18-30. III. He instructs them in the great doctrine of
   his own death, and the great duty of brotherly love, ver. 31-35. IV. He
   foretels Peter's denying him, ver. 36-38.

Christ Washing the Disciples' Feet; Necessity of Obedience.

   1 Now before the feast of the passover, when Jesus knew that his hour
   was come that he should depart out of this world unto the Father,
   having loved his own which were in the world, he loved them unto the
   end.   2 And supper being ended, the devil having now put into the
   heart of Judas Iscariot, Simon's son, to betray him;   3 Jesus knowing
   that the Father had given all things into his hands, and that he was
   come from God, and went to God;   4 He riseth from supper, and laid
   aside his garments; and took a towel, and girded himself.   5 After
   that he poureth water into a bason, and began to wash the disciples'
   feet, and to wipe them with the towel wherewith he was girded.   6 Then
   cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou
   wash my feet?   7 Jesus answered and said unto him, What I do thou
   knowest not now; but thou shalt know hereafter.   8 Peter saith unto
   him, Thou shalt never wash my feet. Jesus answered him, If I wash thee
   not, thou hast no part with me.   9 Simon Peter saith unto him, Lord,
   not my feet only, but also my hands and my head.   10 Jesus saith to
   him, He that is washed needeth not save to wash his feet, but is clean
   every whit: and ye are clean, but not all.   11 For he knew who should
   betray him; therefore said he, Ye are not all clean.   12 So after he
   had washed their feet, and had taken his garments, and was set down
   again, he said unto them, Know ye what I have done to you?   13 Ye call
   me Master and Lord: and ye say well; for so I am.   14 If I then, your
   Lord and Master, have washed your feet; ye also ought to wash one
   another's feet.   15 For I have given you an example, that ye should do
   as I have done to you.   16 Verily, verily, I say unto you, The servant
   is not greater than his lord; neither he that is sent greater than he
   that sent him.   17 If ye know these things, happy are ye if ye do
   them.

   It has generally been taken for granted by commentators that Christ's
   washing his disciples' feet, and the discourse that followed it, were
   the same night in which he was betrayed, and at the same sitting
   wherein he ate the passover and instituted the Lord's supper; but
   whether before the solemnity began, or after it was all over, or
   between the eating of the passover and the institution of the Lord's
   supper, they are not agreed. This evangelist, making it his business to
   gather up those passages which the others had omitted, industriously
   omits those which the others had recorded, which occasions some
   difficulty in putting them together. If it was then, we suppose that
   Judas went out (v. 30) to get his men ready that were to apprehend the
   Lord Jesus in the garden. But Dr. Lightfoot is clearly of opinion that
   this was done and said, even all that is recorded to the end of ch.
   xiv., not at the passover supper, for it is here said (v. 1) to be
   before the feast of the passover, but at the supper in Bethany, two
   days before the passover (of which we read Matt. xxvi. 2-6), at which
   Mary the second time anointed Christ's head with the remainder of her
   box of ointment. Or, it might be at some other supper the night before
   the passover, not as that was in the house of Simon the leper, but in
   his own lodgings, where he had none but his disciples about him, and
   could be more free with them.

   In these verses we have the story of Christ's washing his disciples'
   feet; it was an action of a singular nature; no miracle, unless we call
   it a miracle of humility. Mary had just anointed his head; now, lest
   his acceptance of this should look like taking state, he presently
   balances it with this act of abasement. But why would Christ do this?
   If the disciples' feet needed washing, they could wash them themselves;
   a wise man will not do a thing that looks odd and unusual, but for very
   good causes and considerations. We are sure that it was not in a humour
   or a frolic that this was done; no, the transaction was very solemn,
   and carried on with a great deal of seriousness; and four reasons are
   here intimated why Christ did this:--1. That he might testify his love
   to his disciples, v. 1, 2. 2. That he might give an instance of his own
   voluntary humility and condescension, v. 3-5. 3. That he might signify
   to them spiritual washing, which is referred to in his discourse with
   Peter, v. 6-11. 4. That he might set them an example, v. 12-17. And the
   opening of these four reasons will take in the exposition of the whole
   story.

   I. Christ washed his disciples' feet that he might give a proof of that
   great love wherewith he loved them; loved them to the end, v. 1, 2.

   1. It is here laid down as an undoubted truth that our Lord Jesus,
   having loved his own that were in the world, loved them to the end, v.
   1.

   (1.) This is true of the disciples that were his immediate followers,
   in particular the twelve. These were his own in the world, his family,
   his school, his bosom-friends. Children he had none to call his own,
   but he adopted them, and took them as his own. He had those that were
   his own in the other world, but he left them for a time, to look after
   his own in this world. These he loved, he called them into fellowship
   with himself, conversed familiarly with them, was always tender of
   them, and of their comfort and reputation. He allowed them to be very
   free with him, and bore with their infirmities. He loved them to the
   end, continued his love to them as long as he lived, and after his
   resurrection; he never took away his loving kindness. Though there were
   some persons of quality that espoused his cause, he did not lay aside
   his old friends, to make room for new ones, but still stuck to his poor
   fishermen. They were weak and defective in knowledge and grace, dull
   and forgetful; and yet, though he reproved them often, he never ceased
   to love them and take care of them.

   (2.) It is true of all believers, for these twelve patriarchs were the
   representatives of all the tribes of God's spiritual Israel. Note, [1.]
   Our Lord Jesus has a people in the world that are his own,--his own,
   for they were given him by the Father, he has purchased them, and paid
   dearly for them, and he has set them apart for himself,--his own, for
   they have devoted themselves to him as a peculiar people. His own;
   where his own were spoken of that received him not, it is tous
   idious--his own persons, as a man's wife and children are his own, to
   whom he stands in a constant relation. [2.] Christ has a cordial love
   for his own that are in the world. He did love them with a love of
   goodwill when he gave himself for their redemption. He does love them
   with a love of complacency when he admits them into communion with
   himself. Though they are in this world, a world of darkness and
   distance, of sin and corruption, yet he loves them. He was now going to
   his own in heaven, the spirits of just men made perfect there; but he
   seems most concerned for his own on earth, because they most needed his
   care: the sickly child is most indulged. [3.] Those whom Christ loves
   he loves to the end; he is constant in his love to his people; he rests
   in his love. He loves with an everlasting love (Jer. xxxi. 3), from
   everlasting in the counsels of it to everlasting in the consequences of
   it. Nothing can separate a believer from the love of Christ; he loves
   his own, eis telos--unto perfection, for he will perfect what concerns
   them, will bring them to that world where love is perfect.

   2. Christ manifested his love to them by washing their feet, as that
   good woman (Luke vii. 38) showed her love to Christ by washing his feet
   and wiping them. Thus he would show that as his love to them was
   constant so it was condescending,--that in prosecution of the designs
   of it he was willing to humble himself,--and that the glories of his
   exalted state, which he was now entering upon, should be no obstruction
   at all to the favour he bore to his chosen; and thus he would confirm
   the promise he had made to all the saints that he would make them sit
   down to meat, and would come forth and serve them (Luke xii. 37), would
   put honour upon them as great and surprising as for a lord to serve his
   servants. The disciples had just now betrayed the weakness of their
   love to him, in grudging the ointment that was poured upon his head
   (Matt. xxvi. 8), yet he presently gives this proof of his love to them.
   Our infirmities are foils to Christ's kindnesses, and set them off.

   3. He chose this time to do it, a little before his last passover, for
   two reasons:--

   (1.) Because now he knew that his hour was come, which he had long
   expected, when he should depart out of this world to the Father.
   Observe here, [1.] The change that was to pass over our Lord Jesus; he
   must depart. This began at his death, but was completed at his
   ascension. As Christ himself, so all believers, by virtue of their
   union with him, when they depart out of the world, are absent from the
   body, go to the Father, are present with the Lord. It is a departure
   out of the world, this unkind, injurious world, this faithless,
   treacherous world--this world of labour, toil, and temptation--this
   vale of tears; and it is a going to the Father, to the vision of the
   Father of spirits, and the fruition of him as ours. [2.] The time of
   this change: His hour was come. It is sometimes called his enemies'
   hour (Luke xxii. 53), the hour of their triumph; sometimes his hour,
   the hour of his triumph, the hour he had had in his eye all along. The
   time of his sufferings was fixed to an hour, and the continuance of
   them but for an hour. [3.] His foresight of it: He knew that his hour
   was come; he knew from the beginning that it would come, and when, but
   now he knew that it was come. We know not when our hour will come, and
   therefore what we have to do in habitual preparation for it ought never
   to be undone; but, when we know by the harbingers that our hour is
   come, we must vigorously apply ourselves to an actual preparation, as
   our Master did, 2 Pet. iii. 14. Now it was in the immediate foresight
   of his departure that he washed his disciples' feet; that, as his own
   head was anointed just now against the day of his burial, so their feet
   might be washed against the day of their consecration by the descent of
   the Holy Ghost fifty days after, as the priests were washed, Lev. viii.
   6. When we see our day approaching, we should do what good we can to
   those we leave behind.

   (2.) Because the devil had now put it into the heart of Judas to betray
   him, v. 2. These words in a parenthesis may be considered, [1.] As
   tracing Judas's treason to its origin; it was a sin of such a nature
   that it evidently bore the devil's image and superscription. What way
   of access the devil has to men's hearts, and by what methods he darts
   in his suggestions, and mingles them undiscerned with those thoughts
   which are the natives of the heart, we cannot tell. But there are some
   sins in their own nature so exceedingly sinful, and to which there is
   so little temptation from the world and the flesh, that it is plain
   Satan lays the egg of them in a heart disposed to be the nest to hatch
   them in. For Judas to betray such a master, to betray him so cheaply
   and upon no provocation, was such downright enmity to God as could not
   be forged but by Satan himself, who thereby thought to ruin the
   Redeemer's kingdom, but did in fact ruin his own. [2.] As intimating a
   reason why Christ now washed his disciples' feet. First, Judas being
   now resolved to betray him, the time of his departure could not be far
   off; if this matter be determined, it is easy to infer with St. Paul, I
   am now ready to be offered. Note, The more malicious we perceive our
   enemies to be against us, the more industrious we should be to prepare
   for the worst that may come. Secondly, Judas being now got into the
   snare, and the devil aiming at Peter and the rest of them (Luke xxii.
   31), Christ would fortify his own against him. If the wolf has seized
   one of the flock, it is time for the shepherd to look well to the rest.
   Antidotes must be stirring, when the infection is begun. Dr. Lightfoot
   observes that the disciples had learned of Judas to murmur at the
   anointing of Christ; compare ch. xii. 4, &c. with Matt. xxvi. 8. Now,
   lest those that had learned that of him should learn worse, he
   fortifies them by a lesson of humility against his most dangerous
   assaults. Thirdly, Judas, who was now plotting to betray him, was one
   of the twelve. Now Christ would hereby show that he did not design to
   cast them all off for the faults of one. Though one of their college
   had a devil, and was a traitor, yet they should fare never the worse
   for that. Christ loves his church though there are hypocrites in it,
   and had still a kindness for his disciples though there was a Judas
   among them and he knew it.

   II. Christ washed his disciples' feet that he might give an instance of
   his own wonderful humility, and show how lowly and condescending he
   was, and let all the world know how low he could stoop in love to his
   own. This is intimated, v. 3-5. Jesus knowing, and now actually
   considering, and perhaps discoursing of, his honours as Mediator, and
   telling his friends that the Father had given all things into his hand,
   rises from supper, and, to the great surprise of the company, who
   wondered what he was going to do, washed his disciples' feet.

   1. Here is the rightful advancement of the Lord Jesus. Glorious things
   are here said of Christ as Mediator.

   (1.) The Father had given all things into his hands; had given him a
   propriety in all, and a power over all, as possessor of heaven and
   earth, in pursuance of the great designs of his undertaking; see Matt.
   xi. 27. The accommodation and arbitration of all matters in variance
   between God and man were committed into his hands as the great umpire
   and referee; and the administration of the kingdom of God among men, in
   all the branches of it, was committed to him; so that all acts, both of
   government and judgment, were to pass through his hands; he is heir of
   all things.

   (2.) He came from God. This implies that he was in the beginning with
   God, and had a being and glory, not only before he was born into this
   world, but before the world itself was born; and that when he came into
   the world he came as God's ambassador, with a commission from him. He
   came from God as the son of God, and the sent of God. The Old-Testament
   prophets were raised up and employed for God, but Christ came directly
   from him.

   (3.) He went to God, to be glorified with him with the same glory which
   he had with God from eternity. That which comes from God shall go to
   God; those that are born from heaven are bound for heaven. As Christ
   came from God to be an agent for him on earth, so he went to God to be
   an agent for us in heaven; and it is a comfort to us to think how
   welcome he was there: he was brought near to the Ancient of days, Dan.
   vii. 13. And it was said to him, Sit thou at my right hand, Ps. cx. 1.

   (4.) He knew all this; was not like a prince in the cradle, that knows
   nothing of the honour he is born to, or like Moses, who wist not that
   his face shone; no, he had a full view of all the honours of his
   exalted state, and yet stooped thus low. But how does this come in
   here? [1.] As an inducement to him now quickly to leave what lessons
   and legacies he had to leave to his disciples, because his hour was now
   come when he must take his leave of them, and be exalted above that
   familiar converse which he now had with them, v. 1. [2.] It may come in
   as that which supported him under his sufferings, and carried him
   cheerfully through this sharp encounter. Judas was now betraying him,
   and he knew it, and knew what would be the consequence of it; yet,
   knowing also that he came from God and went to God, he did not draw
   back, but went on cheerfully. [3.] It seems to come in as a foil to his
   condescension, to make it the more admirable. The reasons of divine
   grace are sometimes represented in scripture as strange and surprising
   (as Isa. lvii. 17, 18; Hos. ii. 13, 14); so here, that is given as an
   inducement to Christ to stoop which should rather have been a reason
   for his taking state; for God's thoughts are not as ours. Compare with
   this those passages which preface the most signal instances of
   condescending grace with the displays of divine glory, as Ps. lxviii.
   4, 5; Isa. lvii. 15; lxvi. 1, 2.

   2. Here is the voluntary abasement of our Lord Jesus notwithstanding
   this. Jesus knowing his own glory as God, and his own authority and
   power as Mediator, one would think it should follow, He rises from
   supper, lays aside his ordinary garments, calls for robes, bids them
   keep their distance, and do him homage; but no, quite the contrary,
   when he considered this he gave the greatest instance of humility.
   Note, A well-grounded assurance of heaven and happiness, instead of
   puffing a man up with pride, will make and keep him very humble. Those
   that would be found conformable to Christ, and partakers of his Spirit,
   must study to keep their minds low in the midst of the greatest
   advancements. Now that which Christ humbled himself to was to wash his
   disciples' feet.

   (1.) The action itself was mean and servile, and that which servants of
   the lowest rank were employed in. Let thine handmaid (saith Abigail) be
   a servant to wash the feet of the servants of my lord; let me be in the
   meanest employment, 1 Sam. xxv. 41. If he had washed their hands or
   faces, it had been great condescension (Elisha poured water on the
   hands of Elijah, 2 Kings iii. 11); but for Christ to stoop to such a
   piece of drudgery as this may well excite our admiration. Thus he would
   teach us to think nothing below us wherein we may be serviceable to
   God's glory and the good of our brethren.

   (2.) The condescension was so much the greater that he did this for his
   own disciples, who in themselves were of a low and despicable
   condition, not curious about their bodies; their feet, it is likely,
   were seldom washed, and therefore very dirty. In relation to him, they
   were his scholars, his servants, and such as should have washed his
   feet, whose dependence was upon him, and their expectations from him.
   Many of great spirits otherwise will do a mean thing to curry favour
   with their superiors; they rise by stooping, and climb by cringing; but
   for Christ to do this to his disciples could be no act of policy nor
   complaisance, but pure humility.

   (3.) He rose from supper to do it. Though we translate it (v. 2) supper
   being ended, it might be better read, there being a supper made, or he
   being at supper, for he sat down again (v. 12), and we find him dipping
   a sop (v. 26), so that he did it in the midst of his meal, and thereby
   taught us, [1.] Not to reckon it a disturbance, nor any just cause of
   uneasiness, to be called from our meal to do God or our brother any
   real service, esteeming the discharge of our duty more than our
   necessary food, ch. iv. 34. Christ would not leave his preaching to
   oblige his nearest relations (Mark iii. 33), but would leave his supper
   to show his love to his disciples. [2.] Not to be over nice about our
   meat. It would have turned many a squeamish stomach to wash dirty feet
   at supper-time; but Christ did it, not that we might learn to be rude
   and slovenly (cleanliness and godliness will do well together), but to
   teach us not to be curious, not to indulge, but mortify, the delicacy
   of the appetite, giving good manners their due place, and no more.

   (4.) He put himself into the garb of a servant, to do it: he laid aside
   his loose and upper garments, that he might apply himself to this
   service the more expeditely. We must address ourselves to duty as those
   that are resolved not to take state, but to take pains; we must divest
   ourselves of every thing that would either feed our pride or hang in
   our way and hinder us in what we have to do, must gird up the loins of
   our mind, as those that in earnest buckle to business.

   (5.) He did it with all the humble ceremony that could be, went through
   all the parts of the service distinctly, and passed by none of them; he
   did it as if he had been used thus to serve; did it himself alone, and
   had none to minister to him in it. He girded himself with the towel, as
   servants throw a napkin on their arm, or put an apron before them; he
   poured water into the basin out of the water-pots that stood by (ch.
   ii. 6), and then washed their feet; and, to complete the service, wiped
   them. Some think that he did not wash the feet of them all, but only
   four or five of them, that being thought sufficient to answer the end;
   but I see nothing to countenance this conjecture, for in other places
   where he did make a difference it is taken notice of; and his washing
   the feet of them all, without exception, teaches us a catholic and
   extensive charity to all Christ's disciples, even the least.

   (6.) Nothing appears to the contrary but that he washed the feet of
   Judas among the rest, for he was present, v. 26. It is the character of
   a widow indeed that she had washed the saints' feet (1 Tim. v. 10), and
   there is some comfort in this; but the blessed Jesus here washed the
   feet of a sinner, the worst of sinners, the worst to him, who was at
   this time contriving to betray him.

   Many interpreters consider Christ's washing his disciples' feet as a
   representation of his whole undertaking. He knew that he was equal with
   God, and all things were his; and yet he rose from his table in glory,
   laid aside his robes of light, girded himself with our nature, took
   upon him the form of a servant, came not to be ministered to, but to
   minister, poured out his blood, poured out his soul unto death, and
   thereby prepared a laver to wash us from our sins, Rev. i. 5.

   III. Christ washed his disciples' feet that he might signify to them
   spiritual washing, and the cleansing of the soul from the pollutions of
   sin. This is plainly intimated in his discourse with Peter upon it, v.
   6-11, in which we may observe,

   1. The surprise Peter was in when he saw his Master go about this mean
   service (v. 6): Then cometh he to Simon Peter, with his towel and
   basin, and bids him put out his feet to be washed. Chrysostom
   conjectures that he first washed the feet of Judas, who readily
   admitted the honour, and was pleased to see his Master so disparage
   himself. It is most probable that when he went about this service
   (which is all that is meant by his beginning to wash, v. 5) he took
   Peter first, and that the rest would not have suffered it, if they had
   not first heard it explained in what passed between Christ and Peter.
   Whether Christ came first to Peter or no, when he did come to him,
   Peter was startled at the proposal: Lord (saith he) dost thou wash my
   feet? Here is an emphasis to be laid upon the persons, thou and me; and
   the placing of the words is observable, sy mou--what, thou mine? Tu
   mihi lavas pedes? Quid est tu? Quid est mihi? Cogitanda sunt potius
   quam dicenda--Dost thou wash my feet? What is it thou? What to me?
   These things are rather to be contemplated than uttered.--Aug. in loc.
   What thou, our Lord and Master, whom we know and believe to be the Son
   of God, and Saviour and ruler of the world, do this for me, a worthless
   worm of the earth, a sinful man, O Lord? Shall those hands wash my feet
   which with a touch have cleansed lepers, given sight to the blind, and
   raised the dead? So Theophylact, and from him Dr. Taylor. Very
   willingly would Peter have taken the basin and towel, and washed his
   Master's feet, and been proud of the honour, Luke xvii. 7, 8. "This had
   been natural and regular; for my Master to wash my feet is such a
   solecism as never was; such a paradox as I cannot understand. Is this
   the manner of men?" Note, Christ's condescensions, especially his
   condescensions to us, wherein we find ourselves taken notice of by his
   grace, are justly the matter of our admiration, ch. xiv. 22. Who am I,
   Lord God? And what is my father's house?

   2. The immediate satisfaction Christ gave to this question of surprise.
   This was at least sufficient to silence his objections (v. 7): What I
   do, thou knowest not now, but thou shalt know hereafter. Here are two
   reasons why Peter must submit to what Christ was doing:--

   (1.) Because he was at present in the dark concerning it, and ought not
   to oppose what he did not understand, but acquiesce in the will and
   wisdom of one who could give a good reason for all he said and did.
   Christ would teach Peter an implicit obedience: "What I do thou knowest
   not now, and therefore art no competent judge of it, but must believe
   it is well done because I do it." Note, Consciousness to ourselves of
   the darkness we labour under, and our inability to judge of what God
   does, should make us sparing and modest in our censures of his
   proceedings; see Heb. xi. 8.

   (2.) Because there was something considerable in it, of which he should
   hereafter know the meaning: "Thou shalt know hereafter what need thou
   hast of being washed, when thou shalt be guilty of the heinous sin of
   denying me;" so some. "Thou shalt know, when, in the discharge of the
   office of an apostle, thou wilt be employed in washing off from those
   under thy charge the sins and defilements of their earthly affections;"
   so Dr. Hammond. Note, [1.] Our Lord Jesus does many things the meaning
   of which even his own disciples do not for the present know, but they
   shall know afterwards. What he did when he became man for us and what
   he did when he became a worm and no man for us, what he did when he
   lived our life and what he did when he laid it down, could not be
   understood till afterwards, and then it appeared that it behoved him,
   Heb. ii. 17. Subsequent providences explain preceding ones; and we see
   afterwards what was the kind tendency of events that seemed most cross;
   and the way which we thought was about proved the right way. [2.]
   Christ's washing his disciples' feet had a significancy in it, which
   they themselves did not understand till afterwards, when Christ
   explained it to be a specimen of the laver of regeneration, and till
   the Spirit was poured out upon them from on high. We must let Christ
   take his own way, both in ordinances and providences, and we shall find
   in the issue it was the best way.

   3. Peter's peremptory refusal, notwithstanding this, to let Christ wash
   his feet (v. 8): Thou shalt by no means wash my feet; no, never. So it
   is in the original. It is the language of a fixed resolution. Now, (1.)
   Here was a show of humility and modesty. Peter herein seemed to have,
   and no doubt he really had, a great respect for his Master, as he had,
   Luke v. 8. Thus many are beguiled of their reward in a voluntary
   humility (Col. ii. 18, 23), such a self-denial as Christ neither
   appoints nor accepts; for, (2.) Under this show of humility there was a
   real contradiction to the will of the Lord Jesus: "I will wash thy
   feet," saith Christ; "But thou never shalt," saith Peter, "it is not a
   fitting thing;" so making himself wiser than Christ. It is not
   humility, but infidelity, to put away the offers of the gospel, as if
   too rich to be made to us or too good news to be true.

   4. Christ's insisting upon his offer, and a good reason given to Peter
   why he should accept it: If I wash thee not, thou hast no part with me.
   This may be taken, (1.) As a severe caution against disobedience: "If I
   wash thee not, if thou continue refractory, and wilt not comply with
   thy Master's will in so small a matter, thou shalt not be owned as one
   of my disciples, but be justly discarded and cashiered for not
   observing orders." Thus several of the ancients understand it; if Peter
   will make himself wiser than his Master, and dispute the commands he
   ought to obey, he does in effect renounce his allegiance, and say, as
   they did, What portion have we in David, in the Son of David? And so
   shall his doom be, he shall have no part in him. Let him use no more
   manners than will do him good, for to obey is better than sacrifice, 1
   Sam. xv. 22. Or, (2.) As a declaration of the necessity of spiritual
   washing; and so I think it is to be understood: "If I wash not thy soul
   from the pollution of sin, thou hast no part with me, no interest in
   me, no communion with me, no benefit by me." Note, All those, and those
   only, that are spiritually washed by Christ, have a part in Christ.
   [1.] To have a part in Christ, or with Christ, has all the happiness of
   a Christian bound up in it, to be partakers of Christ (Heb. iii. 14),
   to share in those inestimable privileges which result from a union with
   him and relation to him. It is that good part the having of which is
   the one thing needful. [2.] It is necessary to our having a part in
   Christ that he wash us. All those whom Christ owns and saves he
   justifies and sanctifies, and both are included in his washing them. We
   cannot partake of his glory if we partake not of his merit and
   righteousness, and of his Spirit and grace.

   5. Peter's more than submission, his earnest request, to be washed by
   Christ, v. 9. If this be the meaning of it, Lord, wash not my feet
   only, but also my hands and my head. How soon is Peter's mind changed!
   When the mistake of his understanding was rectified, the corrupt
   resolution of his will was soon altered. Let us therefore not be
   peremptory in any resolve (except in our resolve to follow Christ),
   because we may soon see cause to retract it, but cautious in taking up
   a purpose we will be tenacious of. Observe,

   (1.) How ready Peter is to recede from what he had said: "Lord, what a
   fool was I to speak such a hasty word!" Now that the washing of him
   appeared to be an act of Christ's authority and grace he admits it; but
   disliked when it seemed only an act of humiliation. Note, [1.] Good
   men, when they see their error, will not be loth to recant it. [2.]
   Sooner or later, Christ will bring all to be of his mind.

   (2.) How importunate he is for the purifying grace of the Lord Jesus,
   and the universal influence of it, even upon his hands and head. Note,
   A divorce from Christ, and an exclusion from having a part in him, is
   the most formidable evil in the eyes of all that are enlightened, for
   the fear of which they will be persuaded to any thing. And for fear of
   this we should be earnest with God in prayer, that he will wash us,
   will justify and sanctify us. "Lord, that I may not be cut off from
   thee, make me fit for thee, by the washing of regeneration. Lord, wash
   not my feet only from the gross pollutions that cleave to them, but
   also my hands and my head from the spots which they have contracted,
   and the undiscerned filth which proceeds by perspiration from the body
   itself." Note, Those who truly desire to be sanctified desire to be
   sanctified throughout, and to have the whole man, with all its parts
   and powers, purified, 1 Thess. v. 23.

   6. Christ's further explication of this sign, as it represented
   spiritual washing.

   (1.) With reference to his disciples that were faithful to him (v. 10):
   He that is washed all over in the bath (as was frequently practised in
   those countries), when he returns to his house, needeth not save to
   wash his feet, his hands and head having been washed, and he having
   only dirtied his feet in walking home. Peter had gone from one extreme
   to the other. At first he would not let Christ wash his feet; and now
   he overlooks what Christ had done for him in his baptism, and what was
   signified thereby, and cries out to have his hands and head washed. Now
   Christ directs him into the meaning; he must have his feet washed, but
   not his hands and head. [1.] See here what is the comfort and privilege
   of such as are in a justified state; they are washed by Christ, and are
   clean every whit, that is, they are graciously accepted of God, as if
   they were so; and, though they offend, yet they need not, upon their
   repentance, be again put into a justified state, for then should they
   often be baptized. The evidence of a justified state may be clouded,
   and the comfort of it suspended, when yet the charter of it is not
   vacated or taken away. Though we have occasion to repent daily, God's
   gifts and callings are without repentance. The heart may be swept and
   garnished, and yet still remain the devil's palace; but, if it be
   washed, it belongs to Christ, and he will not lose it. [2.] See what
   ought to be the daily care of those who through grace are in a
   justified state, and that is to wash their feet; to cleanse themselves
   from the guilt they contract daily through infirmity and inadvertence,
   by the renewed exercise of repentance, with a believing application of
   the virtue of Christ's blood. We must also wash our feet by constant
   watchfulness against every thing that is defiling, for we must cleanse
   our way, and cleanse our feet by taking heed thereto, Ps. cxix. 9. The
   priests, when they were consecrated, were washed with water; and,
   though they did not need afterwards to be so washed all over, yet,
   whenever they went in to minister, they must wash their feet and hands
   at the laver, on pain of death, Exod. xxx. 19, 20. The provision made
   for our cleansing should not make us presumptuous, but the more
   cautious. I have washed my feet, how shall I defile them? From
   yesterday's pardon, we should fetch an argument against this day's
   temptation.

   (2.) With reflection upon Judas: And you are clean, but not all, v. 10,
   11. He pronounces his disciples clean, clean through the word he had
   spoken to them, ch. xv. 3. He washed them himself, and then said, You
   are clean; but he excepts Judas: not all; they were all baptized, even
   Judas, yet not all clean; many have the sign that have not the thing
   signified. Note, [1.] Even among those who are called disciples of
   Christ, and profess relation to him, there are some who are not clean,
   Prov. xxx. 12. [2.] The Lord knows those that are his, and those that
   are not, 2 Tim. ii. 19. The eye of Christ can separate between the
   precious and the vile, the clean and the unclean. [3.] When those that
   have called themselves disciples afterwards prove traitors, their
   apostasy at last is a certain evidence of their hypocrisy all along.
   [4.] Christ sees it necessary to let his disciples know that they are
   not all clean; that we may all be jealous over ourselves (Is it I?
   Lord, is it I that am among the clean, yet not clean?) and that, when
   hypocrites are discovered, it may be no surprise nor stumbling to us.

   IV. Christ washed his disciples' feet to set before us an example. This
   explication he gave of what he had done, when he had done it, v. 12-17.
   Observe,

   1. With what solemnity he gave an account of the meaning of what he had
   done (v. 12): After he had washed their feet, he said, Know you what I
   have done?

   (1.) He adjourned the explication till he had finished the transaction,
   [1.] To try their submission and implicit obedience. What he did they
   should not know till afterwards, that they might learn to acquiesce in
   his will when they could not give a reason for it. [2.] Because it was
   proper to finish the riddle before he unriddled it. Thus, as to his
   whole undertaking, when his sufferings were finished, when he had
   resumed the garments of his exalted state and was ready to sit down
   again, then he opened the understandings of his disciples, and poured
   out his Spirit, Luke xxiv. 45, 46.

   (2.) Before he explained it, he asked them if they could construe it:
   Know you what I have done to you? He put this question to them, not
   only to make them sensible of their ignorance, and the need they had to
   be instructed (as Zech. iv. 5, 13, Knowest thou not what these be? and
   I said, No, my Lord), but to raise their desires and expectations of
   instruction: "I would have you know, and, if you will give attention, I
   will tell you." Note, It is the will of Christ that sacramental signs
   should be explained, and that his people should be acquainted with the
   meaning of them; otherwise, though ever so significant, to those who
   know not the thing signified they are insignificant. Hence they are
   directed to ask, What mean you by this service? Exod. xii. 26.

   2. Upon what he grounds that which he had to say (v. 13): "You call me
   Master and Lord, you give me those titles, in speaking of me, in
   speaking to me, and you say well, for so I am; you are in the relation
   of scholars to me, and I do the part of a master to you." Note, (1.)
   Jesus Christ is our Master and Lord; he that is our Redeemer and
   Saviour is, in order to that, our Lord and Master. He is our Master,
   didaskalos--our teacher and instructor in all necessary truths and
   rules, as a prophet revealing to us the will of God. He is our Lord,
   kyrios--our ruler and owner, that has authority over us and propriety
   in us. (2.) It becomes the disciples of Christ to call him Master and
   Lord, not in compliment, but in reality; not by constraint, but with
   delight. Devout Mr. Herbert, when he mentioned the name of Christ, used
   to add, my Master; and thus expresses himself concerning it in one of
   his poems:


       How sweetly doth my Master sound, my Master!

   As ambergris leaves a rich scent unto the taster,

   So do these words a sweet content, an oriental fragrancy, my Master.

   (3.) Our calling Christ Master and Lord is an obligation upon us to
   receive and observe the instruction he gives us. Christ would thus
   pre-engage their obedience to a command that was displeasing to flesh
   and blood. If Christ be our Master and Lord, be so by our own consent,
   and we have often called him so, we are bound in honour and honesty to
   be observant of him.

   3. The lesson which he hereby taught: You also ought to wash one
   another's feet, v. 14.

   (1.) Some have understood this literally, and have thought these words
   amount to the institution of a standing ordinance in the church; that
   Christians should, in a solemn religious manner, wash one another's
   feet, in token of their condescending love to one another. St. Ambrose
   took it so, and practised it in the church of Milan. St. Austin saith
   that those Christians who did not do it with their hands, yet (he
   hoped) did it with their hearts in humility; but he saith, It is much
   better to do it with the hands also, when there is occasion, as 1 Tim.
   v. 10. What Christ has done Christians should not disdain to do. Calvin
   saith that the pope, in the annual observance of this ceremony on
   Thursday in the passion week, is rather Christ's ape than his follower,
   for the duty enjoined, in conformity to Christ, was mutual: Wash one
   another's feet. And Jansenius saith, It is done, Frigidè et
   dissimiliter--Frigidly, and unlike the primitive model.

   (2.) But doubtless it is to be understood figuratively; it is an
   instructive sign, but not sacramental, as the eucharist. This was a
   parable to the eye; and three things our Master hereby designed to
   teach us:--[1.] A humble condescension. We must learn of our Master to
   be lowly in heart (Matt. xi. 29), and walk with all lowliness; we must
   think meanly of ourselves and respectfully of our brethren, and deem
   nothing below us but sin; we must say of that which seems mean, but has
   a tendency to the glory of God and our brethren's good, as David (2
   Sam. vi. 22), If this be to be vile, I will be yet more vile. Christ
   had often taught his disciples humility, and they had forgotten the
   lesson; but now he teaches them in such a way as surely they could
   never forget. [2.] A condescension to be serviceable. To wash one
   another's feet is to stoop to the meanest offices of love, for the real
   good and benefit one of another, as blessed Paul, who, though free from
   all, made himself servant of all; and the blessed Jesus, who came not
   to be ministered unto, but to minister. We must not grudge to take care
   and pains, and to spend time, and to diminish ourselves for the good of
   those to whom we are not under any particular obligations, even of our
   inferiors, and such as are not in a capacity of making us any requital.
   Washing the feet after travelling contributes both to the decency of
   the person and to his ease, so that to wash one another's feet is to
   consult both the credit and the comfort one of another, to do what we
   can both to advance our brethren's reputation and to make their minds
   easy. See 1 Cor. x. 24; Heb. vi. 10. The duty is mutual; we must both
   accept help from our brethren and afford help to our brethren. [3.] A
   serviceableness to the sanctification one of another: You ought to wash
   one another's feet, from the pollutions of sin. Austin takes it in this
   sense, and many others. We cannot satisfy for one another's sins, this
   is peculiar to Christ, but we may help to purify one another from sin.
   We must in the first place wash ourselves; this charity must begin at
   home (Matt. vii. 5), but it must not end there; we must sorrow for the
   failings and follies of our brethren, much more for their gross
   pollutions (1 Cor. v. 2), must wash our brethren's polluted feet in
   tears. We must faithfully reprove them, and do what we can to bring
   them to repentance (Gal. vi. 1), and we must admonish them, to prevent
   their falling into the mire; this is washing their feet.

   4. Here is the ratifying and enforcing of this command from the example
   of what Christ had now done: If I your Lord and Master have done it to
   you, you ought to do it to one another. He shows the cogency of this
   argument in two things:--

   (1.) I am your Master, and you are my disciples, and therefore you
   ought to learn of me (v. 15); for in this, as in other things, I have
   given you an example, that you should do to others as I have done to
   you. Observe, [1.] What a good teacher Christ is. He teaches by example
   as well as doctrine, and for this end came into this world, and dwelt
   among us, that he might set us a copy of all those graces and duties
   which his holy religion teaches; and it is a copy without one false
   stroke. Hereby he made his own laws more intelligible and honourable.
   Christ is a commander like Gideon, who said to his soldiers, Look on
   me, and do likewise (Judg. vii. 17); like Abimelech, who said, What you
   have seen me do, make haste and do as I have done (Judg. ix. 48); and
   like Cæsar, who called his soldiers, not milites--soldiers, but,
   commilitones--fellow-soldiers, and whose usual word was, not Ite illue,
   but Venite huc; not Go, but Come. [2.] What good scholars we must be.
   We must do as he hath done; for therefore he gave us a copy, that we
   should write after it, that we might be as he was in this world (1 John
   iv. 17), and walk as he walked, 1 John ii. 6. Christ's example here in
   is to be followed by ministers in particular, in whom the graces of
   humility and holy love should especially appear, and by the exercise
   thereof they effectually serve the interests of their Master and the
   ends of their ministry. When Christ sent his apostles abroad as his
   agents, it was with this charge, that they should not take state upon
   them, nor carry things with a high hand, but become all things to all
   men, 1 Cor. ix. 22. What I have done to your dirty feet that do you to
   the polluted souls of sinners; wash them. Some who suppose this to have
   been done at the passover supper think it intimates a rule in admitting
   communicants to the Lord's-supper, to see that they be first washed and
   cleansed by reformation and a blameless conversation, and then take
   them in to compass God's altar. But all Christians likewise are here
   taught to condescend to each other in love, and to do it as Christ did
   it, unasked, unpaid; we must not be mercenary in the services of love,
   nor do them with reluctancy.

   (2.) I am your Master, and you are my disciples, and therefore you
   cannot think it below you to do that, how mean soever it may seem,
   which you have seen me do, for (v. 16) the servant is not greater than
   his Lord, neither he that is sent, though sent with all the pomp and
   power of an ambassador, greater than he that sent him. Christ had urged
   this (Matt. x. 24, 25) as a reason why they should not think it strange
   if they suffered as he did; here he urges it as a reason why they
   should not think it much to humble themselves as he did. What he did
   not think a disparagement to him, they must not think a disparagement
   to them. Perhaps the disciples were inwardly disgusted at this precept
   of washing one another's feet, as inconsistent with the dignity they
   expected shortly to be preferred to. To obviate such thoughts, Christ
   reminds them of their place as his servants; they were not better men
   than their Master, and what was consistent with his dignity was much
   more consistent with theirs. If he was humble and condescending, it ill
   became them to be proud and assuming. Note, [1.] We must take good heed
   to ourselves, lest Christ's gracious condescensions to us, and
   advancements of us, through the corruption of nature occasion us to
   entertain high thoughts of ourselves or low thoughts of him. We need to
   be put in mind of this, that we are not greater than our Lord. [2.]
   Whatever our Master was pleased to condescend to in favour to us, we
   should much more condescend to in conformity to him. Christ, by
   humbling himself, has dignified humility, and put an honour upon it,
   and obliged his followers to think nothing below them but sin. We
   commonly say to those who disdain to do such or such a thing, As good
   as you have done it, and been never the worse thought of; and true
   indeed it is, if our Master has done it. When we see our Master
   serving, we cannot but see how ill it becomes us to be domineering.

The Treachery of Judas Foretold; The Anxiety of the Disciples.

   18 I speak not of you all: I know whom I have chosen: but that the
   scripture may be fulfilled, He that eateth bread with me hath lifted up
   his heel against me.   19 Now I tell you before it come, that, when it
   is come to pass, ye may believe that I am he.   20 Verily, verily, I
   say unto you, He that receiveth whomsoever I send receiveth me; and he
   that receiveth me receiveth him that sent me.   21 When Jesus had thus
   said, he was troubled in spirit, and testified, and said, Verily,
   verily, I say unto you, that one of you shall betray me.   22 Then the
   disciples looked one on another, doubting of whom he spake.   23 Now
   there was leaning on Jesus' bosom one of his disciples, whom Jesus
   loved.   24 Simon Peter therefore beckoned to him, that he should ask
   who it should be of whom he spake.   25 He then lying on Jesus' breast
   saith unto him, Lord, who is it?   26 Jesus answered, He it is, to whom
   I shall give a sop, when I have dipped it. And when he had dipped the
   sop, he gave it to Judas Iscariot, the son of Simon.   27 And after the
   sop Satan entered into him. Then said Jesus unto him, That thou doest,
   do quickly.   28 Now no man at the table knew for what intent he spake
   this unto him.   29 For some of them thought, because Judas had the
   bag, that Jesus had said unto him, Buy those things that we have need
   of against the feast; or, that he should give something to the poor.
   30 He then having received the sop went immediately out: and it was
   night.

   We have here the discovery of Judas's plot to betray his Master. Christ
   knew it from the beginning; but now first he discovered it to his
   disciples, who did not expect Christ should be betrayed, though he had
   often told them so, much less did they suspect that one of them should
   do it. Now here,

   I. Christ gives them a general intimation of it (v. 18): I speak not of
   you all, I cannot expect you will all do these things, for I know whom
   I have chosen, and whom I have passed by; but the scripture will be
   fulfilled (Ps. xli. 9), He that eateth bread with me hath lifted up his
   heel against me. He does not yet speak out, either of the crime or the
   criminal, but raises their expectations of a further discovery.

   1. He intimates to them that they were not all right. He had said (v.
   10), You are clean, but not all. So here, I speak not of you all. Note,
   What is said of the excellencies of Christ's disciples cannot be said
   of all that are called so. The word of Christ is a distinguishing word,
   which separates between cattle and cattle, and will distinguish
   thousands into hell who flattered themselves with hopes that they were
   going to heaven. I speak not of you all; you my disciples and
   followers. Note, There is a mixture of bad with good in the best
   societies, a Judas among the apostles; it will be so till we come to
   the blessed society into which shall enter nothing unclean or
   disguised.

   2. That he himself knew who were right, and who were not: I know whom I
   have chosen, who the few are that are chosen among the many that are
   called with the common call. Note, (1.) Those that are chosen, Christ
   himself had the choosing of them; he nominated the persons he undertook
   for. (2.) Those that are chosen are known to Christ, for he never
   forgets any whom he has once had in his thoughts of love, 2 Tim. ii.
   19.

   3. That in the treachery of him that proved false to him the scripture
   was fulfilled, which takes off very much both the surprise and offence
   of the thing. Christ took one into his family whom he foresaw to be a
   traitor, and did not by effectual grace prevent his being so, that the
   scripture might be fulfilled. Let it not therefore be a stumbling-block
   to any; for, though it do not at all lessen Judas's offence, it may
   lessen our offence at it. The scripture referred to is David's
   complaint of the treachery of some of his enemies; the Jewish
   expositors, and ours from them generally understand it of Ahithophel:
   Grotius thinks it intimates that the death of Judas would be like that
   of Ahithophel. But because that psalm speaks of David's sickness, of
   which we read nothing at the time of Ahithophel's deserting him, it may
   better be understood of some other friend of his, that proved false to
   him. This our Saviour applies to Judas. (1.) Judas, as an apostle, was
   admitted to the highest privilege: he did eat bread with Christ. He was
   familiar with him, and favoured by him, was one of his family, one of
   those with whom he was intimately conversant. David saith of his
   treacherous friend, He did eat of my bread; but Christ, being poor, had
   no bread he could properly call his own. He saith, He did eat bread
   with me; such as he had by the kindness of his friends, that ministered
   to him, his disciples had their share of, Judas among the rest.
   Wherever he went, Judas was welcome with him, did not dine among
   servants, but sat at table with his Master, ate of the same dish, drank
   of the same cup, and in all respects fared as he fared. He ate
   miraculous bread with him, when the loaves were multiplied, ate the
   passover with him. Note, All that eat bread with Christ are not his
   disciples indeed. See 1 Cor. x. 3-5. (2.) Judas, as an apostate, was
   guilty of the basest treachery: he lifted up the heel against Christ.
   [1.] He forsook him, turned his back upon him, went out from the
   society of his disciples, v. 30. [2.] He despised him, shook off the
   dust of his feet against him, in contempt of him and his gospel. Nay,
   [3.] He became an enemy to him; spurned at him, as wrestlers do at
   their adversaries, whom they would overthrow. Note, It is no new thing
   for those that were Christ's seeming friends to prove his real enemies.
   Those who pretended to magnify him magnify themselves against him, and
   thereby prove themselves guilty, not only of the basest ingratitude,
   but the basest treachery and perfidiousness.

   II. He gives them a reason why he told them beforehand of the treachery
   of Judas (v. 19): "Now I tell you before it come, before Judas has
   begun to put his wicked plot in execution, that when it is come to pass
   you may, instead of stumbling at it, be confirmed in your belief that I
   am he, he that should come." 1. By his clear and certain foresight of
   things to come, of which in this, as in other instances, he gave
   incontestable proof, he proved himself to be the true God, before whom
   all things are naked and open. Christ foretold that Judas would betray
   him when there was no ground to suspect such a thing, and so proved
   himself the eternal Word, which is a discerner of the thoughts and
   intents of the heart. The prophecies of the New Testament concerning
   the apostasy of the latter times (which we have, 2 Thess. ii.; 1 Tim.
   iv., and in the Apocalypse) being evidently accomplished is a proof
   that those writings were divinely inspired, and confirms our faith in
   the whole canon of scripture. 2. By this application of the types and
   prophecies of the Old Testament to himself, he proved himself to be the
   true Messiah, to whom all the prophets bore witness. Thus it was
   written, and thus it behoved Christ to suffer, and he suffered just as
   it was written, Luke xxiv. 25, 26; ch. viii. 28.

   III. He gives a word of encouragement to his apostles, and all his
   ministers whom he employs in his service (v. 20): He that receiveth
   whomsoever I send receiveth me. The purport of these words is the same
   with what we have in other scriptures, but it is not easy to make out
   their coherence here. Christ had told his disciples that they must
   humble and abase themselves. "Now," saith he, "though there may be
   those that will despise you for your condescension, yet there will be
   those that will do you honour, and shall be honoured for so doing."
   Those who know themselves dignified by Christ's commission may be
   content to be vilified in the world's opinion. Or, he intended to
   silence the scruples of those who, because there was a traitor among
   the apostles, would be shy of receiving any of them; for, if one of
   them was false to his Master, to whom would any of them be true? Ex uno
   disce omnes--They are all alike. No, as Christ will think never the
   worse of them for Judas's crime, so he will stand by them, and own
   them, and will raise up such as shall receive them. Those that had
   received Judas when he was a preacher, and perhaps were converted and
   edified by his preaching, were never the worse, nor should reflect upon
   it with any regret, though he afterwards proved a traitor; for he was
   one whom Christ sent. We cannot know what men are, much less what they
   will be, but those who appear to be sent of Christ we must receive,
   till the contrary appear. Though some, by entertaining strangers, have
   entertained robbers unawares, yet we must still be hospitable, for
   thereby some have entertained angels. The abuses put upon our charity,
   though ordered with ever so much discretion, will neither justify our
   uncharitableness, nor lose us the reward of our charity. 1. We are here
   encouraged to receive ministers as sent of Christ: "He that receiveth
   whomsoever I send, though weak and poor, and subject to like passions
   as others (for as the law, so the gospel, makes men priests that have
   infirmity), yet if he deliver my message, and be regularly called and
   appointed to do so, and as an officer give himself to the word and
   prayer, he that entertains him shall be owned as a friend of mine."
   Christ was now leaving the world, but he would leave an order of men to
   be his agents, to deliver his word, and those who receive this, in the
   light and love of it, receive him. To believe the doctrine of Christ,
   and obey his law, and accept the salvation offered upon the terms
   proposed; this is receiving those whom Christ sends, and it is
   receiving Christ Jesus the Lord himself. 2. We are here encouraged to
   receive Christ as sent of God: He that thus receiveth me, that
   receiveth Christ in his ministers, receiveth the Father also, for they
   come upon his errand likewise, baptizing in the name of the Father, as
   well as of the Son. Or, in general, He that receiveth me as his prince
   and Saviour receiveth him that sent me as his portion and felicity.
   Christ was sent of God, and in embracing his religion we embrace the
   only true religion.

   IV. Christ more particularly notifies to them the plot which one of
   their number was now hatching against him (v. 21): When Jesus had thus
   said in general, to prepare them for a more particular discovery, he
   was troubled in spirit, and showed it by some gesture or sign, and he
   testified, he solemnly declared it (cum animo testandi--with the
   solemnity of a witness on oath), "One of you shall betray me; one of
   you my apostles and constant followers." None indeed could be said to
   betray him but those in whom he reposed a confidence, and who were the
   witnesses of his retirements. This did not determine Judas to the sin
   by any fatal necessity; for, though the event did follow according to
   the prediction, yet not from the prediction. Christ is not the author
   of sin; yet as to this heinous sin of Judas, 1. Christ foresaw it; for
   even that which is secret and future, and hidden from the eyes of all
   living, naked and open before the eyes of Christ. He knows what is in
   men better than they do themselves (2 Kings viii. 12), and therefore
   sees what will be done by them. I knew that thou wouldest deal very
   treacherously, Isa. xlviii. 8. 2. He foretold it, not only for the sake
   of the rest of the disciples, but for the sake of Judas himself, that
   he might take warning, and recover himself out of the snare of the
   devil. Traitors proceed not in their plots when they find they are
   discovered; surely Judas, when he finds that his Master knows his
   design, will retreat in time; if not, it will aggravate his
   condemnation. 3. He spoke of it with a manifest concern; he was
   troubled in spirit when he mentioned it. He had often spoken of his own
   sufferings and death, without any such trouble of spirit as he here
   manifested when he spoke of the ingratitude and treachery of Judas.
   This touched him in a tender part. Note, The falls and miscarriages of
   the disciples of Christ are a great trouble of spirit to their Master;
   the sins of Christians are the grief of Christ. "What! One of you
   betray me? You that have received from me such distinguishing favours;
   you that I had reason to think would be firm to me, that have professed
   such a respect for me; what iniquity have you found in me that one of
   you should betray me?" This went to his heart, as the undutifulness of
   children grieves those who have nourished and brought them up, Isa. i.
   2. See Ps. xcv. 10; Isa. liii. 10.

   V. The disciples quickly take the alarm. They knew their Master would
   neither deceive them nor jest with them; and therefore looked one upon
   another, with a manifest concern, doubting of whom he spake. 1. By
   looking one upon another they evinced the trouble they were in upon
   this notice given them; it struck such a horror upon them that they
   knew not well which way to look, nor what to say. They saw their Master
   troubled, and therefore they were troubled. This was at a feast where
   they were cheerfully entertained; but hence we must be taught to
   rejoice with trembling, and as though we rejoiced not. When David wept
   for his son's rebellion, all his followers wept with him (2 Sam. xv.
   30); so Christ's disciples here. Note, That which grieves Christ is,
   and should be, a grief to all that are his, particularly the scandalous
   miscarriages of those that are called by his name: Who is offended, and
   I burn not? 2. Hereby they endeavoured to discover the traitor. They
   looked wistfully in one another's face, to see who blushed, or, by some
   disorder in the countenance, manifested guilt in the heart, upon this
   notice; but, while those who were faithful had their consciences so
   clear that they could lift up their faces without spot, he that was
   false had his conscience so seared that he was not ashamed, neither
   could he blush, and so no discovery could be made in this way. Christ
   thus perplexed his disciples for a time, and put them into confusion,
   that he might humble them, and prove them, might excite in them a
   jealousy of themselves, and an indignation at the baseness of Judas. It
   is good for us sometimes to be put to a gaze, to be put to a pause.

   VI. The disciples were solicitous to get their Master to explain
   himself, and to tell them particularly whom he meant; for nothing but
   this can put them out of their present pain, for each of them thought
   he had as much reason to suspect himself as any of his brethren; now,

   1. Of all the disciples John was most fit to ask, because he was the
   favourite, and sat next his Master (v. 23): There was leaning on
   Jesus's bosom one of the disciples whom Jesus loved. It appears that
   this was John, by comparing ch. xxi. 20, 24. Observe, (1.) The
   particular kindness which Jesus had for him; he was known by this
   periphrasis, that he was the disciple whom Jesus loved. He loved them
   all (v. 1), but John was particularly dear to him. His name signifies
   gracious. Daniel, who was honoured with the revelations of the Old
   Testament, as John of the New, was a man greatly beloved, Dan. ix. 23.
   Note, Among the disciples of Christ some are dearer to him than others.
   (2.) His place and posture at this time: He was leaning on Jesus's
   bosom. Some say that it was the fashion in those countries to sit at
   meat in a leaning posture, so that the second lay in the bosom of the
   first, and so on, which does not seem probable to me, for in such a
   posture as this they could neither eat nor drink conveniently; but,
   whether this was the case or not, John now leaned on Christ's bosom,
   and it seems to be an extraordinary expression of endearment used at
   this time. Note, There are some of Christ's disciples whom he lays in
   his bosom, who have more free and intimate communion with him than
   others. The Father loved the Son, and laid him in his bosom (ch. i.
   18), and believers are in like manner one with Christ, ch. xvii. 21.
   This honour all the saints shall have shortly in the bosom of Abraham.
   Those who lay themselves at Christ's feet, he will lay in his bosom.
   (3.) Yet he conceals his name, because he himself was the penman of the
   story. He put this instead of his name, to show that he was pleased
   with it; it is his title of honour, that he was the disciple whom Jesus
   loved, as in David's and Solomon's court there was one that was the
   king's friend; yet he does not put his name down, to show that he was
   not proud of it, nor would seem to boast of it. Paul in a like case
   saith, I knew a man in Christ.

   2. Of all the disciples Peter was most forward to know, v. 24. Peter,
   sitting at some distance, beckoned to John, by some sign or other, to
   ask. Peter was generally the leading man, most apt to put himself
   forth; and, where men's natural tempers lead them to be thus bold in
   answering and asking, if kept under the laws of humility and wisdom,
   they make men very serviceable. God gives his gifts variously; but that
   the forward men in the church may not think too well of themselves, nor
   the modest be discouraged, it must be noted that it was not Peter, but
   John, that was the beloved disciple. Peter was desirous to know, not
   only that he might be sure it was not he, but that, knowing who it was,
   they might withdraw from him, and guard against him, and, if possible,
   prevent his design. It were a desirable thing, we should think, to know
   who in the church will deceive us; yet let this suffice--Christ knows,
   though we do not. The reason why Peter did not himself ask was because
   John had a much fairer opportunity, by the advantage of his seat at
   table, to whisper the question into the ear of Christ, and to receive a
   like private answer. It is good to improve our interest in those that
   are near to Christ, and to engage their prayers for us. Do we know any
   that we have reason to think lie in Christ's bosom? Let us beg of them
   to speak a good word for us.

   3. The question was asked accordingly (v. 25): He then, lying at the
   breast of Jesus, and so having the convenience of whispering with him,
   saith unto him, Lord, who is it? Now here John shows, (1.) A regard to
   his fellow-disciple, and to the motion he made. Though Peter had not
   the honour he had at this time, yet he did not therefore disdain to
   take the hint and intimation he gave him. Note, Those who lie in
   Christ's bosom may often learn from those who lie at his feet something
   that will be profitable for them, and be reminded of that which they
   did not of themselves think of. John was willing to gratify Peter
   herein, having so fair an opportunity for it. As every one hath
   received the gift, so let him minister the same for a common good, Rom.
   xii. 6. (2.) A reverence of his Master. Though he whispered this in
   Christ's ear, yet he called him Lord; the familiarity he was admitted
   to did not at all lessen his respect for his Master. It becomes us to
   use a reverence in expression, and to observe a decorum even in our
   secret devotions, which no eye is a witness to, as well as in public
   assemblies. The more intimate communion gracious souls have with
   Christ, the more sensible they are of his worthiness and their own
   unworthiness, as Gen. xviii. 27.

   4. Christ gave a speedy answer to this question, but whispered it in
   John's ear; for it appears (v. 29) that the rest were still ignorant of
   the matter. He it is to whom I shall give a sop, psomion--a morsel, a
   crust, when I have dipped it in the sauce. And when he had dipped the
   sop, John strictly observing his motion, he gave it to Judas; and Judas
   took it readily enough, not suspecting the design of it, but glad of a
   savoury bit, to make up his mouth with. (1.) Christ notified the
   traitor by a sign. He could have told John by name who he was (The
   adversary and enemy is that wicked Judas, he is the traitor, and none
   but he); but thus he would exercise the observation of John, and
   intimate what need his ministers have of a spirit of discerning; for
   the false brethren we are to stand upon our guard against are not made
   known to us by words, but by signs; they are to be known to us by their
   fruits, by their spirits; it requires great diligence and care to form
   a right judgment upon them. (2.) That sign was a sop which Christ gave
   him, a very proper sign, because it was the fulfilling of the scripture
   (v. 18) that the traitor should be one that ate bread with him, that
   was at this time a fellow-commoner with him. It had likewise a
   significancy in it, and teaches us, [1.] That Christ sometimes gives
   sops to traitors; worldly riches, honours, and pleasures are sops (if I
   may so speak), which Providence sometimes gives into the hands of
   wicked men. Judas perhaps thought himself a favourite because he had
   the sop, like Benjamin at Joseph's table, a mess by himself; thus the
   prosperity of fools, like a stupifying sop, helps to destroy them. [2.]
   That we must not be outrageous against those whom we know to be very
   malicious against us. Christ carved to Judas as kindly as to any at the
   table, though he knew he was then plotting his death. If thine enemy
   hunger, feed him; this is to do as Christ does.

   VII. Judas himself, instead of being convinced hereby of his
   wickedness, was the more confirmed in it, and the warning given him was
   to him a savour of death unto death; for it follows,

   1. The devil hereupon took possession of him (v. 27): After the sop,
   Satan entered into him: not to make him melancholy, nor drive him
   distracted, which was the effect of his possessing some; not to hurry
   him into the fire, nor into the water; happy had it been for him if
   that had been the worst of it, or if with the swine he had been choked
   in the sea; but Satan entered into him to possess him with a prevailing
   prejudice against Christ and his doctrine, and a contempt of him, as
   one whose life was of small value, to excite in him a covetous desire
   of the wages of unrighteousness and a resolution to stick at nothing
   for the obtaining of them. But,

   (1.) Was not Satan in him before? How then is it said that now Satan
   entered into him? Judas was all along a devil (ch. vi. 70), a son of
   perdition, but now Satan gained a more full possession of him, had a
   more abundant entrance into him. His purpose to betray his Master was
   now ripened into a fixed resolution; now he returned with seven other
   spirits more wicked than himself, Luke xi. 26. Note, [1.] Though the
   devil is in every wicked man that does his works (Eph. ii. 2), yet
   sometimes he enters more manifestly and more powerfully than at other
   times, when he puts them upon some enormous wickedness, which humanity
   and natural conscience startle at. [2.] Betrayers of Christ have much
   of the devil in them. Christ speaks of the sin of Judas as greater than
   that of any of his persecutors.

   (2.) How came Satan to enter into him after the sop? Perhaps he was
   presently aware that it was the discovery of him, and it made him
   desperate in his resolutions. Many are made worse by the gifts of
   Christ's bounty, and are confirmed in their impenitency by that which
   should have led them to repentance. The coals of fire heaped upon their
   heads, instead of melting them, harden them.

   2. Christ hereupon dismissed him, and delivered him up to his own
   heart's lusts: Then said Jesus unto him, What thou doest, do quickly.
   This is not to be understood as either advising him to his wickedness
   or warranting him in it; but either, (1.) As abandoning him to the
   conduct and power of Satan. Christ knew that Satan had entered into
   him, and had peaceable possession; and now he gives him up as hopeless.
   The various methods Christ had used for his conviction were
   ineffectual; and therefore, "What thou doest thou wilt do quickly; if
   thou art resolved to ruin thyself, go on, and take what comes." Note,
   When the evil spirit is willingly admitted, the good Spirit justly
   withdraws. Or, (2.) As challenging him to do his worst: "Thou art
   plotting against me, put thy plot in execution and welcome, the sooner
   the better, I do not fear thee, I am ready for thee." Note, our Lord
   Jesus was very forward to suffer and die for us, and was impatient of
   delay in the perfecting of his undertaking. Christ speaks of Judas's
   betraying him as a thing he was now doing, though he was only purposing
   it. Those who are contriving and designing mischief are, in God's
   account, doing mischief.

   3. Those that were at table understood not what he meant, because they
   did not hear what he whispered to John (v. 28, 29): No man at table,
   neither the disciples nor any other of the guests, except John, knew
   for what intent he spoke this to him. (1.) They did not suspect that
   Christ said it to Judas as a traitor, because it did not enter into
   their heads that Judas was such a one, or would prove so. Note, It is
   an excusable dulness in the disciples of Christ not to be quick-sighted
   in their censures. Most are ready enough to say, when they hear harsh
   things spoken in general, Now such a one is meant, and now such a one;
   but Christ's disciples were so well taught to love one another that
   they could not easily learn to suspect one another; charity thinks no
   evil. (2.) They therefore took it for granted that he said it to him as
   a trustee, or treasurer of the household, giving him order for the
   laying out of some money. Their surmises in this case discover to us
   for what uses and purposes our Lord Jesus commonly directed payments
   out of that little stock he had, and so teach us how to honour the Lord
   with our substance. They concluded something was to be laid out,
   either, [1.] In works of piety: Buy those things that we have need of
   against the feast. Though he borrowed a room to eat the passover in,
   yet he bought in provision for it. That is to be reckoned well bestowed
   which is laid out upon those things we have need of for the maintenance
   of God's ordinances among us; and we have the less reason to grudge
   that expense now because our gospel-worship is far from being so
   chargeable as the legal worship was. [2.] Or in works of charity: That
   he should give something to the poor. By this it appears, First, That
   our Lord Jesus, though he lived upon alms himself (Luke viii. 3), yet
   gave alms to the poor, a little out of a little. Though he might very
   well be excused, not only because he was poor himself, but because he
   did so much good in other ways, curing so many gratis; yet, to set us
   an example, he gave, for the relief of the poor, out of that which he
   had for the subsistence of his family; see Eph. iv. 28. Secondly, That
   the time of a religious feast was thought a proper time for works of
   charity. When he celebrated the passover he ordered something for the
   poor. When we experience God's bounty to us, this should make us
   bountiful to the poor.

   4. Judas hereupon sets himself vigorously to pursue his design against
   him: He went away. Notice is taken,

   (1.) Of his speedy departure: He went out presently, and quitted the
   house, [1.] For fear of being more plainly discovered to the company,
   for, if he were, he expected they would all fall upon him, and be the
   death of him, or at least of his project. [2.] He went out as one weary
   of Christ's company and the society of his apostles. Christ needed not
   to expel him, he expelled himself. Note, Withdrawing from the communion
   of the faithful is commonly the first overt-act of a backslider, and
   the beginning of an apostasy. [3.] He went out to prosecute his design,
   to look for those with whom he was to make his bargain, and to settle
   the agreement with them. Now that Satan had got into him he hurried him
   on with precipitation, lest he should see his error and repent of it.

   (2.) Of the time of his departure: It was night. [1.] Though it was
   night, an unseasonable time for business, yet, Satan having entered
   into him, he made no difficulty of the coldness and darkness of the
   night. This should shame us out of our slothfulness and cowardice in
   the service of Christ, that the devil's servants are so earnest and
   venturous in his service. [2.] Because it was night, and this gave him
   advantage of privacy and concealment. He was not willing to be seen
   treating with the chief priests, and therefore chose the dark night as
   the fittest time for such works of darkness. Those whose deeds are evil
   love darkness rather than light. See Job xxiv. 13, &c.

Christ's Departure Predicted.

   31 Therefore, when he was gone out, Jesus said, Now is the Son of man
   glorified, and God is glorified in him.   32 If God be glorified in
   him, God shall also glorify him in himself, and shall straightway
   glorify him.   33 Little children, yet a little while I am with you. Ye
   shall seek me: and as I said unto the Jews, Whither I go, ye cannot
   come; so now I say to you.   34 A new commandment I give unto you, That
   ye love one another; as I have loved you, that ye also love one
   another.   35 By this shall all men know that ye are my disciples, if
   ye have love one to another.

   This and what follows, to the end of ch. xiv., was Christ's table-talk
   with his disciples. When supper was done, Judas went out; but what did
   the Master and his disciples do, whom he left sitting at table? They
   applied themselves to profitable discourse, to teach us as much as we
   can to make conversation with our friends at table serviceable to
   religion. Christ begins this discourse. The more forward we are humbly
   to promote that communication which is good, and to the use of
   edifying, the more like we are to Jesus Christ. Those especially that
   by their place, reputation, and gifts, command the company, to whom men
   give ear, ought to use the interest they have in other respects as an
   opportunity of doing them good. Now our Lord Jesus discourses with them
   (and probably discourses much more largely than is here recorded),

   I. Concerning the great mystery of his own death and sufferings, about
   which they were as yet so much in the dark that they could not persuade
   themselves to expect the thing itself, much less did they understand
   the meaning of it; and therefore Christ gives them such instructions
   concerning it as made the offence of the cross to cease. Christ did not
   begin this discourse till Judas was gone out, for he was a false
   brother. The presence of wicked people is often a hindrance to good
   discourse. When Judas was gone out, Christ said, now is the Son of man
   glorified; now that Judas is discovered and discarded, who was a spot
   in their love-feast and a scandal to their family, now is the Son of
   man glorified. Note, Christ is glorified by the purifying of Christian
   societies: corruptions in his church are a reproach to him; the purging
   out of those corruptions rolls away the reproach. Or, rather, now Judas
   was gone to set the wheels a-going, in order to his being put to death,
   and the thing was likely to be effected shortly: Now is the Son of man
   glorified, meaning, Now he is crucified.

   1. Here is something which Christ instructs them in, concerning his
   sufferings, that was very comforting.

   (1.) That he should himself be glorified in them. Now the Son of man is
   to be exposed to the greatest ignominy and disgrace, to be despitefully
   used to the last degree, and dishonoured both by the cowardice of his
   friends and the insolence of his enemies; yet now he is glorified; For,
   [1.] Now he is to obtain a glorious victory over Satan and all the
   powers of darkness, to spoil them, and triumph over them. He is now
   girding on the harness, to take the field against these adversaries of
   God and man, with as great an assurance as if he had put it off. [2.]
   Now he is to work out a glorious deliverance for his people, by his
   death to reconcile them to God, and bring in an everlasting
   righteousness and happiness for them; to shed that blood which is to be
   an inexhaustible fountain of joys and blessings to all believers. [3.]
   Now he is to give a glorious example of self-denial and patience under
   the cross, courage and contempt of the world, zeal for the glory of
   God, and love to the souls of men, such as will make him to be for ever
   admired and had in honour. Christ had been glorified in many miracles
   he had wrought, and yet he speaks of his being glorified now in his
   sufferings, as if that were more than all his other glories in his
   humble state.

   (2.) That God the Father should be glorified in them. The sufferings of
   Christ were, [1.] The satisfaction of God's justice, and so God was
   glorified in them. Reparation was thereby made with great advantage for
   the wrong done him in his honour by the sin of man. The ends of the law
   were abundantly answered, and the glory of his government effectually
   asserted and maintained. [2.] They were the manifestation of his
   holiness and mercy. The attributes of God shine brightly in creation
   and providence, but much more in the work of redemption; see 1 Cor. i.
   24; 2 Cor. iv. 6. God is love, and herein he hath commended his love.

   (3.) That he should himself be greatly glorified after them, in
   consideration of God's being greatly glorified by them, v. 32. Observe
   how he enlarges upon it. [1.] He is sure that God will glorify him; and
   those whom God glorifies are glorious indeed. Hell and earth set
   themselves to vilify Christ, but God resolved to glorify him, and he
   did it. He glorified him in his sufferings by the amazing signs and
   wonders, both in heaven and earth, which attended them, and extorted
   even from his crucifiers an acknowledgment that he was the Son of God.
   But especially after his sufferings he glorified him, when he set him
   at his own right hand, gave him a name above every name. [2.] That he
   will glorify him in himself--en heauto. Either, First, In Christ
   himself. He will glorify him in his own person, and not only in his
   kingdom among men. This supposes his speedy resurrection. A common
   person may be honoured after his death, in his memory or posterity, but
   Christ was honoured in himself. Or, secondly, in God himself. God will
   glorify him with himself, as it is explained, ch. xvii. 5. He shall sit
   down with the Father upon his throne, Rev. iii. 21. This is true glory.
   [3.] That he will glorify him straightway. He looked upon the joy and
   glory set before him, not only as great, but as near; and his sorrows
   and sufferings short and soon over. Good services done to earthly
   princes often remain long unrewarded; but Christ had his preferments
   presently. It was but forty hours (or not so much) from his death to
   his resurrection, and forty days thence to his ascension, so that it
   might well be said that he was straightway glorified, Ps. xvi. 10. [4.]
   All this in consideration of God's being glorified in and by his
   sufferings: Seeing God is glorified in him, and receives honour from
   his sufferings, God shall in like manner glorify him in himself, and
   give honour to him. Note, first, In the exaltation of Christ there was
   a regard had to his humiliation, and a reward given for it. Because he
   humbled himself, therefore God highly exalted him. If the Father be so
   great a gainer in his glory by the death of Christ, we may be sure that
   the Son shall be no loser in his. See the covenant between them, Isa.
   liii. 12. Secondly, Those who mind the business of glorifying God no
   doubt shall have the happiness of being glorified with him.

   2. Here is something that Christ instructs them in, concerning his
   sufferings, which was awakening, for as yet they were slow of heart to
   understand it (v. 33): Little children, yet a little while I am with
   you, &c. Two things Christ here suggests, to quicken his disciples to
   improve their present opportunities; two serious words:--

   (1.) That his stay in this world, to be with them here, they would find
   to be very short. Little children. This compellation does not bespeak
   so much their weakness as his tenderness and compassion; he speaks to
   them with the affection of a father, now that he is about to leaven
   them, and to leave blessings with them. Know this, then, that yet a
   little while I am with you. Whether we understand this as referring to
   his death or his ascension it comes much to one; he had but a little
   time to spend with them, and therefore, [1.] Let them improve the
   advantage they now had. If they had any good question to ask, if they
   would have any advice, instruction, or comfort, let them speak quickly;
   for yet a little while I am with you. We must make the best of the
   helps we have for our souls while we have them, because we shall not
   have them long; they will be taken from us, or we from them. [2.] Let
   them not doat upon his bodily presence, as if their happiness and
   comfort were bound up in that; no, they must think of living without
   it; not be always little children, but go alone, without their nurses.
   Ways and means are appointed but for a little while, and are not to be
   rested in, but pressed through to our rest, to which they have a
   reference.

   (2.) That their following him to the other world, to be with him there,
   they would find to be very difficult. What he had said to the Jews (ch.
   vii. 34) he saith to his disciples; for they have need to be quickened
   by the same considerations that are propounded for the convincing and
   awakening of sinners. Christ tells them here, [1.] That when he was
   gone they would feel the want of him; You shall seek me, that is "you
   shall wish you had me again with you." We are often taught the worth of
   mercies by the want of them. Though the presence of the Comforter
   yielded them real and effectual relief in straits and difficulties, yet
   it was not such a sensible satisfaction as his bodily presence would
   have been to those who had been used to it. But observe, Christ said to
   the Jews, You shall seek me and not find me; but to the disciples he
   only saith, You shall seek me, intimating that though they should not
   find his bodily presence any more than the Jews, yet they should find
   that which was tantamount, and should not seek in vain. When they
   sought his body in the sepulchre, though they did not find it, yet they
   sought to good purpose. [2.] That whither he went they could not come,
   which suggests to them high thoughts of him, who was going to an
   invisible inaccessible world, to dwell in that light which none can
   approach unto; and also low thoughts of themselves, and serious
   thoughts of their future state. Christ tells them that they could not
   follow him (as Joshua told the people that they could not serve the
   Lord) only to quicken them to so much the more diligence and care. They
   could not follow him to his cross, for they had not courage and
   resolution; it appeared that they could not when they all forsook him
   and fled. Nor could they follow him to his crown, for they had not a
   sufficiency of their own, nor were their work and warfare yet finished.

   II. He discourses with them concerning the great duty of brotherly love
   (v. 34, 35): You shall love one another. Judas was now gone out, and
   had proved himself a false brother; but they must not therefore harbour
   such jealousies and suspicions one of another as would be the bane of
   love: though there was one Judas among them, yet they were not all
   Judases. Now that the enmity of the Jews against Christ and his
   followers was swelling to the height, and they must expect such
   treatment as their Master had, it concerned them by brotherly love to
   strengthen one another's hands. Three arguments for mutual love are
   here urged:--

   1. The command of their Master (v. 34): A new commandment I give unto
   you. He not only commends it as amiable and pleasant, not only counsels
   it as excellent and profitable, but commands it, and makes it one of
   the fundamental laws of his kingdom; it goes a-breast with the command
   of believing in Christ, 1 John iii. 23; 1 Pet. i. 22. It is the command
   of our ruler, who has a right to give law to us; it is the command of
   our Redeemer, who gives us this law in order to the curing of our
   spiritual diseases and the preparing of us for our eternal bliss. It is
   a new commandment; that is, (1.) It is a renewed commandment; it was a
   commandment from the beginning (1 John ii. 7), as old as the law of
   nature, it was the second great commandment of the law of Moses; yet,
   because it is also one of the great commandments of the New Testament,
   of Christ the new Lawgiver, it is called a new commandment; it is like
   an old book in a new edition corrected and enlarged. This commandment
   has been so corrupted by the traditions of the Jewish church that when
   Christ revived it, and set it in a true light, it might well be called
   a new commandment. Laws of revenge and retaliation were so much in
   vogue, and self-love had so much the ascendant, that the law of
   brotherly love was forgotten as obsolete and out of date; so that as it
   came from Christ new, it was new to the people. (2.) It is an excellent
   command, as a new song is an excellent song, that has an uncommon
   gratefulness in it. (3.) It is an everlasting command; so strangely new
   as to be always so; as the new covenant, which shall never decay (Heb.
   viii. 13); it shall be new to eternity, when faith and hope are
   antiquated. (4.) As Christ gives it, it is new. Before it was, Thou
   shalt love thy neighbour; now it is, You shall love one another; it is
   pressed in a more winning way when it is thus pressed as mutual duty
   owing to one another.

   2. The example of their Saviour is another argument for brotherly love:
   As I have loved you. It is this that makes it a new commandment--that
   this rule and reason of love (as I have loved you) is perfectly new,
   and such as had been hidden from ages and generations. Understand this,
   (1.) Of all the instances of Christ's love to his disciples, which they
   had already experienced during the time he went in and out among them.
   He spoke kindly to them, concerned himself heartily for them, and for
   their welfare, instructed, counselled, and comforted them, prayed with
   them and for them, vindicated them when they were accused, took their
   part when they were run down, and publicly owned them to be dearer to
   him that his mother, or sister, or brother. He reproved them for what
   was amiss, and yet compassionately bore with their failings, excused
   them, made the best of them, and passed by many an oversight. Thus he
   had loved them, and just now washed their feet; and thus they must love
   one another, and love to the end. Or, (2.) It may be understood of the
   special instance of love to all his disciples which he was now about to
   give, in laying down his life for them. Greater love hath no man than
   this, ch. xv. 13. Has he thus loved us all? Justly may he expect that
   we should be loving to one another. Not that we are capable of doing
   any thing of the same nature for each other (Ps. xlix. 7), but we must
   love one another in some respects after the same manner; we must set
   this before us as our copy, and take directions from it. Our love to
   one another must be free and ready, laborious and expensive, constant
   and persevering; it must be love to the souls one of another. We must
   also love one another from this motive, and upon this
   consideration--because Christ has loved us. See Rom. xv. 1, 3; Eph. v.
   2, 25; Phil. ii. 1-5.

   3. The reputation of their profession (v. 35): By this shall all men
   know that you are my disciples, if you have love one to another.
   Observe, We must have love, not only show love, but have it in the root
   and habit of it, and have it when there is not any present occasion to
   show it; have it ready. "Hereby it will appear that you are indeed my
   followers by following me in this." Note, Brotherly love is the badge
   of Christ's disciples. By this he knows them, by this they may know
   themselves (1 John ii. 14), and by this others may know them. This is
   the livery of his family, the distinguishing character of his
   disciples; this he would have them noted for, as that wherein they
   excelled all others--their loving one another. This was what their
   Master was famous for; all that ever heard of him have heard of his
   love, his great love; and therefore, if you see any people more
   affectionate one to another than what is common, say, "Certainly these
   are the followers of Christ, they have been with Jesus." Now by this it
   appears, (1.) That the heart of Christ was very much upon it, that his
   disciples should love one another. In this they must be singular;
   whereas the way of the world is to be every one for himself, they
   should be hearty for one another. He does not say, By this shall men
   know that you are my disciples--if you work miracles, for a worker of
   miracles is but a cypher without charity (1 Cor. xiii. 1, 2); but if
   you love one another from a principle of self-denial and gratitude to
   Christ. This Christ would have to be the proprium of his religion, the
   principal note of the true church. (2.) That it is the true honour of
   Christ's disciples to excel in brotherly love. Nothing will be more
   effectual than this to recommend them to the esteem and respect of
   others. See what a powerful attractive it was, Acts ii. 46, 47.
   Tertullian speaks of it as the glory of the primitive church that the
   Christians were known by their affection to one another. Their
   adversaries took notice of it, and said, See how these Christians love
   one another, Apol. cap. 39. (3.) That, if the followers of Christ do
   not love one another, they not only cast an unjust reproach upon their
   profession, but give just cause to suspect their own sincerity. O
   Jesus! are these thy Christians, these passionate, malicious, spiteful,
   ill-natured people? Is this thy son's coat? When our brethren stand in
   need of help from us, and we have an opportunity of being service able
   to them, when they differ in opinion and practice from us, or are any
   ways rivals with or provoking to us, and so we have an occasion to
   condescend and forgive, in such cases as this it will be known whether
   we have this badge of Christ's disciples.

Peter's Self-Confidence.

   36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered
   him, Whither I go, thou canst not follow me now; but thou shalt follow
   me afterwards.   37 Peter said unto him, Lord, why cannot I follow thee
   now? I will lay down my life for thy sake.   38 Jesus answered him,
   Wilt thou lay down thy life for my sake? Verily, verily, I say unto
   thee, The cock shall not crow, till thou hast denied me thrice.

   In these verses we have,

   I. Peter's curiosity, and the check given to that.

   1. Peter's question was bold and blunt (v. 36): Lord, whither goest
   thou? referring to what Christ had said (v. 33), Whither I go, you
   cannot come. The practical instructions Christ had given them
   concerning brotherly love he overlooks, and asks no questions upon
   them, but fastens upon that concerning which Christ purposely kept them
   in the dark. Note, It is a common fault among us to be more inquisitive
   concerning things secret, which belong to God only, than concerning
   things revealed, which belong to us and our children, more desirous to
   have our curiosity gratified than our consciences directed, to know
   what is done in heaven than what we may do to get thither. It is easy
   to observe it in the converse of Christians, how soon a discourse of
   that which is plain and edifying is dropped, and no more said to it,
   the subject is exhausted; which in a matter of doubtful disputation
   runs into an endless strife of words.

   2. Christ's answer was instructive. He did not gratify him with any
   particular account of the world he was going to, nor ever foretold his
   glories and joys so distinctly as he did his sufferings, but said what
   he had said before (v. 36): Let this suffice, thou canst not follow me
   now, but shalt follow me hereafter, (1.) We may understand it of his
   following him to the cross: "Thou hast not yet strength enough of faith
   and resolution to drink of my cup;" and it appeared so by his cowardice
   when Christ was suffering. For this reason, when Christ was seized, he
   provided for the safety of his disciples. Let these go their way,
   because they could not follow him now. Christ considers the frame of
   his disciples, and will not cut out for them that work and hardship
   which they are not as yet fit for; the day shall be as the strength is.
   Peter, though designed for martyrdom, cannot follow Christ now, not
   being come to his full growth, but he shall follow him hereafter; he
   shall be crucified at last, like his Master. Let him not think that
   because he escapes suffering now he shall never suffer. From our
   missing the cross once, we must not infer that we shall never meet it;
   we may be reserved for greater trials than we have yet known. (2.) We
   may understand it of his following him to the crown. Christ was now
   going to his glory, and Peter was very desirous to go with him: "No,"
   saith Christ, "thou canst not follow me now, thou art not yet ripe for
   heaven, nor hast thou finished thy work on earth. The forerunner must
   first enter to prepare a place for thee, but thou shalt follow me
   afterwards, after thou hast fought the good fight, and at the time
   appointed." Note, Believers must not expect to be glorified as soon as
   they are effectually called, for there is a wilderness between the Red
   Sea and Canaan.

   II. Peter's confidence, and the check given to that.

   1. Peter makes a daring protestation of his constancy. He is not
   content to be left behind, but asks, "Lord why cannot I follow thee
   now? Dost thou question my sincerity and resolution? I promise thee, if
   there be occasion, I will lay down my life for thy sake." Some think
   Peter had a conceit, as the Jews had in a like case (ch. vii. 35), that
   Christ was designing a journey or voyage into some remote country, and
   that he declared his resolution to go along with him wherever he went;
   but, having heard his Master so often speak of his own sufferings,
   surely he could not understand him any otherwise than of his going away
   by death; and he resolves as Thomas did that he will go and die with
   him; and better die with him than live without him. See here, (1.) What
   an affectionate love Peter had to our Lord Jesus: "I will lay down my
   life for thy sake, and I can do no more." I believe Peter spoke as he
   thought, and though he was inconsiderate he was not insincere, in his
   resolution. Note, Christ should be dearer to us than our own lives,
   which therefore, when we are called to it, we should be willing to lay
   down for his sake, Acts xx. 24. (2.) How ill he took it to have it
   questioned, intimated in that expostulation, "Lord, why cannot I follow
   thee now? Dost thou suspect my fidelity to thee?" 1 Sam. xxix. 8. Note,
   It is with regret that true love hears its own sincerity arraigned, as
   ch. xxi. 17. Christ had indeed said that one of them was a devil, but
   he was discovered, and gone out, and therefore Peter thinks he may
   speak with the more assurance of his own sincerity; "Lord, I am
   resolved I will never leave thee, and therefore why cannot I follow
   thee?" We are apt to think that we can do any thing, and take it amiss
   to be told that this and the other we cannot do, whereas without Christ
   we can do nothing.

   2. Christ gives him a surprising prediction of his inconstancy, v. 38.
   Jesus Christ knows us better than we know ourselves, and has many ways
   of discovering those to themselves whom he loves, and will hide pride
   from. (1.) He upbraids Peter with his confidence: Wilt thou lay down
   thy life for my sake? Me thinks, he seems to have said this with a
   smile: "Peter, thy promises are too large, too lavish to be relied on;
   thou dost not consider with what reluctancy and struggle a life is laid
   down, and what a hard task it is to die; not so soon done as said."
   Christ hereby puts Peter upon second thoughts, not that he might
   retract his resolution, or recede from it, but that he might insert
   into it that necessary proviso, "Lord, thy grace enabling me, I will
   lay down my life for thy sake." "Wilt thou undertake to die for me?
   What! thou that trembledst to walk upon the water to me? What! thou
   that, when sufferings were spoken of, criedst out, Be it far from thee,
   Lord? It was an easy thing to leave thy boats and nets to follow me,
   but not so easy to lay down thy life." His Master himself struggled
   when it came to his, and the disciple is not greater than his Lord.
   Note, It is good for us to shame ourselves out of our presumptuous
   confidence in ourselves. Shall a bruised reed set up for a pillar, or a
   sickly child undertake to be a champion? What a fool am I to talk so
   big. (2.) He plainly foretels his cowardice in the critical hour. To
   stop the mouth of his boasting, lest Peter should say it again, Yea
   Master, that I will, Christ solemnly asserts it with, Verily, verily, I
   say unto thee, the cock shall not crow till thou hast denied me thrice.
   He does not say as afterwards, This night, for it seems to have been
   two nights before the passover; but, "Shortly thou wilt have denied me
   thrice within the space of one night; nay, within so short a space as
   between the first and last crowing of the cock: The cock shall not
   crow, shall not have crowed his crowing out, till thou has again and
   again denied me, and that for fear of suffering." The crowing of the
   cock is mentioned, [1.] To intimate that the trial in which he would
   miscarry thus should be in the night, which was an improbable
   circumstance, but Christ's foretelling it was an instance of his
   infallible foresight. [2.] Because the crowing of the cock was to be
   the occasion of his repentance, which of itself would not have been if
   Christ had not put this into the prediction. Christ not only foresaw
   that Judas would betray him though he only in heart designed it, but he
   foresaw that Peter would deny him though he did not design it, but the
   contrary. He knows not only the wickedness of sinners, but the weakness
   of saints. Christ told Peter, First, That he would deny him, would
   renounce and abjure him: "Thou wilt not only not follow me still, but
   wilt be ashamed to own that ever thou didst follow me." Secondly, That
   he would do this not once only by a hasty slip of the tongue, but after
   he had paused would repeat it a second and third time; and it proved
   too true. We commonly give it as a reason why the prophecies of
   scripture are expressed darkly and figuratively, because, if they did
   plainly describe the event, the accomplishment would thereby either be
   defeated or necessitated by a fatality inconsistent with human liberty;
   and yet this plain and express prophecy of Peter's denying Christ did
   neither, nor did in the least make Christ accessary to Peter's sin. But
   we may well imagine what a mortification it was to Peter's confidence
   of his own courage to be told this, and to be told it in such a manner
   that he durst not contradict it, else he would have said as Hazael,
   What! is thy servant a dog? This could not but fill him with confusion.
   Note, The most secure are commonly the least safe; and those most
   shamefully betray their own weakness that most confidently presume upon
   their own strength, 1 Cor. x. 12.
     __________________________________________________________________

J O H N.

  CHAP. XIV.

   This chapter is a continuation of Christ's discourse with his disciples
   after supper. When he had convicted and discarded Judas, he set himself
   to comfort the rest, who were full of sorrow upon what he had said of
   leaving them, and a great many good words and comfortable words he here
   speaks to them. The discourse in interlocutory; as Peter in the
   foregoing chapter, so Thomas, and Philip, and Jude, in this interposed
   their thoughts upon what he said, according to the liberty he was
   pleased to allow them. Free conferences are as instructive as solemn
   speeches, and more so. The general scope of this chapter is in the
   first verse; it is designed to keep trouble from their hearts; now in
   order to this they must believe: and let them consider, I. Heaven as
   their everlasting rest, ver. 2, 3. II. Christ himself as their way,
   ver. 4-11. III. The great power they shall be clothed with by the
   prevalency of their prayers, ver. 12-14. IV. The coming of another
   comforter, ver. 15-17. V. The fellowship and communion that should be
   between him and them after his departure, ver. 18-24. VI. The
   instructions which the Holy Ghost should give them, ver. 25, 26. VII.
   The peace Christ bequeathed to them, ver. 27. VIII. Christ's own
   cheerfulness in his departure, ver. 28-31. And this which he said to
   them is designed for the comfort of all his faithful followers.

Christ's Consolatory Discourse.

   1 Let not your heart be troubled: ye believe in God, believe also in
   me.   2 In my Father's house are many mansions: if it were not so, I
   would have told you. I go to prepare a place for you.   3 And if I go
   and prepare a place for you, I will come again, and receive you unto
   myself; that where I am, there ye may be also.

   In these verses we have,

   I. A general caution which Christ gives to his disciples against
   trouble of heart (v. 1): Let not your heart be troubled. They now began
   to be troubled, were entering into this temptation. Now here see,

   1. How Christ took notice of it. Perhaps it was apparent in their
   looks; it was said (ch. xiii. 22), They looked one upon another with
   anxiety and concern, and Christ looked upon them all, and observed it;
   at least, it was intelligible to the Lord Jesus, who is acquainted with
   all our secret undiscovered sorrows, with the wound that bleeds
   inwardly; he knows not only how we are afflicted, but how we stand
   affected under our afflictions, and how near they lie to our hearts; he
   takes cognizance of all the trouble which his people are at any time in
   danger of being overwhelmed with; he knows our souls in adversity. Many
   things concurred to trouble the disciples now.

   (1.) Christ had just told them of the unkindness he should receive from
   some of them, and this troubled them all. Peter, no doubt, looked very
   sorrowful upon what Christ said to him, and all the rest were sorry for
   him and for themselves too, not knowing whose turn it should be to be
   told next of some ill thing or other they should do. As to this, Christ
   comforts them; though a godly jealousy over ourselves is of great use
   to keep us humble and watchful, yet it must not prevail to the
   disquieting of our spirits and the damping of our holy joy.

   (2.) He had just told them of his own departure from them, that he
   should not only go away, but go away in a cloud of sufferings. They
   must shortly hear him loaded with reproaches, and these will be as a
   sword in their bones; they must see him barbarously abused and put to
   death, and this also will be a sword piercing through their own souls,
   for they had loved him, and chosen him, and left all to follow him.
   When we now look upon Christ pierced, we cannot but mourn and be in
   bitterness, though we see the glorious issue and fruit of it; much more
   grievous must the sight be to them, who could then look no further. If
   Christ depart from them [1.] They will think themselves shamefully
   disappointed; for they looked that this had been he that should have
   delivered Israel, and should have set upon his kingdom in secular power
   and glory, and, in expectation of this, had lost all to follow him.
   Now, if he leave the world in the same circumstances of meanness and
   poverty in which he had lived, and worse, they are quite defeated. [2.]
   They will think themselves sadly deserted and exposed. They knew by
   experience what little presence of mind they had in difficult
   emergencies, that they could count upon nothing but being ruined and
   run down if they part with their Master. Now, in reference to all
   these, Let not your heart be troubled. Here are three words, upon any
   of which the emphasis may significantly be laid. First, Upon the word
   troubled, me tarassestho. Be not so troubled as to be put into a hurry
   and confusion, like the troubled sea when it cannot rest. He does not
   say, "Let not your hearts be sensible of the griefs, or sad because of
   them" but, "Be not ruffled and discomposed, be not cast down and
   disquieted," Ps. xlii. 5. Secondly, Upon the word heart: "Though the
   nation and city be troubled, though your little family and flock be
   troubled, yet let not your heart be troubled. Keep possession of your
   own souls when you can keep possession of nothing else." The heart is
   the main fort; whatever you do, keep trouble from this, keep this with
   all diligence. The spirit must sustain the infirmity, therefore, see
   that this be not wounded. Thirdly, Upon the word your: "You that are my
   disciples and followers, my redeemed, chosen, sanctified ones, however
   others are overwhelmed with the sorrows of this present time, be not
   you so, for you know better; let the sinners in Zion tremble, but let
   the sons of Zion be joyful in their king." Herein Christ's disciples
   should do more than others, should keep their minds quiet, when every
   thing else is unquiet.

   2. The remedy he prescribes against this trouble of mind, which he saw
   ready to prevail over them; in general, believe--pisteuete. (1.) Some
   read it in both parts imperatively, "Believe in God, and his
   perfections and providence, believe also in me, and my mediation. Build
   with confidence upon the great acknowledged principles of natural
   religion: that there is a God, that he is most holy, wise, powerful,
   and good; that he is the governor of the world, and has the sovereign
   disposal of all events; and comfort yourselves likewise with the
   peculiar doctrines of that holy religion which I have taught you." But,
   (2.) We read the former as an acknowledgment that they did believe in
   God, for which he commends them: "But, if you would effectually provide
   against a stormy day, believe also in me." Through Christ we are
   brought into covenant with God, and become interested in his favour and
   promise, which otherwise as sinners we must despair of, and the
   remembrance of God would have been our trouble; but, by believing in
   Christ as the Mediator between God and man, our belief in God becomes
   comfortable; and this is the will of God, that all men should honour
   the Son as they honour the Father, by believing in the Son as they
   believe in the Father. Those that rightly believe in God will believe
   in Jesus Christ, whom he has made known to them; and believing in God
   through Jesus Christ is an excellent means of keeping trouble from the
   heart. The joy of faith is the best remedy against the griefs of sense;
   it is a remedy with a promise annexed to it; the just shall live by
   faith; a remedy with a probatum est annexed to it. I had fainted unless
   I had believed.

   II. Here is a particular direction to act faith upon the promise of
   eternal life, v. 2, 3. He had directed them to trust to God, and to
   trust in him; but what must they trust God and Christ for? Trust them
   for a happiness to come when this body and this world shall be no more,
   and for a happiness to last as long as the immortal soul and the
   eternal world shall last. Now this is proposed as a sovereign cordial
   under all the troubles of this present time, to which there is that in
   the happiness of heaven which is admirably adapted and accommodated.
   The saints have encouraged themselves with this in their greatest
   extremities, That heaven would make amends for all. Let us see how this
   is suggested here.

   1. Believe and consider that really there is such a happiness: In my
   Father's house there are many mansions; if it were not so, I would have
   told you, v. 2.

   (1.) See under what notion the happiness of heaven is here represented:
   as mansions, many mansions in Christ's Father's house. [1.] Heaven is a
   house, not a tent or tabernacle; it is a house not made with hands,
   eternal in the heavens. [2.] It is a Father's house: my Father's house;
   and his Father is our Father, to whom he was now ascending; so that in
   right of their elder brother all true believers shall be welcome to
   that happiness as to their home. It is his house who is King of kings
   and Lord of lords, dwells in light, and inhabits eternity. [3.] There
   are mansions there; that is, First, Distinct dwellings, an apartment
   for each. Perhaps there is an allusion to the priests' chambers that
   were about the temple. In heaven there are accommodations for
   particular saints; though all shall be swallowed up in God, yet our
   individuality shall not be lost there; every Israelite had his lot in
   Canaan, and every elder a seat, Rev. iv. 4. Secondly, Durable
   dwellings. Monai, from mneio, maneo, abiding places. The house itself
   is lasting; our estate in it is not for a term of years, but a
   perpetuity. Here we are as in an inn; in heaven we shall gain a
   settlement. The disciples had quitted their houses to attend Christ,
   who had not where to lay his head, but the mansions in heaven will make
   them amends. [4.] There are many mansions, for there are many sons to
   be brought to glory, and Christ exactly knows their number, nor will be
   straitened for room by the coming of more company than he expects. He
   had told Peter that he should follow him (ch. xiii. 36), but let not
   the rest be discouraged, in heaven there are mansions for them all.
   Rehoboth, Gen. xxvi. 22.

   (2.) See what assurance we have of the reality of the happiness itself,
   and the sincerity of the proposal of it to us: "If it were not so, I
   would have told you. If you had deceived yourselves, when you quitted
   your livelihoods, and ventured your lives for me, in prospect of a
   happiness future and unseen, I would soon have undeceived you." The
   assurance is built, [1.] Upon the veracity of his word. It is implied,
   "If there were not such a happiness, valuable and attainable, I would
   not have told you that there was." [2.] Upon the sincerity of his
   affection to them. As he is true, and would not impose upon them
   himself, so he is kind, and would not suffer them to be imposed upon.
   If either there were no such mansions, or none designed for them, who
   had left all to follow him, he would have given them timely notice of
   the mistake, that they might have made an honourable retreat to the
   world again, and have made the best they could of it. Note, Christ's
   good-will to us is a great encouragement to our hope in him. He loves
   us too well, and means us too well, to disappoint the expectations of
   his own raising, or to leave those to be of all men most miserable who
   have been of him most observant.

   2. Believe and consider that the design of Christ's going away was to
   prepare a place in heaven for his disciples. "You are grieved to think
   of my going away, whereas I go on your errand, as the forerunner; I am
   to enter for you." He went to prepare a place for us; that is, (1.) To
   take possession for us, as our advocate or attorney, and so to secure
   our title as indefeasible. Livery of seisin was given to Christ, for
   the use and behoof of all that should believe on him. (2.) To make
   provision for us as our friend and father. The happiness of heaven,
   though prepared before the foundation of the world, yet must be further
   fitted up for man in his fallen state. It consisting much in the
   presence of Christ there, it was therefore necessary that he should go
   before, to enter into that glory which his disciples were to share in.
   Heaven would be an unready place for a Christian if Christ were not
   there. He went to prepare a table for them, to prepare thrones for
   them, Luke xxii. 30. Thus Christ declares the fitness of heaven's
   happiness for the saints, for whom it is prepared.

   3. Believe and consider that therefore he would certainly come again in
   due time, to fetch them to that blessed place which he was now going to
   possess for himself and prepare for them (v. 3): "If I go and prepare a
   place for you, if this be the errand of my journey, you may be sure,
   when every thing is ready, I will come again, and receive you to
   myself, so that you shall follow me hereafter, that where I am there
   you may be also." Now these are comfortable words indeed. (1.) That
   Jesus Christ will come again; erchomai--I do come, intimating the
   certainty of it, that he will come and that he is daily coming. We say,
   We are coming, when we are busy in preparing for our coming, and so he
   is; all he does has a reference and tendency to his second coming.
   Note, The belief of Christ's second coming, of which he has given us
   the assurance, is an excellent preservative against trouble of heart,
   Phil. iv. 5; James v. 8. (2.) That he will come again to receive all
   his faithful followers to himself. He sends for them privately at
   death, and gathers them one by one; but they are to make their public
   entry in solemn state all together at the last day, and then Christ
   himself will come to receive them, to conduct them in the abundance of
   his grace, and to welcome them in the abundance of his love. He will
   hereby testify the utmost respect and endearment imaginable. The coming
   of Christ is in order to our gathering together unto him, 2 Thess. ii.
   1. (3.) That where he is there they shall be also. This intimates, what
   many other scriptures declare, that the quintessence of heaven's
   happiness is being with Christ there, ch. xvii. 24; Phil. i. 23; 1
   Thess. iv. 17. Christ speaks of his being there as now present, that
   where I am; where I am to be shortly, where I am to be eternally; there
   you shall be shortly, there you shall be eternally: not only there, in
   the same place; but here, in the same state: not only spectators of his
   glory, as the three disciples on the mount, but sharers in it. (4.)
   That this may be inferred from his going to prepare a place for us, for
   his preparations shall not be in vain. He will not build and furnish
   lodgings, and let them stand empty. He will be the finisher of that of
   which he is the author. If he has prepared the place for us, he will
   prepare us for it, and in due time put us in possession of it. As the
   resurrection of Christ is the assurance of our resurrection, so his
   ascension, victory, and glory, are an assurance of ours.

Christ's Consolatory Discourse.

   4 And whither I go ye know, and the way ye know.   5 Thomas saith unto
   him, Lord, we know not whither thou goest; and how can we know the way?
     6 Jesus saith unto him, I am the way, the truth, and the life: no man
   cometh unto the Father, but by me.   7 If ye had known me, ye should
   have known my Father also: and from henceforth ye know him, and have
   seen him.   8 Philip saith unto him, Lord, show us the Father, and it
   sufficeth us.   9 Jesus saith unto him, Have I been so long time with
   you, and yet hast thou not known me, Philip? he that hath seen me hath
   seen the Father; and how sayest thou then, Show us the Father?   10
   Believest thou not that I am in the Father, and the Father in me? the
   words that I speak unto you I speak not of myself: but the Father that
   dwelleth in me, he doeth the works.   11 Believe me that I am in the
   Father, and the Father in me: or else believe me for the very works'
   sake.

   Christ, having set the happiness of heaven before them as the end, here
   shows them himself as the way to it, and tells them that they were
   better acquainted both with the end they were to aim at and with the
   way they were to walk in than they thought they were: You know, that
   is, 1. "You may know; it is none of the secret things which belong not
   to you, but one of the things revealed; you need not ascend into
   heaven, nor go down into the deep, for the word is nigh you (Rom. x.
   6-8), level to you." 2. "You do know; you know that which is the home
   and which is the way, though perhaps not as the home and as the way.
   You have been told it, and cannot but know, if you would recollect and
   consider it." Note, Jesus Christ is willing to make the best of his
   people's knowledge, though they are weak and defective in it. He knows
   the good that is in them better than they do themselves, and is certain
   that they have that knowledge, and faith, and love, of which they
   themselves are not sensible, or not certain.

   This word of Christ gave occasion to two of his disciples to address
   themselves to him, and he answers them both.

   I. Thomas enquired concerning the way (v. 5), without any apology for
   contradicting his Master.

   1. He said, "Lord, we know not whither thou goest, to what place or
   what state, and how can we know the way in which we must follow thee?
   We can neither guess at it, nor enquire it out, but must still be at a
   loss." Christ's testimony concerning their knowledge made them more
   sensible of their ignorance, and more inquisitive after further light.
   Thomas here shows more modesty than Peter, who thought he could follow
   Christ now. Peter was the more solicitous to know whither Christ went.
   Thomas here, though he complains that he did not know this, yet seems
   more solicitous to know the way. Now, (1.) His confession of his
   ignorance was commendable enough. If good men be in the dark, and know
   but in part, yet they are willing to own their defects. But, (2.) The
   cause of his ignorance was culpable. They knew not whither Christ went,
   because they dreamed of a temporal kingdom in external pomp and power,
   and doted upon this, notwithstanding what he had said again and again
   to the contrary. Hence it was that, when Christ spoke of going away and
   their following him, their fancy ran upon his going to some remarkable
   city or other, Bethlehem, or Nazareth, or Capernaum, or some of the
   cities of the Gentiles, as David to Hebron, there to be anointed king,
   and to restore the kingdom to Israel; and which way this place lay,
   where these castles in the air were to be built, east, west, north, or
   south, they could not tell, and therefore knew not the way. Thus still
   we think ourselves more in the dark than we need be concerning the
   future state of the church, because we expect its worldly prosperity,
   whereas it is spiritual advancement that the promise points at. Had
   Thomas understood, as he might have done, that Christ was going to the
   invisible world, the world of spirits, to which spiritual things only
   have a reference, he would not have said, Lord, we do not know the way.

   II. Now to this complaint of their ignorance, which included a desire
   to be taught, Christ gives a full answer, v. 6, 7. Thomas had enquired
   both whither he went and what was the way, and Christ answers both
   these enquiries and makes good what he had said, that they would have
   needed no answer if they had understood themselves aright; for they
   knew him, and he was the way; they knew the Father, and he was the end;
   and therefore, whither I go you know, and the way you know. Believe in
   God as the end, and in me as the way (v. 1), and you do all you should
   do.

   (1.) He speaks of himself as the way, v. 6. Dost thou not know the way?
   I am the way, and I only, for no man comes to the Father but by me.
   Great things Christ here saith of himself, showing us,

   [1.] The nature of his mediation: He is the way, the truth, and the
   life.

   First, Let us consider these first distinctly. 1. Christ is the way,
   the highway spoken of, Isa. xxxv. 8. Christ was his own way, for by his
   own blood he entered into the holy place (Heb. ix. 12), and he is our
   way, for we enter by him. By his doctrine and example he teaches us our
   duty, by his merit and intercession he procures our happiness, and so
   he is the way. In him God and man meet, and are brought together. We
   could not get to the tree of life in the way of innocency; but Christ
   is another way to it. By Christ, as the way an intercourse is settled
   and kept up between heaven and earth; the angels of God ascend and
   descend; our prayers go to God, and his blessings come to us by him;
   this is the way that leads to rest, the good old way. The disciples
   followed him, and Christ tells them that they followed the road, and,
   while they continued following him, they would never be out of their
   way. 2. He is the truth. (1.) As truth is opposed to figure and shadow.
   Christ is the substance of all the Old-Testament types, which are
   therefore said to be figures of the true, Heb. ix. 24. Christ is the
   true manna (ch. vi. 32), the true tabernacle, Heb. viii. 2. (2.) As
   truth is opposed to falsehood and error; the doctrine of Christ is true
   doctrine. When we enquire for truth, we need learn no more than the
   truth as it is in Jesus. (3.) As truth is opposed to fallacy and
   deceit; he is true to all that trust in him, as true as truth itself, 2
   Cor. i. 20. 3. He is the life; for we are alive unto God only in and
   through Jesus Christ, Rom. vi. 11. Christ formed in us is that to our
   souls which our souls are to our bodies. Christ is the resurrection and
   the life.

   Secondly, Let us consider these jointly, and with reference to each
   other. Christ is the way, the truth, and the life; that is, 1. He is
   the beginning, the middle, and the end. In him we must set out, go on,
   and finish. As the truth, he is the guide of our way; as the life, he
   is the end of it. 2. He is the true and living way (Heb. x. 20); there
   are truth and life in the way, as well as at the end of it. 3. He is
   the true way to life, the only true way; other ways may seem right, but
   the end of them is the way of death.

   [2.] The necessity of his mediation: No man cometh to the Father but by
   me. Fallen man must come to God as a Judge, but cannot come to him as a
   Father, otherwise than by Christ as Mediator. We cannot perform the
   duty of coming to God, by repentance and the acts of worship, without
   the Spirit and grace of Christ, nor obtain the happiness of coming to
   God as our Father without his merit and righteousness; he is the high
   priest of our profession, our advocate.

   (2.) He speaks of his Father as the end (v. 7): "If you had known me
   aright, you would have known my Father also; and henceforth, by the
   glory you have seen in me and the doctrine you have heard from me, you
   know him and have seen him." Here is, [1.] A tacit rebuke to them for
   their dulness and carelessness in not acquainting themselves with Jesus
   Christ, though they had been his constant followers and associates: If
   you had known me--. They knew him, and yet did not know him so well as
   they might and should have known him. They knew him to be the Christ,
   but did not follow on to know God in him. Christ had said to the Jews
   (ch. viii. 19): If you had known me, you would have known my Father
   also; and here the same to his disciples; for it is hard to say which
   is more strange, the wilful ignorance of those that are enemies to the
   light, or the defects and mistakes of the children of light, that have
   had such opportunities of knowledge. If they had known Christ aright,
   they would have known that his kingdom is spiritual, and not of this
   world; that he came down from heaven, and therefore must return to
   heaven; and then they would have known his Father also, would have
   known whither he designed to go, when he said, I go to the Father, to a
   glory in the other world, not in this. If we knew Christianity better,
   we should better know natural religion. [2.] A favourable intimation
   that he was well satisfied concerning their sincerity, notwithstanding
   the weakness of their understanding: "And henceforth, from my giving
   you this hint, which will serve as a key to all the instructions I have
   given you hitherto, let me tell you, you know him, and have seen him,
   inasmuch as you know me, and have seen me;" for in the face of Christ
   we see the glory of God, as we see a father in his son that resembles
   him. Christ tells his disciples that they were not so ignorant as they
   seemed to be; for, though little children, yet they had known the
   Father, 1 John ii. 13. Note, Many of the disciples of Christ have more
   knowledge and more grace than they think they have, and Christ takes
   notice of, and is well pleased with, that good in them which they
   themselves are not aware of; for those that know God do not all at once
   know that they know him, 1 John ii. 3.

   II. Philip enquired concerning the Father (v. 8), and Christ answered
   him, v. 9-11, where observe,

   1. Philip's request for some extraordinary discovery of the Father. He
   was not so forward to speak as some others of them were, and yet, from
   an earnest desire of further light, he cries out, Show us the Father.
   Philip listened to what Christ said to Thomas, and fastened upon the
   last words, You have seen him. "Nay," says Philip, "that is what we
   want, that is what we would have: Show us the Father and it sufficeth
   us." (1.) This supposes an earnest desire of acquaintance with God as a
   Father. The petition is, "Show us the Father; give us to know him in
   that relation to us;" and this he begs, not for himself only, but for
   the rest of the disciples. The plea is, It sufficeth us. He not only
   professes it himself, but will pass his word for his fellow-disciples.
   Grant us but one sight of the Father, and we have enough. Jansenius
   saith, "Though Philip did not mean it, yet the Holy Ghost, by his
   mouth, designed here to teach us that the satisfaction and happiness of
   a soul consist in the vision and fruition of God," Ps. xvi. 11; xvii.
   15. In the knowledge of God the understanding rests, and is at the
   summit of its ambition; in the knowledge of God as our Father the soul
   is satisfied; a sight of the Father is a heaven upon earth, fills us
   with joy unspeakable. (2.) As Philip speaks it here, it intimates that
   he was not satisfied with such a discovery of the Father as Christ
   thought fit to give them, but he would prescribe to him, and press upon
   him, something further and no less than some visible appearance of the
   glory of God, like that to Moses (Exod. xxxiii. 22), and to the elders
   of Israel, Exod. xxiv. 9-11. "Let us see the Father with our bodily
   eyes, as we see thee, and it sufficeth us; we will trouble thee with no
   more questions, Whither goest thou?" And so it manifests not only the
   weakness of his faith, but his ignorance of the gospel way of
   manifesting the Father, which is spiritual, and not sensible. Such a
   sight of God, he thinks, would suffice them, and yet those who did thus
   see him were not sufficed, but soon corrupted themselves, and made a
   graven image. Christ's institutions have provided better for the
   confirmation of our faith than our own inventions would.

   2. Christ's reply, referring him to the discoveries already made of the
   Father, v. 9-11.

   (1.) He refers him to what he had seen, v. 9. He upbraids him with his
   ignorance and inadvertency: "Have I been so long time with you, now
   above three years intimately conversant with you, and yet hast thou not
   known me, Philip? Now, he that hath seen me hath seen the Father; and
   how sayest thou then, Show us the Father? Wilt thou ask for that which
   thou hast already?" Now here,

   [1.] He reproves him for two things: First, For not improving his
   acquaintance with Christ, as he might have done, to a clear and
   distinct knowledge of him: "Hast thou not known me, Philip, whom thou
   hast followed so long, and conversed with so much?" Philip, the first
   day he came to him, declared that he knew him to be the Messiah (ch. i.
   45), and yet to this day did not know the Father in him. Many that have
   good knowledge in the scripture and divine things fall short of the
   attainments justly expected from them, for want of compounding the
   ideas they have, and going on to perfection. Many know Christ, who yet
   do not know what they might know of him, nor see what they should see
   in him. That which aggravated Philip's dulness was that he had so long
   an opportunity of improvement: I have been so long time with thee.
   Note, The longer we enjoy the means of knowledge and grace, the more
   inexcusable we are if we be found defective in grace and knowledge.
   Christ expects that our proficiency should be in some measure according
   to our standing, that we should not be always babes. Let us thus reason
   with ourselves: "Have I been so long a hearer of sermons, a student in
   the scripture, a scholar in the school of Christ, and yet so weak in
   the knowledge of Christ, and so unskilful in the word of
   righteousness?" Secondly, He reproves him for his infirmity in the
   prayer made, Show us the Father. Note, Herein appears much of the
   weakness of Christ's disciples that they know not what to pray for as
   they ought (Rom. viii. 26), but often ask amiss (Jam. iv. 3), for that
   which either is not promised or is already bestowed in the sense of the
   promise, as here.

   [2.] He instructs him, and gives him a maxim which not only in general
   magnifies Christ and leads us to the knowledge of God in him, but
   justifies what Christ had said (v. 7): You know the Father, and have
   seen him; and answered what Philip had asked, Show us the Father. Why,
   saith Christ, the difficulty is soon over, for he that hath seen me
   hath seen the Father. First, All that saw Christ in the flesh might
   have seen the Father in him, if Satan had not blinded their minds, and
   kept them from a sight of Christ, as the image of God, 2 Cor. iv. 4.
   Secondly, All that saw Christ by faith did see the Father in him,
   though they were not suddenly aware that they did so. In the light of
   Christ's doctrine they saw God as the father of lights; in the miracles
   they saw God as the God of power, the finger of God. The holiness of
   God shone in the spotless purity of Christ's life, and his grace in all
   the acts of grace he did.

   (2.) He refers him to what he had reason to believe (v. 10, 11):
   "Believest thou not that I am in the Father, and the Father in me, and
   therefore that in seeing me thou hast seen the Father? Hast thou not
   believed this? If not, take my word for it, and believe it now."

   [1.] See here what it is which we are to believe: That I am in the
   Father, and the Father in me; that is, as he had said (ch. x. 30), I
   and my Father are one. He speaks of the Father and himself as two
   persons, and yet so one as never any two were or can be. In knowing
   Christ as God of God, light of light, very God of very God, begotten,
   not made, and as being of one substance with the Father, by whom all
   things were made, we know the Father; and in seeing him thus we see the
   Father. In Christ we behold more of the glory of God than Moses did at
   Mount Horeb.

   [2.] See here what inducements we have to believe this; and they are
   two:--We must believe it, First, For his word's sake: The words that I
   speak to you, I speak not of myself. See ch. vii. 16, My doctrine is
   not mine. What he said seemed to them careless as the word of man,
   speaking his own thought at his own pleasure; but really it was the
   wisdom of God that indited it and the will of God that enforced it. He
   spoke not of himself only, but the mind of God according to the eternal
   counsels. Secondly, For his works' sake: The Father that dwelleth in
   me, he doeth them; and therefore believe me for their sake. Observe, 1.
   The Father is said to dwell in him ho en emoi menon--he abideth in me,
   by the inseparable union of the divine and human nature: never had God
   such a temple to dwell in on earth as the body of the Lord Jesus, ch.
   ii. 21. Here was the true Shechinah, of which that in the tabernacle
   was but a type. The fulness of the Godhead dwelt in him bodily, Col.
   ii. 9. The Father so dwells in Christ that in him he may be found, as a
   man where he dwells. Seek ye the Lord, seek him in Christ, and he will
   be found, for in him he dwells. 2. He doeth the works. Many words of
   power, and works of mercy, Christ did, and the Father did them in him;
   and the work of redemption in general was God's own work. 3. We are
   bound to believe this, for the very works' sake. As we are to believe
   the being and perfections of God for the sake of the works of creation,
   which declare his glory; so we are to believe the revelation of God to
   man in Jesus Christ for the sake of the works of the Redeemer, those
   mighty works which, by showing forth themselves (Matt. xiv. 2), Show
   forth him, and God in him. Note, Christ's miracles are proofs of his
   divine mission, not only for the conviction of infidels, but for the
   confirmation of the faith of his own disciples, ch. ii. 11; v. 36; x.
   37.

Christ's Consolatory Discourse.

   12 Verily, verily, I say unto you, He that believeth on me, the works
   that I do shall he do also; and greater works than these shall he do;
   because I go unto my Father.   13 And whatsoever ye shall ask in my
   name, that will I do, that the Father may be glorified in the Son.   14
   If ye shall ask any thing in my name, I will do it.

   The disciples, as they were full of grief to think of parting with
   their Master, so they were full of care what would become of themselves
   when he was gone; while he was with them, he was a support to them,
   kept them in countenance, kept them in heart; but, if he leave them,
   they will be as sheep having no shepherd, an easy prey to those who
   seek to run them down. Now, to silence these fears, Christ here assures
   them that they should be clothed with powers sufficient to bear them
   out. As Christ has all power, they, in his name, should have great
   power, both in heaven and in earth.

   I. Great power on earth (v. 12): He that believeth on me (as I know you
   do), the works that I do shall he do also. This does not weaken the
   argument Christ had taken from his works, to prove himself one with the
   Father (that others should do as great works), but rather strengthens
   it; for the miracles which the apostles wrought were wrought in his
   name, and by faith in him; and this magnifies his power more than any
   thing, that he not only wrought miracles himself, but gave power to
   others to do so too.

   1. Two things he assures them of:--

   (1.) That they should be enabled to do such works as he had done, and
   that they should have a more ample power for the doing of them than
   they had had when he first sent them forth, Matt. x. 8. Did Christ heal
   the sick, cleanse the leper, raise the dead? So should they. Did he
   convince and convert sinners, and draw multitudes to him? So should
   they. Though he should depart, the work should not cease, nor fall to
   the ground, but should be carried on as vigorously and successfully as
   ever; and it is still in the doing.

   (2.) That they should do greater works than these. [1.] In the kingdom
   of nature they should work greater miracles. No miracle is little, but
   some to our apprehension seem greater than others. Christ had healed
   with the hem of his garment, but Peter with his shadow (Acts v. 15),
   Paul by the handkerchief that had touched him, Acts xix. 12. Christ
   wrought miracles for two or three years in one country, but his
   followers wrought miracles in his name for many ages in divers
   countries. You shall do greater works, if there be occasion, for the
   glory of God. The prayer of faith, if at any time it had been
   necessary, would have removed mountains. [2.] In the kingdom of grace.
   They should obtain greater victories by the gospel than had been
   obtained while Christ was upon earth. The truth is, the captivating of
   so great a part of the world to Christ, under such outward
   disadvantages, was the miracle of all. I think this refers especially
   to the gift of tongues; this was the immediate effect of the pouring
   out of the Spirit, which was a constant miracle upon the mind, in which
   words are framed, and which was made to serve so glorious an intention
   as that of spreading the gospel to all nations in their own language.
   This was a greater sign to them that believed not (1 Cor. xiv. 22), and
   more powerful for their conviction, than any other miracle whatever.

   2. The reason Christ gives for this is, Because I go unto my Father,
   (1.) "Because I go, it will be requisite that you should have such a
   power, lest the work suffer damage by my absence." (2.) "Because I go
   to the Father, I shall be in a capacity to furnish you with such a
   power, for I go to the Father, to send the Comforter, from whom you
   shall receive power," Acts i. 8. The wonderful works which they did in
   Christ's name were part of the glories of his exalted state, when he
   ascended on high, Eph. iv. 8.

   II. Great power in heaven: "Whatsoever you shall ask, that will I do
   (v. 13, 14), as Israel, who was a prince with God. Therefore you shall
   do such mighty works, because you have such an interest in me, and I in
   my Father." Observe,

   1. In what way they were to keep up communion with him, and derive
   power from him, when he was gone to the Father--by prayer. When dear
   friends are to be removed to a distance from each other, they provide
   for the settling of a correspondence; thus, when Christ was going to
   his Father, he tells his disciples how they might write to him upon
   every occasion, and send their epistles by a safe and ready way of
   conveyance, without danger of miscarrying, or lying by the way: "Let me
   hear from you by prayer, the prayer of faith, and you shall hear from
   me by the Spirit." This was the old way of intercourse with Heaven,
   ever since men began to call upon the name of the Lord; but Christ by
   his death has laid it more open, and it is still open to us. Here is,
   (1.) Humility prescribed: You shall ask. Though they had quitted all
   for Christ, they could demand nothing of him as a debt, but must be
   humble supplicants, beg or starve, beg or perish. (2.) Liberty allowed:
   "Ask any thing, any thing that is good and proper for you; any thing,
   provided you know what you ask, you may ask; you may ask for assistance
   in your work, for a mouth and wisdom, for preservation out of the hands
   of your enemies, for power to work miracles when there is occasion, for
   the success of the ministry in the conversion of souls; ask to be
   informed, directed, vindicated." Occasions vary, but they shall be
   welcome to the throne of grace upon every occasion.

   2. In what name they were to present their petitions: Ask in my name.
   To ask in Christ's name is, (1.) To plead his merit and intercession,
   and to depend upon that plea. The Old-Testament saints had an eye to
   this when they prayed for the Lord's sake (Dan. ix. 17), and for the
   sake of the anointed (Ps. lxxxiv. 9), but Christ's mediation is brought
   to a clearer light by the gospel, and so we are enabled more expressly
   to ask in his name. When Christ dictated the Lord's prayer, this was
   not inserted, because they did not then so fully understand this matter
   as they did afterwards, when the Spirit was poured out. If we ask in
   our own name, we cannot expect to speed, for, being strangers, we have
   no name in heaven; being sinners, we have an ill name there; but
   Christ's is a good name, well known in heaven, and very precious. (2.)
   It is to aim at his glory and to seek this as our highest end in all
   our prayers.

   3. What success they should have in their prayers: "What you ask, that
   will I do," v. 13. And again (v. 14), "I will do it. You may be sure I
   will: not only it shall be done, I will see it done, or give orders for
   the doing of it, but I will do it;" for he has not only the interest of
   an intercessor, but the power of a sovereign prince, who sits at the
   right hand of God, the hand of action, and has the doing of all in the
   kingdom of God. By faith in his name we may have what we will for the
   asking.

   4. For what reason their prayers should speed so well: That the Father
   may be glorified in the Son. That is, (1.) This they ought to aim at,
   and have their eye upon, in asking. In this all our desires and prayers
   should meet as in their centre; to this they must all be directed, that
   God in Christ may be honoured by our services, and in our salvation.
   Hallowed be thy name is an answered prayer, and is put first, because,
   if the heart be sincere in this, it does in a manner consecrate all the
   other petitions. (2.) This Christ will aim at in granting, and for the
   sake of this will do what they ask, that hereby the glory of the Father
   in the Son may be manifested. The wisdom, power, and goodness of God
   were magnified in the Redeemer when by a power derived from him, and
   exerted in his name and for his service, his apostles and ministers
   were enabled to do such great things, both in the proofs of their
   doctrine and in the successes of it.

Christ's Consolatory Discourse.

   15 If ye love me, keep my commandments.   16 And I will pray the
   Father, and he shall give you another Comforter, that he may abide with
   you for ever;   17 Even the Spirit of truth; whom the world cannot
   receive, because it seeth him not, neither knoweth him: but ye know
   him; for he dwelleth with you, and shall be in you.

   Christ not only proposes such things to them as were the matter of
   their comfort, but here promises to send the Spirit, whose office it
   should be to be their Comforter, to impress these things upon them.

   I. He premises to this a memento of duty (v. 15): If you love me, keep
   my commandments. Keeping the commandments of Christ is here put for the
   practice of godliness in general, and for the faithful and diligent
   discharge of their office as apostles in particular. Now observe, 1.
   When Christ is comforting them, he bids them keep his commandments; for
   we must not expect comfort but in the way of duty. The same word
   (parakaleo) signifies both to exhort and to comfort. 2. When they were
   in care what they should do, now that their Master was leaving them,
   and what would become of them now, he bids them keep his commandments,
   and then nothing could come amiss to them. In difficult times our care
   concerning the events of the day should be swallowed up in a care
   concerning the duty of the day. 3. When they were showing their love to
   Christ by their grieving to think of his departure, and the sorrow
   which filled their hearts upon the foresight of that, he bids them, if
   they would show their love to him, do it, not by these weak and
   feminine passions, but by their conscientious care to perform their
   trust, and by a universal obedience to his commands; this is better
   than sacrifice, better than tears. Lovest thou me? Feed my lambs. 4.
   When Christ has given them precious promises, of the answer of their
   prayers and the coming of the Comforter, he lays down this as a
   limitation of the promises, "Provided you keep my commandments, from a
   principle of love to me." Christ will not be an advocate for any but
   those that will be ruled and advised by him as their counsel. Follow
   the conduct of the Spirit, and you shall have the comfort of the
   Spirit.

   II. He promises this great and unspeakable blessing to them, v. 16, 17.

   1. It is promised that they shall have another comforter. This is the
   great New-Testament promise (Acts i. 4), as that of the Messiah was of
   the Old Testament; a promise adapted to the present distress of the
   disciples, who were in sorrow, and needed a comforter. Observe here,

   (1.) The blessing promised: allon parakleton. The word is used only
   here in these discourses of Christ's, and 1 John ii. 1, where we
   translate it an advocate. The Rhemists, and Dr. Hammond, are for
   retaining the Greek word Paraclete; we read, Acts ix. 31, of the
   paraklesis tou hagiou pneumatos, the comfort of the Holy Ghost,
   including his whole office as a paraclete. [1.] You shall have another
   advocate. The office of the Spirit was to be Christ's advocate with
   them and others, to plead his cause, and take care of his concerns, on
   earth; to be vicarius Christi--Christ's Vicar, as one of the ancients
   call him; and to be their advocate with their opposers. When Christ was
   with them he spoke for them as there was occasion; but now that he is
   leaving them they shall not be run down, the Spirit of the Father shall
   speak in them, Matt. x. 19, 20. And the cause cannot miscarry that is
   pleaded by such an advocate. [2.] You shall have another master or
   teacher, another exhorter. While they had Christ with them he excited
   and exhorted them to their duty; but now that he is going he leaves one
   with them that shall do this as effectually, though silently. Jansenius
   thinks the most proper word to render it by is a patron, one that shall
   both instruct and protect you. [3.] Another comforter. Christ was
   expected as the consolation of Israel. One of the names of the Messiah
   among the Jews was Menahem--the Comforter. The Targum calls the days of
   the Messiah the years of consolation. Christ comforted his disciples
   when he was with them, and now that he was leaving them in their
   greatest need he promises them another.

   (2.) The giver of this blessing: The Father shall give him, my Father
   and your Father; it includes both. The same that gave the Son to be our
   Saviour will give his Spirit to be our comforter, pursuant to the same
   design. The Son is said to send the Comforter (ch. xv. 26), but the
   Father is the prime agent.

   (3.) How this blessing is procured--by the intercession of the Lord
   Jesus: I will pray the Father. He said (v. 14) I will do it; here he
   saith, I will pray for it, to show not only that he is both God and
   man, but that he is both king and priest. As priest he is ordained for
   men to make intercession, as king he is authorized by the Father to
   execute judgment. When Christ saith, I will pray the Father, it does
   not suppose that the Father is unwilling, or must be importuned to it,
   but only that the gift of the Spirit is a fruit of Christ's mediation,
   purchased by his merit, and taken out by his intercession.

   (4.) The continuance of this blessing: That he may abide with you for
   ever. That is, [1.] "With you, as long as you live. You shall never
   know the want of a comforter, nor lament his departure, as you are now
   lamenting mine." Note, It should support us under the loss of those
   comforts which were designed us for a time that there are everlasting
   consolations provided for us. It was not expedient that Christ should
   be with them for ever, for they who were designed for public service,
   must not always live a college-life; they must disperse, and therefore
   a comforter that would be with them all, in all places alike,
   wheresoever dispersed and howsoever distressed, was alone fit to be
   with them for ever. [2.] "With your successors, when you are gone, to
   the end of time; your successors in Christianity, in the ministry."
   [3.] If we take for ever in its utmost extent, the promise will be
   accomplished in those consolations of God which will be the eternal joy
   of all the saints, pleasures for ever.

   2. This comforter is the Spirit of truth, whom you know, v. 16, 17.
   They might think it impossible to have a comforter equivalent to him
   who is the Son of God: "Yea," saith Christ, "you shall have the Spirit
   of God, who is equal in power and glory with the Son."

   (1.) The comforter promised is the Spirit, one who should do his work
   in a spiritual way and manner, inwardly and invisibly, by working on
   men's spirits.

   (2.) "He is the Spirit of truth." He will be true to you, and to his
   undertaking for you, which he will perform to the utmost. He will teach
   you the truth, will enlighten your minds with the knowledge of it, will
   strengthen and confirm your belief of it, and will increase your love
   to it. The Gentiles by their idolatries, and the Jews by their
   traditions, were led into gross errors and mistakes; but the Spirit of
   truth shall not only lead you into all truth, but others by your
   ministry. Christ is the truth, and he is the Spirit of Christ, the
   Spirit that he was anointed with.

   (3.) He is one whom the world cannot receive; but you know him.
   Therefore he abideth with you. [1.] The disciples of Christ are here
   distinguished from the world, for they are chosen and called out of the
   world that lies in wickedness; they are the children and heirs of
   another world, not of this. [2.] It is the misery of those that are
   invincibly devoted to the world that they cannot receive the Spirit of
   truth. The spirit of the world and of God are spoken of as directly
   contrary the one to the other (1 Cor. ii. 12); for where the spirit of
   the world has the ascendant, the Spirit of God is excluded. Even the
   princes of this world, though, as princes, they had advantages of
   knowledge, yet, as princes of this world, they laboured under
   invincible prejudices, so that they knew not the things of the Spirit
   of God, 1 Cor. ii. 8. [3.] Therefore men cannot receive the Spirit of
   truth because they see him not, neither know him. The comforts of the
   Spirit are foolishness to them, as much as ever the cross of Christ
   was, and the great things of the gospel, like those of the law, are
   counted as a strange thing. These are judgments far above out of their
   sight. Speak to the children of this world of the operations of the
   Spirit, and you are as a barbarian to them. [4.] The best knowledge of
   the Spirit of truth is that which is got by experience: You know him,
   for he dwelleth with you. Christ had dwelt with them, and by their
   acquaintance with him they could not but know the Spirit of truth. They
   had themselves been endued with the Spirit in some measure. What
   enabled them to leave all to follow Christ, and to continue with him in
   his temptations? What enabled them to preach the gospel, and work
   miracles, but the Spirit dwelling in them? The experiences of the
   saints are the explications of the promises; paradoxes to others are
   axioms to them. [5.] Those that have an experimental acquaintance with
   the Spirit have a comfortable assurance of his continuance: He dwelleth
   with you, and shall be in you, for the blessed Spirit doth not use to
   shift his lodging. Those that know him know how to value him, invite
   him and bid him welcome; and therefore he shall be in them, as the
   light in the air, as the sap in the tree, as the soul in the body.
   Their communion with him shall be intimate, and their union with him
   inseparable. [6.] The gift of the Holy Ghost is a peculiar gift,
   bestowed upon the disciples of Christ in a distinguishing way--them,
   and not the world; it is to them hidden manna, and the white stone. No
   comforts comparable to those which make no show, make no noise. This is
   the favour God bears to his chosen; it is the heritage of those that
   fear his name.

Christ's Consolatory Discourse.

   18 I will not leave you comfortless: I will come to you.   19 Yet a
   little while, and the world seeth me no more; but ye see me: because I
   live, ye shall live also.   20 At that day ye shall know that I am in
   my Father, and ye in me, and I in you.   21 He that hath my
   commandments, and keepeth them, he it is that loveth me: and he that
   loveth me shall be loved of my Father, and I will love him, and will
   manifest myself to him.   22 Judas saith unto him, not Iscariot, Lord,
   how is it that thou wilt manifest thyself unto us, and not unto the
   world?   23 Jesus answered and said unto him, If a man love me, he will
   keep my words: and my Father will love him, and we will come unto him,
   and make our abode with him.   24 He that loveth me not keepeth not my
   sayings: and the word which ye hear is not mine, but the Father's which
   sent me.

   When friends are parting, it is a common request they make to each
   other, "Pray let us hear from you as often as you can:" this Christ
   engaged to his disciples, that out of sight they should not be out of
   mind.

   I. He promises that he would continue his care of them (v. 18): "I will
   not leave you orphans, or fatherless; for, though I leave you, yet I
   leave you this comfort, I will come to you." His departure from them
   was that which grieved them; but it was not so bad as they apprehended,
   for it was neither total nor final. 1. Not total. "Though I leave you
   without my bodily presence, yet I do not leave you without comfort."
   Though children, and left little, yet they had received the adoption of
   sons, and his Father would be their Father, with whom those who
   otherwise would be fatherless find mercy. Note, The case of true
   believers, though sometimes it may be sorrowful, is never comfortless,
   because they are never orphans: for God is their Father, who is an
   everlasting Father. 2. Not final: I will come to you, erchomai--I do
   come; that is, (1.) "I will come speedily to you at my resurrection, I
   will not be long away, but will be with you again in a little time." He
   had often said, The third day I will rise again. (2.) "I will be coming
   daily to you in my Spirit;" in the tokens of his love, and visits of
   his grace, he is still coming. (3.) "I will come certainly at the end
   of time; surely I will come quickly to introduce you into the joy of
   your Lord." Note, The consideration of Christ's coming to us saves us
   from being comfortless in his removals from us; for, if he depart for a
   season, it is that we may receive him for ever. Let this moderate our
   grief, The Lord is at hand.

   II. He promises that they should continue their acquaintance with him
   and interest in him (v. 19, 20): Yet a little while, and the world sees
   me no more, that is, Now I am no more in the world. After his death,
   the world saw him no more, for, though he rose to life, he never showed
   himself to all the people, Acts x. 41. The malignant world thought they
   had seen enough of him, and cried, Away with him; crucify him; and so
   shall their doom be; they shall see him no more. Those only that see
   Christ with an eye of faith shall see him for ever. The world sees him
   no more till his second coming; but his disciples have communion with
   him in his absence.

   1. You see me, and shall continue to see me, when the world sees me no
   more. They saw him with their bodily eyes after his resurrection, for
   he showed himself to them by many infallible proofs, Acts i. 8. And
   then were the disciples glad when they saw the Lord. They saw him with
   an eye of faith after his ascension, sitting at God's right hand, as
   Lord of all; saw that in him which the world saw not.

   2. Because I live, you shall live also. That which grieved them was,
   that their Master was dying, and they counted upon nothing else but to
   die with him. No, saith Christ, (1.) I live; this the great God glories
   in, I live, saith the Lord, and Christ saith the same; not only, I
   shall live, as he saith of them, but, I do live; for he has life in
   himself, and lives for evermore. We are not comfortless, while we know
   that our Redeemer lives. (2.) Therefore you shall live also. Note, The
   life of Christians is bound up in the life of Christ; as sure and as
   long as he lives, those that by faith are united to him shall live
   also; they shall live spiritually, a divine life in communion with God.
   This life is hid with Christ; if the head and root live, the members
   and branches live also. They shall live eternally; their bodies shall
   rise in the virtue of Christ's resurrection; it will be well with them
   in the world to come. It cannot but be well with all that are his, Isa.
   xxvi. 19.

   3. You shall have the assurance of this (v. 20): At that day, when I am
   glorified, when the Spirit is poured out, you shall know more clearly
   and certainly than you do now that I am in my Father, and you in me,
   and I in you. (1.) These glorious mysteries will be fully known in
   heaven; At that day, when I shall receive you to myself, you shall know
   perfectly that which now you see through a glass darkly. Now it appears
   not what we shall be, but then it will appear what we were. (2.) They
   were more fully known after the pouring out of the Spirit upon the
   apostles; at that day divine light should shine, and their eyes should
   see more clearly, their knowledge should greatly advance and increase
   then, would become more extensive and more distinct, and like the blind
   man's at the second touch of Christ's hand, who at first only saw men
   as trees walking. (3.) They are known by all that receive the Spirit of
   truth, to their abundant satisfaction, for in the knowledge of this is
   founded their fellowship with the Father and his Son Jesus Christ. They
   know, [1.] That Christ is in the Father, is one with the Father, by
   their experience of what he has wrought for them and in them; they find
   what an admirable consent and harmony there is between Christianity and
   natural religion, that that is grafted into this, and so they know that
   Christ is in the Father. [2.] That Christ is in them; experienced
   Christians know by the Spirit that Christ abides in them, 1 John iii.
   24. [3.] That they are in Christ, for the relation is mutual, and
   equally near on both sides, Christ in them and they in Christ, which
   speaks an intimate and inseparable union; in the virtue of which it is
   that because he lives they shall live also. Note, First, Union with
   Christ is the life of believers; and their relation to him, and to God
   through him, is their felicity. Secondly, The knowledge of this union
   is their unspeakable joy and satisfaction; they were now in Christ, and
   he in them, but he speaks of it as a further act of grace that they
   should know it, and have the comfort of it. An interest in Christ and
   the knowledge of it are sometimes separated.

   III. He promises that he would love them, and manifest himself to them,
   v. 21-24. Here observe,

   1. Who they are whom Christ will look upon, and accept, as lovers of
   him; those that have his commandments, and keep them. By this Christ
   shows that the kind things he here said to his disciples were intended
   not for those only that were now his followers, but for all that should
   believe in him through their word. Here is, (1.) The duty of those who
   claim the dignity of being disciples. Having Christ's commandments, we
   must keep them; as Christians in name and profession we have Christ's
   commandments, we have them sounding in our ears, written before our
   eyes, we have the knowledge of them; but this is not enough; would we
   approve ourselves Christians indeed, we must keep them. Having them in
   our heads, we must keep them in our hearts and lives. (2.) The dignity
   of those that do the duty of disciples. They are looked upon by Christ
   to be such as love him. Not those that have the greatest wit and know
   how to talk for him, but those that keep his commandments. Note, The
   surest evidence of our love to Christ is obedience to the laws of
   Christ. Such is the love of a subject to his sovereign, a dutiful,
   respectful, obediential love, a conformity to his will, and
   satisfaction in his wisdom.

   2. What returns he will make to them for their love; rich returns;
   there is no love lost upon Christ. (1.) They shall have the Father's
   love: He that loveth me shall be loved of my Father. We could not love
   God if he did not first, out of his good-will to us, give us his grace
   to love him; but there is a love of complacency promised to those that
   do love God, Prov. viii. 17. He loves them, and lets them know that he
   loves them, smiles upon them, and embraces them. God so loves the Son
   as to love all those that love him. (2.) They shall have Christ's love:
   And I will love him, as God-man, as Mediator. God will love him as a
   Father, and I will love him as a brother, an elder brother. The Creator
   will love him, and be the felicity of his being; the Redeemer will love
   him, and be the protector of his well-being. In the nature of God,
   nothing shines more brightly than this, that God is love. And in the
   undertaking of Christ nothing appears more glorious than this, that he
   loved us. Now both these loves are the crown and comfort, the grace and
   glory, which shall be to all those that love the Lord Jesus Christ in
   sincerity. Christ was now leaving his disciples, but promises to
   continue his love to them; for he not only retains a kindness for
   believers, though absent, but is doing them kindness while absent, for
   he bears them on his heart, and ever lives interceding for them. (3.)
   They shall have the comfort of that love: I will manifest myself to
   him. Some understand it of Christ's showing himself alive to his
   disciples after his resurrection; but, being promised to all that love
   him and keep his commandments, it must be construed so as to extend to
   them. There is a spiritual manifestation of Christ and his love made to
   all believers. When he enlightens their minds to know his love, and the
   dimensions of it (Eph. iii. 18, 19), enlivens their graces, and draws
   them into exercise, and thus enlarges their comforts in himself--when
   he clears up the evidences of their interest in him, and gives them
   tokens of his love, experience of his tenderness, and earnests of his
   kingdom and glory,--then he manifests himself to them; and Christ is
   manifested to none but those to whom he is pleased to manifest himself.

   3. What occurred upon Christ's making this promise.

   (1.) One of the disciples expresses his wonder and surprise at it, v.
   22. Observe, [1.] Who it was that said this--Judas, not Iscariot.
   Judah, or Judas, was a famous name; the most famous tribe in Israel was
   that of Judah; two of Christ's disciples were of that name: one of them
   was the traitor, the other was the brother of James (Luke vi. 16), one
   of those that were akin to Christ, Matt. xiii. 55. He is called Lebbeus
   and Thaddeus, was the penman of the last of the epistles, which in our
   translation, for distinction's sake, we call the epistle of Jude. This
   was he that spoke here. Observe, First, There was a very good man, and
   a very bad man, called by the same name; for names commend us not to
   God, nor do they make men worse. Judas the apostle was never the worse,
   nor Judas the apostate ever the better, for being namesakes. But,
   Secondly, The evangelist carefully distinguishes between them; when he
   speaks of this pious Judas, he adds, not Iscariot. Take heed of
   mistaking; let us not confound the precious and the vile. [2.] What he
   said--Lord how is it? which intimates either, First, the weakness of
   his understanding. So some take it. He expected the temporal kingdom of
   the Messiah, that it should appear in external pomp and power, such as
   all the world would wonder after. "How, then," thinks he, "should it be
   confined to us only?" ti gegonen--"what is the matter now, that thou
   wilt not show thyself openly as is expected, that the Gentiles may come
   to thy light, and kings to the brightness of thy rising?" Note, We
   create difficulties to ourselves by mistaking the nature of Christ's
   kingdom, as if it were of this world. Or, Secondly, as expressing the
   strength of his affections, and the humble and thankful sense he had of
   Christ's distinguishing favours to them: Lord, how is it? He is amazed
   at the condescensions of divine grace, as David, 2 Sam. vii. 18. What
   is there in us to deserve so great a favour? Note, 1. Christ's
   manifesting himself to his disciples is done in a distinguishing way-to
   them, and not to the world that sits in darkness; to the base, and not
   to the mighty and noble; to babes, and not to the wise and prudent.
   Distinguishing favours are very obliging; considering who are passed
   by, and who are pitched upon. 2. It is justly marvellous in our eyes;
   for it is unaccountable, and must be resolved into free and sovereign
   grace. Even so, Father, because it seemed good unto thee.

   (2.) Christ, in answer hereto, explains and confirms what he had said,
   v. 23, 24. He overlooks what infirmity there was in what Judas spoke,
   and goes on with his comforts.

   [1.] He further explains the condition of the promise, which was loving
   him, and keeping his commandments. And, as to this, he shows what an
   inseparable connection there is between love and obedience; love is the
   root, obedience is the fruit. First, Where a sincere love to Christ is
   in the heart, there will be obedience: "If a man love me indeed, that
   love will be such a commanding constraining principle in him, that, no
   question, he will keep my words." Where there is true love to Christ
   there is a value for his favour, a veneration for his authority, and an
   entire surrender of the whole man to his direction and government.
   Where love is, duty follows of course, is easy and natural, and flows
   from a principle of gratitude. Secondly, On the other hand, where there
   is no true love to Christ there will be no care to obey him: He that
   loveth me not keepeth not my sayings, v. 24. This comes in here as a
   discovery of those that do not love Christ; whatever they pretend,
   certainly those do not love him that believe not his truths, and obey
   not his laws, to whom Christ's sayings are but as idle tales, which he
   heeds not, or hard sayings, which he likes not. It is also a reason why
   Christ will not manifest himself to the world that doth not love him,
   because they put this affront upon him, not to keep his sayings; why
   should Christ be familiar with those that will be strange to him?

   [2.] He further explains the promise (v. 23): If a man thus love me, I
   will manifest myself to him. First, My Father will love him; this he
   had said before (v. 21), and here repeats it for the confirming of our
   faith; because it is hard to imagine that the great god should make
   those the objects of his love that had made themselves vessels of his
   wrath. Jude wondered that Christ should manifest himself to them; but
   this answers it, "If my Father love you, why should not I be free with
   you?" Secondly, We will come unto him, and make our abode with him.
   This explains the meaning of Christ's manifesting himself to him, and
   magnifies the favour. 1. Not only,I will, but, We will, I and the
   Father, who, in this, are one. See v. 9. The light and love of God are
   communicated to man in the light and love of the Redeemer, so that
   wherever Christ is formed the image of God is stamped. 2. Not only, "I
   will show myself to him at a distance," but, "We will come to him, to
   be near him, to be with him," such are the powerful influences of
   divine graces and comforts upon the souls of those that love Christ in
   sincerity. 3. Not only, "I will give him a transient view of me, or
   make him a short and running visit," but, We will take up our abode
   with him which denotes complacency in him and constancy to him. God
   will not only love obedient believers, but he will take a pleasure in
   loving them, will rest in love to them, Zeph. iii. 17. He will be with
   them as at his home.

   [3.] He gives a good reason both to bind us to observe the condition
   and encourage us to depend upon the promise. The word which you hear is
   not mine, but his that sent me, v. 24. To this purport he had often
   spoken (ch. vii. 16; viii. 28; xii. 44), and here it comes in very
   pertinently. First, the stress of duty is laid upon the precept of
   Christ as our rule, and justly, for that word of Christ which we are to
   keep is the Father's word, and his will the Father's will. Secondly,
   The stress of our comfort is laid upon the promise of Christ. But
   forasmuch as, in dependence upon that promise, we must deny ourselves,
   and take up our cross, and quit all, it concerns us to enquire whether
   the security be sufficient for us to venture our all upon; and this
   satisfies us that it is, that the promise is not Christ's bare word,
   but the Father's which sent him, which therefore we may rely upon.

Christ's Consolatory Discourse.

   25 These things have I spoken unto you, being yet present with you.
   26 But the Comforter, which is the Holy Ghost, whom the Father will
   send in my name, he shall teach you all things, and bring all things to
   your remembrance, whatsoever I have said unto you.   27 Peace I leave
   with you, my peace I give unto you: not as the world giveth, give I
   unto you. Let not your heart be troubled, neither let it be afraid.

   Two things Christ here comforts his disciples with:--

   I. That they should be under the tuition of his Spirit, v. 25, 26,
   where we may observe,

   1. The reflection Christ would have them make upon the instructions he
   had given them: These things have I spoken unto you (referring to all
   the good lessons he had taught them, since they entered themselves into
   his school), being yet present with you. This intimates, (1.) That what
   he had said he did not retract nor unsay, but ratify it, or stand to
   it. What he had spoken he had spoken, and would abide by it. (2.) That
   he had improved the opportunity of his bodily presence with them to the
   utmost: "As long as I have been yet present with them, you know I have
   lost no time." Note, When our teachers are about to be removed from us
   we should call to mind what they have spoken, being yet present with
   us.

   2. The encouragement given them to expect another teacher, and that
   Christ would find out a way of speaking to them after his departure
   from them, v. 26. He had told them before that the Father would give
   them this other comforter (v. 16), and here he returns to speak of it
   again; for as the promise of the Messiah had been, so the promise of
   the Spirit now was, the consolation of Israel. Two things he here tells
   them further concerning the sending of the Holy Ghost:--

   (1.) On whose account he should be sent: "The Father will send him in
   my name; that is, for my sake, at my special instance and request:" or,
   "as my agent and representative." He came in his Father's name, as his
   ambassador: the Spirit comes in his name, as resident in his absence,
   to carry on his undertaking, and to ripen things for his second coming.
   Hence he is called the Spirit of Christ, for he pleads his cause, and
   does his work.

   (2.) On what errand he should be sent; two things he shall do:--[1.] He
   shall teach you all things, as a Spirit of wisdom and revelation Christ
   was a teacher to his disciples; if he leave them now that they have
   made so little proficiency, what will become of them? Why, the Spirit
   shall teach them, shall be their standing tutor. He shall teach them
   all things necessary for them either to learn themselves, or to teach
   others. For those that would teach the things of God must first
   themselves be taught of God; this is the Spirit's work. See Isa. lix.
   21. [2.] He shall bring all things to your remembrance whatsoever I
   have said unto you. Many a good lesson Christ had taught them, which
   they had forgotten, and which would be to seek when they had occasion
   for it. Many things they did not retain the remembrance of, because
   they did not rightly understand the meaning of them. The Spirit shall
   not teach them a new gospel, but bring to their minds that which they
   had been taught, by leading them into the understanding of it. The
   apostles were all of them to preach, and some of them to write, the
   things that Jesus did and taught, to transmit them to distant nations
   and future ages; now, if they had been left to themselves herein, some
   needful things might have been forgotten, others misrepresented,
   through the treachery of their memories; therefore the Spirit is
   promised to enable them truly to relate and record what Christ said
   unto them. And to all the saints the Spirit of grace is given to be a
   remembrancer, and to him by faith and prayer we should commit the
   keeping of what we hear and know.

   II. That they should be under the influence of his peace (v. 27): Peace
   I leave with you. When Christ was about to leave the world he made his
   will. His soul he committed to his Father; his body he bequeathed to
   Joseph, to be decently interred; his clothes fell to the soldiers; his
   mother he left to the care of John: but what should he leave to his
   poor disciples, that had left all for him? Silver and gold he had none;
   but he left them that which was infinitely better, his peace. "I leave
   you, but I leave my peace with you. I not only give you a title to it,
   but put you in possession of it." He did not part in anger, but in
   love; for this was his farewell, Peace I leave with you, as a dying
   father leaves portions to his children; and this is a worthy portion.
   Observe,

   1. The legacy that is here bequeathed Peace, my peace. Peace is put for
   all good, and Christ has left us all needful good, all that is really
   and truly good, as all the purchased promised good. Peace is put for
   reconciliation and love; the peace bequeathed is peace with God, peace
   with one another; peace in our own bosoms seems to be especially meant;
   a tranquillity of mind arising from a sense of our justification before
   God. It is the counterpart of our pardons, and the composure of our
   minds. This Christ calls his peace, for he is himself our peace, Eph.
   ii. 14. It is the peace he purchased for us and preached to us, and on
   which the angels congratulated men at his birth, Luke ii. 14.

   2. To whom this legacy is bequeathed: "To you, my disciples and
   followers, that will be exposed to trouble, and have need of peace; to
   you that are the sons of peace, and are qualified to receive it." This
   legacy was left to them as the representatives of the church, to them
   and their successors, to them and all true Christians in all ages.

   3. In what manner it is left: Not as the world giveth, give I unto you.
   That is, (1.) "I do not compliment you with Peace be unto you; no, it
   is not a mere formality, but a real blessing." (2.) "The peace I give
   is of such a nature that the smiles of the world cannot give it, nor
   the frowns of the world take it away." Or, (3.) "The gifts I give to
   you are not such as this world gives to its children and votaries, to
   whom it is kind." The world's gifts concern only the body and time;
   Christ's gifts enrich the soul for eternity: the world gives lying
   vanities, and that which will cheat us; Christ gives substantial
   blessings, which will never fail us: the world gives and takes; Christ
   gives a good part that shall never be taken away. (4.) The peace which
   Christ gives is infinitely more valuable than that which the world
   gives. The world's peace begins in ignorance, consists with sin, and
   ends in endless troubles; Christ's peace begins in grace, consists with
   no allowed sin, and ends at length in everlasting peace. As is the
   difference between a killing lethargy and a reviving refreshing sleep,
   such is the difference between Christ's peace and the world's.

   4. What use they should make of it: Let not your heart be troubled, for
   any evils past or present, neither let it be afraid of any evil to
   come. Note, Those that are interested in the covenant of grace, and
   entitled to the peace which Christ gives, ought not to yield to
   overwhelming griefs and fears. This comes in here as the conclusion of
   the whole matter; he had said (v. 1), Let not your heart be troubled,
   and here he repeats it as that for which he had now given sufficient
   reason.

Christ's Consolatory Discourse.

   28 Ye have heard how I said unto you, I go away, and come again unto
   you. If ye loved me, ye would rejoice, because I said, I go unto the
   Father: for my Father is greater than I.   29 And now I have told you
   before it come to pass, that, when it is come to pass, ye might
   believe.   30 Hereafter I will not talk much with you: for the prince
   of this world cometh, and hath nothing in me.   31 But that the world
   may know that I love the Father; and as the Father gave me commandment,
   even so I do. Arise, let us go hence.

   Christ here gives his disciples another reason why their hearts should
   not be troubled for his going away; and that is, because his heart was
   not. And here he tells them what it was that enabled him to endure the
   cross and despise the shame, that they might look unto him, and run
   with patience. He comforted himself,

   I. That, though he went away, he should come again: "You have heard how
   I have said, and now I say it again, I go away, and come again." Note,
   What we have heard of the doctrine of Christ, especially concerning his
   second coming, we have need to be told again and again. When we are
   under the power of any transport of passion, grief, or fear, or care,
   we forget that Christ will come again. See Phil. iv. 5. Christ
   encouraged himself with this, in his sufferings and death, that he
   should come again, and the same should comfort us in our departure at
   death; we go away to come again; the leave we take of our friends at
   that parting is only a good night, not a final farewell. See 1 Thess.
   iv. 13, 14.

   II. That he went to his Father: "If you loved me, as by your sorrow you
   say you do, you would rejoice instead of mourning, because, though I
   leave you, yet I said, I go unto the Father, not only mine, but yours,
   which will be my advancement and your advantage; for my Father is
   greater than I." Observe here, 1. It is matter of joy to Christ's
   disciples that he is gone to the Father, to take possession for
   orphans, and make intercession for transgressors. His departure had a
   bright side as well as a dark side. Therefore he sent this message
   after his resurrection (ch. xx. 17), I ascend to my Father and your
   Father, as most comfortable. 2. The reason of this is, because the
   Father is greater than he, which, if it be a proper proof of that for
   which it is alleged (as no doubt it is), must be understood thus, that
   his state with his Father would be much more excellent and glorious
   than his present state; his returning to his Father (so Dr. Hammond)
   would be the advancing of him to a much higher condition than that
   which he was now in. Or thus, His going to the Father himself, and
   bringing all his followers to him there, was the ultimate end of his
   undertaking, and therefore greater than the means. Thus Christ raises
   the thoughts and expectations of his disciples to something greater
   than that in which now they thought all their happiness bound up. The
   kingdom of the Father, wherein he shall be all in all, will be greater
   than the mediatorial kingdom. 3. The disciples of Christ should show
   that they love him by their rejoicing in the glories of his exaltation,
   rather than by lamenting the sorrows of his humiliation, and rejoicing
   that he is gone to his Father, where he would be, and where we shall be
   shortly with him. Many that love Christ, let their love run out in a
   wrong channel; they think if they love him they must be continually in
   pain because of him; whereas those that love him should dwell at ease
   in him, should rejoice in Christ Jesus.

   III. That his going away, compared with the prophecies which went
   before of it, would be a means of confirming the faith of his disciples
   (v. 29): "I have told you before it come to pass that I must die and
   rise again, and ascend to the Father, and send the Comforter, that,
   when it is come to pass, you might believe." See this reason, ch. xiii.
   19; xvi. 4. Christ told his disciples of his death, though he knew it
   would both puzzle them and grieve them, because it would afterwards
   redound to the confirmation of their faith in two things:--1. That he
   who foretold these things had a divine prescience, and knew beforehand
   what day would bring forth. When St. Paul was going to Jerusalem, he
   knew not the things that did abide him there, but Christ did. 2. That
   the things foretold were according to the divine purpose and
   designation, not sudden resolves, but the counterparts of an eternal
   counsel. Let them therefore not be troubled at that which would be for
   the confirmation of their faith, and so would redound to their real
   benefit; for the trial of our faith is very precious, though it cost us
   present heaviness, through manifold temptations, 1 Pet. i. 6.

   IV. That he was sure of a victory over Satan, with whom he knew he was
   to have a struggle in his departure (v. 30): "Henceforth I will not
   talk much with you, having not much to say, but what may be adjourned
   to the pouring out of the Spirit." He had a great deal of good talk
   with them after this (ch. xv. and xvi.), but, in comparison with what
   he had said, it was not much. His time was now short, and he therefore
   spoke largely to them now, because the opportunity would soon be over.
   Note, We should always endeavour to talk to the purpose, because
   perhaps we may not have time to talk much. We know not how soon our
   breath may be stopped, and therefore should be always breathing
   something that is good. When we come to be sick and die, perhaps we may
   not be capable of talking much to those about us; and therefore what
   good counsel we have to give them, let us give it while we are in
   health. One reason why he would not talk much with them was because he
   had now other work to apply himself to: The prince of this world comes.
   He called the devil the prince of this world, ch. xii. 31. The
   disciples dreamed of their Master being the prince of this world, and
   they worldly princes under him. But Christ tells them that the prince
   of this world was his enemy, and so were the princes of this world,
   that were actuated and ruled by him, 1 Cor. ii. 8. But he has nothing
   in me. Observe here, 1. The prospect Christ had of an approaching
   conflict, not only with men, but with the powers of darkness. The devil
   had set upon him with his temptations (Matt. iv.), had offered him the
   kingdoms of this world, if he would hold them as tributary to him, with
   an eye to which Christ calls him, in disdain, the prince of this world.
   Then the devil departed from him for a season; "But now," says Christ,
   "I see him rallying again, preparing to make a furious onset, and so to
   gain by terrors that which he could not gain by allurements;" to
   frighten from his undertaking, when he could not entice from it. Note,
   The foresight of a temptation gives us great advantage in our
   resistance of it; for, being fore-warned, we should be fore-armed.
   While we are here, we may see Satan continually coming against us, and
   ought therefore to be always upon our guard. 2. The assurance he had of
   good success in the conflict: He hath nothing in me, ouk echei
   ouden--He hath nothing at all. (1.) There was no guilt in Christ to
   give authority to the prince of this world in his terrors. The devil is
   said to have the power of death (Heb. ii. 14); the Jews called him the
   angel of death, as an executioner. Now Christ having done no evil,
   Satan had no legal power against him, and therefore, though he
   prevailed to crucify him, he could not prevail to terrify him; though
   he hurried him to death, yet not to despair. When Satan comes to
   disquiet us, he has something in us to perplex us with, for we have all
   sinned; but, when he would disturb Christ, he found no occasion against
   him. (2.) There was no corruption in Christ, to give advantage to the
   prince of this world in his temptations. He could not crush his
   undertaking by drawing him to sin, because there was nothing sinful in
   him, nothing irregular for his temptations to fasten upon, no tinder
   for him to strike fire into; such was the spotless purity of his nature
   that he was above the possibility of sinning. The more Satan's interest
   in us is crushed and decays, the more comfortably may we expect
   sufferings and death.

   V. That his departure was in compliance with, and obedience to, his
   Father. Satan could not force his life from him, and yet he would die:
   that the world may know that I love the Father, v. 31. We may take
   this,

   1. As confirming what he had often said, that his undertaking, as
   Mediator, was a demonstration to the world, (1.) Of his compliance with
   the Father; hereby it appeared that he loved the Father. As it was an
   evidence of his love to man that he died for his salvation, so it was
   of his love to God that he died for his glory and the accomplishing of
   his purposes. Let the world know that between the Father and the Son
   there is not love lost. As the Father loved the Son, and gave all
   things into his hands; so the Son loved the Father, and gave his spirit
   into his hand. (2.) Of his obedience to his Father: "As the Father gave
   me commandment, even so I did--did the thing commanded me in the manner
   commanded." Note, The best evidence of our love to the Father is our
   doing as he hath given us commandment. As Christ loved the Father, and
   obeyed him, even to the death, so we must love Christ, and obey him.
   Christ's eye to the Father's commandment, obliging him to suffer and
   die, bore him up with cheerfulness, and overcame the reluctancies of
   nature; this took off the offence of the cross, that what he did was by
   order from the Father. The command of God is sufficient to bear us out
   in that which is most disputed by others, and therefore should be
   sufficient to bear us up in that which is most difficult to ourselves:
   This is the will of him that made me, that sent me.

   2. As concluding what he had now said; having brought it to this, here
   he leaves it: that the world may know that I love the Father. You shall
   see how cheerfully I can meet the appointed cross: "Arise, let us go
   hence to the garden;" so some; or, to Jerusalem. When we talk of
   troubles at a distance, it is easy to say, Lord, I will follow thee
   whithersoever thou goest; but when it comes to the pinch, when an
   unavoidable cross lies in the way of duty, then to say, "Arise, let us
   go to meet it," instead of going out of our way to miss it, this lets
   the world know that we love the Father. If this discourse was at the
   close of the passover-supper, it should seem that at these words he
   arose from the table, and retired into the drawing-room, where he might
   the more freely carry on the discourse with his disciples in the
   following chapters, and pray with them. Dr. Goodwin's remark upon this
   is, that Christ mentioning the great motive of his sufferings, his
   Father's commandment, was in all haste to go forth to suffer and die,
   was afraid of slipping the time of Judas's meeting him: Arise, says he,
   let us go hence but he looks upon the glass, as it were, sees it not
   quite out, and therefore sits down again, and preaches another sermon.
   Now, (1.) In these words he gives his disciples an encouragement to
   follow him. He does not say, I must go; but, Let us go. He calls them
   out to no hardships but what he himself goes before them in as their
   leader. They had promised they would not desert him: "Come," says he,
   "let us go then; let us see how you will make the words good." (2.) He
   gives them an example, teaching them at all times, especially in
   suffering times, to sit loose to all things here below, and often to
   think and speak of leaving them. Though we sit easy, and in the midst
   of the delights of an agreeable conversation, yet we must not think of
   being here always: Arise, let us go hence. If it was at the close of
   the paschal and eucharistical supper, it teaches us that the
   solemnities of our communion with God are not to be constant in this
   world. When we sit down under Christ's shadow with delight, and say, It
   is good to be here; yet we must think of rising and going hence; going
   down from the mount.
     __________________________________________________________________

J O H N.

  CHAP. XV.

   It is generally agreed that Christ's discourse in this and the next
   chapter was at the close of the last supper, the night in which he was
   betrayed, and it is a continued discourse, not interrupted as that in
   the foregoing chapter was; and what he chooses to discourse of is very
   pertinent to the present sad occasion of a farewell sermon. Now that he
   was about to leave them, I. They would be tempted to leave him, and
   return to Moses again; and therefore he tells them how necessary it was
   that they should by faith adhere to him and abide in him. II. They
   would be tempted to grow strange one to another; and therefore he
   presses it upon them to love one another, and to keep up that communion
   when he was gone which had hitherto been their comfort. III. They would
   be tempted to shrink from their apostleship when they met with
   hardships; and therefore he prepared them to bear the shock of the
   world's ill will. There are four words to which his discourse in this
   chapter may be reduced; 1. Fruit, ver. 1-8. 2. Love, ver. 9-17. 3.
   Hatred, ver. 18-25. 4. The Comforter, ver. 26, 27.

Christ the True Vine.

   1 I am the true vine, and my Father is the husbandman.   2 Every branch
   in me that beareth not fruit he taketh away: and every branch that
   beareth fruit, he purgeth it, that it may bring forth more fruit.   3
   Now ye are clean through the word which I have spoken unto you.   4
   Abide in me, and I in you. As the branch cannot bear fruit of itself,
   except it abide in the vine; no more can ye, except ye abide in me.   5
   I am the vine, ye are the branches: He that abideth in me, and I in
   him, the same bringeth forth much fruit: for without me ye can do
   nothing.   6 If a man abide not in me, he is cast forth as a branch,
   and is withered; and men gather them, and cast them into the fire, and
   they are burned.   7 If ye abide in me, and my words abide in you, ye
   shall ask what ye will, and it shall be done unto you.   8 Herein is my
   Father glorified, that ye bear much fruit; so shall ye be my disciples.

   Here Christ discourses concerning the fruit, the fruits of the Spirit,
   which his disciples were to bring forth, under the similitude of a
   vine. Observe here,

   I. The doctrine of this similitude; what notion we ought to have of it.

   1. That Jesus Christ is the vine, the true vine. It is an instance of
   the humility of Christ that he is pleased to speak of himself under low
   and humble comparisons. He that is the Sun of righteousness, and the
   bright and morning Star, compares himself to a vine. The church, which
   is Christ mystical, is a vine (Ps. lxxx. 8), so is Christ, who is the
   church seminal. Christ and his church are thus set forth. (1.) He is
   the vine, planted in the vineyard, and not a spontaneous product;
   planted in the earth, for his is the Word made flesh. The vine has an
   unsightly unpromising outside; and Christ had no form nor comeliness,
   Isa. liii. 2. The vine is a spreading plant, and Christ will be known
   as salvation to the ends of the earth. The fruit of the vine honours
   God and cheers man (Judg. ix. 13), so does the fruit of Christ's
   mediation; it is better than gold, Prov. viii. 19. (2.) He is the true
   vine, as truth is opposed to pretence and counterfeit; he is really a
   fruitful plant, a plant of renown. He is not like that wild vine which
   deceived those who gathered of it (2 Kings iv. 39), but a true vine.
   Unfruitful trees are said to lie (Hab. iii. 17. marg.), but Christ is a
   vine that will not deceive. Whatever excellency there is in any
   creature, serviceable to man, it is but a shadow of that grace which is
   in Christ for his people's good. He is that true vine typified by
   Judah's vine, which enriched him with the blood of the grape (Gen.
   xlix. 11), by Joseph's vine, the branches of which ran over the wall
   (Gen. xlix. 22), by Israel's vine, under which he dwelt safely, 1 Kings
   iv. 25.

   2. That believers are branches of this vine, which supposes that Christ
   is the root of the vine. The root is unseen, and our life is hid with
   Christ; the root bears the tree (Rom. xi. 18), diffuses sap to it, and
   is all in all to its flourishing and fruitfulness; and in Christ are
   all supports and supplies. The branches of the vine are many, some on
   one side of the house or wall, others on the other side; yet, meeting
   in the root, are all but one vine; thus all good Christians, though in
   place and opinion distant from each other, yet meet in Christ, the
   centre of their unity. Believers, like the branches of the vine, are
   weak, and insufficient to stand of themselves, but as they are borne
   up. See Ezek. xv. 2.

   3. That the Father is the husbandman, georgos--the land-worker. Though
   the earth is the Lord's, it yields him no fruit unless he work it. God
   has not only a propriety in, but a care of, the vine and all the
   branches. He hath planted, and watered, and gives the increase; for we
   are God's husbandry, 1 Cor. iii. 9. See Isa. v. 1, 2; xxvii. 2, 3. He
   had an eye upon Christ, the root, and upheld him, and made him to
   flourish out of a dry ground. He has an eye upon all the branches, and
   prunes them, and watches over them, that nothing hurt them. Never was
   any husbandman so wise, so watchful, about his vineyard, as God is
   about his church, which therefore must needs prosper.

   II. The duty taught us by this similitude, which is to bring forth
   fruit, and, in order to this, to abide in Christ.

   1. We must be fruitful. From a vine we look for grapes (Isa. v. 2), and
   from a Christian we look for Christianity; this is the fruit, a
   Christian temper and disposition, a Christian life and conversation,
   Christian devotions and Christian designs. We must honour God, and do
   good, and exemplify the purity and power of the religion we profess;
   and this is bearing fruit. The disciples here must be fruitful, as
   Christians, in all the fruits of righteousness, and as apostles, in
   diffusing the savour of the knowledge of Christ. To persuade them to
   this, he urges,

   (1.) The doom of the unfruitful (v. 2): They are taken away. [1.] It is
   here intimated that there are many who pass for branches in Christ who
   yet do not bear fruit. Were they really united to Christ by faith, they
   would bear fruit; but being only tied to him by the thread of an
   outward profession, though they seem to be branches, they will soon be
   seen to be dry ones. Unfruitful professors are unfaithful professors;
   professors, and no more. It might be read, Every branch that beareth
   not fruit in me, and it comes much to one; for those that do not bear
   fruit in Christ, and in his Spirit and grace, are as if they bore no
   fruit at all, Hos. x. 1. [2.] It is here threatened that they shall be
   taken away, in justice to them and in kindness to the rest of the
   branches. From him that has not real union with Christ, and fruit
   produced thereby, shall be taken away even that which he seemed to
   have, Luke viii. 18. Some think this refers primarily to Judas.

   (2.) The promise made to the fruitful: He purgeth them, that they may
   bring forth more fruit. Note, [1.] Further fruitfulness is the blessed
   reward of forward fruitfulness. The first blessing was, Be fruitful;
   and it is still a great blessing. [2.] Even fruitful branches, in order
   to their further fruitfulness, have need of purging or pruning;
   kathairei--he taketh away that which is superfluous and luxuriant,
   which hinders its growth and fruitfulness. The best have that in them
   which is peccant, aliquid amputandum--something which should be taken
   away; some notions, passions, or humours, that want to be purged away,
   which Christ has promised to do by his word, and Spirit, and
   providence; and these shall be taken off by degrees in the proper
   season. [3.] The purging of fruitful branches, in order to their
   greater fruitfulness, is the care and work of the great husbandman, for
   his own glory.

   (3.) The benefits which believers have by the doctrine of Christ, the
   power of which they should labour to exemplify in a fruitful
   conversation: Now you are clean, v. 3. [1.] Their society was clean,
   now that Judas was expelled by that word of Christ, What thou doest, do
   quickly; and till they were got clear of him they were not all clean.
   The word of Christ is a distinguishing word, and separates between the
   precious and the vile; it will purify the church of the first-born in
   the great dividing day. [2.] They were each of them clean, that is,
   sanctified, by the truth of Christ (ch. xvii. 17); that faith by which
   they received the word of Christ purified their hearts, Acts xv. 9. The
   Spirit of grace by the word refined them from the dross of the world
   and the flesh, and purged out of them the leaven of the scribes and
   Pharisees, from which, when they saw their inveterate rage and enmity
   against their Master, they were now pretty well cleansed. Apply it to
   all believers. The word of Christ is spoken to them; there is a
   cleansing virtue in that word, as it works grace, and works out
   corruption. It cleanses as fire cleanses the gold from its dross, and
   as physic cleanses the body from its disease. We then evidence that we
   are cleansed by the word when we bring forth fruit unto holiness.
   Perhaps here is an allusion to the law concerning vineyards in Canaan;
   the fruit of them was as unclean, and uncircumcised, the first three
   years after it was planted, and the fourth year it was to be holiness
   of praise unto the Lord; and then it was clean, Lev. xix. 23, 24. The
   disciples had now been three years under Christ's instruction; and now
   you are clean.

   (4.) The glory that will redound to God by our fruitfulness, with the
   comfort and honour that will come to ourselves by it, v. 8. If we bear
   much fruit, [1.] Herein our Father will be glorified. The fruitfulness
   of the apostles, as such, in the diligent discharge of their office,
   would be to the glory of God in the conversion of souls, and the
   offering of them up to him, Rom. xv. 9, 16. The fruitfulness of all
   Christians, in a lower or narrower sphere, is to the glory of God. By
   the eminent good works of Christians many are brought to glorify our
   Father who is in heaven. [2.] So shall we be Christ's disciples indeed,
   approving ourselves so, and making it to appear that we are really what
   we call ourselves. So shall we both evidence our discipleship and adorn
   it, and be to our Master for a name and a praise, and a glory, that is,
   disciples indeed, Jer. xiii. 11. So shall we be owned by our Master in
   the great day, and have the reward of disciples, a share in the joy of
   our Lord. And the more fruit we bring forth, the more we abound in that
   which is good, the more he is glorified.

   2. In order to our fruitfulness, we must abide in Christ, must keep up
   our union with him by faith, and do all we do in religion in the virtue
   of that union. Here is,

   (1.) The duty enjoined (v. 4): Abide in me, and I in you. Note, It is
   the great concern of all Christ's disciples constantly to keep up a
   dependence upon Christ and communion with him, habitually to adhere to
   him, and actually to derive supplies from him. Those that are come to
   Christ must abide in him: "Abide in me, by faith; and I in you, by my
   Spirit; abide in me, and then fear not but I will abide in you;" for
   the communion between Christ and believers never fails on his side. We
   must abide in Christ's word by a regard to it, and it in us as a light
   to our feet. We must abide in Christ's merit as our righteousness and
   plea, and it in us as our support and comfort. The knot of the branch
   abides in the vine, and the sap of the vine abides in the branch, and
   so there is a constant communication between them.

   (2.) The necessity of our abiding in Christ, in order to our
   fruitfulness (v. 4, 5): "You cannot bring forth fruit, except you abide
   in me; but, if you do, you bring forth much fruit; for, in short,
   without me, or separate from me, you can do nothing." So necessary is
   it to our comfort and happiness that we be fruitful, that the best
   argument to engage us to abide in Christ is, that otherwise we cannot
   be fruitful. [1.] Abiding in Christ is necessary in order to our doing
   much good. He that is constant in the exercise of faith in Christ and
   love to him, that lives upon his promises and is led by his Spirit,
   bringeth forth much fruit, he is very serviceable to God's glory, and
   his own account in the great day. Note, Union with Christ is a noble
   principle, productive of all good. A life of faith in the Son of God is
   incomparably the most excellent life a man can live in this world; it
   is regular and even, pure and heavenly; it is useful and comfortable,
   and all that answers the end of life. [2.] It is necessary to our doing
   any good. It is not only a means of cultivating ad increasing what good
   there is already in us, but it is the root and spring of all good:
   "Without me you can do nothing: not only no great thing, heal the sick,
   or raise the dead, but nothing." Note, We have as necessary and
   constant a dependence upon the grace of the Mediator for all the
   actions of the spiritual and divine life as we have upon the providence
   of the Creator for all the actions of the natural life; for, as to
   both, it is in the divine power that we live, move, and have our being.
   Abstracted from the merit of Christ, we can do nothing towards our
   justification; and from the Spirit of Christ nothing towards our
   sanctification. Without Christ we can do nothing aright, nothing that
   will be fruit pleasing to God or profitable to ourselves, 2 Cor. iii.
   5. We depend upon Christ, not only as the vine upon the wall, for
   support; but, as the branch on the root, for sap.

   (3.) The fatal consequences of forsaking Christ (v. 6): If any man
   abide not in me, he is cast forth as a branch. This is a description of
   the fearful state of hypocrites that are not in Christ, and of
   apostates that abide not in Christ. [1.] They are cast forth as dry and
   withered branches, which are plucked off because they cumber the tree.
   It is just that those should have no benefit by Christ who think they
   have no need of him; and that those who reject him should be rejected
   by him. Those that abide not in Christ shall be abandoned by him; they
   are left to themselves, to fall into scandalous sin, and then are
   justly cast out of the communion of the faithful. [2.] They are
   withered, as a branch broken off from the tree. Those that abide not in
   Christ, though they may flourish awhile in a plausible, at least a
   passable profession, yet in a little time wither and come to nothing.
   Their parts and gifts wither; their zeal and devotion wither; their
   credit and reputation wither; their hopes and comforts wither, Job
   viii. 11-13. Note, Those that bear no fruit, after while will bear no
   leaves. How soon is that fig-tree withered away which Christ has
   cursed! [3.] Men gather them. Satan's agents and emissaries pick them
   up, and make an easy prey of them. Those that fall off from Christ
   presently fall in with sinners; and the sheep that wander from Christ's
   fold, the devil stands ready to seize them for himself. When the Spirit
   of the Lord had departed from Saul, an evil spirit possessed him. [4.]
   They cast them into the fire, that is, they are cast into the fire; and
   those who seduce them and draw them to sin do in effect cast them
   there; for they make them children of hell. Fire is the fittest place
   for withered branches, for they are good for nothing else, Ezek. xv.
   2-4. [5.] They are burned; this follows of course, but it is here added
   very emphatically, and makes the threatening very terrible. They will
   not be consumed in a moment, like thorns under a pot (Eccl. vii. 6),
   but kaietai, they are burning for ever in a fire, which not only cannot
   be quenched, but will never spend itself. This comes of quitting
   Christ, this is the end of barren trees. Apostates are twice dead (Jude
   12), and when it is said, They are cast into the fire and are burned,
   it speaks as if they were twice damned. Some apply men's gathering them
   to the ministry of the angels in the great day, when they shall gather
   out of Christ's kingdom all things that offend, and shall bundle the
   tares for the fire.

   (4.) The blessed privilege which those have that abide in Christ (v.
   7): If my words abide in you, you shall ask what you will of my Father
   in my name, and it shall be done. See here, [1.] How our union with
   Christ is maintained--by the word: If you abide in me; he had said
   before, and I in you; here he explains himself, and my words abide in
   you; for it is in the word that Christ is set before us, and offered to
   us, Rom. x. 6-8. It is in the word that we receive and embrace him; and
   so where the word of Christ dwells richly there Christ dwells. If the
   word be our constant guide and monitor, if it be in us as at home, then
   we abide in Christ, and he in us. [2.] How our communion with Christ is
   maintained--by prayer: You shall ask what you will, and it shall be
   done to you. And what can we desire more than to have what we will for
   the asking? Note, Those that abide in Christ as their heart's delight
   shall have, through Christ, their heart's desire. If we have Christ, we
   shall want nothing that is good for us. Two things are implied in this
   promise:--First, That if we abide in Christ, and his word in us, we
   shall not ask any thing but what is proper to be done for us. The
   promises abiding in us lie ready to be turned into prayers; and the
   prayers so regulated cannot but speed. Secondly, That if we abide in
   Christ and his word we shall have such an interest in God's favour and
   Christ's mediation that we shall have an answer of peace to all our
   prayers.

Christ's Love to His Disciples.

   9 As the Father hath loved me, so have I loved you: continue ye in my
   love.   10 If ye keep my commandments, ye shall abide in my love; even
   as I have kept my Father's commandments, and abide in his love.   11
   These things have I spoken unto you, that my joy might remain in you,
   and that your joy might be full.   12 This is my commandment, That ye
   love one another, as I have loved you.   13 Greater love hath no man
   than this, that a man lay down his life for his friends.   14 Ye are my
   friends, if ye do whatsoever I command you.   15 Henceforth I call you
   not servants; for the servant knoweth not what his lord doeth: but I
   have called you friends; for all things that I have heard of my Father
   I have made known unto you.   16 Ye have not chosen me, but I have
   chosen you, and ordained you, that ye should go and bring forth fruit,
   and that your fruit should remain: that whatsoever ye shall ask of the
   Father in my name, he may give it you.   17 These things I command you,
   that ye love one another.

   Christ, who is love itself, is here discoursing concerning love, a
   fourfold love.

   I. Concerning the Father's love to him; and concerning this he here
   tells us, 1. That the Father did love him (v. 9): As the Father hath
   loved me. He loved him as Mediator: This is my beloved Son. He was the
   Son of his love. He loved him, and gave all things into his hand; and
   yet so loved the world as to deliver him up for us all. When Christ was
   entering upon his sufferings he comforted himself with this, that his
   Father loved him. Those whom God loves as a Father may despise the
   hatred of all the world. 2. That he abode in his Father's love, v. 10.
   He continually loved his Father, and was beloved of him. Even when he
   was made sin and a curse for us, and it pleased the Lord to bruise him,
   yet he abode in his Father's love. See Ps. lxxxix. 33. Because he
   continued to love his Father, he went cheerfully through his
   sufferings, and therefore his Father continued to love him. 3. That
   therefore he abode in his Father's love because he kept his Father's
   law: I have kept my Father's commandments, as Mediator, and so abide in
   his love. Hereby he showed that he continued to love his Father, that
   he went on, and went through, with his undertaking, and therefore the
   Father continued to love him. His soul delighted in him, because he did
   not fail, nor was discouraged, Isa. xlii. 1-4. We having broken the law
   of creation, and thereby thrown ourselves out of the love of God;
   Christ satisfied for us by obeying the law of redemption, and so he
   abode in his love, and restored us to it.

   II. Concerning his own love to his disciples. Though he leaves them, he
   loves them. And observe here,

   1. The pattern of this love: As the Father has loved me, so have I
   loved you. A strange expression of the condescending grace of Christ!
   As the Father loved him, who was most worthy, he loved them, who were
   most unworthy. The Father loved him as his Son, and he loves them as
   his children. The Father gave all things into his hand; so, with
   himself, he freely giveth us all things. The Father loved him as
   Mediator, as head of the church, and the great trustee of divine grace
   and favour, which he had not for himself only, but for the benefit of
   those for whom he was entrusted; and, says he, "I have been a faithful
   trustee. As the Father has committed his love to me, so I transmit it
   to you." Therefore the Father was well pleased with him, that he might
   be well pleased with us in him; and loved him, that in him, as beloved,
   he might make us accepted, Eph. i. 6.

   2. The proofs and products of this love, which are four:--

   (1.) Christ loved his disciples, for he laid down his life for them (v.
   13): Greater proof of love hath no man to show than this, to lay down
   his life for his friend. And this is the love wherewith Christ hath
   loved us, he is our antipsychos--bail for us, body for body, life for
   life, though he knew our insolvency, and foresaw how much the
   engagement would cost him. Observe here, [1.] The extent of the love of
   the children of men to one another. The highest proof of it is laying
   down one's life for a friend, to save his life, and perhaps there have
   been some such heroic achievements of love, more than plucking out
   one's own eyes, Gal. iv. 15. If all that a man has he will give for his
   life, he that gives this for his friend gives all, and can give no
   more; this may sometimes be our duty, 1 John iii. 16. Paul was
   ambitious of the honour (Phil. ii. 17); and for a good man some will
   even dare to die, Rom. v. 7. It is love in the highest degree, which is
   strong as death. [2.] The excellency of the love of Christ beyond all
   other love. He has not only equaled, but exceeded, the most illustrious
   lovers. Others have laid down their lives, content that they should be
   taken from them; but Christ gave up his, was not merely passive, but
   made it his own act and deed. The life which others have laid down has
   been but of equal value with the life for which it was laid down, and
   perhaps less valuable; but Christ is infinitely more worth than ten
   thousand of us. Others have thus laid down their lives for their
   friends, but Christ laid down his for us when we were enemies, Rom. v.
   8, 10. Plusquam ferrea aut lapidea corda esse oportet, quæ non emolliet
   tam incomparabilis divini amoris suavitas--Those hearts must be harder
   than iron or stone which are not softened by such incomparable
   sweetness of divine love.--Calvin.

   (2.) Christ loved his disciples, for he took them into a covenant of
   friendship with himself, v. 14, 15. "If you approve yourselves by your
   obedience my disciples indeed, you are my friends, and shall be treated
   as friends." Note, The followers of Christ are the friends of Christ,
   and he is graciously pleased to call and account them so. Those that do
   the duty of his servants are admitted and advanced to the dignity of
   his friends. David had one servant in his court, and Solomon one in
   his, that was in a particular manner the king's friend (2 Sam. xv. 37;
   1 Kings iv. 5); but this honour have all Christ's servants. We may in
   some particular instance befriend a stranger; but we espouse all the
   interests of a friend, and concern ourselves in all his cares: thus
   Christ takes believers to be his friends. He visits them and converses
   with them as his friends, bears with them and makes the best of them,
   is afflicted in their afflictions, and takes pleasure in their
   prosperity; he pleads for them in heaven and takes care of all their
   interests there. Have friends but one soul? He that is joined to the
   Lord is one spirit, 1 Cor. vi. 17. Though they often show themselves
   unfriendly, he is a friend that loves at all times. Observe how
   endearingly this is expressed here. [1.] He will not call them
   servants, though they call him Master and Lord. Those that would be
   like Christ in humility must not take a pride in insisting upon all
   occasions on their authority and superiority, but remember that their
   servants are their fellow-servants. But, [2.] He will call them his
   friends; he will not only love them, but will let them know it; for in
   his tongue is the law of kindness. After his resurrection he seems to
   speak with more affectionate tenderness of and to his disciples than
   before. Go to my brethren, ch. xx. 17. Children, have you any meat? ch.
   xxi. 5. But observe, though Christ called them his friends, they called
   themselves his servants: Peter, a servant of Christ (1 Pet. i. 1), and
   so James, ch. i. 1. The more honour Christ puts upon us, the more
   honour we should study to do him; the higher in his eyes, the lower in
   our own.

   (3.) Christ loved his disciples, for he was very free in communicating
   his mind to them (v. 15): "Henceforth you shall not be kept so much in
   the dark as you have been, like servants that are only told their
   present work; but, when the Spirit is poured out, you shall know your
   Master's designs as friends. All things that I have heard of my Father
   I have declared unto you." As to the secret will of God, there are many
   things which we must be content not to know; but, as to the revealed
   will of God, Jesus Christ has faithfully handed to us what he received
   of the Father, ch. i. 18; Matt. xi. 27. The great things relating to
   man's redemption Christ declared to his disciples, that they might
   declare them to others; they were the men of his counsel, Matt. xiii.
   11.

   (4.) Christ loved his disciples, for he chose and ordained them to be
   the prime instruments of his glory and honour in the world (v. 16): I
   have chosen you, and ordained you, His love to them appeared,

   [1.] In their election, their election to their apostleship (ch. vi.
   70): I have chosen you twelve. It did not begin on their side: You have
   not chosen me, but I first chose you. Why were they admitted to such an
   intimacy with him, employed in such an embassy for him, and endued with
   such power from on high? It was not owing to their wisdom and goodness
   in choosing him for their Master, but to his favour and grace in
   choosing them for his disciples. It is fit that Christ should have the
   choosing of his own ministers; still he does it by his providence and
   Spirit. Though ministers make that holy calling their own choice,
   Christ's choice is prior to theirs and directs and determines it. Of
   all that are chosen to grace and glory it may be said, They have not
   chosen Christ, but he had chosen them, Deut. vii. 7, 8.

   [2.] In their ordination: I have ordained you; hetheka hymas--"I have
   put you into the ministry (1 Tim. i. 12), put you into commission." By
   this it appeared that he took them for his friends when he crowned
   their heads with such an honour, and filled their hands with such a
   trust. It was a mighty confidence he reposed in them, when he made them
   his ambassadors to negotiate the affairs of his kingdom in this lower
   world, and the prime ministers of state in the administration of it.
   The treasure of the gospel was committed to them, First, That it might
   be propagated: that you should go, hina hymeis hypagete--"that you
   should go as under a yoke or burden, for the ministry is a work, and
   you that go about it must resolve to undergo a great deal; that you may
   go from place to place all the world over, and bring forth fruit." They
   were ordained, not to sit still, but to go about, to be diligent in
   their work, and to lay out themselves unweariedly in doing good. They
   were ordained, not to beat the air, but to be instrumental in God's
   hand for the bringing of nations into obedience to Christ, Rom. i. 13.
   Note, Those whom Christ ordains should and shall be fruitful; should
   labour, and shall not labour in vain. Secondly, That it might be
   perpetuated; that the fruit may remain, that the good effect of their
   labours may continue in the world from generation to generation, to the
   end of time. The church of Christ was not to be a short-lived thing, as
   many of the sects of the philosophers, that were a nine days' wonder;
   it did not come up in a night, nor should it perish in a night, but be
   as the days of heaven. The sermons and writings of the apostles are
   transmitted to us, and we at this day are built upon that foundation,
   ever since the Christian church was first founded by the ministry of
   the apostles and seventy disciples; as one generation of ministers and
   Christians has passed away, still another has come. By virtue of that
   great charter (Matt. xxviii. 19), Christ has a church in the world,
   which, as our lawyers say of bodies corporate, does not die, but lives
   in a succession; and thus their fruit remains to this day, and shall do
   while the earth remains.

   [3.] His love to them appeared in the interest they had at the throne
   of grace: Whatsoever you shall ask of my Father, in my name, he will
   give it you. Probably this refers in the first place to the power of
   working miracles which the apostles were clothed with, which was to be
   drawn out by prayer. "Whatever gifts are necessary to the furtherance
   of your labours, whatever help from heaven you have occasion for at any
   time, it is but ask and have." Three things are here hinted to us for
   our encouragement in prayer, and very encouraging they are. First, That
   we have a God to go to who is a Father; Christ here calls him the
   Father, both mine and yours; and the Spirit in the word and in the
   heart teaches us to cry, Abba, Father. Secondly, That we come in a good
   name. Whatever errand we come upon to the throne of grace according to
   God's will, we may with a humble boldness mention Christ's name in it,
   and plead that we are related to him, and he is concerned for us.
   Thirdly, That an answer of peace is promised us. What you come for
   shall be given you. This great promise made to that great duty keeps up
   a comfortable and gainful intercourse between heaven and earth.

   III. Concerning the disciples' love to Christ, enjoined in
   consideration of the great love wherewith he had loved them. Three
   things he exhorts them to:--

   1. To continue in his love, v. 9. "Continue in your love to me, and in
   mine to you." Both may be taken in. We must place our happiness in the
   continuance of Christ's love to us, and make it our business to give
   continued proofs of our love to Christ, that nothing may tempt us to
   withdraw from him, or provoke him to withdraw from us. Note, All that
   love Christ should continue in their love to him, that is, be always
   loving him, and taking all occasions to show it, and love to the end.
   The disciples were to go out upon service for Christ, in which they
   would meet with many troubles; but, says Christ, "Continue in my love.
   Keep up your love to me, and then all the troubles you meet with will
   be easy; love made seven years' hard service easy to Jacob. Let not the
   troubles you meet with for Christ's sake quench your love to Christ,
   but rather quicken it.

   2. To let his joy remain in them, and fill them, v. 11. This he
   designed in those precepts and promises given them.

   (1.) That his joy might remain in them. The words are so placed, in the
   original, that they may be read either, [1.] That my joy in you may
   remain. If they bring forth much fruit, and continue in his love, he
   will continue to rejoice in them as he had done. Note, Fruitful and
   faithful disciples are the joy of the Lord Jesus; he rests in his love
   to them, Zeph. iii. 17. As there is a transport of joy in heaven in the
   conversion of sinners, so there is a remaining joy in the perseverance
   of saints. Or, [2.] That my joy, that is, your joy in me, may remain.
   It is the will of Christ that his disciples should constantly and
   continually rejoice in him, Phil. iv. 4. The joy of the hypocrite is
   but for a moment, but the joy of those who abide in Christ's love is a
   continual feast. The word of the Lord enduring for ever, the joys that
   flow from it, and are founded on it, do so too.

   (2.) That your joy might be full; not only that you might be full of
   joy, but that your joy in me and in my love may rise higher and higher,
   till it come to perfection, when you enter into the joy of your Lord."
   Note, [1.] Those and those only that have Christ's joy remaining in
   them have their joy full; worldly joys are empty, soon surfeit but
   never satisfy. It is only wisdom's joy that will fill the soul, Ps.
   xxxvi. 8. [2.] The design of Christ in his world is to fill the joy of
   his people; see 1 John i. 4. This and the other he hath said, that our
   joy might be fuller and fuller, and perfect at last.

   3. To evidence their love to him by keeping his commandments: "If you
   keep my commandments, you shall abide in my love, v. 10. This will be
   an evidence of the fidelity and constancy of your love to me, and then
   you may be sure of the continuance of my love to you." Observe here,
   (1.) The promise "You shall abide in my love as in a dwelling place, at
   home in Christ's love; as in a resting place, at ease in Christ's love;
   as in a stronghold, safe in it. You shall abide in my love, you shall
   have grace and strength to persevere in loving me." If the same hand
   that first shed abroad the love of Christ in our hearts did not keep us
   in that love, we should not long abide in it, but, through the love of
   the world, should go out of love with Christ himself. (2.) The
   condition of the promise: If you keep my commandments. The disciples
   were to keep Christ's commandments, not only by a constant conformity
   to them themselves, but by a faithful delivery of them to others; they
   were to keep them as trustees, in whose hands that great depositum was
   lodged, for they were to teach all things that Christ had commanded,
   Matt. xxviii. 20. This commandment they must keep without spot (1 Tim.
   vi. 14), and thus they must show that they abide in his love.

   To induce them to keep his commandments, he urges, [1.] His own
   example: As I have kept my Father's commandments, and abide in his
   love. Christ submitted to the law of mediation, and so preserved the
   honour and comfort of it, to teach us to submit to the laws of the
   Mediator, for we cannot otherwise preserve the honour and comfort of
   our relation to him. [2.] The necessity of it to their interest in him
   (v. 14): "You are my friends if you do whatsoever I command you and not
   otherwise." Note, First, Those only will be accounted Christ's faithful
   friends that approve themselves his obedient servants; for those that
   will not have him to reign over them shall be treated as his enemies.
   Idem velle et idem nolle ea demum vera est amicitia--Friendship
   involves a fellowship of aversions and attachments.--Sallust. Secondly,
   It is universal obedience to Christ that is the only acceptable
   obedience; to obey him in every thing that he commands us, not
   excepting, much less excepting against, any command.

   IV. Concerning the disciples' love one to another, enjoined as an
   evidence of their love to Christ, and a grateful return for his love to
   them. We must keep his commandments, and this is his commandment, that
   we love one another, v. 12, and again, v. 17. No one duty of religion
   is more frequently inculcated, nor more pathetically urged upon us, by
   our Lord Jesus, than that of mutual love, and for good reason. 1. It is
   here recommended by Christ's pattern (v. 12): as I have loved you.
   Christ's love to us should direct and engage our love to each other; in
   this manner, and from this motive, we should love one another, as, and
   because, Christ has loved us. He here specifies some of the expressions
   of his love to them; he called them friends, communicated his mind to
   them, was ready to give them what they asked. Go you and do likewise.
   2. It is required by his precept. He interposes his authority, has made
   it one of the statute-laws of his kingdom. Observe how differently it
   is expressed in these two verses, and both very emphatic. (1.) This is
   my commandment (v. 12), as if this were the most necessary of all the
   commandments. As under the law the prohibition of idolatry was the
   commandment more insisted on than any other, foreseeing the people's
   addictedness to that sin, so Christ, foreseeing the addictedness of the
   Christian church to uncharitableness, has laid most stress upon this
   precept. (2.) These things I command you, v. 17. He speaks as if he
   were about to give them many things in charge, and yet names this only,
   that you love one another; not only because this includes many duties,
   but because it will have a good influence upon all.

Hatred and Persecution Foretold.

   18 If the world hate you, ye know that it hated me before it hated you.
     19 If ye were of the world, the world would love his own: but because
   ye are not of the world, but I have chosen you out of the world,
   therefore the world hateth you.   20 Remember the word that I said unto
   you, The servant is not greater than his lord. If they have persecuted
   me, they will also persecute you; if they have kept my saying, they
   will keep yours also.   21 But all these things will they do unto you
   for my name's sake, because they know not him that sent me.   22 If I
   had not come and spoken unto them, they had not had sin: but now they
   have no cloak for their sin.   23 He that hateth me hateth my Father
   also.   24 If I had not done among them the works which none other man
   did, they had not had sin: but now have they both seen and hated both
   me and my Father.   25 But this cometh to pass, that the word might be
   fulfilled that is written in their law, They hated me without a cause.

   Here Christ discourses concerning hatred, which is the character and
   genius of the devil's kingdom, as love is of the kingdom of Christ.
   Observe here,

   I. Who they are in whom this hatred is found--the world, the children
   of this world, as distinguished from the children of God; those who are
   in the interests of the god of this world, whose image they bear, and
   whose power they are subject to; all those, whether Jews or Gentiles,
   who would not come into the church of Christ, which he audibly called,
   and visibly separates from this evil world. The calling of these the
   world intimates, 1. Their number; there were a world of people that
   opposed Christ and Christianity. Lord, how were they increased that
   troubled the Son of David! I fear, if we should put it to the vote
   between Christ and Satan, Satan would out-poll us quite. 2. Their
   confederacy and combination; these numerous hosts are embodied, and are
   as one, Ps. lxxxiii. 5. Jews and Gentiles, that could agree in nothing
   else, agreed to persecute Christ's minister. 3. Their spirit and
   disposition; they are men of the world (Ps. xvi. 13, 14), wholly
   devoted to this world and the things of it, and never thinking of
   another world. The people of God, though they are taught to hate the
   sins of sinners, yet not their persons, but to love and do good to all
   men. A malicious, spiteful, envious spirit, is not the spirit of
   Christ, but of the world.

   II. Who are they against whom this hatred is levelled-against the
   disciples of Christ, against Christ himself, and against the Father.

   1. The world hates the disciples of Christ: The world hateth you (v.
   19); and he speaks of it as that which they must expect and count upon,
   v. 18, as 1 John iii. 13.

   (1.) Observe how this comes in here. [1.] Christ had expressed the
   great kindness he had for them as friends; but, lest they should be
   puffed up with this, there was given them, as there was to Paul, a
   thorn in the flesh, that is, as it is explained there, reproaches and
   persecutions for Christ's sake, 2 Cor. xii. 7, 10. [2.] He had
   appointed them their work, but tells them what hardships they should
   meet with in it, that it might not be a surprise to them, and that they
   might prepare accordingly. [3.] He had charged them to love one
   another, and need enough they had to love one another, for the world
   would hate them; to be kind to one another, for they would have a great
   deal of unkindness and ill-will from those that were without. "Keep
   peace among yourselves, and this will fortify you against the world's
   quarrels with you." Those that are in the midst of enemies are
   concerned to hold together.

   (2.) Observe what is here included.

   [1.] The world's enmity against the followers of Christ: it hateth
   them. Note, Whom Christ blesseth the world curseth. The favourites and
   heirs of heaven have never been the darlings of this world, since the
   old enmity was put between the seed of the woman and of the serpent.
   Why did Cain hate Abel, but because his works were righteous? Esau
   hated Jacob because of the blessing; Joseph's brethren hated him
   because his father loved him; Saul hated David because the Lord was
   with him; Ahab hated Micaiah because of his prophecies; such are the
   causeless causes of the world's hatred.

   [2.] The fruits of that enmity, two of which we have here, v. 20.
   First, They will persecute you, because they hate you, for hatred is a
   restless passion. It is the common lot of those who will live godly in
   Christ Jesus to suffer persecution, 2 Tim. iii. 12. Christ foresaw what
   ill usage his ambassadors would meet with in the world, and yet, for
   the sake of those few that by their ministry were to be called out of
   the world, he sent them forth as sheep in the midst of wolves.
   Secondly, Another fruit of their enmity is implied, that they would
   reject their doctrine. When Christ says, If they have kept my sayings,
   they will keep yours, he means, They will keep yours, and regard yours,
   no more than they have regarded and kept mine. Note, The preachers of
   the gospel cannot but take the despising of their message to be the
   greatest injury that can be done to themselves; as it was a great
   affront to Jeremiah to say, Let us not give heed to any of his words,
   Jer. xviii. 18.

   [3.] The causes of that enmity. The world will hate them,

   First, Because they do not belong to it (v. 19): "If you were of the
   world, of its spirit, and in its interests, if you were carnal and
   worldly, the world would love you as its own; but, because you are
   called out of the world, it hates you, and ever will." Note, 1. We are
   not to wonder if those that are devoted to the world are caressed by it
   as its friends; most men bless the covetous, Ps. x. 3; xlix. 18. 2. Nor
   are we to wonder if those that are delivered from the world are
   maligned by it as its enemies; when Israel is rescued out of Egypt, the
   Egyptians will pursue them. Observe, The reason why Christ's disciples
   are not of the world is not because they have by their own wisdom and
   virtue distinguished themselves from the world, but because Christ hath
   chosen them out of it, to set them apart for himself; and this is the
   reason why the world hates them; for, (1.) The glory which by virtue of
   this choice they are designed for sets them above the world, and so
   makes them the objects of its envy. The saints shall judge the world,
   and the upright have dominion, and therefore they are hated. (2.) The
   grace which by virtue of this choice they are endued with sets them
   against the world; they swim against the stream of the world, and are
   not conformed to it; they witness against it, and are not conformed to
   it. This would support them under all the calamities which the world's
   hatred would bring upon them, that they were hated because they were
   the choice and the chosen ones of the Lord Jesus, and were not of the
   world. Now, [1.] This was no just cause for the world's hatred of them.
   If we do any thing to make ourselves hateful, we have reason to lament
   it; but, if men hate us for that for which they should love and value
   us, we have reason to pity them, but no reason to perplex ourselves.
   Nay, [2.] This was just cause for their own joy. He that is hated
   because he is rich and prospers cares not who has the vexation of it,
   while he has the satisfaction of it.


   --Populus me sibilat, at mihi plaudo

   Ipse domi--

   --Let them hiss on, he cries,

   While in my own opinion fully blessed.

   Timon in Hor.

   Much more may those hug themselves whom the world hates, but whom
   Christ loves.

   Secondly, "Another cause of the world's hating you will be because you
   do belong to Christ (v. 21): For my name's sake." Here is the core of
   the controversy; whatever is pretended, this is the ground of the
   quarrel, they hate Christ's disciples because they bear his name, and
   bear up his name in the world. Note, 1. It is the character of Christ's
   disciples that they stand up for his name. The name into which they
   were baptized is that which they will live and die by. 2. It has
   commonly been the lot of those that appear for Christ's name to suffer
   for so doing, to suffer many things, and hard things, all these things.
   It is matter of comfort to the greatest sufferers if they suffer for
   Christ's name's sake. If you be reproached for the name of Christ,
   happy are you (1 Pet. iv. 14), happy indeed, considering not only the
   honour that is imprinted upon those sufferings (Acts v. 41), but the
   comfort that is infused into them, and especially the crown of glory
   which those sufferings lead to. If we suffer with Christ, and for
   Christ, we shall reign with him.

   Thirdly, After all, it is the world's ignorance that is the true cause
   of its enmity to the disciples of Christ (v. 21): Because they know not
   him that sent me. 1. They know not God. If men had but a due
   acquaintance with the very first principles of natural religion, and
   did but know God, though they did not embrace Christianity, yet they
   could not hate and persecute it. Those have no knowledge who eat up
   God's people, Ps. xiv. 4. 2. They know not God as he that sent our Lord
   Jesus, and authorized him to be the great Mediator of the peace. We do
   not rightly know God if we do not know him in Christ, and those who
   persecute those whom he sends make it to appear that they know not that
   he was sent of God. See 1 Cor. ii. 8.

   2. The world hates Christ himself. And this is spoken of here for two
   ends:--

   (1.) To mitigate the trouble of his followers, arising from the world's
   hatred, and to make it the less strange, and the less grievous (v. 18):
   You know that it hated me before you, proton hymon. We read it as
   signifying priority of time; he began in the bitter cup of suffering,
   and then left us to pledge him; but it may be read as expressing his
   superiority over them: "You know that it hated me, your first, your
   chief and captain, your leader and commander." [1.] If Christ, who
   excelled in goodness, and was perfectly innocent and universally
   beneficent, was hated, can we expect that any virtue or merit of ours
   should screen us from malice? [2.] If our Master, the founder of our
   religion, met with so much opposition in the planting of it, his
   servants and followers can look for no other in propagating and
   professing it. For this he refers them (v. 20) to his own word, at
   their admission into discipleship: Remember the word that I said unto
   you. It would help us to understand Christ's latter sayings to compare
   them with his former sayings. Nor would any thing contribute more to
   the making of us easy than remembering the words of Christ, which will
   expound his providences. Now in this word there is, First, A plain
   truth: The servant is not greater than his Lord. This he had said to
   them. Matt. x. 24. Christ is our Lord, and therefore we must diligently
   attend all his motions, and patiently acquiesce in all his disposals,
   for the servant is inferior to his lord. The plainest truths are
   sometimes the strongest arguments for the hardest duties; Elihu answers
   a multitude of Job's murmurings with this one self-evident truth, that
   God is greater than man, Job xxxiii. 12. So here is, Secondly, A proper
   inference drawn from it: "If they have persecuted men, as you have
   seen, and are likely to see much more, they will also persecute you;
   you may expect it and count upon it: for," 1. "You will do the same
   that I have done to provoke them; you will reprove them for their sins,
   and call them to repentance, and give them strict rules of holy living,
   which they will not bear." 2. "You cannot do more than I have done to
   oblige them; after so great an instance, let none wonder if they suffer
   ill for doing well." He adds, "If they have kept my sayings, they will
   keep yours also; as there have been a few, and but a few, that have
   been wrought upon by my preaching, so there will be by yours a few, and
   but a few." Some give another sense of this, making eteresan to be put
   for pareteresan. "If they have lain in wait for my sayings, with a
   design to ensnare me, they will in like manner lie in wait to entangle
   you in your talk."

   (2.) To aggravate the wickedness of this unbelieving world, and to
   discover its exceeding sinfulness; to hate and persecute the apostles
   was bad enough, but in them to hate and persecute Christ himself was
   much worse. The world is generally in an ill name in scripture, and
   nothing can put it into a worse name than this, that it hated Jesus
   Christ. There is a world of people that are haters of Christ. Two
   things he insists upon to aggravate the wickedness of those that hated
   him:--

   [1.] That there was the greatest reason imaginable why they should love
   him; men's good words and good works usually recommend them; now as to
   Christ,

   First, His words were such as merited their love (v. 22): "If I had not
   spoken unto them, to court their love, they had not had sin, their
   opposition had not amounted to a hatred of me, their sin had been
   comparatively no sin. But now that I have said so much to them to
   recommend myself to their best affections they have no pretence, no
   excuse for their sin." Observe here, 1. The advantage which those have
   that enjoy the gospel; Christ in it comes and speaks to them; he spoke
   in person to the men of that generation, and is still speaking to us by
   our Bibles and ministers, and as one that has the most unquestionable
   authority over us, and affection for us. Every word of his is pure,
   carries with it a commanding majesty, and yet a condescending
   tenderness, able, one would think, to charm the deafest adder. 2. The
   excuse which those have that enjoy not the gospel: "If I had not spoken
   to them, if they had ever heard of Christ and of salvation by him, they
   had not had sin." (1.) Not this kind of sin. They had not been
   chargeable with a contempt of Christ if he had not come and made a
   tender of his grace to them. As sin is not imputed where there is no
   law, so unbelief is not imputed where there is no gospel; and, where it
   is imputed, it is thus far the only damning sin, that, being a sin
   against the remedy, other sin would not damn if the guilt of them were
   not bound on with this. (2.) Not such a degree of sin. If they had not
   had the gospel among them, their other sins had not been so bad; for
   the times of ignorance God winked at, Luke xii. 47, 48. 3. The
   aggravated guilt which those lie under to whom Christ has come and
   spoken in vain, whom he has called and invited in vain, with whom he
   has reasoned and pleaded in vain; They have no cloak for their sin;
   they are altogether inexcusable, and in the judgment day will be
   speechless, and will not have a word to say for themselves. Note, The
   clearer and fuller the discoveries are which are made to us of the
   grace and truth of Jesus Christ, the more is said to us that is
   convincing and endearing, the greater is our sin if we do not love him
   and believe in him. The word of Christ strips sin of its cloak, that it
   may appear sin.

   Secondly, His works were such as merited their love, as well as his
   words (v. 24): "If I had not done among them, in their country, and
   before their eyes, such works as no other man ever did, they had not
   had sin; their unbelief and enmity had been excusable, and they might
   have had some colour to say that my word was not to be credited, if not
   otherwise confirmed;" but he produced satisfactory proofs of his divine
   mission, works which no other man did. Note, 1. As the Creator
   demonstrates his power and Godhead by his works (Rom. i. 20), so doth
   the Redeemer. His miracles, his mercies, works of wonder and works of
   grace, prove him sent of God, and sent on a kind errand. 2. Christ's
   works were such as no man ever did. No common person that had not a
   commission from heaven, and God with him, could work miracles, ch. iii.
   2. And no prophet ever wrought such miracles, so many, so illustrious.
   Moses and Elias wrought miracles as servants, by a derived power; but
   Christ, as a Son, by his own power. This was it that amazed the people,
   that with authority he commanded diseases and devils (Mark i. 27); they
   owned they never saw the like, Mark ii. 12. They were all good works,
   works of mercy; and this seems especially intended here, for he is
   upbraiding them with this, that they hated him. One that was so
   universally useful, more than ever any man was, one would think, should
   have been universally beloved, and yet even he is hated. 3. The works
   of Christ enhance the guilt of sinners' infidelity and enmity to him,
   to the last degree of wickedness and absurdity. If they had only heard
   his words, and not seen his works,--if we had only his sermons upon
   record, and not his miracles, unbelief might have pleaded want of
   proof; but now it has no excuse. Nay, the rejecting of Christ, both by
   them and us, has in it the sin, not only of obstinate unbelief, but of
   base ingratitude. They saw Christ to be most amiable, and studious to
   do them a kindness; yet they hated him, and studied to do him mischief.
   And we see in his word that great love wherewith he loved us, and yet
   are not wrought upon by it.

   [2.] That there was no reason at all why they should hate him. Some
   that at one time will say and do that which is recommending, yet at
   another time will say and do that which is provoking and disobliging;
   but our Lord Jesus not only did much to merit men's esteem and
   good-will, but never did any thing justly to incur their displeasure;
   this he pleads by quoting a scripture for it (v. 25): "This comes to
   pass, this unreasonable hatred of me, and of my disciples for my sake,
   that the word might be fulfilled which is written in their law" (that
   is, in the Old Testament, which is a law, and was received by them as a
   law), "They hated me without a cause;" this David speaks of himself as
   a type of Christ, Ps. xxxv. 19; lxix. 4. Note, First, Those that hate
   Christ hate him without any just cause; enmity to Christ is
   unreasonable enmity. We think those deserve to be hated that are
   haughty and froward, but Christ is meek and lowly, compassionate and
   tender; those also that under colour of complaisance are malicious,
   envious, and revengeful, but Christ devoted himself to the service of
   those that used him, nay, and of those that abused him; toiled for
   others' ease, and impoverished himself to enrich us. Those we think
   hateful that are hurtful to kings and provinces, and disturbers of the
   public peace; but Christ, on the contrary, was the greatest blessing
   imaginable to his country, and yet was hated. He testified indeed that
   their works were evil, with a design to make them good, but to hate him
   for this cause was to hate him without cause. Secondly, Herein the
   scripture was fulfilled, and the antitype answered the type. Saul and
   his courtiers hated David without cause, for he had been serviceable to
   him with his harp, and with his sword; Absalom and his party hated him,
   though to him he had been an indulgent father, and to them a great
   benefactor. Thus was the Son of David hated, and hunted most unjustly.
   Those that hated Christ did not design there in to fulfil the
   scripture; but God, in permitting it, had that in his eye; and it
   confirms our faith in Christ as the Messiah that even this was foretold
   concerning him, and, being foretold, was accomplished in him. And we
   must not think it strange or hard if it have a further accomplishment
   in us. We are apt to justify our complaints of injuries done us with
   this, that they are causeless, whereas the more they are so the more
   they are like the sufferings of Christ, and may be the more easily
   borne.

   3. In Christ the world hates God himself; this is twice said here (v.
   23): He that hateth me, though he thinks his hatred goes no further,
   yet really he hates my Father also. And again, v. 24, They have seen
   and hated both me and my Father. Note, (1.) There are those that hate
   God, notwithstanding the beauty of his nature and the bounty of his
   providence; they are enraged at his justice, as the devils that believe
   it and tremble, are vexed at his dominion, and would gladly break his
   bands asunder. Those who cannot bring themselves to deny that there is
   a God, and yet wish there were none, they see and hate him. (2.) Hatred
   of Christ will be construed and adjudged hatred of God, for he is in
   his person his Father's express image, and in his office his great
   agent and ambassador. God will have all men to honour the Son as they
   honour the Father, and therefore what entertainment the Son has, that
   the Father has. Hence it is easy to infer that those who are enemies to
   the Christian religion, however they may cry up natural religion, are
   really enemies to all religion. Deists are in effect atheists, and
   those that ridicule the light of the gospel would, if they could,
   extinguish even natural light, and shake off all obligations of
   conscience and the fear of God. Let an unbelieving malignant world know
   that their enmity to the gospel of Christ will be looked upon in the
   great day as an enmity to the blessed God himself; and let all that
   suffer for righteousness' sake, according to the will of God, take
   comfort from this; if God himself be hated in them, and struck at
   through him, they need not be either ashamed of their cause or afraid
   of the issue.

The Comforter Announced.

   26 But when the Comforter is come, whom I will send unto you from the
   Father, even the Spirit of truth, which proceedeth from the Father, he
   shall testify of me:   27 And ye also shall bear witness, because ye
   have been with me from the beginning.

   Christ having spoken of the great opposition which his gospel was
   likely to meet with in the world, and the hardships that would be put
   upon the preachers of it, lest any should fear that they and it would
   be run down by that violent torrent, he here intimates to all those
   that were well-wishers to his cause and interest what effectual
   provision was made for supporting it, both by the principal testimony
   of the Spirit (v. 26), and the subordinate testimony of the apostles
   (v. 27), and testimonies are the proper supports of truth.

   I. It is here promised that the blessed Spirit shall maintain the cause
   of Christ in the world, notwithstanding the opposition it should meet
   with. Christ, when he was reviled, committed his injured cause to his
   Father, and did not lose by his silence, for the Comforter came,
   pleaded it powerfully, and carried it triumphantly. "When the Comforter
   or Advocate is come, who proceedeth from the Father, and whom I will
   send to supply the want of my bodily presence, he shall testify of me
   against those that hate me without cause." We have more in this verse
   concerning the Holy Ghost than in any one verse besides in the Bible;
   and, being baptized into his name, we are concerned to acquaint
   ourselves with him as far as he is revealed.

   1. Here is an account of him in his essence, or subsistence rather. He
   is the Spirit of truth, who proceedeth from the Father. Here, (1.) He
   is spoken of as a distinct person; not a quality or property, but a
   person under the proper name of a Spirit, and proper title of the
   Spirit of truth, a title fitly given him where he is brought in
   testifying. (2.) As a divine person, that proceedeth from the Father,
   by out-goings that were of old, from everlasting. The spirit or breath
   of man, called the breath of life, proceeds from the man, and by it
   modified he delivers his mind, by it invigorated he sometimes exerts
   his strength to blow out what he would extinguish, and blow up what he
   would excite. Thus the blessed Spirit is the emanation of divine light,
   and the energy of divine power. The rays of the sun, by which it
   dispenses and diffuses its light, heat, and influence, proceed from the
   sun, and yet are one with it. The Nicene Creed says, The Spirit
   proceedeth from the Father and the Son, for he is called the Spirit of
   the Son, Gal. iv. 6. And the Son is here said to send him. The Greek
   church chose rather to say, from the Father by the Son.

   2. In his mission. (1.) He will come in a more plentiful effusion of
   his gifts, graces, and powers, than had ever yet been. Christ had been
   long the ho erchomenos--he that should come; now the blessed Spirit is
   so. (2.) I will send him to you from the Father. He had said (ch. xiv.
   16), I will pray the Father, and he shall send you the Comforter, which
   bespeaks the Spirit to be the fruit of the intercession Christ makes
   within the veil: here he says, I will send him, which bespeaks him to
   be the fruit of his dominion within the veil. The Spirit was sent, [1.]
   By Christ as Mediator, now ascended on high to give gifts unto men, and
   all power being given to him. [2.] From the Father: "Not only from
   heaven, my Father's house" (the Spirit was given in a sound from
   heaven, Acts ii. 2), "but according to my Father's will and
   appointment, and with his concurring power and authority." [3.] To the
   apostles to instruct them in their preaching, enable them for working,
   and carry them through their sufferings. He was given to them and their
   successors, both in Christianity and in the ministry; to them and their
   seed, and their seed's seed, according to that promise, Isa. lix. 21.

   3. In his office and operations, which are two:--(1.) One implied in
   the title given to him; he is the Comforter, or Advocate. An advocate
   for Christ, to maintain his cause against the world's infidelity, a
   comforter to the saints against the world's hatred. (2.) Another
   expressed: He shall testify of me. He is not only an advocate, but a
   witness for Jesus Christ; he is one of the three that bear record in
   heaven, and the first of the three that bear witness on earth. 1 John
   v. 7, 8. He instructed the apostles, and enabled them to work miracles;
   he indited the scriptures, which are the standing witnesses that
   testify of Christ, ch. v. 39. The power of the ministry is derived from
   the Spirit, for he qualifies ministers; and the power of Christianity
   too, for he sanctifies Christians, and in both testifies of Christ.

   II. It is here promised that the apostles also, by the Spirit's
   assistance, should have the honour of being Christ's witnesses (v. 27):
   And you also shall bear witness of me, being competent witnesses, for
   you have been with me from the beginning of my ministry. Observe here,

   1. That the apostles were appointed to be witnesses for Christ in the
   world. When he had said, The Spirit shall testify, he adds, And you
   also shall bear witness. Note, The Spirit's working is not to
   supersede, but to engage and encourage ours. Though the Spirit testify,
   ministers also must bear their testimony, and people attend to it; for
   the Spirit of grace witnesses and works by the means of grace. The
   apostles were the first witnesses that were called in the famous trial
   between Christ and the prince of this world, which issued in the
   ejectment of the intruder. This intimates, (1.) The work cut out for
   them; they were to attest the truth, the whole truth, and nothing but
   the truth, concerning Christ, for the recovering of his just right, and
   the maintaining of his crown and dignity. Though Christ's disciples
   fled when they should have been witnesses for him upon his trial before
   the high priest and Pilate, yet after the Spirit was poured out upon
   them they appeared courageous in vindication of the cause of Christ
   against the accusations it was loaded with. The truth of the Christian
   religion was to be proved very much by the evidence of matter of fact,
   especially Christ's resurrection, of which the apostles were in a
   particular manner chosen witnesses (Acts x. 41), and they bore their
   testimony accordingly, Acts iii. 15; v. 32. Christ's ministers are his
   witnesses. (2.) The honour put upon them hereby--that they should be
   workers together with God. "The Spirit shall testify of me, and you
   also, under the conduct of the Spirit, and in concurrence with the
   Spirit (who will preserve you from mistaking in that which you relate
   on your own knowledge, and will inform you of that which you cannot
   know but by revelation), shall bear witness." This might encourage them
   against the hatred and contempt of the world, that Christ had honoured
   them, and would own them.

   2. That they were qualified to be so: You have been with me from the
   beginning. They not only heard his public sermons, but had constant
   private converse with him. He went about doing good, and, while others
   saw the wonderful and merciful works that he did in their own town and
   country only, those that went about with him were witnesses of them
   all. They had likewise opportunity of observing the unspotted purity of
   his conversation, and could witness for him that they never saw in him,
   nor heard from him, any thing that had the least tincture of human
   frailty. Note. (1.) We have great reason to receive the record which
   the apostles gave of Christ, for they did not speak by hearsay, but
   what they had the greatest assurance of imaginable, 2 Pet. i. 16; 1
   John i. 1, 3. (2.) Those are best able to bear witness for Christ that
   have themselves been with him, by faith, hope, and love, and by living
   a life of communion with God in him. Ministers must first learn Christ,
   and then preach him. Those speak best of the things of God that speak
   experimentally. It is particularly a great advantage to have been
   acquainted with Christ from the beginning, to understand all things
   from the very first, Luke i. 3. To have been with him from the
   beginning of our days. An early acquaintance and constant converse with
   the gospel of Christ will make a man like a good householder.
     __________________________________________________________________

J O H N.

  CHAP. XVI.

   Among other glorious things God hath spoken of himself this is one, I
   wound, and I heal, Deut. xxxii. 39. Christ's discourse in this chapter,
   which continues and concludes his farewell sermon to his disciples,
   does so. I. Here are wounding words in the notice he gives them of the
   troubles that were before them, ver. 1-6. II. Here are healing words in
   the comforts he administers to them for their support under those
   troubles, which are five:--1. That he would send them the Comforter,
   ver. 7-15. 2. That he would visit them again at his resurrection, ver.
   16-22. 3. That he would secure to them an answer of peace to all their
   prayers, ver. 23-27. 4. That he was now but returning to his Father,
   ver. 28-32. 5. That, whatever troubles they might meet with in this
   world, by virtue of his victory over it they should be sure of peace in
   him, ver. 33.

Persecution Foretold; The Expediency of Christ's Departure.

   1 These things have I spoken unto you, that ye should not be offended.
     2 They shall put you out of the synagogues: yea, the time cometh,
   that whosoever killeth you will think that he doeth God service.   3
   And these things will they do unto you, because they have not known the
   Father, nor me.   4 But these things have I told you, that when the
   time shall come, ye may remember that I told you of them. And these
   things I said not unto you at the beginning, because I was with you.
   5 But now I go my way to him that sent me; and none of you asketh me,
   Whither goest thou?   6 But because I have said these things unto you,
   sorrow hath filled your heart.

   Christ dealt faithfully with his disciples when he sent them forth on
   his errands, for he told them the worst of it, that they might sit down
   and count the cost. He had told them in the chapter before to expect
   the world's hatred; now here in these verses,

   I. He gives them a reason why he alarmed them thus with the expectation
   of trouble: These things have I spoken unto you, that you should not be
   offended, or scandalized, v. 1. 1. The disciples of Christ are apt to
   be offended at the cross; and the offence of the cross is a dangerous
   temptation, even to good men, to turn back from the ways of God, or
   turn aside out of them, or drive on heavily in them; to quit either
   their integrity or their comfort. It is not for nothing that a
   suffering time is called an hour of temptation. 2. Our Lord Jesus, by
   giving us notice of trouble, designed to take off the terror of it,
   that it might not be a surprise to us. Of all the adversaries of our
   peace, in this world of troubles, none insult us more violently, nor
   put our troops more into disorder, than disappointment does; but we can
   easily welcome a guest we expect, and being fore-warned are
   fore-armed--Præmoniti, præmuniti.

   II. He foretels particularly what they should suffer (v. 2): "Those
   that have power to do it shall put you out of their synagogues; and
   this is not the worst, they shall kill you." Ecce duo-gladii--Behold
   two swords drawn against the followers of the Lord Jesus.

   1. The sword of ecclesiastical censure; this is drawn against them by
   the Jews, for they were the only pretenders to church-power. They shall
   cast you out of their synagogues; aposynagogous poiesousin hymas--they
   shall make you excommunicates. (1.) "They shall cast you out of the
   particular synagogues you were members of." At first, they scourged
   them in their synagogues as contemners of the law (Matt. x. 17), and at
   length cast them out as incorrigible. (2.) "They shall cast you out of
   the congregation of Israel in general, the national church of the Jews;
   shall debar you from the privileges of that, put you into the condition
   of an outlaw," qui caput gerit lupinum--to be knocked on the head, like
   another wolf; "they will look upon you as Samaritans, as heathen men
   and publicans." Interdico tibi aqua et igne--I forbid you the use of
   water and fire. And were it not for the penalties, forfeitures, and
   incapacities, incurred hereby, it would be no injury to be thus driven
   out of a house infected and falling. Note, It has often been the lot of
   Christ's disciples to be unjustly excommunicated. Many a good truth has
   been branded with an anathema, and many a child of God delivered to
   Satan.

   2. The sword of civil power: "The time cometh, the hour is come; now
   things are likely to be worse with you than hitherto they have been;
   when you are expelled as heretics, they will kill you, and think they
   do God service, and others will think so too." (1.) You will find them
   really cruel: They will kill you. Christ's sheep have been accounted as
   sheep for the slaughter; the twelve apostles (we are told) were all put
   to death, except John. Christ had said (ch. xv. 27), You shall bear
   witness, martyreite--you shall be martyrs, shall seal the truth with
   your blood, your heart's blood. (2.) You will find them seemingly
   conscientious; they will think they do God service; they will seem
   latreian prospherein--to offer a good sacrifice to God; as those that
   cast out God's servants of old, and said, Let the Lord be glorified,
   Isa. lxvi. 5. Note, [1.] It is possible for those that are real enemies
   to God's service to pretend a mighty zeal for it. The devil's work has
   many a time been done in God's livery, and one of the most mischievous
   enemies Christianity ever had sits in the temple of God. Nay, [2.] It
   is common to patronise an enmity to religion with a color of duty to
   God, and service to his church. God's people have suffered the greatest
   hardships from conscientious persecutors. Paul verily thought he ought
   to do what he did against the name of Jesus. This does not at all
   lessen the sin of the persecutors, for villanies will never be
   consecrated by putting the name of God to them; but it does enhance the
   sufferings of the persecuted, to die under the character of being
   enemies to God; but there will be a resurrection of names as well as of
   bodies at the great day.

   III. He gives them the true reason of the world's enmity and rage
   against them (v. 3): "These things will they do unto you, not because
   you have done them any harm, but because they have not known the
   Father, nor me. Let this comfort you, that none will be your enemies
   but the worst of men." Note, 1. Many that pretend to know God are
   wretchedly ignorant of him. Those that pretend to do him service
   thought they knew him, but it was a wrong notion they had of him.
   Israel transgressed the covenant, and yet cried, My God, we know thee.
   Hos. viii. 1, 2. 2. Those that are ignorant of Christ cannot have any
   right knowledge of God. In vain do men pretend to know God and
   religion, while they slight Christ and Christianity. 3. Those are very
   ignorant indeed of God and Christ that think it an acceptable piece of
   service to persecute good people. Those that know Christ know that he
   came not into the world to destroy men's lives, but to save them; that
   he rules by the power of truth and love, not of fire and sword. Never
   was such a persecuting church as that which makes ignorance the mother
   of devotion.

   IV. He tells them why he gave them notice of this now, and why not
   sooner.

   1. Why he told them of it now (v. 4), not to discourage them, or add to
   their present sorrow; nor did he tell them of their danger that they
   might contrive how to avoid it, but that "when the time shall come (and
   you may be sure it will come), you may remember that I told you." Note,
   When suffering times come it will be of use to us to remember what
   Christ has told us of sufferings. (1.) That our belief of Christ's
   foresight and faithfulness may be confirmed; and, (2.) That the trouble
   may be the less grievous, for we were told of it before, and we took up
   our profession in expectation of it, so that it ought not to be a
   surprise to us, nor looked upon as a wrong to us. As Christ in his
   sufferings, so his followers in theirs, should have an eye to the
   fulfilling of the scripture.

   2. Why he did not tell them of it sooner: "I spoke not this to you from
   the beginning when you and I came to be first acquainted, because I was
   with you." (1.) While he was with them, he bore the shock of the
   world's malice, and stood in the front of the battle; against him the
   powers of darkness levelled all their force, not against small or
   great, but only against the king of Israel, and therefore he did not
   need to say so much to them of suffering, because it did not fall much
   to their share; but we do find that from the beginning he bade them
   prepare for sufferings; and therefore, (2.) It seems rather to be meant
   of the promise of another comforter. This he had said little of to them
   at the beginning, because he was himself with them to instruct, guide,
   and comfort them, and then they needed not the promise of the Spirit's
   extraordinary presence. The children of the bride-chamber would not
   have so much need of a comforter till the bridegroom should be taken
   away.

   V. He expresses a very affectionate concern for the present sadness of
   his disciples, upon occasion of what he had said to them (v. 5, 6):
   "Now I am to be no longer with you, but go my way to him that sent me,
   to repose there, after this fatigue; and none of you asketh me, with
   any courage, Whither goest thou? But, instead of enquiring after that
   which would comfort you, you pore upon that which looks melancholy, and
   sorrow has filled your heart."

   1. He had told them that he was about to leave them: Now I go my way.
   He was not driven away by force, but voluntarily departed; his life was
   not extorted from him, but deposited by him. He went to him that sent
   him, to give an account of his negotiation. Thus, when we depart out of
   this world, we go to him that sent us into it, which should make us all
   solicitous to live to good purposes, remembering we have a commission
   to execute, which must be returned at a certain day.

   2. He had told them what hard times they must suffer when he was gone,
   and that they must not expect such an easy quiet life as they had had.
   Now, if these were the legacies he had to leave to them, who had left
   all for him, they would be tempted to think they had made a sorry
   bargain of it, and were, for the present, in a consternation about it,
   in which their master sympathizes with them, yet blames them, (1.) That
   they were careless of the means of comfort, and did not stir up
   themselves to seek it: None of you asks me, Whither goest thou? Peter
   had started this question (ch. xiii. 36), and Thomas had seconded it
   (ch. xiv. 5), but they did not pursue it, they did not take the answer;
   they were in the dark concerning it, and did not enquire further, nor
   seek for fuller satisfaction; they did not continue seeking, continue
   knocking. See what a compassionate teacher Christ is, and how
   condescending to the weak and ignorant. Many a teacher will not endure
   that the learner should ask the same question twice; if he cannot take
   a thing quickly, let him go without it; but our Lord Jesus knows how to
   deal with babes, that must be taught with precept upon precept. If the
   disciples here would have found that his going away was for his
   advancement, and therefore his departure from them should not
   inordinately trouble them (for why should they be against his
   preferment?) and for their advantage, and therefore their sufferings
   for him should not inordinately trouble them; for a sight of Jesus at
   the right hand of God would be an effectual support to them, as it was
   to Stephen. Note, A humble believing enquiry into the design and
   tendency of the darkest dispensations of Providence would help to
   reconcile us to them, and to grieve the less, and fear the less,
   because of them; it will silence us to ask, Whence came they? but will
   abundantly satisfy us to ask, Whither go they? for we know they work
   for good, Rom. viii. 28.

   (2.) That they were too intent, and pored too much, upon the occasions
   of their grief: Sorrow has filled their hearts. Christ had said enough
   to fill them with joy (ch. xv. 11); but by looking at that only which
   made against them, and overlooking that which made for them, they were
   so full of sorrow that there was no room left for joy. Note, It is the
   common fault and folly of melancholy Christians to dwell upon the dark
   side of the cloud, to meditate nothing but terror, and turn a deaf ear
   to the voice of joy and gladness. That which filled the disciples'
   hearts with sorrow, and hindered the operation of the cordials Christ
   administered, was too great an affection to this present life. They
   were big with hopes of their Master's external kingdom and glory, and
   that they should shine and reign with him: and now, instead of that, to
   hear of nothing but bonds and afflictions, this filled them with
   sorrow. Nothing is a greater prejudice to our joy in God than the love
   of the world; and the sorrow of the world, the consequence of it.

The Expediency of Christ's Departure; The Promise of the Spirit.

   7 Nevertheless I tell you the truth; It is expedient for you that I go
   away: for if I go not away, the Comforter will not come unto you; but
   if I depart, I will send him unto you.   8 And when he is come, he will
   reprove the world of sin, and of righteousness, and of judgment:   9 Of
   sin, because they believe not on me;   10 Of righteousness, because I
   go to my Father, and ye see me no more;   11 Of judgment, because the
   prince of this world is judged.   12 I have yet many things to say unto
   you, but ye cannot bear them now.   13 Howbeit when he, the Spirit of
   truth, is come, he will guide you into all truth: for he shall not
   speak of himself; but whatsoever he shall hear, that shall he speak:
   and he will show you things to come.   14 He shall glorify me: for he
   shall receive of mine, and shall show it unto you.   15 All things that
   the Father hath are mine: therefore said I, that he shall take of mine,
   and shall show it unto you.

   As it was usual with the Old Testament prophets to comfort the church
   in its calamities with the promise of the Messiah (Isa. ix. 6; Mic. v.
   6; Zech. iii. 8); so, the Messiah being come, the promise of the Spirit
   was the great cordial, and is still.

   Three things we have here concerning the Comforter's coming:--

   I. That Christ's departure was absolutely necessary to the Comforter's
   coming, v. 7. The disciples were so loth to believe this that Christ
   saw cause to assert it with a more than ordinary solemnity: I tell you
   the truth. We may be confident of the truth of everything that Christ
   told us; he has no design to impose upon us. Now, to make them easy, he
   here tells them,

   1. In general, It was expedient for them that he should go away. This
   was strange doctrine, but if it was true it was comfortable enough, and
   showed them how absurd their sorrow was. It is expedient, not only for
   me, but for you also, that I go away; though they did not see it, and
   are loth to believe it, so it is. Note, (1.) Those things often seem
   grievous to us that are really expedient for us; and particularly our
   going away when we have finished our course. (2.) Our Lord Jesus is
   always for that which is most expedient for us, whether we think so or
   no. He deals not with us according to the folly of our own choice, but
   graciously over-rules it, and gives us the physic we are loth to take,
   because he knows it is good for us.

   2. It was therefore expedient because it was in order to the sending of
   the Spirit. Now observe,

   (1.) That Christ's going was in order to the Comforter's coming.

   [1.] This is expressed negatively: If I go not away, the Comforter will
   not come. And why not? First, So it was settled in the divine counsels
   concerning this affair, and the measure must not be altered; shall the
   earth be forsaken for them? He that gives freely may recall one gift
   before he bestows another, while we would fondly hold all. Secondly, It
   is congruous enough that the ambassador extraordinary should be
   recalled, before the envoy come, that is constantly to reside. Thirdly,
   The sending of the Spirit was to be the fruit of Christ's purchase, and
   that purchase was to be made by his death, which was his going away.
   Fourthly, It was to be an answer to his intercession within the veil.
   See ch. xiv. 16. Thus must this gift be both paid for, and prayed for,
   by our Lord Jesus, that we might learn to put the greater value upon
   it. Fifthly, The great argument the Spirit was to use in convincing the
   world must be Christ's ascension into heaven, and his welcome here. See
   v. 10, and ch. vii. 39. Lastly, The disciples must be weaned from his
   bodily presence, which they were too apt to dote upon, before they were
   duly prepared to receive the spiritual aids and comforts of a new
   dispensation.

   [2.] It is expressed positively: If I depart I will send him to you; as
   though he had said, "Trust me to provide effectually that you shall be
   no loser by my departure." The glorified Redeemer is not unmindful of
   his church on earth, nor will ever leave it without its necessary
   supports. Though he departs, he sends the Comforter, nay, he departs on
   purpose to send him. Thus still, though one generation of ministers and
   Christians depart, another is raised up in their room, for Christ will
   maintain his own cause.

   (2.) That the presence of Christ's Spirit in his church is so much
   better, and more desirable, than his bodily presence, that it was
   really expedient for us that he should go away, to send the Comforter.
   His corporal presence could be put in one place at one time, but his
   Spirit is every where, in all places, at all times, wherever two or
   three are gathered in his name. Christ's bodily presence draws men's
   eyes, his Spirit draws their hearts; that was the letter which kills,
   his Spirit gives life.

   II. That the coming of the Spirit was absolutely necessary to the
   carrying on of Christ's interests on earth (v. 8): And when he is come,
   elthon ekeinos. He that is sent is willing of himself to come, and at
   his first coming he will do this, he will reprove, or, as the margin
   reads it, he will convince the world, by your ministry, concerning sin,
   righteousness, and judgment.

   1. See here what the office of the Spirit is, and on what errand he is
   sent. (1.) To reprove. The Spirit, by the word and conscience, is a
   reprover; ministers are reprovers by office, and by them the Spirit
   reproves. (2.) To convince. It is a law-term, and speaks the office of
   the judge in summing up the evidence, and setting a matter that has
   been long canvassed in a clear and true light. He shall convince, that
   is, "He shall put to silence the adversaries of Christ and his cause,
   by discovering and demonstrating the falsehood and fallacy of that
   which they have maintained, and the truth and certainty of that which
   they have opposed." Note, Convincing work is the Spirit's work; he can
   do it effectually, and none but he; man may open the cause, but it is
   the Spirit only that can open the heart. The Spirit is called the
   Comforter (v. 7), and here it is said, He shall convince. One would
   think this were cold comfort, but it is the method the Spirit takes,
   first to convince, and then to comfort; first to lay open the wound,
   and then to apply healing medicines. Or, taking conviction more
   generally, for a demonstration of what is right, it intimates that the
   Spirit's comforts are solid, and grounded upon truth.

   2. See who they are whom he is to reprove and convince: The world, both
   Jew and Gentile. (1.) He shall give the world the most powerful means
   of conviction, for the apostles shall go into all the world, backed by
   the Spirit, to preach the gospel, fully proved. (2.) He shall
   sufficiently provide for the taking off and silencing of the objections
   and prejudices of the world against the gospel. Many an infidel was
   convinced of all and judged of all, 1 Cor. xiv. 24. (3.) He shall
   effectually and savingly convince many in the world, some in every age,
   in every place, in order to their conversion to the faith of Christ.
   Now this was an encouragement to the disciples, in reference to the
   difficulties they were likely to meet with, [1.] That they should see
   good done, Satan's kingdom fall like lightning, which would be their
   joy, as it was his. Even this malignant world the Spirit shall work
   upon; and the conviction of sinners is the comfort of faithful
   ministers. [2.] That this would be the fruit of their services and
   sufferings, these should contribute very much to this good work.

   3. See what the Spirit shall convince the world of.

   (1.) Of sin (v. 9), because they believe not on me. [1.] The Spirit is
   sent to convince sinners of sin, not barely to tell them of it; in
   conviction there is more than this; it is to prove it upon them, and
   force them to own it, as they (ch. viii. 9) that were convicted of
   their own consciences. Make them to know their abominations. The Spirit
   convinces of the fact of sin, that we have done so and so; of the fault
   of sin, that we have done ill in doing so; of the folly of sin, that we
   have acted against right reason, and our true interest; of the filth of
   sin, that by it we are become odious to God; of the fountain of sin,
   the corrupt nature; and lastly, of the fruit of sin, that the end
   thereof is death. The Spirit demonstrates the depravity and degeneracy
   of the whole world, that all the world is guilty before God. [2.] The
   Spirit, in conviction, fastens especially upon the sin of unbelief,
   their not believing in Christ, First, As the great reigning sin. There
   was, and is, a world of people, that believe not in Jesus Christ, and
   they are not sensible that it is their sin. Natural conscience tells
   them that murder and theft are sin; but it is a supernatural work of
   the spirit to convince them that it is a sin to suspend their belief of
   the gospel, and to reject the salvation offered by it. Natural
   religion, after it has given us its best discoveries and directions,
   lays and leaves us under this further obligation, that whatever divine
   revelation shall be made to us at any time, with sufficient evidence to
   prove it divine, we accept it, and submit to it. This law those
   transgress who, when God speaketh to us by his Son, refuse him that
   speaketh; and therefore it is sin. Secondly, As the great ruining sin.
   Every sin is so in its own nature; no sin is so to them that believe in
   Christ; so that it is unbelief that damns sinners. It is because of
   this that they cannot enter into rest, that they cannot escape the
   wrath of God; it is a sin against the remedy. Thirdly, As that which is
   at the bottom of all sin; so Calvin takes it. The Spirit shall convince
   the world that the true reason why sin reigns among them is because
   they are not by faith united to Christ. Ne putimus vel guttam unam
   rectitudinis sine Christo nobis inesse--Let us not suppose that, apart
   from Christ, we have a drop of rectitude.--Calvin.

   (2.) Of righteousness, because I go to my Father, and you see me no
   more, v. 10. We may understand this, [1.] Of Christ's personal
   righteousness. He shall convince the world that Jesus of Nazareth was
   Christ the righteous (1 John ii. 1), as the centurion owned (Luke
   xxiii. 47), Certainly this was a righteous man. His enemies put him
   under the worst of characters, and multitudes were not or would not be
   convinced but that he was a bad man, which strengthened their
   prejudices against his doctrine; but he is justified by the spirit (1
   Tim. iii. 16), he is proved to be a righteous man, and not, a deceiver;
   and then the point is in effect gained; for he is either the great
   Redeemer or a great cheat; but a cheat we are sure he is not. Now by
   what medium or argument will the Spirit convince men of the sincerity
   of the Lord Jesus? Why, First, Their seeing him no more will contribute
   something towards the removal of their prejudices; they shall see him
   no more in the likeness of sinful flesh, in the form of a servant,
   which made them slight him. Moses was more respected after his removal
   than before. But, Secondly, His going to the Father would be a full
   conviction of it. The coming of the Spirit, according to the promise,
   was a proof of Christ's exaltation to God's right hand (Acts ii. 33),
   and this was a demonstration of his righteousness; for the holy God
   would never set a deceiver at his right hand. [2.] Of Christ's
   righteousness communicated to us for our justification and salvation;
   that everlasting righteousness which Messiah was to bring in, Dan. ix.
   24. Now, First, The Spirit shall convince men of this righteousness.
   Having by convictions of sin shown them their need of a righteousness,
   lest this should drive them to despair he will show them where it is to
   be had, and how they may, upon their believing, be acquitted from
   guilt, and accepted as righteous in God's sight. It was hard to
   convince those of this righteousness that went about to establish their
   own (Rom. x. 3), but the Spirit will do it. Secondly, Christ's
   ascension is the great argument proper to convince men of this
   righteousness: I go to the Father, and, as an evidence of my welcome
   with him, you shall see me no more. If Christ had left any part of his
   undertaking unfinished, he had been sent back again; but now that we
   are sure he is at the right hand of God, we are sure of being justified
   through him.

   (3.) Of judgment, because the prince of this world is judged, v. 11.
   Observe here, [1.] The devil, the prince of this world, was judged, was
   discovered to be a great deceiver and destroyer, and as such judgment
   was entered against him, and execution in part done. He was cast out of
   the Gentile world when his oracles were silenced and his altars
   deserted, cast out of the bodies of many in Christ's name, which
   miraculous power continued long in the church; he was cast out of the
   souls of people by the grace of God working with the gospel of Christ;
   he fell as lightning from heaven. [2.] This is a good argument
   wherewith the Spirit convinces the world of judgment, that is, First,
   Of inherent holiness and sanctification, Matt. xii. 18. By the judgment
   of the prince of this world, it appears that Christ is stronger than
   Satan, and can disarm and dispossess him, and set up his throne upon
   the ruin of his. Secondly, Of a new and better dispensation of things.
   He shall show that Christ's errand into the world was to set things to
   right in it, and to introduce times of reformation and regeneration;
   and he proves it by this, that the prince of this world, the great
   master of misrule, is judged and expelled. All will be well when his
   power is broken who made the mischief. Thirdly, Of the power and
   dominion of the Lord Jesus. He shall convince the world that all
   judgment is committed to him, and that he is the Lord of all, which is
   evident by this, that he has judged the prince of this world, has
   broken the serpent's head, destroyed him that had the power of death,
   and spoiled principalities; if Satan be thus subdued by Christ, we may
   be sure no other power can stand before him. Fourthly, Of the final day
   of judgment: all the obstinate enemies of Christ's gospel and kingdom
   shall certainly be reckoned with at last, for the devil, their
   ringleader, is judged.

   III. That the coming of the Spirit would be of unspeakable advantage to
   the disciples themselves. The Spirit has work to do, not only on the
   enemies of Christ, to convince and humble them, but upon his servants
   and agents, to instruct and comfort them; and therefore it was
   expedient for them that he should go away.

   1. He intimates to them the tender sense he had of their present
   weakness (v. 12): I have yet many things to say unto you (not which
   should have been said, but which he could and would have said), but you
   cannot bear them now. See what a teacher Christ is. (1.) None like him
   for copiousness; when he has said much, he has still many things more
   to say; treasures of wisdom and knowledge are hid in him, if we be not
   straitened in ourselves. (2.) None like him for compassion; he would
   have told them more of the things pertaining to the kingdom of God,
   particularly of the rejection of the Jews and the calling of the
   Gentiles, but they could not bear it, it would have confounded and
   stumbled them, rather than have given them any satisfaction. When,
   after his resurrection, they spoke to him of restoring the kingdom to
   Israel, he referred them to the coming of the Holy Ghost, by which they
   should receive power to bear those discoveries which were so contrary
   to the notions they had received that they could not bear them now.

   2. He assures them of sufficient assistances, by the pouring out of the
   Spirit. They were now conscious to themselves of great dulness, and
   many mistakes; and what shall they do now their master is leaving them?
   "But when he, the Spirit of Truth, is come, you will be easy, and all
   will be well." Well indeed; for he shall undertake to guide the
   apostles, and glorify Christ.

   (1.) To guide the apostles. He will take care,

   [1.] That they do not miss their way: He will guide you; as the camp of
   Israel was guided through the wilderness by the pillar of cloud and
   fire. The Spirit guided their tongues in speaking, and their pens in
   writing, to secure them from mistakes. The Spirit is given us to be our
   guide (Rom. viii. 14), not only to show us the way, but to go along
   with us, by his continued aids and influences.

   [2.] That they do not come short of their end: He will guide them into
   all truth, as the skilful pilot guides the ship into the port it is
   bound for. To be led into a truth is more than barely to know it; it is
   to be intimately and experimentally acquainted with it; to be piously
   and strongly affected with it; not only to have the notion of it in our
   heads, but the relish and savour and power of it in our hearts; it
   denotes a gradual discovery of truth shining more and more: "He shall
   lead you by those truths that are plain and easy to those that are more
   difficult." But how into all truth? The meaning is,

   First, Into the whole truth relating to their embassy; whatever was
   needful or useful for them to know, in order to the due discharge of
   their office, they should be fully instructed in it; what truths they
   were to teach others the Spirit would teach them, would give them the
   understanding of, and enable them both to explain and to defend.

   Secondly, Into nothing but the truth. All that he shall guide you into
   shall be truth (1 John ii. 27); the anointing is truth. In the
   following words he proves both these:--1. "The Spirit shall teach
   nothing but the truth, for he shall not speak of himself any doctrine
   distinct from mine, but whatsoever he shall hear, and knows to be the
   mind of the Father, that, and that only, shall he speak." This
   intimates, (1.) That the testimony of the Spirit, in the word and by
   the apostles, is what we may rely upon. The Spirit knows and searches
   all things, even the deep things of God, and the apostles received that
   Spirit (1 Cor. ii. 10, 11), so that we may venture our souls upon the
   Spirit's word. (2.) That the testimony of the Spirit always concurs
   with the word of Christ, for he does not speak of himself, has no
   separate interest or intention of his own, but, as in essence so in
   records, he is one with the Father and the Son, 1 John v. 7. Men's word
   and spirit often disagree, but the eternal Word and the eternal Spirit
   never do. 2. "He shall teach you all truth, and keep back nothing that
   is profitable for you, for he will show you things to come." The Spirit
   was in the apostles a Spirit of prophecy; it was foretold that he
   should be so (Joel ii. 28), and he was so. The Spirit showed them
   things to come, as Acts xi. 28; xx. 23; xxi. 11. The Spirit spoke of
   the apostasy of the latter times, 1 Tim. iv. 1. John, when he was in
   the Spirit had things to come shown him in vision. Now this was a great
   satisfaction to their own minds, and of use to them in their conduct,
   and was also a great confirmation of their mission. Jansenius has a
   pious note upon this: We should not grudge that the Spirit does not
   show us things to come in this world, as he did to the apostles; let it
   suffice that the Spirit in the word hath shown us things to come in the
   other world, which are our chief concern.

   (2.) The Spirit undertook to glorify Christ, v. 14, 15. [1.] Even the
   sending of the Spirit was the glorifying of Christ. God the Father
   glorified him in heaven, and the Spirit glorified him on earth. It was
   the honour of the Redeemer that the Spirit was both sent in his name
   and sent on his errand, to carry on and perfect his undertaking. All
   the gifts and graces of the Spirit, all the preaching and all the
   writing of the apostles, under the influence of the Spirit, the
   tongues, and miracles, were to glorify Christ. [2.] The Spirit
   glorified Christ by leading his followers into the truth as it is in
   Jesus, Eph. iv. 21. He assures them, First, that the Spirit should
   communicate the things of Christ to them: He shall receive of mine, and
   shall show it unto you. As in essence he proceeded from the Son, so in
   influence and operation he derived from him. He shall take ek tou
   emou--of that which is mine. All that the Spirit shows us, that is,
   applies to us, for our instruction and comfort, all that he gives us
   for our strength and quickening, and all that he secures and seals to
   us, did all belong to Christ, and was had and received from him. All
   was his, for he bought it, and paid dearly for it, and therefore he had
   reason to call it his own; his, for he first received it; it was given
   him as the head of the church, to be communicated by him to all his
   members. The Spirit came not to erect a new kingdom, but to advance and
   establish the same kingdom that Christ had erected, to maintain the
   same interest and pursue the same design; those therefore that pretend
   to the Spirit, and vilify Christ, give themselves the lie, for he came
   to glorify Christ. Secondly, That herein the things of God should be
   communicated to us. Lest any should think that the receiving of this
   would not make them much the richer, he adds, All things that the
   Father hath are mine. As God, all that self-existent light and
   self-sufficient happiness which the Father has, he has; as Mediator,
   all things are delivered to him of the Father (Matt. xi. 27); all that
   grace and truth which God designed to show us he lodged in the hands of
   the Lord Jesus, Col. i. 19. Spiritual blessings in heavenly things are
   given by the Father to the Son for us, and the Son entrusts the Spirit
   to convey them to us. Some apply it to that which goes just before: He
   shall show you things to come, and so it is explained by Rev. i. 1. God
   gave it to Christ, and he signified it to John, who wrote what the
   Spirit said, Rev. i. 1.

Christ's Departure and Return; Sorrow and Joy Foretold.

   16 A little while, and ye shall not see me: and again, a little while,
   and ye shall see me, because I go to the Father.   17 Then said some of
   his disciples among themselves, What is this that he saith unto us, A
   little while, and ye shall not see me: and again, a little while, and
   ye shall see me: and, Because I go to the Father?   18 They said
   therefore, What is this that he saith, A little while? we cannot tell
   what he saith.   19 Now Jesus knew that they were desirous to ask him,
   and said unto them, Do ye enquire among yourselves of that I said, A
   little while, and ye shall not see me: and again, a little while, and
   ye shall see me?   20 Verily, verily, I say unto you, That ye shall
   weep and lament, but the world shall rejoice: and ye shall be
   sorrowful, but your sorrow shall be turned into joy.   21 A woman when
   she is in travail hath sorrow, because her hour is come: but as soon as
   she is delivered of the child, she remembereth no more the anguish, for
   joy that a man is born into the world.   22 And ye now therefore have
   sorrow: but I will see you again, and your heart shall rejoice, and
   your joy no man taketh from you.

   Our Lord Jesus, for the comfort of his sorrowful disciples, here
   promises that he would visit them again.

   I. Observe the intimation he gave them of the comfort he designed them,
   v. 16. Here he tells them,

   1. That they should now shortly lose the sight of him: A little while,
   and you that have seen me so long, and still desire to see me, shall
   not see me; and therefore, if they had any good question to ask him,
   they must ask quickly, for he was now taking his leave of them. Note,
   It is good to consider how near to a period our seasons of grace are,
   that we may be quickened to improve them while they are continued. Now
   our eyes see our teachers, see the days of the Son of man; but,
   perhaps, yet a little while, and we shall not see them. They lost the
   sight of Christ, (1.) At his death, when he withdrew from this world,
   and never after showed himself openly in it. The most that death does
   to our Christian friends is to take them out of our sight, not out of
   being, not out of bliss, but out of all relation to us, only out of
   sight, and then not out of mind. (2.) At his ascension, when he
   withdrew from them (from those who, after his resurrection, had for
   some time conversed with him), out of their sight; a cloud received
   him, and, though they looked up steadfastly after him, they saw him no
   more, Acts i. 9, 10; 2 Kings ii. 12. See 2 Cor. v. 16.

   2. That yet they should speedily recover the sight of him; Again a
   little while, and you shall see me, and therefore you ought not to
   sorrow as those that have no hope. His farewell was not a final
   farewell; they should see him again, (1.) At his resurrection, soon
   after his death, when he showed himself alive, by many infallible
   proofs, and this in a very little while, not forty hours. See Hos. vi.
   2. (2.) By the pouring out of the Spirit, soon after his ascension,
   which scattered the mists of ignorance and mistake they were almost
   lost in, and gave them a much clearer insight into the mysteries of
   Christ's gospel than they had yet had. The Spirit's coming was Christ's
   visit to his disciples, not a transient but a permanent one, and such a
   visit as abundantly retrieved the sight of him. (3.) At his second
   coming. They saw him again as they removed one by one to him at death,
   and they shall see him together at the end of time, when he shall come
   in the clouds, and every eye shall see him. It might be truly said of
   this that it was but a little while, and they should see him; for what
   are the days of time, to the days of eternity? 2 Pet. iii. 8, 9.

   3. He assigns the reason: "Because I go to the Father; and therefore,"
   (1.) "I must leave you for a time, because my business calls me to the
   upper world, and you must be content to spare me, for really my
   business is yours." (2.) "Therefore you shall see me again shortly, for
   the Father will not detain me to your prejudice. If I go upon your
   errand, you shall see me again as soon as my business is done, as soon
   as is convenient."

   It should seem, all this refers rather to his going away at death, and
   return at his resurrection, than his going away at the ascension, and
   his return at the end of time; for it was his death that was their
   grief, not his ascension (Luke xxiv. 52), and between his death and
   resurrection it was indeed a little while. And it may be read, not, yet
   a little while (it is not eti mikron, as it is ch. xii. 35), but
   mikron--for a little while you shall not see me, namely, the three days
   of his lying in the grave; and again, for a little while you shall see
   me, namely, the forty days between his resurrection and ascension. Thus
   we may say of our ministers and Christian friends, Yet a little while,
   and we shall not see them, either they must leave us or we must leave
   them, but it is certain that we must part shortly, and yet not part for
   ever. It is but a good night to those whom we hope to see with joy in
   the morning.

   II. The perplexity of the disciples upon the intimation given them;
   they were at a loss what to make of it (v. 17, 18); Some of them said,
   softly, among themselves, either some of the weakest, that were least
   able, or some of the most inquisitive, that were most desirous, to
   understand him, What is this that he saith to us? Though Christ had
   often spoken to this purport before, yet still they were in the dark;
   though precept be upon precept, it is in vain, unless God gave the
   understanding. Now see here, 1. The disciples' weakness, in that they
   could not understand so plain a saying, to which Christ had already
   given them a key, having told them so often in plain terms that he
   should be killed, and the third day rise again; yet, say they, We
   cannot tell what he saith; for, (1.) Sorrow had filled their heart, and
   made them unapt to receive the impressions of comfort. The darkness of
   ignorance and the darkness of melancholy commonly increase and thicken
   one another; mistakes cause griefs, and then griefs confirm mistakes.
   (2.) The notion of Christ's secular kingdom was so deeply rooted in
   them that they could make no sense at all of those sayings of his which
   they knew not how to reconcile with that notion. When we think the
   scripture must be made to agree with the false ideas we have imbibed,
   no wonder that we complain of difficulty; but when our reasonings are
   captivated to revelation, the matter becomes easy. (3.) It should seem,
   that which puzzled them was the little while. If he must go at least,
   yet they could not conceive how he should leave them quickly, when his
   stay hitherto had been so short, and so little while, comparatively.
   Thus it is hard for us to represent to ourselves that change as near
   which yet we know will come certainly, and may come suddenly. When we
   are told, Yet a little while and we must go hence, yet a little while
   and we must give up our account, we know not how to digest it; for we
   always took the vision to be for a great while to come, Ezek. xii. 27.
   2. Their willingness to be instructed. When they were at a loss about
   the meaning of Christ's words, they conferred together upon it, and
   asked help of one another. By mutual converse about divine things we
   both borrow the light of others and improve our own. Observe how
   exactly they repeat Christ's words. Though we cannot fully solve every
   difficulty we meet with in scripture, yet we must not therefore throw
   it by, but revolve what we cannot explain, and wait till God shall
   reveal even this unto us.

   III. The further explication of what Christ had said.

   1. See here why Christ explained it (v. 19); because he knew they were
   desirous to ask him, and designed it. Note, The knots we cannot untie
   we must bring to him who alone can give an understanding. Christ knew
   they were desirous to ask him, but were bashful and ashamed to ask.
   Note, Christ takes cognizance of pious desires, though they be not as
   yet offered up, the groanings that cannot be uttered, and even
   anticipates them with the blessings of his goodness. Christ instructed
   those who he knew were desirous to ask him, though they did not ask.
   Before we call, he answers. Another reason why Christ explained it was
   because he observed them canvassing this matter among themselves: "Do
   you enquire this among yourselves? Well, I will make it easy to you."
   This intimates to us who they are that Christ will teach: (1.) The
   humble, that confess their ignorance, for so much their enquiry
   implied. (2.) The diligent, that use the means they have: "Do you
   enquire? You shall be taught. To him that hath shall be given."

   2. See here how he explained it; not by a nice and critical descant
   upon the words, but by bringing the thing more closely to them; he had
   told them of not seeing him, and seeing him, and they did not apprehend
   the meaning, and therefore he explains it by their sorrowing and
   rejoicing, because we commonly measure things according as they affect
   us (v. 20): You shall weep and lament, for my departure, but the world
   shall rejoice in it; and you shall be sorrowful, while I am absent,
   but, upon my return to you, your sorrow will be turned into joy. But he
   says nothing of the little while, because he saw that this perplexed
   them more than any thing; and it is of no consequence to us to know the
   times and the seasons. Note, Believers have joy or sorrow according as
   they have or have not a sight of Christ, and the tokens of his presence
   with them.

   (1.) What Christ says here, and in v. 21, 22, of their sorrow and joy,
   is primarily to be understood of the present state and circumstances of
   the disciples, and so we have,

   [1.] Their grief foretold: You shall weep and lament, and you shall be
   sorrowful. The sufferings of Christ could not but be the sorrow of his
   disciples. They wept for him because they loved him; the pain of our
   friend is a pain to ourselves; when they slept, it was for sorrow, Luke
   xxii. 45. They wept for themselves, and their own loss, and the sad
   apprehensions they had of what would become of them when he was gone.
   It could not but be a grief to lose him for whom they had left their
   all, and from whom they had expected so much. Christ has given notice
   to his disciples beforehand to expect sorrow, that they may treasure up
   comforts accordingly.

   [2.] The world's rejoicing at the same time: But the world shall
   rejoice. That which is the grief of saints is the joy of sinners.
   First, Those that are strangers to Christ will continue in their carnal
   mirth, and not at all interest themselves in their sorrows. It is
   nothing to them that pass by, Lam. i. 12. Nay, Secondly, Those that are
   enemies to Christ will rejoice because they hope they have conquered
   him, and ruined his interest. When the chief priests had Christ upon
   the cross, we may suppose they made merry over him, as those that dwell
   on earth over the slain witnesses, Rev. xi. 10. Let it be no surprise
   to us if we see others triumphing, when we are trembling for the ark.

   [3.] The return of joy to them in due time: But your sorrow shall be
   turned into joy. As the joy of the hypocrite, so the sorrow of the true
   Christian, is but for a moment. The disciples were glad when they saw
   the Lord. His resurrection was life from the dead to them, and their
   sorrow for Christ's sufferings was turned into a joy of such a nature
   as could not be damped and embittered by any sufferings of their own.
   They were sorrowful, and yet always rejoicing (2 Cor. vi. 10), had
   sorrowful lives and yet joyful hearts.

   (2.) It is applicable to all the faithful followers of the Lamb, and
   describes the common case of Christians.

   [1.] Their condition and disposition are both mournful; sorrows are
   their lot, and seriousness is their temper: those that are acquainted
   with Christ must, as he was, be acquainted with grief; they weep and
   lament for that which others make light of, their own sins, and the
   sins of those about them; they mourn with sufferers that mourn, and
   mourn for sinners that mourn not for themselves.

   [2.] The world, at the same time, goes away with all the mirth; they
   laugh now, and spend their days so jovially that one would think they
   neither knew sorrow nor feared it. Carnal mirth and pleasures are
   surely none of the best things, for then the worst men would not have
   so large a share of them, and the favourites of heaven be such
   strangers to them.

   [3.] Spiritual mourning will shortly be turned into eternal rejoicing.
   Gladness is sown for the upright in heart, that sow tears, and without
   doubt they will shortly reap in joy. Their sorrow will not only be
   followed with joy, but turned into it; for the most precious comforts
   take rise from pious griefs. Thus he illustrates by a similitude taken
   from a woman in travail, to whose sorrows he compares those of his
   disciples, for their encouragement; for it is the will of Christ that
   his people should be a comforted people.

   First, Here is the similitude or parable itself (v. 21): A woman, we
   know, when she is in travail, hath sorrow, she is in exquisite pain,
   because her hour is come, the hour which nature and providence have
   fixed, which she has expected, and cannot escape; but as soon as she is
   delivered of the child, provided she be safely delivered, and the child
   be, though a Jabez (1 Chron. iv. 9), yet not a Benoni (Gen. xxxv. 18),
   then she remembers no more the anguish, her groans and complaints are
   over, and the after--pains are more easily borne, for joy that a man is
   born into the world, anthropos, one of the human race, a child, be it
   son or daughter, for the word signifies either. Observe,

   a. The fruit of the curse, in the sorrow and pain of a woman in
   travail, according to the sentence (Gen. iii. 16), In sorrow shalt thou
   bring forth. These pains are extreme, the greatest griefs and pains are
   compared to them (Ps. xlviii. 6; Isa. xiii. 3; Jer. iv. 31; vi. 24),
   and they are inevitable, 1 Thess. v. 3. See what this world is; all its
   roses are surrounded with thorns, all the children of men are upon this
   account foolish children, that they are the heaviness of her that bore
   them from the very first. This comes of sin.

   b. The fruit of the blessing, in the joy there is for a child born into
   the world. If God had not preserved the blessing in force after the
   fall, Be fruitful and multiply, parents could never have looked upon
   their children with any comfort; but what is the fruit of a blessing is
   matter of joy; the birth of a living child is, (a.) The parents' joy;
   it makes them very glad, Jer. xx. 15. Though children are certain
   cares, uncertain comforts, and often prove the greatest crosses, yet it
   is natural to us to rejoice at their birth. Could we be sure that our
   children, like John, would be filled with the Holy Ghost, we might,
   indeed, like his parents, have joy and gladness in their birth, Luke i.
   14, 15. But when we consider, not only that they are born in sin, but,
   as it is expressed, that they are born into the world, a world of
   snares and a vale of tears, we shall see reason to rejoice with
   trembling, lest it should prove better for them that they had never
   been born. (b.) It is such joy as makes the anguish not to be
   remembered, or remembered as waters that pass away, Job xi. 16. Hæc
   olim meminisse juvabit. Gen. xli. 51. Now this is very proper to set
   forth, [a.] The sorrows of Christ's disciples in this world; they are
   like travailing pains, sure and sharp, but not to last long, and in
   order to a joyful product; they are in pain to be delivered, as the
   church is described (Rev. xii. 2), and the whole creation, Rom. viii.
   22. And, [b.] Their joys after these sorrows, which will wipe away all
   tears, for the former things are passed away, Rev. xxi. 4. When they
   are born into that blessed world, and reap the fruit of all their
   services and sorrows, the toil and anguish of this world will be no
   more remembered, as Christ's were not, when he saw of the travail of
   his soul abundantly to his satisfaction, Isa. liii. 11.

   Secondly, The application of the similitude (v. 22): "You now have
   sorrow, and are likely to have more, but I will see you again, and you
   me, and then all will be well."

   a. Here again he tells them of their sorrow: "You now therefore have
   sorrow; therefore, because I am leaving you," as is intimated in the
   antithesis, I will see you again. Note, Christ's withdrawings are just
   cause of grief to his disciples. If he hide his face, they cannot be
   troubled. When the sun sets, the sun-flower will hang the head. And
   Christ takes notice of these griefs, has a bottle for the tears, and a
   book for the sighs, of all gracious mourners.

   b. He, more largely than before, assures them of a return of joy, Ps.
   xxx. 5, 11. He himself went through his own griefs, and bore ours, for
   the joy that was set before him; and he would have us encourage
   ourselves with the same prospect. Three things recommend the joy:--(a.)
   The cause of it: "I will see you again. I will make you a kind and
   friendly visit, to enquire after you, and minister comfort to you."
   Note, [a.] Christ will graciously return to those that wait for him,
   though for a small moment he has seemed to forsake them, Isa. liv. 7.
   Men, when they are exalted, will scarcely look upon their inferiors;
   but the exalted Jesus will visit his disciples. They shall not only see
   him in his glory, but he will see them in their meanness. [b.] Christ's
   returns are returns of joy to all his disciples. When clouded evidences
   are cleared up and interrupted communion is revived, then is the mouth
   filled with laughter. (b.) The cordiality of it: Your heart shall
   rejoice. Divine consolation put gladness into the heart. Joy in the
   heart is solid, and not flashy; it is secret, and that which a stranger
   does not intermeddle with; it is sweet, and gives a good man
   satisfaction in himself; it is sure, and not easily broken in upon.
   Christ's disciples should heartily rejoice in his returns, sincerely
   and greatly. (c.) The continuance of it: Your joy no man taketh from
   you. Men will attempt to take their joy from them; they would if they
   could; but they shall not prevail. Some understand it of the eternal
   joy of those that are glorified; those that have entered into the joy
   of the Lord shall go no more out. Our joys on earth we are liable to be
   robbed of by a thousand accidents, but heavenly joys are everlasting. I
   rather understand it of the spiritual joys of those that are
   sanctified, particularly the apostles' joy in their apostleship. Thanks
   be to God, says Paul, in the name of the rest, who always causes us to
   triumph, 2 Cor. ii. 14. A malicious world would have taken it from
   them, they would have lost it; but, when they took everything else from
   them, they could not take this; as sorrowful, yet always rejoicing.
   They could not rob them of their joy, because they could not separate
   them from the love of Christ, could not rob them of their God, nor of
   their treasure in heaven.

Encouragement to Prayer.

   23 And in that day ye shall ask me nothing. Verily, verily, I say unto
   you, Whatsoever ye shall ask the Father in my name, he will give it
   you.   24 Hitherto have ye asked nothing in my name: ask, and ye shall
   receive, that your joy may be full.   25 These things have I spoken
   unto you in proverbs: but the time cometh, when I shall no more speak
   unto you in proverbs, but I shall show you plainly of the Father.   26
   At that day ye shall ask in my name: and I say not unto you, that I
   will pray the Father for you:   27 For the Father himself loveth you,
   because ye have loved me, and have believed that I came out from God.

   An answer to their askings is here promised, for their further comfort.
   Now there are two ways of asking: asking by way of enquiry, which is
   the asking of the ignorant; and asking by way of request, which is the
   asking of the indigent. Christ here speaks of both.

   I. By way of enquiry, they should not need to ask (v. 23): "In that day
   you shall ask me nothing;" ouk erotesete ouden--you shall ask no
   questions; "you shall have such a clear knowledge of gospel mysteries,
   by the opening of your understandings, that you shall not need to
   enquire" (as Heb. viii. 11, they shall not teach); "you shall have more
   knowledge on a sudden than hitherto you have had by diligent
   attendance." They had asked some ignorant questions (as ch. ix. 2),
   some ambitious questions (as Matt. xviii. 1), some distrustful ones (as
   Matt. xix. 27), some impertinent ones, (as ch. xxi. 21), some curious
   ones (as Acts i. 6); but after the Spirit was poured out, nothing of
   all this. In the story of the apostles' Acts we seldom find them asking
   questions, as David, Shall I do this? Or, Shall I go thither? For they
   were constantly under a divine guidance. In that weighty case of
   preaching the gospel to the Gentiles, Peter went, nothing doubting,
   Acts x. 20. Asking questions supposes us at a loss, or at least at a
   stand, and the best of us have need to ask questions; but we should aim
   at such a full assurance of understanding that we may not hesitate, but
   be constantly led in a plain path both of truth and duty.

   Now for this he gives a reason (v. 25), which plainly refers to this
   promise, that they should not need to ask questions: "These things have
   I spoken unto you in proverbs, in such a way as you have thought not so
   plain and intelligible as you could have wished, but the time cometh
   when I shall show you plainly, as plainly as you can desire, of the
   Father, so that you shall not need to ask questions."

   1. The great thing Christ would lead them into was the knowledge of
   God: "I will show you the Father, and bring you acquainted with him."
   This is that which Christ designs to give and which all true Christians
   desire to have. When Christ would express the greatest favour intended
   for his disciples, he tells them that it would, show them plainly of
   the Father; for what is the happiness of heaven, but immediately and
   everlastingly to see God? To know God as the Father of our Lord Jesus
   Christ is the greatest mystery for the understanding to please itself
   with the contemplation of; and to know him as our Father is the
   greatest happiness for the will and affections to please themselves
   with the choice and enjoyment of.

   2. Of this he had hitherto spoken to them in proverbs, which are wise
   and instructive sayings, but figurative, and resting in generals.
   Christ had spoken many things very plainly to them, and expounded his
   parables privately to the disciples, but, (1.) Considering their
   dulness, and unaptness to receive what he said to them, he might be
   said to speak in proverbs; what he said to them was as a book sealed,
   Isa. xxix. 11. (2.) Comparing the discoveries he had made to them, in
   what he had spoken to their ears, with what he would make to them when
   he would put his Spirit into their heart, all hitherto had been
   proverbs. It would be a pleasing surprise to themselves, and they would
   think themselves in a new world, when they would reflect upon all their
   former notions as confused and enigmatical, compared with their present
   clear and distinct knowledge of divine things. The ministration of the
   letter was nothing to that of the Spirit, 2 Cor. iii. 8-11. (3.)
   Confining it to what he had said of the Father, and the counsels of the
   Father. what he had said was very dark, compared with what was shortly
   to be revealed, Col. ii. 2.

   3. He would speak to them plainly, parresia--with freedom, of the
   Father. When the Spirit was poured out, the apostles attained to a much
   greater knowledge of divine things than they had before, as appears by
   the utterance the Spirit gave them, Acts ii. 4. They were led into the
   mystery of those things of which they had previously a very confused
   idea; and what the Spirit showed them Christ is here said to show them,
   for, as the Father speaks by the Son, so the Son by the Spirit. But
   this promise will have its full accomplishment in heaven, where we
   shall see the Father as he is, face to face, not as we do now, through
   a glass darkly (1 Cor. xiii. 12), which is matter of comfort to us
   under the cloud of present darkness, by reason of which we cannot order
   our speech, but often disorder it. While we are here, we have many
   questions to ask concerning the invisible God and the invisible world;
   but in that day we shall see all things clearly, and ask no more
   questions.

   II. He promises that by way of request they should ask nothing in vain.
   it is taken for granted that all Christ's disciples give themselves to
   prayer. He has taught them by his precept and pattern to be much in
   prayer; this must be their support and comfort when he had left them;
   their instruction, direction, strength, and success, must be fetched in
   by prayer. Now,

   1. Here is an express promise of a grant, v. 23. The preface to this
   promise is such as makes it inviolably sure, and leaves no room to
   question it: "Verily, verily, I say unto you, I pledge my veracity upon
   it." The promise itself is incomparably rich and sweet; the golden
   sceptre is here held out to us, with the word, What is thy petition,
   and it shall be granted? For he says, Whatsoever you shall ask the
   Father in my name, he will give it to you. We had it before, ch. xiv.
   13. What would we more? The promise is as express as we can desire.
   (1.) We are here taught how to seek; we must ask the Father in Christ's
   name; we must have an eye to God as a Father, and come as children to
   him; and to Christ as Mediator, and come as clients. Asking of the
   Father includes a sense of spiritual blessings, with a conviction that
   they are to be had from God only. It included also humility of address
   to him, with a believing confidence in him, as a Father able and ready
   to help us. Asking in Christ's name includes an acknowledgment of our
   own unworthiness to receive any favour from God, a complacency in the
   method God has taken of keeping up a correspondence with us by his Son,
   and an entire dependence upon Christ as the Lord our Righteousness.
   (2.) We are here told how we shall speed: He will give it to you. What
   more can we wish for than to have what we want, nay, to have what we
   will, in conformity to God's will, for the asking? He will give it to
   you from whom proceedeth every good and perfect gift. What Christ
   purchased by the merit of his death, he needed not for himself, but
   intended it for, and consigned it to, his faithful followers; and
   having given a valuable consideration for it, which was accepted in
   full, by this promise he draws a bill as it were upon the treasury in
   heaven, which we are to present by prayer, and in his name to ask for
   that which is purchased and promised, according to the true intent of
   the new covenant. Christ had promised them great illumination by the
   Spirit, but they must pray for it, and did so, Acts i. 14. God will for
   this be enquired of. He had promised them perfection hereafter, but
   what shall they do in the mean time? They must continue praying.
   Perfect fruition is reserved for the land of our rest; asking and
   receiving are the comfort of the land of our pilgrimage.

   2. Here is an invitation for them to petition. It is thought sufficient
   if great men permit addresses, but Christ calls upon us to petition, v.
   24.

   (1.) He looks back upon their practice hitherto: Hitherto have you
   asked nothing in my name. This refers either [1.] To the matter of
   their prayers: "You have asked nothing comparatively, nothing to what
   you might have asked, and will ask when the Spirit is poured out." See
   what a generous benefactor our Lord Jesus is, above all benefactors; he
   gives liberally, and is so far from upbraiding us with the frequency
   and largeness of his gifts that he rather upbraids us with the
   seldomness and straitness of our requests: "You have asked nothing in
   comparison of what you want, and what I have to give, and have promised
   to give." We are told to open our mouth wide. Or, [2.] To the name in
   which they prayed. They prayed many a prayer, but never so expressly in
   the name of Christ as now he was directing them to do; for he had not
   as yet offered up that great sacrifice in the virtue of which our
   prayers were to be accepted, nor entered upon his intercession for us,
   the incense whereof was to perfume all our devotions, and so enable us
   to pray in his name. Hitherto they had cast out devils, and healed
   diseases, in the name of Christ, as a king and a prophet, but they
   could not as yet distinctly pray in his name as a priest.

   (2.) He looks forward to their practice for the future: Ask and you
   shall receive, that your joy may be full. Here, [1.] He directs them to
   ask for all that they needed and he had promised. [2.] He assures them
   that they shall receive. What we ask from a principle of grace God will
   graciously give: You shall receive it. There is something more in this
   than the promise that he will give it. He will not only give it, but
   give you to receive it, give you the comfort and benefit of it, a heart
   to eat of it, Eccl. vi. 2. [3.] That hereby their joy shall be full.
   This denotes, First. The blessed effect of the prayer of faith; it
   helps to fill up the joy of faith. Would we have our joy full, as full
   as it is capable of being in this world, we must be much in prayer.
   When we are told to rejoice evermore, it follows immediately, Pray
   without ceasing. See how high we are to aim in prayer--not only at
   peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of
   the answer of peace: "Ask, and you shall receive that which will fill
   your joy." God's gifts, through Christ, fill the treasures of the soul,
   they fill its joy, Prov. viii. 21. "Ask for the gift of the Holy Ghost,
   and you shall receive it; and whereas other knowledge increaseth sorrow
   (Eccl. i. 18), the knowledge he gives will increase, will fill, your
   joy."

   3. Here are the grounds upon which they might hope to speed (v. 26,
   27), which are summed up in short by the apostle (1 John ii. 1): "We
   have an advocate with the Father."

   (1.) We have an advocate; as to this, Christ saw cause at present not
   to insist upon it, only to make the following encouragement shine the
   brighter: "I say not unto you that I will pray the Father for you.
   Suppose I should not tell you that I will intercede for you, should not
   undertake to solicit every particular cause you have depending there,
   yet it may be a general ground of comfort that I have settled a
   correspondence between you and God, have erected a throne of grace, and
   consecrated for you a new and living way into the holiest." He speaks
   as if they needed not any favours, when he had prevailed for the gift
   of the Holy Ghost to make intercession within them, as Spirit of
   adoption, crying Abba, Father; as if they had no further need of him to
   pray for them now, but we shall find that he does more for us than he
   says he will. Men's performances often come short of their promises,
   but Christ's go beyond them.

   (2.) We have to do with a Father, which is so great an encouragement
   that it does in a manner supersede the other: "For the Father himself
   loveth you, philei hymas, he is a friend to you, and you cannot be
   better befriended." Note, The disciples of Christ are the beloved of
   God himself. Christ not only turned away God's wrath from us, and
   brought us into a covenant of peace and reconciliation, but purchased
   his favour for us, and brought us into a covenant of friendship.
   Observe what an emphasis is laid upon this "The Father himself loveth
   you, who is perfectly happy in the enjoyment of himself, whose
   self-love is both his infinite rectitude and his infinite blessedness;
   yet he is pleased to love you." The Father himself, whose favour you
   have forfeited, and whose wrath you have incurred, and with whom you
   need an advocate, he himself now loves you. Observe, [1.] Why the
   Father loved the disciples of Christ: Because you have loved me, and
   have believed that I am come from God, that is, because you are my
   disciples indeed: not as if the love began on their side, but when by
   his grace he has wrought in us a love to him he is well pleased with
   the work of his own hands. See here, First, What is the character of
   Christ's disciples; they love him, because they believe he came out
   from God, is the only-begotten of the Father, and his high-commissioner
   to the world. Note, Faith in Christ works by love to him, Gal. v. 6. If
   we believe him to be the Son of God, we cannot but love him as
   infinitely lovely in himself; and if we believe him to be our Saviour,
   we cannot but love him as the most kind to us. Observe with what
   respect Christ is pleased to speak of his disciples' love to him, and
   how kindly he took it; he speaks of it as that which recommended them
   to his Father's favour: "You have loved me and believed in me when the
   world has hated and rejected me; and you shall be distinguished
   yourselves." Secondly, See what advantage Christ's faithful disciples
   have, the Father loves them, and that because they love Christ; so well
   pleased is he in him that he is well pleased with all his friends. [2.]
   What encouragement this gave them in prayer. They need not fear
   speeding when they came to one that loved them, and wished them well.
   First, This cautions us against hard thoughts of God. When we are
   taught in prayer to plead Christ's merit and intercession, it is not as
   if all the kindness were in Christ only, and in God nothing but wrath
   and fury; no, the matter is not so, the Father's love and good-will
   appointed Christ to be the Mediator; so that we owe Christ's merit to
   God's mercy in giving him for us. Secondly, Let it cherish and confirm
   in us good thoughts of God. Believers, that love Christ, ought to know
   that God loves them, and therefore to come boldly to him as children to
   a loving Father.

Christ's Discoveries of Himself.

   28 I came forth from the Father, and am come into the world: again, I
   leave the world, and go to the Father.   29 His disciples said unto
   him, Lo, now speakest thou plainly, and speakest no proverb.   30 Now
   are we sure that thou knowest all things, and needest not that any man
   should ask thee: by this we believe that thou camest forth from God.
   31 Jesus answered them, Do ye now believe?   32 Behold, the hour
   cometh, yea, is now come, that ye shall be scattered, every man to his
   own, and shall leave me alone: and yet I am not alone, because the
   Father is with me.   33 These things I have spoken unto you, that in me
   ye might have peace. In the world ye shall have tribulation: but be of
   good cheer; I have overcome the world.

   Two things Christ here comforts his disciples with:--

   I. With an assurance that, though he was leaving the world, he was
   returning to his Father, from whom he came forth v. 28-32, where we
   have,

   1. A plain declaration of Christ's mission from the Father, and his
   return to him (v. 28): I came forth from the Father, and am come, as
   you see, into the world. Again, I leave the world, as you will see
   shortly, and go to the Father. This is the conclusion of the whole
   matter. There was nothing he had more inculcated upon them than these
   two things--whence he came, and whither he went, the Alpha and Omega of
   the mystery of godliness (1 Tim. iii. 16), that the Redeemer, in his
   entrance, was God manifest in the flesh, and in his exit was received
   up into glory.

   (1.) These two great truths are here, [1.] Contracted, and put into a
   few words. Brief summaries of Christian doctrine are of great use to
   young beginners. The principles of the oracles of God brought into a
   little compass in creeds and catechisms have, like the beams of the sun
   contracted in a burning glass, conveyed divine light and heat with a
   wonderful power. Such we have, Job xxviii. 28; Eccl. xii. 13; 1 Tim. i.
   15; Tit. ii. 11, 12; 1 John v. 11; much in a little. [2.] Compared, and
   set the one over against the other. There is an admirable harmony in
   divine truths; they both corroborate and illustrate one another;
   Christ's coming and his going do so. Christ had commended his disciples
   for believing that he came forth from God (v. 27), and thence infers
   the necessity and equity of his returning to God again, which therefore
   should not seem to them either strange or sad. Note, The due
   improvement of what we know and own would help us into the
   understanding of that which seems difficult and doubtful.

   (2.) If we ask concerning the Redeemer whence he came, and whither he
   went, we are told, [1.] That he came from the Father, who sanctified
   and sealed him; and he came into this world, this lower world, this
   world of mankind, among whom by his incarnation he was pleased to
   incorporate himself. Here his business lay, and hither he came to
   attend it. He left his home for this strange country; his palace for
   this cottage; wonderful condescension! [2.] That, when he had done his
   work on earth, he left the world, and went back to his Father at his
   ascension. He was not forced away, but made it his own act and deed to
   leave the world, to return to it no more till he comes to put an end to
   it; yet still he is spiritually present with his church, and will be to
   the end.

   2. The disciples' satisfaction in this declaration (v. 29, 30): Lo, now
   speakest though plainly. It should seem, this one word of Christ did
   them more good than all the rest, though he had said many things likely
   enough to fasten upon them. The Spirit, as the wind, blows when and
   where, and by what word he pleases; perhaps a word that has been spoken
   once, yea twice, and not perceived, yet, being often repeated, takes
   hold at last. Two things they improved in by this saying:--

   (1.) In knowledge: Lo, now speakest thou plainly. When they were in the
   dark concerning what he said, they did not say, Lo, now speakest thou
   obscurely, as blaming him; but now that they apprehend his meaning they
   give him glory for condescending to their capacity: Lo, now speakest
   thou plainly. Divine truths are most likely to do good when they are
   spoken plainly, 1 Cor. ii. 4. Observe how they triumphed, as the
   mathematician did with his heureka, heureka, when he had hit upon a
   demonstration he had long been in quest of: I have found it, I have
   found it. Note, When Christ is pleased to speak plainly to our souls,
   and to bring us with open face to behold his glory, we have reason to
   rejoice in it.

   (2.) In faith: Now are we sure. Observe,

   [1.] What was the matter of their faith: We believe that thou camest
   forth from God. He had said (v. 27) that they did believe this; "Lord"
   (say they) "we do believe it, and we have cause to believe it, and we
   know that we believe it, and have the comfort of it."

   [2.] What was the motive of their faith--his omniscience. This proved
   him a teacher come from God, and more than a prophet, that he knew all
   things, which they were convinced of by this that he resolved those
   doubts which were hid in their hearts, and answered the scruples they
   had not confessed. Note, Those know Christ best that know him by
   experience, that can say of his power, It works in me; of his love, He
   loved me. And this proves Christ not only to have a divine mission, but
   to be a divine person, that he is a discerner of the thoughts and
   intents of the heart, therefore the essential, eternal Word, Heb. iv.
   12, 13. He has made all the churches to know that he searches the reins
   and the heart, Rev. ii. 23. This confirmed the faith of the disciples
   here, as it made the first impression upon the woman of Samaria that
   Christ told her all the things that ever she did (ch. iv. 29), and upon
   Nathanael that Christ saw him under the fig-tree, ch. i. 48, 49.

   These words, and needest not that any man should ask thee, may bespeak
   either, First, Christ's aptness to teach. He prevents us with his
   instructions, and is communicative of the treasures of wisdom and
   knowledge that are hid in him, and needs not to be importuned. Or,
   Secondly, His ability to teach: "Thou needest not, as other teachers,
   to have the learners' doubts told thee, for thou knowest, without being
   told, what they stumble at." The best of teachers can only answer what
   is spoken, but Christ can answer what is thought, what we are afraid to
   ask, as the disciples were, Mark ix. 32. Thus he can have compassion,
   Heb. v. 2.

   3. The gentle rebuke Christ gave the disciples for their confidence
   that they now understood him, v. 31, 32. Observing how they triumphed
   in their attainments, he said, "Do you now believe? Do you now look
   upon yourselves as advanced and confirmed disciples? Do you now think
   you shall make no more blunders? Alas! you know not your own weakness;
   you will very shortly be scattered every man to his own," &c. Here we
   have,

   (1.) A question, designed to put them upon consideration: Do you now
   believe? [1.] "If now, why not sooner? Have you not heard the same
   things many a time before?" Those who after many instructions and
   invitations are at last persuaded to believe have reason to be ashamed
   that they stood it out so long. [2.] "If now, why not ever? When an
   hour of temptation comes, where will your faith be then?" As far as
   there is inconstancy in our faith there is cause to question the
   sincerity of it, and to ask, "Do we indeed believe?"

   (2.) A prediction of their fall, that, how confident soever they were
   now of their own stability, in a little time they would all desert him,
   which was fulfilled that very night, when, upon his being seized by a
   party of the guards, all his disciples forsook him and fled, Matt.
   xxvi. 56. They were scattered, [1.] From one another; they shifted
   every one for his own safety, without any care or concern for each
   other. Troublous times are times of scattering to Christian societies;
   in the cloudy and dark day the flock of Christ is dispersed, Ezek.
   xxxiv. 12. So Christ, as a society, is not visible. [2.] Scattered for
   him: You shall leave me alone. They should have been witnesses for him
   upon his trial, should have ministered to him in his sufferings; if
   they could have given him no comfort they might have done him some
   credit; but they were ashamed of his chain, and afraid of sharing with
   him in his sufferings, and left him alone. Note, Many a good cause,
   when it is distressed by its enemies, is deserted by its friends. The
   disciples had continued with Christ in his other temptations and yet
   turned their back upon him now; those that are tried, do not always
   prove trusty. If we at any time find our friends unkind to us, let us
   remember that Christ's were so to him. When they left him alone, they
   were scattered every man to his own; not to their own possessions or
   habitations, these were in Galilee; but to their own friends and
   acquaintance in Jerusalem; every one went his own way, where he fancied
   he should be most safe. Every man to secure his own; himself and his
   own life. Note, Those will not dare to suffer for their religion that
   seek their own things more than the things of Christ, and that look
   upon the things of this world as their ta idia--their own property, and
   in which their happiness is bound up. Now observe here, First, Christ
   knew before that his disciples would thus desert him in the critical
   moment, and yet he was still tender of them, and in nothing unkind. We
   are ready to say of some, "If we could have foreseen their ingratitude,
   we would not have been so prodigal of our favours to them;" Christ did
   foresee theirs, and yet was kind to them. Secondly, He told them of it,
   to be a rebuke to their exultation in their present attainments: "Do
   you now believe? Be not high-minded, but fear; for you will find your
   faith so sorely shaken as to make it questionable whether it be sincere
   or no, in a little time." Note, even when we are taking the comfort of
   our graces, it is good to be reminded of our dangers from our
   corruptions. When our faith is strong, our love flaming, and our
   evidences are clear, yet we cannot infer thence that to-morrow shall be
   as this day. Even when we have most reason to think we stand, yet we
   have reason enough to take heed lest we fall. Thirdly, He spoke of it
   as a thing very near. The hour was already come, in a manner, when they
   would be as shy of him as ever they had been fond of him. Note, A
   little time may produce great changes, both concerning us and in us.

   (3.) An assurance of his own comfort notwithstanding: Yet I am not
   alone. He would not be thought to complain of their deserting him, as
   if it were any real damage to him; for in their absence he should be
   sure of his Father's presence, which was instar omnium--every thing:
   The Father is with me. We may consider this, [1.] As a privilege
   peculiar to the Lord Jesus; the Father was so with him in his
   sufferings as he never was with any, for still he was in the bosom of
   the Father. The divine nature did not desert the human nature, but
   supported it, and put an invincible comfort and an inestimable value
   into his sufferings. The Father had engaged to be with him in his whole
   undertaking (Ps. lxxxix. 21, &c.), and to preserve him (Isa. xlix. 8);
   this emboldened him, Isa. l. 7. Even when he complained of his Father's
   forsaking him, yet he called him My God, and presently after was so
   well assured of his favourable presence with him as to commit his
   Spirit into his hand. This he had comforted himself with all along (ch.
   viii. 29), He that sent me is with me, the Father hath not left me
   alone, and especially now at last. This assists our faith in the
   acceptableness of Christ's satisfaction; no doubt, the Father was well
   pleased in him, for he went along with him in his undertaking from
   first to last. [2.] As a privilege common to all believers, by virtue
   of their union with Christ; when they are alone, they are not alone,
   but the Father is with them. First, When solitude is their choice, when
   they are alone, as Isaac in the field, Nathanael under the fig-tree,
   Peter upon the house-top, meditating and praying, the Father is with
   them. Those that converse with God in solitude are never less alone
   than when alone. A good God and a good heart are good company at any
   time. Secondly, When solitude is their affliction, their enemies lay
   them alone, and their friends leave them so, their company, like Job's,
   is made desolate; yet they are not so much alone as they are thought to
   be, the Father is with them, as he was with Joseph in his bonds and
   with John in his banishment. In their greatest troubles they are as one
   whom his father pities, as one whom his mother comforts. And, while we
   have God's favourable presence with us, we are happy, and ought to be
   easy, though all the world forsake us. Non deo tribuimus justum honorem
   nisi solus ipse nobis sufficiat--We do not render due honour to God,
   unless we deem him alone all-sufficient.--Calvin.

   II. He comforts them with a promise of peace in him, by virtue of his
   victory over the world, whatever troubles they might meet with in it
   (v. 33): "These things have I spoken, that in me you might have peace;
   and if you have it not in me you will not have it at all, for in the
   world you shall have tribulation; you must expect no other, and yet may
   cheer up yourselves, for I have overcome the world." Observe,

   1. The end Christ aimed at in preaching this farewell sermon to his
   disciples: That in him they might have peace. He did not hereby intend
   to give them a full view of that doctrine which they were shortly to be
   made masters of by the pouring out of the Spirit, but only to satisfy
   them for the present that his departure from them was really for the
   best. Or, we may take it more generally: Christ had said all this to
   them that by enjoying him they might have the best enjoyment of
   themselves. Note, (1.) It is the will of Christ that his disciples
   should have peace within, whatever their troubles may be without. (2.)
   Peace in Christ is the only true peace, and in him alone believers have
   it, for this man shall be the peace, Mic. v. 5. Through him we have
   peace with God, and so in him we have peace in our own minds. (3.) The
   word of Christ aims at this, that in him we may have peace. Peace is
   the fruit of the lips, and of his lips, Isa. lvii. 19.

   2. The entertainment they were likely to meet with in the world: "You
   shall not have outward peace, never expect it." Though they were sent
   to proclaim peace on earth, and good-will towards men, they must expect
   trouble on earth, and ill-will from men. Note, It has been the lot of
   Christ's disciples to have more or less tribulation in this world. Men
   persecute them because they are so good, and God corrects them because
   they are no better. Men design to cut them off from the earth, and God
   designs by affliction to make them meet for heaven; and so between both
   they shall have tribulation.

   3. The encouragement Christ gives them with reference hereto: But be of
   good cheer, tharseite. "Not only be of good comfort, but be of good
   courage; have a good heart on it, all shall be well." Note, In the
   midst of the tribulations of this world it is the duty and interest of
   Christ's disciples to be of good cheer, to keep up their delight in God
   whatever is pressing, and their hope in God whatever is threatening; as
   sorrowful indeed, in compliance with the temper of the climate, and yet
   always rejoicing, always cheerful (2 Cor. vi. 10), even in tribulation,
   Rom. v. 3.

   4. The ground of that encouragement: I have overcome the world.
   Christ's victory is a Christian triumph. Christ overcame the prince of
   this world, disarmed him, and cast him out; and still treads Satan
   under our feet. He overcame the children of this world, by the
   conversion of many to the faith and obedience of his gospel, making
   them the children of his kingdom. When he sends his disciples to preach
   the gospel to all the world, "Be of good cheer," says he, "I have
   overcome the world as far as I have gone, and so shall you; though you
   have tribulation in the world, yet you shall gain your point, and
   captivate the world," Rev. vi. 2. He overcame the wicked of the world,
   for many a time he put his enemies to silence, to shame; "And be you of
   good cheer, for the Spirit will enable you to do so too." He overcame
   the evil things of the world by submitting to them; he endured the
   cross, despising it and the shame of it; and he overcame the good
   things of it by being wholly dead to them; its honours had no beauty in
   his eye, its pleasures no charms. Never was there such a conqueror of
   the world as Christ was, and we ought to be encouraged by it, (1.)
   Because Christ has overcome the world before us; so that we may look
   upon it as a conquered enemy, that has many a time been baffled. Nay,
   (2.) He has conquered it for us, as the captain of our salvation. We
   are interested in his victory; by his cross the world is crucified to
   us, which bespeaks it completely conquered and put into our possession;
   all is yours, even the world. Christ having overcome the world,
   believers have nothing to do but to pursue their victory, and divide
   the spoil; and this we do by faith, 1 John v. 4. We are more than
   conquerors through him that loved us.
     __________________________________________________________________

J O H N.

  CHAP. XVII.

   This chapter is a prayer, it is the Lord's prayer, the Lord Christ's
   prayer. There was one Lord's prayer which he taught us to pray, and did
   not pray himself, for he needed not to pray for the forgiveness of sin;
   but this was properly and peculiarly his, and suited him only as a
   Mediator, and is a sample of his intercession, and yet is of use to us
   both for instruction and encouragement in prayer. Observe, I. The
   circumstances of the prayer, ver. 1. II. The prayer itself. 1. He prays
   for himself, ver. 1-5. 2. He prays for those that are his. And in this
   see, (1.) The general pleas with which he introduces his petitions for
   them, ver. 6-10. (2.) The particular petitions he puts up for them [1.]
   That they might be kept, ver. 11-16. [2.] That they might be
   sanctified, ver. 17-19. [3.] That they might be united, ver. 11 and
   20-23. [4.] That they might be glorified, ver. 24-26.

Christ's Intercessory Prayer.

   1 These words spake Jesus, and lifted up his eyes to heaven, and said,
   Father, the hour is come; glorify thy Son, that thy Son also may
   glorify thee:   2 As thou hast given him power over all flesh, that he
   should give eternal life to as many as thou hast given him.   3 And
   this is life eternal, that they might know thee the only true God, and
   Jesus Christ, whom thou hast sent.   4 I have glorified thee on the
   earth: I have finished the work which thou gavest me to do.   5 And
   now, O Father, glorify thou me with thine own self with the glory which
   I had with thee before the world was.

   Here we have, I. The circumstances of this prayer, v. 1. Many a solemn
   prayer Christ made in the days of his flesh (sometimes he continued all
   night in prayer), but none of his prayers are recorded so fully as
   this. Observe,

   1. The time when he prayed this prayer; when he had spoken these words,
   had given the foregoing farewell to his disciples, he prayed this
   prayer in their hearing; so that, (1.) It was a prayer after a sermon;
   when he had spoken from God to them, he turned to speak to God for
   them. Note, Those we preach to we must pray for. He that was to
   prophesy upon the dry bones was also to pray, Come, O breath, and
   breathe upon them. And the word preached should be prayed over, for God
   gives the increase. (2.) It was a prayer after sacrament; after Christ
   and his disciples had eaten the passover and the Lord's supper
   together, and he had given them a suitable exhortation, he closed the
   solemnity with this prayer, that God would preserve the good
   impressions of the ordinance upon them. (3.) It was a family-prayer.
   Christ's disciples were his family, and, to set a good example before
   the masters of families, he not only, as the son of Abraham, taught his
   household (Gen. xviii. 19), but, as a son of David, blessed his
   household (2 Sam. vi. 20), prayed for them and with them. (4.) It was a
   parting prayer. When we and our friends are parting, it is good to part
   with prayer, Acts xx. 36. Christ was parting by death, and that parting
   should be sanctified and sweetened by prayer. Dying Jacob blessed the
   twelve patriarchs, dying Moses the twelve tribes, and so, here, dying
   Jesus the twelve apostles. (5.) It was a prayer that was a preface to
   his sacrifice, which he was now about to offer on earth, specifying the
   favours and blessings designed to be purchased by the merit of his
   death for those that were his; like a deed leading the uses of a fine,
   and directing to what intents and purposes it shall be levied. Christ
   prayed then as a priest now offering sacrifice, in the virtue of which
   all prayers were to be made. (6.) It was a prayer that was a specimen
   of his intercession, which he ever lives to make for us within the
   veil. Not that in his exalted state he addresses himself to his Father
   by way of humble petition, as when he was on earth. No, his
   intercession in heaven is a presenting of his merit to his Father, with
   a suing out of the benefit of it for all his chosen ones.

   2. The outward expression of fervent desire which he used in this
   prayer: He lifted up his eyes to heaven, as before (ch. xi. 41); not
   that Christ needed thus to engage his own attention, but he was pleased
   thus to sanctify this gesture to those that use it, and justify it
   against those that ridicule it. It is significant of the lifting up of
   the soul to God in prayer, Ps. xxv. 1. Sursum corda was anciently used
   as a call to prayer, Up with your hearts, up to heaven; thither we must
   direct our desires in prayer, and thence we must expect to receive the
   good things we pray for.

   II. The first part of the prayer itself, in which Christ prays for
   himself. Observe here,

   1. He prays to God as a Father: He lifted up his eyes, and said,
   Father. Note, As prayer is to be made to God only, so it is our duty in
   prayer to eye him as a Father, and to call him our Father. All that
   have the Spirit of adoption are taught to cry Abba, Father, v. 25. For
   it will be of great use to us in prayer, both for direction and for
   encouragement, to call God as we hope to find him.

   2. He prayed for himself first. Though Christ, as God, was prayed to,
   Christ, as man, prayed; thus it became him to fulfill all
   righteousness. It was said to him, as it is said to us, Ask, and I will
   give thee, Ps. ii. 8. What he had purchased he must ask for; and shall
   we expect to have what we never merited, but have a thousand times
   forfeited, unless we pray for it? This puts an honour upon prayer, that
   it was the messenger Christ sent on his errands, the way in which even
   he corresponded with Heaven. It likewise gives great encouragement to
   praying people, and cause to hope that even the prayer of the destitute
   shall not be despised; time was when he that is advocate for us had a
   cause of his own to solicit, a great cause, on the success of which
   depended all his honour as Mediator; and this he was to solicit in the
   same method that is prescribed to us, by prayers and supplications
   (Heb. v. 7), so that he knows the heart of a petitioner (Exod. xxiii.
   9), he knows the way. Now observe, Christ began with prayer for
   himself, and afterwards prayed for his disciples; this charity must
   begin at home, though it must not end there. We must love and pray for
   our neighbor as ourselves, and therefore must in a right manner love
   and pray for ourselves first. Christ was much shorter in his prayer for
   himself than in his prayer for his disciples. Our prayers for the
   church must not be crowded into a corner of our prayers; in making
   supplication for all saints, we have room enough to enlarge, and should
   not straiten ourselves. Now here are two petitions which Christ puts up
   for himself, and these two are one--that he might be glorified. But
   this one petition, Glorify thou me, is twice put up, because it has a
   double reference. To the prosecution of his undertaking further:
   Glorify me, that I may glorify thee, in doing what is agreed upon to be
   yet done, v. 1-3. And to the performance of his undertaking hitherto:
   "Glorify me, for I have glorified thee. I have done my part, and now,
   Lord, do thine," v. 4, 5.

   (1.) Christ here prays to be glorified, in order to his glorifying God
   (v. 1): Glorify thy Son according to thy promise, that thy Son may
   glorify thee according to his understanding. Here observe,

   [1.] What he prays for--that he might be glorified in this world: "The
   hour is come when all the powers of darkness will combine to vilify thy
   Son; now, Father, glorify him." The Father glorified the Son upon
   earth, First, Even in his sufferings, by the signs and wonders which
   attended them. When they that came to take him were thunder-struck with
   a word,--when Judas confessed him innocent, and sealed that confession
   with his own guilty blood,--when the judge's wife asleep, and the judge
   himself awake, pronounced him righteous,--when the sun was darkened,
   and the veil of the temple rent, then the Father not only justified,
   but glorified the Son. Nay, Secondly, Even by his sufferings; when he
   was crucified, he was magnified, he was glorified, ch. xiii. 31. It was
   in his cross that he conquered Satan and death; his thorns were a
   crown, and Pilate in the inscription over his head wrote more than he
   thought. But, Thirdly, Much more after his sufferings. The Father
   glorified the Son when he raised him from the dead, showed him openly
   to chosen witnesses, and poured out the Spirit to support and plead his
   cause, and to set up his kingdom among men, then he glorified him. This
   he here prays for, and insists upon.

   [2.] What he pleads to enforce this request.

   First, He pleads relation: Glorify thy Son; thy Son as God, as
   Mediator. It is in consideration of this that the heathen are given him
   for his inheritance; for thou art my Son, Ps. ii. 7, 8. The devil had
   tempted him to renounce his sonship with an offer of the kingdoms of
   this world; but he rejected the offer with disdain, and depended upon
   his Father for his preferment, and here applies himself to him for it.
   Note, Those that have received the adoption of sons may in faith pray
   for the inheritance of sons; if sanctified, then glorified: Father,
   glorify thy Son.

   Secondly, He pleads the time: The hour is come; the season prefixed to
   an hour. The hour of Christ's passion was determined in the counsel of
   God. He had often said his hour was not yet come; but now it was come,
   and he knew it. Man knows not his time (Eccl. ix. 12), but the Son of
   man did. He calls it this hour (ch. xii. 27), and here, the hour;
   compare Mark xiv. 35; ch. xvi. 21. For the hour of the Redeemer's
   death, which was also the hour of the Redeemer's birth, was the most
   signal and remarkable hour, and, without doubt, the most critical, that
   ever was since the clock of time was first set a going. Never was there
   such an hour as that, nor did ever any hour challenge such expectations
   of it before, nor such reflections upon it after. 1. "The hour is come
   in the midst of which I need to be owned." Now is the hour when this
   grand affair is come to a crisis; after many a skirmish the decisive
   battle between heaven and hell is now to be fought, and that great
   cause in which God's honour and man's happiness are together embarked
   must now be either won or lost for ever. The two champions David and
   Goliath, Michael and the dragon, are now entering the lists; the
   trumpet sounds for an engagement that will be irretrievably fatal
   either to the one or to the other: "Now glorify thy Son, now give him
   victory over principalities and powers, now let the bruising of his
   heel be the breaking of the serpent's head, now let thy Son be so
   upheld as not to fail nor be discouraged." When Joshua went forth
   conquering and to conquer, it is said, The Lord magnified Joshua; so he
   glorified his Son when he made the cross his triumphant chariot. 2.
   "The hour is come in the close of which I expect to be crowned; the
   hour is come when I am to be glorified, and, set at thy right hand."
   Betwixt him and that glory there intervened a bloody scene of
   suffering; but, being short, he speaks as if he made little of it: The
   hour is come that I must be glorified; and he did not expect it till
   then. Good Christians in a trying hour, particularly a dying hour, may
   thus plead: "Now the hour is come, stand by me, appear for me, now or
   never: now the earthly tabernacle is to be dissolved, the hour is come
   that I should be glorified." 2 Cor. v. 1.

   Thirdly, He pleads the Father's own interest and concern herein: That
   thy Son may also glorify thee; for he had consecrated his whole
   undertaking to his Father's honour. He desired to be carried
   triumphantly through his sufferings to his glory, that he might glorify
   the Father two ways:--1. By the death of the cross, which he was now to
   suffer. Father, glorify thy name, expressed the great intention of his
   sufferings, which was to retrieve his Father's injured honour among
   men, and, by his satisfaction, to come up to the glory of God, which
   man, by his sin, came short of: "Father, own me in my sufferings, that
   I may honour thee by them." 2. By the doctrine of the cross, which was
   now shortly to be published to the world, by which God's kingdom was to
   be re-established among men. He prays that his Father would so grace
   his sufferings, and crown them, as not only to take off the offence of
   the cross, but to make it, to those that are saved, the wisdom of God
   and the power of God. If God had not glorified Christ crucified, by
   raising him from the dead, his whole undertaking had been crushed;
   therefore glorify me, that I may glorify thee. Now thereby he hath
   taught us, (1.) What to eye and aim at in our prayers, in all our
   designs and desires--and that is, the honour of God. It being our chief
   end to glorify God, other things must be sought and attended to in
   subordination and subserviency to the Lord. "Do this and the other for
   thy servant, that thy servant may glorify thee. Give me health, that I
   may glorify thee with my body; success, that I may glorify thee with my
   estate," &c. Hallowed be thy name must be our first petition, which
   must fix our end in all our other petitions, 1 Peter iv. 11. (2.) He
   hath taught us what to expect and hope for. If we sincerely set
   ourselves to glorify our Father, he will not be wanting to do that for
   us which is requisite to put us into a capacity of glorifying him, to
   give us the grace he knows sufficient, and the opportunity he sees
   convenient. But, if we secretly honour ourselves more than him, it is
   just with him to leave us in the hand of our own counsels, and then,
   instead of honouring ourselves, we shall shame ourselves.

   Fourthly, He pleads his commission (v. 2, 3); he desires to glorify his
   Father, in conformity to, and in pursuance of, the commission given
   him: "Glorify thy Son, as thou hast given him power, glorify him in the
   execution of the powers thou hast given him," so it is connected with
   the petition; or, that thy Son may glorify thee according to the power
   given him, so it is connected with the plea. Now see here the power of
   the Mediator.

   a. The origin of his power: Thou hast given him power; he has it from
   God, to whom all power belongs. Man, in his fallen state, must, in
   order to his recovery, be taken under a new model of government, which
   could not be erected but by a special commission under the broad seal
   of heaven, directed to the undertaker of that glorious work, and
   constituting him sole arbitrator of the grand difference that was, and
   sole guarantee of the grand alliance that was to be, between God and
   man; so as to this office, he received his power, which was to be
   executed in a way distinct from his power and government as Creator.
   Note, The church's king is no usurper, as the prince of this world is;
   Christ's right to rule is incontestable.

   b. The extent of his power: He has power over all flesh. (a.) Over all
   mankind. He has power in and over the world of spirits, the powers of
   the upper and unseen world are subject to him (1 Peter iii. 22); but,
   being now mediating between God and man, he here pleads his power over
   all flesh. They were men whom he was to subdue and save; out of that
   race he had a remnant given him, and therefore all that rank of beings
   was put under his feet. (b.) Over mankind considered as corrupt and
   fallen, for so he is called flesh, Gen. vi. 3. If he had not in this
   sense been flesh, he had not needed a Redeemer. Over this sinful race
   the Lord Jesus has all power; and all judgment, concerning them, is
   committed to him; power to bind or loose, acquit or condemn; power on
   earth to forgive sins or not. Christ, as Mediator, has the government
   of the whole world put into his hand; he is king of nations, has power
   even over those that know him not, nor obey his gospel; whom he does
   not rule, he over-rules, Ps. xxii. 28; lxxii. 8; Matt. xxviii. 18; ch.
   iii. 35.

   c. The grand intention and design of this power: That he should give
   eternal life to as many as thou hast given him. Here is the mystery of
   our salvation laid open.

   (a.) Here is the Father making over the elect to the Redeemer, and
   giving them to him as his charge and trust; as the crown and recompence
   of his undertaking. He has a sovereign power over all the fallen race,
   but a peculiar interest in the chosen remnant; all things were put
   under his feet, but they were delivered into his hand.

   (b.) Here is the Son undertaking to secure the happiness of those that
   were given him, that he would give eternal life to them. See how great
   the authority of the Redeemer is. He has lives and crowns to give,
   eternal lives that never die, immortal crowns that never fade. Now
   consider how great the Lord Jesus is, who has such preferments in his
   gift; and how gracious he is in giving eternal life to those whom he
   undertakes to save. [a.] He sanctifies them in this world, gives them
   the spiritual life which is eternal life in the bud and embryo, ch. iv.
   14. Grace in the soul is heaven in that soul. [b.] He will glorify them
   in the other world; their happiness shall be completed in the vision
   and fruition of God. This only is mentioned, because it supposes all
   the other parts of his undertaking, teaching them, satisfying for them,
   sanctifying them, and preparing them for that eternal life; and indeed
   all the other were in order to this; we are called to his kingdom and
   glory, and begotten to the inheritance. What is last in execution was
   first in intention, and that is eternal life.

   (c.) Here is the subserviency of the Redeemer's universal dominion to
   this: He has power over all flesh, on purpose that he might give
   eternal life to the select number. Note, Christ's dominion over the
   children of men is in order to the salvation of the children of God.
   All things are for their sakes, 2 Cor. iv. 15. All Christ's laws,
   ordinances, and promises, which are given to all, are designed
   effectually to convey spiritual life, and secure eternal life, to all
   that were given to Christ; he is head over all things to the church.
   The administration of the kingdoms of providence and grace are put into
   the same hand, that all things may be made to concur for good to the
   called.

   d. Here is a further explication of this grand design (v. 3): "This is
   life eternal, which I am empowered and have undertaken to give, this is
   the nature of it, and this the way leading to it, to know thee the only
   true God, and all the discoveries and principles of natural religion,
   and Jesus Christ whom, thou has sent, as Mediator, and the doctrines
   and laws of that holy religion which he instituted for the recovery of
   man out of his lapsed state." Here is,

   (a.) The great end which the Christian religion sets before us, and
   that is, eternal life, the happiness of an immortal soul in the vision
   and fruition of an eternal God. This he was to reveal to all, and
   secure to all that were given him. By the gospel life and immortality
   are brought to light, are brought to hand, a life which transcends this
   as much in excellency as it does in duration.

   (b.) The sure way of attaining this blessed end, which is, by the right
   knowledge of God and Jesus Christ: "This is life eternal, to know
   thee," which may be taken two ways--[a.] Life eternal lies in the
   knowledge of God and Jesus Christ; the present principle of this life
   is the believing knowledge of God and Christ; the future perfection of
   that life will be the intuitive knowledge of God and Christ. Those that
   are brought into union with Christ, and live a life of communion with
   God in Christ, know, in some measure, by experience, what eternal life
   is, and will say, "If this be heaven, heaven is sweet." See Ps. xvii.
   15. [b.] The knowledge of God and Christ leads to life eternal; this is
   the way in which Christ gives eternal life, by the knowledge of him
   that has called us (2 Peter i. 3), and this is the way in which we come
   to receive it. The Christian religion shows us the way to heaven,
   First, By directing us to God, as the author and felicity of our being;
   for Christ died to bring us to God. To know him as our Creator, and to
   love him, obey him, submit to him, and trust in him, as our owner
   ruler, and benefactor,--to devote ourselves to him as our sovereign
   Lord, depend upon him as our chief good, and direct all to his praise
   as our highest end,--this is life eternal. God is here called the only
   true God, to distinguish him from the false gods of the heathen, which
   were counterfeits and pretenders, not from the person of the Son, of
   whom it is expressly said that he is the true God and eternal life (1
   John v. 20), and who in this text is proposed as the object of the same
   religious regard with the Father. It is certain there is but one only
   living and true God and the God we adore is he. He is the true God, and
   not a mere name or notion; the only true God, and all that ever set up
   as rivals with him are vanity and a lie; the service of him is the only
   true religion. Secondly, By directing us to Jesus Christ, as the
   Mediator between God and man: Jesus Christ, whom thou hast sent. If man
   had continued innocent, the knowledge of the only true God would have
   been life eternal to him; but now that he is fallen there must be
   something more; now that we are under guilt, to know God is to know him
   as a righteous Judge, whose curse we are under; and nothing is more
   killing than to know this. We are therefore concerned to know Christ as
   our Redeemer, by whom alone we can now have access to God; it is life
   eternal to believe in Christ; and this he has undertaken to give to as
   many as were given him. See ch. vi. 39, 40. Those that are acquainted
   with God and Christ are already in the suburbs of life eternal.

   (2.) Christ here prays to be glorified in consideration of his having
   glorified the Father hitherto, v. 4, 5. The meaning of the former
   petition was, Glorify me in this world; the meaning of the latter is,
   Glorify me in the other world. I have glorified thee on the earth, and
   now glorify thou me. Observe here,

   [1.] With what comfort Christ reflects on the life he had lived on
   earth: I have glorified thee, and finished my work; it is as good as
   finished. He does not complain of the poverty and disgrace he had lived
   in, what a weary life he had upon earth, as ever any man of sorrows
   had. He overlooks this, and pleases himself in reviewing the service he
   had done his Father, and the progress he had made in his understanding.
   This is here recorded, First, For the honour of Christ, that his life
   upon earth did in all respects fully answer the end of his coming into
   the world. Note, 1. Our Lord Jesus had work given him to do by him that
   sent him; he came not into the world to live at ease, but to go about
   doing good, and to fulfill all righteousness. His Father gave him his
   work, his work in the vineyard, both appointed him to it and assisted
   him in it. 2. The work that was given him to do he finished. Though he
   had not, as yet, gone through the last part of his undertaking, yet he
   was so near being made perfect through sufferings that he might say, I
   have finished it; it was as good as done, he was giving it its
   finishing stroke eteleiosa--I have finished. The word signifies his
   performing every part of his undertaking in the most complete and
   perfect manner. 3. Herein he glorified his Father; he pleased him, he
   praised him. It is the glory of God that his work is perfect, and the
   same is the glory of the Redeemer; what he is the author of he will be
   the finisher of. It was a strange way for the Son to glorify the Father
   by abasing himself (this looked more likely to disparage him), yet it
   was contrived that so he should glorify him: "I have glorified thee on
   the earth, in such a way as men on earth could bear the manifestation
   of thy glory." Secondly, It is recorded for example to all, that we may
   follow his example. 1. We must make it our business to do the work God
   has appointed us to do, according to our capacity and the sphere of our
   activity; we must each of us do all the good we can in this world. 2.
   We must aim at the glory of God in all. We must glorify him on the
   earth, which he has given unto the children of men, demanding only this
   quit-rent; on the earth, where we are in a state of probation and
   preparation for eternity. 3. We must persevere herein to the end of our
   days; we must not sit down till we have finished our work, and
   accomplished as a hireling our day. Thirdly, It is recorded for
   encouragement to all those that rest upon him. If he has finished the
   work that was given him to do, then he is a complete Saviour, and did
   not do his work by the halves. And he that finished his work for us
   will finish it in us to the day of Christ.

   [2.] See with what confidence he expects the joy set before him (v. 5):
   Now, O Father, glorify thou me. It is what he depends upon, and cannot
   be denied him.

   First, See here what he prayed for: Glorify thou me, as before, v. 1.
   All repetitions in prayer are not to be counted vain repetitions;
   Christ prayed, saying the same words (Matt. xxvi. 44), and yet prayed
   more earnestly. What his Father had promised him, and he was assured
   of, yet he must pray for; promises are not designed to supersede
   prayers, but to be the guide of our desires and the ground of our
   hopes. Christ's being glorified includes all the honours, powers, and
   joys, of his exalted state. See how it is described. 1. It is a glory
   with God; not only, Glorify my name on earth, but, Glorify me with
   thine own self. It was paradise, it was heaven, to be with his Father,
   as Prov. viii. 30; Dan. vii. 13; Heb. viii. 1. Note, The brightest
   glories of the exalted Redeemer were to be displayed within the veil,
   where the Father manifests his glory. The praises of the upper world
   are offered up to him that sits upon the throne and to the lamb in
   conjunction (Rev. v. 13), and the prayers of the lower world draw out
   grace and peace from God our Father and our Lord Jesus Christ in
   conjunction; and thus the Father has glorified him with himself. 2. It
   is the glory he had with God before the world was. By this it appears,
   (1.) That Jesus Christ, as God, had a being before the world was,
   co-eternal with the Father; our religion acquaints us with one that was
   before all things, and by whom all things consist. (2.) That his glory
   with the Father is from everlasting, as well as his existence with the
   Father; for he was from eternity the brightness of his Father's glory,
   Heb. i. 3. As God's making the world only declared his glory, but made
   no real additions to it; so Christ undertook the work of redemption,
   not because he needed glory, for he had a glory with the Father before
   the world, but because we needed glory. (3.) That Jesus Christ in his
   state of humiliation divested himself of this glory, and drew a veil
   over it; though he was still God, yet he was God manifested in the
   flesh, not in his glory. He laid down this glory for a time, as a
   pledge that he would go through with his undertaking, according to the
   appointment of his Father. (4.) That in his exalted state he resumed
   this glory, and clad himself again with his former robes of light.
   Having performed his undertaking, he did, as it were, reposcere
   pignus--take up his pledge, by this demand, Glorify thou me. He prays
   that even his human nature might be advanced to the highest honour it
   was capable of, his body a glorious body; and that the glory of the
   Godhead might now be manifested in the person of the Mediator,
   Emmanuel, God-man. He does not pray to be glorified with the princes
   and great men of the earth: no; he that knew both worlds, and might
   choose which he would have his preferment in, chose it in the glory of
   the other world, as far exceeding all the glory of this. He had
   despised the kingdoms of this world and the glory of them, when Satan
   offered them to him, and therefore might the more boldly claim the
   glories of the other world. Let the same mind be in us. "Lord, give the
   glories of this world to whom thou wilt give them, but let me have my
   portion of glory in the world to come. It is no matter, though I be
   vilified with men; but, Father, glorify thou me with thine own self."

   Secondly, See here what he pleaded: I have glorified thee; and now, in
   consideration thereof, glorify thou me. For, 1. There was an equity in
   it, and an admirable becomingness, that if God was glorified in him, he
   should glorify him in himself, as he had observed, ch. xiii. 32. Such
   an infinite value there was in what Christ did to glorify his Father
   that he properly merited all the glories of his exalted state. If the
   Father was a gainer in his glory by the Son's humiliation, it was fit
   the Son should be no loser by it at long run, in his glory. 2. It was
   according to the covenant between them, that if the Son would make his
   soul an offering for sin he should divide the spoil with the strong
   (Isa. liii. 10, 12), and the kingdom should be his; and this he had an
   eye to, and depended upon, in his sufferings; it was for the joy set
   before him that he endured the cross: and now in his exalted state he
   still expects the completing of his exaltation, because he perfected
   his undertaking, Heb. x. 13. 3. It was the most proper evidence of his
   Father's accepting and approving the work he had finished. By the
   glorifying of Christ we are satisfied that God was satisfied, and
   therein a real demonstration was given that the Father was well pleased
   in him as his beloved Son. 4. Thus we must be taught that those, and
   only those, who glorify God on earth, and persevere in the work God
   hath given them to do, shall be glorified with the Father, when they
   must be no more in this world. Not that we can merit the glory, as
   Christ did, but our glorifying God is required as an evidence of our
   interest in Christ, through whom eternal life is God's free gift.

Christ's Intercessory Prayer.

   6 I have manifested thy name unto the men which thou gavest me out of
   the world: thine they were, and thou gavest them me; and they have kept
   thy word.   7 Now they have known that all things whatsoever thou hast
   given me are of thee.   8 For I have given unto them the words which
   thou gavest me; and they have received them, and have known surely that
   I came out from thee, and they have believed that thou didst send me.
   9 I pray for them: I pray not for the world, but for them which thou
   hast given me; for they are thine.   10 And all mine are thine, and
   thine are mine; and I am glorified in them.

   Christ, having prayed for himself, comes next to pray for those that
   are his, and he knew them by name, though he did not here name them.
   Now observe here,

   I. Whom he did not pray for (v. 9): I pray not for the world. Note,
   There is a world of people that Jesus Christ did not pray for. It is
   not meant of the world of mankind general (he prays for that here, v.
   21, That the world may believe that thou hast sent me); nor is it meant
   of the Gentiles, in distinction from the Jews; but the world is here
   opposed to the elect, who are given to Christ out of the world. Take
   the world for a heap of unwinnowed corn in the floor, and God loves it,
   Christ prays for it, and dies for it, for a blessing is in it; but, the
   Lord perfectly knowing those that are his, he eyes particularly those
   that were given him out of the world, extracts them; and then take the
   world for the remaining heap of rejected, worthless chaff, and Christ
   neither prays for it, nor dies for it, but abandons it, and the wind
   drives it away. These are called the world, because they are governed
   by the spirit of this world, and have their portion in it; for these
   Christ does not pray; not but that there are some things which he
   intercedes with God for on their behalf, as the dresser for the
   reprieve of the barren tree; but he does not pray for them in this
   prayer, that have not part nor lot in the blessings here prayed for. He
   does not say, I pray against the world, as Elias made intercession
   against Israel; but, I pray not for them, I pass them by, and leave
   them to themselves; they are not written in the Lamb's book of life,
   and therefore not in the breast-plate of the great high-priest. And
   miserable is the condition of such, as it was of those whom the prophet
   was forbidden to pray for, and more so, Jer. vii. 16. We that know not
   who are chosen, and who are passed by, must pray for all men, 1 Tim.
   ii. 1, 4. While there is life, there is hope, and room for prayer. See
   1 Sam. xii. 23.

   II. Whom he did pray for; not for angels, but for the children of men.
   1. He prays for those that were given him, meaning primarily the
   disciples that had attended him in this regeneration; but it is
   doubtless to be extended further, to all who come under the same
   character, who receive and believe the words of Christ, v. 6, 8. 2. He
   prays for all that should believe on him (v. 20), and it is not only
   the petitions that follow, but those also which went before, that must
   be construed to extend to all believers, in every place and every age;
   for he has a concern for them all, and calls things that are not as
   though they were.

   III. What encouragement he had to pray for them, and what are the
   general pleas with which he introduces his petitions for them, and
   recommends them to his Father's favour; they are five:--

   1. The charge he had received concerning them: Thine they were, and
   thou gavest them me (v. 6), and again (v. 9), Thou whom thou hast given
   me. "Father, those I am now praying for are such as thou hast entrusted
   me with, and what I have to say for them is in pursuance of the charge
   I have received concerning them." Now,

   (1.) This is meant primarily of the disciples that then were, who were
   given to Christ as his pupils to be educated by him while he was on
   earth, and his agents to be employed for him when he went to heaven.
   They were given him to be the learners of his doctrine, the witnesses
   of his life and miracles, and the monuments of his grace and favour, in
   order to their being the publishers of his gospel and the planters of
   his church. When they left all to follow him, this was the secret
   spring of that strange resolution: they were given to him, else they
   had not given themselves to him. Note, The apostleship and ministry,
   which are Christ's gift to the church, were first the Father's gift to
   Jesus Christ. As under the law the Levites were given to Aaron (Num.
   iii. 9), to him (the great high priest of our profession) the Father
   gave the apostles first, and ministers in every age, to keep his
   charge, and the charge of the whole congregation, and to do the service
   of the tabernacle. See Eph. iv. 8, 11; Ps. lxviii. 18. Christ received
   this gift for men, that he might give it to men. As this puts a great
   honour upon the ministry of the gospel, and magnifies that office,
   which is so much vilified; so it lays a mighty obligation upon the
   ministers of the gospel to devote themselves entirely to Christ's
   service, as being given to him,

   (2.) But it is designed to extend to all the elect, for they are
   elsewhere said to be given to Christ (ch. vi. 37, 39), and he often
   laid a stress upon this, that those he was to save were given to him as
   his charge; to his care they were committed, from his hand they were
   expected, and concerning them he received commandments. He here shows,

   [1.] That the Father had authority to give them: Thine they were. He
   did not give that which was none of his own, but covenanted that he had
   a good title. The elect, whom the Father gave to Christ, were his own
   in three ways:--First, they were creatures, and their lives and beings
   were derived from him. When they were given to Christ to be vessels of
   honour, they were in his hand, as clay in the hand of the potter, to be
   disposed of as God's wisdom saw most for God's glory. Secondly, They
   were criminals, and their lives and beings were forfeited to him. It
   was a remnant of fallen mankind that was given to Christ to be
   redeemed, that might have been made sacrifices to justice when they
   were pitched upon to be the monuments of mercy; might justly have been
   delivered to the tormentors when they were delivered to the Saviour.
   Thirdly, They were chosen, and their lives and beings were designed,
   for him; they were set apart for God, and were consigned to Christ as
   his agent. This he insists upon again (v. 7): All things whatsoever
   thou hast given me are of thee, which, though it may take in all that
   appertained to his office as Mediator, yet seems especially to be meant
   of those that were given him. "They are of thee, their being is of thee
   as the God of nature, their well-being is of thee as the God of grace;
   they are all of thee, and therefore, Father, I bring them all to thee,
   that they may be all for thee."

   [2.] That he did accordingly give them to the Son. Thou gavest them to
   me, as sheep to the shepherd, to be kept; as patients to the physician,
   to be cured; children to a tutor, to be educated; thus he will deliver
   up his charge (Heb. ii. 13), The children thou hast given me. They were
   delivered to Christ, First, That the election of grace might not be
   frustrated, that not one, no not of the little ones, might perish. That
   great concern must be lodged in some one good hand, able to give
   sufficient security, that the purpose of God according to election
   might stand. Secondly, That the undertaking of Christ might not be
   fruitless; they were given to him as his seed, in whom he should see of
   the travail of his soul and be satisfied (Isa. liii. 10, 11), and might
   not spend his strength, and shed his blood, for nought, and in vain,
   Isa. xlix. 4. We may plead, as Christ does, "Lord, keep my graces, keep
   my comforts, for thine they were, and thou gavest them to me."

   2. The care he had taken of them to teach them (v. 6): I have
   manifested thy name to them. I have given to them the words which thou
   gavest to me, v. 8. Observe here,

   (1.) The great design of Christ's doctrine, which was to manifest God's
   name, to declare him (ch. i. 18), to instruct the ignorant, and rectify
   the mistakes of a dark and foolish world concerning God, that he might
   be better loved and worshipped.

   (2.) His faithful discharge of this undertaking: I have done it. His
   fidelity appears, [1.] In the truth of the doctrine. It agreed exactly
   with the instructions he received from his Father. He gave not only the
   things, but the very words, that were given him. Ministers, in wording
   their message, must have an eye to the words which the Holy Ghost
   teaches. [2.] In the tendency of his doctrine, which was to manifest
   God's name. He did not seek himself, but, in all he did and said, aimed
   to magnify his Father. Note, First, It is Christ's prerogative to
   manifest God's name to the souls of the children of men. No man knows
   the Father, but he to whom the Son will reveal him, Matt. xi. 27. He
   only has acquaintance with the Father, and so is able to open the
   truth; and he only has access to the spirits of men, and so is able to
   open the understanding. Ministers may publish the name of the Lord (as
   Moses, Deut. xxxii. 3), but Christ only can manifest that name. By the
   word of Christ God is revealed to us; by the Spirit of Christ God is
   revealed in us. Ministers may speak the words of God to us, but Christ
   can give us his words, can put them in us, as food, as treasure.
   Secondly, Sooner or later, Christ will manifest God's name to all that
   were given him, and will give them his word, to be the seed of their
   new birth, the support of their spiritual life, and the earnest of
   their everlasting bliss.

   3. The good effect of the care he had taken of them, and the pains he
   had taken with them, (v. 6): They have kept they word (v. 7), they have
   known that all things are of thee (v. 8); they have received thy words,
   and embraced them, have given their assent and consent to them, and
   have known surely that I came out from thee, and have believed that
   thou didst send me. Observe here,

   (1.) What success the doctrine of Christ had among those that were
   given to him, in several particulars:--

   [1.] "They have received the words which I gave them, as the ground
   receives the seed, and the earth drinks in the rain." They attended to
   the words of Christ, apprehended in some measure the meaning of them,
   and were affected with them: they received the impression of them. The
   word was to them an ingrafted word.

   [2.] "They have kept thy word, have continued in it; they have
   conformed to it." Christ's commandment is then only kept when it is
   obeyed. Those that have to teach others the commands of Christ ought to
   be themselves observant of them. It was requisite that these should
   keep what was committed to them, for it was to be transmitted by them
   to every place for every age.

   [3.] "They have understood the word, and have been sensible on what
   ground they went in receiving and keeping it. They have been aware that
   thou art the original author of that holy religion which I am come to
   institute, that all things whatsoever thou hast given me are of thee."
   All Christ's offices and powers, all the gifts of the Spirit, all his
   graces and comforts, which God gave without measure to him, were all
   from God, contrived by his wisdom, appointed by his will, and designed
   by his grace, for his own glory in man's salvation. Note, It is a great
   satisfaction to us, in our reliance upon Christ, that he, and all he is
   and has, all he said and did, all he is doing and will do, are of God,
   1 Cor. i. 30. We may therefore venture our souls upon Christ's
   mediation, for it has a good bottom. If the righteousness be of God's
   appointing, we shall be justified; if the grace be of his dispensing,
   we shall be sanctified.

   [4.] They have set their seal to it: They have known surely that I came
   out from God, v. 8. See here, First, What it is to believe; it is to
   know surely, to know that it is so of a truth. The disciples were very
   weak and defective in knowledge; yet Christ, who knew them better than
   they knew themselves, passes his word for them that they did believe.
   Note, We may know surely that which we neither do nor can know fully;
   may know the certainty of the things which are not seen, though we
   cannot particularly describe the nature of them. We walk by faith,
   which knows surely, not yet by sight, which knows clearly. Secondly,
   What it is we are to believe: that Jesus Christ came out from God, as
   he is the Son of God, in his person the image of the invisible God, and
   that God did not send him; that in his undertaking he is the ambassador
   of the eternal king: so that the Christian religion stands upon the
   same footing, and is of equal authority, with natural religion; and
   therefore all the doctrines of Christ are to be received as divine
   truths, all his commands obeyed as divine laws, and all his promises
   depended upon as divine securities.

   (2.) How Jesus Christ here speaks of this: he enlarges upon it, [1.] As
   pleased with it himself. Though the many instances of his disciples'
   dulness and weakness had grieved him, yet their constant adherence to
   him, their gradual improvements, and their great attainments at last,
   were his joy. Christ is a Master that delights in the proficiency of
   his scholars. He accepts the sincerity of their faith, and graciously
   passes by the infirmity of it. See how willing he is to make the best
   of us, and to say the best of us, thereby encouraging our faith in him,
   and teaching us charity to one another, [2.] As pleading it with the
   Father. He is praying for those that were given to him; and he pleads
   that they had given themselves to him. Note, The due improvement of
   grace received is a good plea, according to the tenour of the new
   covenant, for further grace; for so runs the promise. To him that hath
   shall be given. Those that keep Christ's word, and believe on him, let
   Christ alone to commend them, and, which is more, to recommend them to
   his Father.

   4. He pleads the Father's own interest in them (v. 9): I pray for them,
   for they are thine; and this by virtue of a joint and mutual interest,
   which he and the Father have in what pertained to each: All mine are
   thine, and thine are mine. Between the Father and Son there can be no
   dispute (as there is among the children of men) about meum and
   tuum--mine and thine, for the matter was settled from eternity; all
   mine are thine, and thine are mine. Here is,

   (1.) The plea particularly urged for his disciples: They are thine. The
   consigning of the elect to Christ was so far from making them less the
   Father's that it was in order to making them the more so. Note, [1.]
   All that receive Christ's word, and believe in him, are taken into
   covenant-relation to the Father, and are looked upon as his; Christ
   presents them to him, and they, through Christ, present themselves to
   him. Christ has redeemed us, not to himself only, but to God, by his
   blood, Rev. v. 9, 10. They are first-fruits unto God, Rev. xiv. 4. [2.]
   This is a good plea in prayer, Christ here pleads it, They are thine;
   we may plead it for ourselves, I am thine, save me; and for others (as
   Moses, Exod. xxxii. 11), "They are thy people. They are thine; wilt
   thou not provide for thine own? Wilt thou not secure them, that they
   may not be run down by the devil and the world? Wilt thou not secure
   thy interest in them, that they may not depart from thee? They are
   thine, own them as thine."

   (2.) The foundation on which this plea is grounded: All mine are thine,
   and thine are mine. This bespeaks the Father and Son to be, [1.] One in
   essence. Every creature must say to God, All mine are thine; but none
   can say to him, All thine are mine, but he that is the same in
   substance with him and equal in power and glory. [2.] One in interest;
   no separate or divided interests between them. First, What the Father
   has as Creator is delivered over to the Son, to be used and disposed of
   in subserviency to his great undertaking. All things are delivered to
   him (Matt. xi. 27); the grant is so general that nothing is excepted
   but he that did put all things under him. Secondly, What the Son has as
   Redeemer is designed for the Father, and his kingdom shall shortly be
   delivered up to him. All the benefits of redemption, purchased by the
   Son, are intended for the Father's praise, and in his glory all the
   lines of his undertaking centre: All mine are thine. The Son owns none
   for his that are not devoted to the service of the Father; nor will any
   thing be accepted as a piece of service to the Christian religion which
   clashes with the dictates and laws of natural religion. In a limited
   sense, every true believer may say, All thine are mine; if God be ours
   in covenant, all he is and has is so far ours that it shall be engaged
   for our good; and in an unlimited sense every true believer does say,
   Lord, all mine are thine; all laid at his feet, to be serviceable to
   him. And what we have may be comfortably committed to God's care and
   blessing when it is cheerfully submitted to his government and
   disposal: "Lord, take care of what I have, for it is all thine."

   5. He pleads his own concern in them: I am glorified in
   them--dedoxasmai. (1.) I have been glorified in them. What little
   honour Christ had in this world was among his disciples; he had been
   glorified by their attendance on him and obedience to him, their
   preaching and working miracles in his name; and therefore I pray for
   them. Note, Those shall have an interest in Christ's intercession in
   and by whom he is glorified. (2.) "I am to be glorified in them when I
   am gone to heaven; they are to bear up my name." The apostles preached
   and wrought miracles in Christ's name; the Spirit in them glorified
   Christ (ch. xvi. 14): "I am glorified in them, and therefore," [1.] "I
   concern myself for them." What little interest Christ has in this
   degenerate world lies in his church; and therefore it and all its
   affairs lie near his heart, within the veil. [2.] "Therefore I commit
   them to the Father, who has engaged to glorify the Son, and, upon this
   account, will have a gracious eye to those in whom he is glorified."
   That in which God and Christ are glorified may, with humble confidence,
   be committed to God's special care.

Christ's Intercessory Prayer.

   11 And now I am no more in the world, but these are in the world, and I
   come to thee. Holy Father, keep through thine own name those whom thou
   hast given me, that they may be one, as we are.   12 While I was with
   them in the world, I kept them in thy name: those that thou gavest me I
   have kept, and none of them is lost, but the son of perdition; that the
   scripture might be fulfilled.   13 And now come I to thee; and these
   things I speak in the world, that they might have my joy fulfilled in
   themselves.   14 I have given them thy word; and the world hath hated
   them, because they are not of the world, even as I am not of the world.
     15 I pray not that thou shouldest take them out of the world, but
   that thou shouldest keep them from the evil.   16 They are not of the
   world, even as I am not of the world.

   After the general pleas with which Christ recommended his disciples to
   his Father's care follow the particular petitions he puts up for them;
   and, 1. They all relate to spiritual blessings in heavenly things. He
   does not pray that they might be rich and great in the world, that they
   might raise estates and get preferments, but that they might be kept
   from sin, and furnished for their duty, and brought safely to heaven.
   Note, The prosperity of the soul is the best prosperity; for what
   relates to this Christ came to purchase and bestow, and so teaches us
   to seek, in the first place, both for others and for ourselves. 2. They
   are such blessings as were suited to their present state and case, and
   their various exigencies and occasions. Note, Christ's intercession is
   always pertinent. Our advocate with the Father is acquainted with all
   the particulars of our wants and burdens, our dangers and difficulties,
   and knows how to accommodate his intercession to each, as to Peter's
   peril, which he himself was not aware of (Luke xxii. 32), I have prayed
   for thee. 3. He is large and full in the petitions, orders them before
   his Father, and fills his mouth with arguments, to teach us fervency
   and importunity in prayer, to be large in prayer, and dwell upon our
   errands at the throne of grace, wrestling as Jacob, I will not let thee
   go, except thou bless me.

   Now the first thing Christ prays for, for his disciples, is their
   preservation, in these verses, in order to which he commits them all to
   his Father's custody. Keeping supposes danger, and their danger arose
   from the world, the world wherein they were, the evil of this he begs
   they might be kept from. Now observe,

   I. The request itself: Keep them from the world. There were two ways of
   their being delivered from the world:--

   1. By taking them out of it; and he does not pray that they might be so
   delivered: I pray not that thou shouldest take them out of the world;
   that is,

   (1.) "I pray not that they may be speedily removed by death." If the
   world will be vexatious to them, the readiest way to secure them would
   be to hasten them out of it to a better world, that will give them
   better treatment. Send chariots and horses of fire for them, to fetch
   them to heaven; Job, Elijah, Jonah, Moses, when that occurred which
   fretted them, prayed that they might be taken out of the world; but
   Christ would not pray so for his disciples, for two reasons:--[1.]
   Because he came to conquer, not to countenance, those intemperate heats
   and passions which make men impatient of life, and importunate for
   death. It is his will that we should take up our cross, and not outrun
   it. [2.] Because he had work for them to do in the world; the world,
   though sick of them (Acts xxii. 22), and therefore not worthy of them
   (Heb. xi. 38), yet could ill spare them. In pity therefore to this dark
   world, Christ would not have these lights removed out of it, but
   continued in it, especially for the sake of those in the world that
   were to believe in him through their word. Let not them be taken out of
   the world when their Master is; they must each in his own order die a
   martyr, but not till they have finished their testimony. Note, First,
   The taking of good people out of the world is a thing by no means to be
   desired, but rather dreaded and laid to heart, Isa. lvii. 1. Secondly,
   Though Christ loves his disciples, he does not presently send for them
   to heaven, as soon as they are effectually called, but leaves them for
   some time in this world, that they may do good and glorify God upon
   earth, and be ripened for heaven. Many good people are spared to live,
   because they can ill be spared to die.

   (2.) "I pray not that they may be totally freed and exempted from the
   troubles of this world, and taken out of the toil and terror of it into
   some place of ease and safety, there to live undisturbed; this is not
   the preservation I desire for them." Non ut omni molestia liberati
   otium et delicias colant, sed ut inter media pericula salvi tamen
   maneant Dei auxilio--Not that, being freed from all trouble, they may
   bask in luxurious ease, but that by the help of God they may be
   preserved in a scene of danger; so Calvin. Not that they may be kept
   from all conflict with the world, but that they may not be overcome by
   it; not that, as Jeremiah wished, they might leave their people, and go
   from them (Jer. ix. 2), but that, like Ezekiel, their faces may be
   strong against the faces of wicked men, Ezek. iii. 8. It is more the
   honour of a Christian soldier by faith to overcome the world than by a
   monastical vow to retreat from it; and more for the honour of Christ to
   serve him in a city than to serve him in a cell.

   2. Another way is by keeping them from the corruption that is in the
   world; and he prays they may be thus kept, v. 11, 15. Here are three
   branches of this petition:--

   (1.) Holy Father, keep those whom thou hast given me.

   [1.] Christ was now leaving them; but let them not think that their
   defence was departed from them; no, he does here, in their hearing,
   commit them to the custody of his Father and their Father. Note, It is
   the unspeakable comfort of all believers that Christ himself has
   committed them to the care of God. Those cannot but be safe whom the
   almighty God keeps, and he cannot but keep those whom the Son of his
   love commits to him, in the virtue of which we may by faith commit the
   keeping of our souls to God, 1 Pet. iv. 19; 2 Tim. i. 12. First, He
   here puts them under the divine protection, that they may not be run
   down by the malice of their enemies; that they and all their concerns
   may be the particular care of the divine Providence: "Keep their lives,
   till they have done their work; keep their comforts, and let them not
   be broken in upon by the hardships they meet with; keep up their
   interest in the world, and let it not sink." To this prayer is owing
   the wonderful preservation of the gospel ministry and gospel church in
   the world unto this day; if God had not graciously kept both, and kept
   up both, they had been extinguished and lost long ago. Secondly, He
   puts them under the divine tuition, that they may not themselves run
   away from their duty, nor be led aside by the treachery of their own
   hearts: "Keep them in their integrity, keep them disciples, keep them
   close to their duty." We need God's power not only to put us into a
   state of grace, but to keep us in it. See, ch. x. 28, 29; 1 Pet. i. 5.

   [2.] The titles he gives to him he prays to, and them he prays for,
   enforce the petition. First, He speaks to God as a holy Father. In
   committing ourselves and others to the divine care, we may take
   encouragement, 1. From the attribute of his holiness, for this is
   engaged for the preservation of his holy ones; he hath sworn by his
   holiness, Ps. lxxxix. 35. If he be a holy God and hate sin, he will
   make those holy that are his, and keep them from sin, which they also
   hate and dread as the greatest evil. 2. From this relation of a Father,
   wherein he stands to us through Christ. If he be a Father, he will take
   care of his own children, will teach them and keep them; who else
   should? Secondly, He speaks of them as those whom the Father had given
   him. What we receive as our Father's gifts, we may comfortably remit to
   our Father's care. "Father, keep the graces and comforts thou hast
   given me; the children thou hast given me; the ministry I have
   received."

   (2.) Keep them through thine own name. That is, [1.] Keep them for thy
   name's sake; so some. "Thy name and honour are concerned in their
   preservation as well as mine, for both will suffer by it if they either
   revolt or sink." The Old Testament saints often pleaded, for thy name's
   sake; and those may with comfort plead it that are indeed more
   concerned for the honour of God's name than for any interest of their
   own. [2.] Keep them in thy name; so others; the original is so, en to
   onomati. "Keep them in the knowledge and fear of thy name; keep them in
   the profession and service of thy name, whatever it cost them. Keep
   them in the interest of thy name, and let them ever be faithful to
   this; keep them in thy truths, in thine ordinances, in the way of thy
   commandments." [3.] Keep them by or through thy name; so others. "Keep
   them by thine own power, in thine own hand; keep them thyself,
   undertake for them, let them be thine own immediate care. Keep them by
   those means of preservation which thou hast thyself appointed, and by
   which thou hast made thyself known. Keep them by thy word and
   ordinances; let thy name be their strong tower, thy tabernacle their
   pavilion."

   (3.) Keep them from the evil, or out of the evil. He had taught them to
   pray daily, Deliver us from evil, and this would encourage them to
   pray. [1.] "Keep them from the evil one, the devil and all his
   instruments; that wicked one and all his children. Keep them from Satan
   as a tempter, that either he may not have leave to sift them, or that
   their faith may not fail. Keep them from him as a destroyer, that he
   may not drive them to despair." [2.] "Keep them from the evil thing,
   that is sin; from every thing that looks like it, or leads to it. Keep
   them, that they do no evil," 2 Cor. xiii. 7. Sin is that evil which,
   above any other, we should dread and deprecate. [3.] "Keep them from
   the evil of the world, and of their tribulation in it, so that it may
   have no sting in it, no malignity;" not that they might be kept from
   affliction, but kept through it, that the property of their afflictions
   might be so altered as that there might be no evil in them, nothing to
   them any harm.

   II. The reasons with which he enforces these requests for their
   preservation, which are five:--

   1. He pleads that hitherto he had kept them (v. 12): "While I was with
   them in the world, I have kept them in thy name, in the true faith of
   the gospel and the service of God; those that thou gavest me for my
   constant attendants I have kept, they are all safe, and none of them
   missing, none of them revolted nor ruined, but the son of perdition; he
   is lost, that the scripture might be fulfilled." Observe,

   (1.) Christ's faithful discharge of his undertaking concerning his
   disciples: While he was with them, he kept them, and his care
   concerning them was not in vain. He kept them in God's name, preserved
   them from falling into any dangerous errors or sins, from striking in
   with the Pharisees, who would have compassed sea and land to make
   proselytes of them; he kept them from deserting him, and returning to
   the little all they had left for him; he had them still under his eye
   and care when he sent them to peach; went not his heart with them? Many
   that followed him awhile took offence at something or other, and went
   off; but he kept the twelve that they should not go away. He kept them
   from falling into the hands of persecuting enemies that sought their
   lives; kept them when he surrendered himself, ch. xviii. 9. While he
   was with them he kept them in a visible manner by instructions till
   sounding in their ears, miracles still done before their eyes; when he
   was gone from them, they must be kept in a more spiritual manner.
   Sensible comforts and supports are sometimes given and sometimes
   withheld; but, when they are withdrawn, yet they are not left
   comfortless. What Christ here says of his immediate followers is true
   of all the saints while they are here in this world; Christ keeps them
   in God's name. It is implied, [1.] That they are weak, and cannot keep
   themselves; their own hands are not sufficient for them. [2.] That they
   are, in God's account, valuable and worth the keeping; precious in his
   sight and honourable; his treasure, his jewels. [3.] That their
   salvation is designed, for to this it is that they are kept, 1 Pet. i.
   5. As the wicked are reserved for the day of evil, so the righteous are
   preserved for the day of bliss. [4.] That they are the charge of the
   Lord Jesus; for as his charge he keeps them, and exposed himself like
   the good shepherd for the preservation of the sheep.

   (2.) The comfortable account he gives of his undertaking: None of them
   is lost. Note, Jesus Christ will certainly keep all that were given to
   him, so that none of them shall be totally and finally lost; they may
   think themselves lost, and may be nearly lost (in imminent peril); but
   it is the Father's will that he should lose none, and none he will lose
   (ch. vi. 39); so it will appear when they come all together, and none
   of them shall be wanting.

   (3.) A brand put upon Judas, as none of those whom he had undertaken to
   keep. He was among those that were given to Christ, but not of them. He
   speaks of Judas as already lost, for he had abandoned the society of
   his Master and his fellow-disciples, and abandoned himself to the
   devil's guidance, and in a little time would go to his own place; he is
   as good as lost. But the apostasy and ruin of Judas were no reproach at
   all to his Master, or his family; for, [1.] He was the son of
   perdition, and therefore not one of those that were given to Christ to
   be kept. He deserved perdition, and God left him to throw himself
   headlong into it. He was the son of the destroyer, as Cain, who was of
   that wicked one. That great enemy whom the Lord will consume is called
   a son of perdition, because he is a man of sin, 2 Thess. ii. 3. It is
   an awful consideration that one of the apostles proved a son of
   perdition. No man's place or name in the church, no man's privileges or
   opportunities of getting grace, no man's profession or external
   performances, will secure him from ruin, if his heart be not right with
   God; nor are any more likely to prove sons of perdition at last, after
   a plausible course of profession, than those that like Judas love the
   bag; but Christ's distinguishing Judas from those that were given him
   (for ei me is adversative, not exceptive) intimates that the truth and
   true religion ought not to suffer for the treachery of those that are
   false to it, 1 John ii. 19. [2.] The scripture was fulfilled; the sin
   of Judas was foreseen of God's counsel and foretold in his word, and
   the event would certainly follow after the prediction as a consequent,
   though it cannot be said necessarily to follow from it as an effect.
   See Ps. xli. 9; lxix. 25; cix. 8. We should be amazed at the treachery
   of apostates, were we not told of it before.

   2. He pleads that he was now under a necessity of leaving them, and
   could no longer watch over them in the way that he had hitherto done
   (v. 11): "Keep them now, that I may not lose the labour I bestowed upon
   them while I was with them. Keep them, that they may be one with us as
   we are with each other." We shall have occasion to speak of this, v.
   21. But see here,

   (1.) With what pleasure he speaks of his own departure. He expresses
   himself concerning it with an air of triumph and exultation, with
   reference both to the world he left and the world he removed to. [1.]
   "Now I am no more in the world. Now farewell to this provoking
   troublesome world. I have had enough of it, and now the welcome hour is
   at hand when I shall be no more in it. Now that I have finished the
   work I had to do in it, I have done with it; nothing remains now but to
   hasten out of it as fast as I can." Note, It should be a pleasure to
   those that have their home in the other world to think of being no more
   in this world; for when we have done what we have to do in this world,
   and are made meet for that, what is there here that should court our
   stay? When we receive a sentence of death within ourselves, with what a
   holy triumph should we say, "Now I am no more in this world, this dark
   deceitful world, this poor empty world, this tempting defiling world;
   no more vexed with its thorns and briars, no more endangered by its
   nets and snares; now I shall wander no more in this howling wilderness,
   be tossed no more on this stormy sea; now I am no more in this world,
   but can cheerfully quit it, and give it a final farewell." [2.] Now I
   come to thee. To get clear of the world is but the one half of the
   comfort of a dying Christ, of a dying Christian; the far better half is
   to think of going to the Father, to sit down in the immediate,
   uninterrupted, and everlasting enjoyment of him. Note, Those who love
   God cannot but be pleased to think of coming to him, though it be
   through the valley of the shadow of death. When we go, to be absent
   from the body, it is to be present with the Lord, like children fetched
   home from school to their father's house. "Now come I to thee whom I
   have chosen and served, and whom my soul thirsteth after; to thee the
   fountain of light and life, the crown and centre of bliss and joy; now
   my longings shall be satisfied, my hopes accomplished, my happiness
   completed, for now come I to thee."

   (2.) With what a tender concern he speaks of those whom he left behind:
   "But these are in the world. I have found what an evil world it is,
   what will become of these dear little ones that must stay in it? Holy
   Father, keep them; they will want my presence, let them have thine.
   They have now more need than ever to be kept, for I am sending them out
   further into the world than they have yet ventured; they must launch
   forth into the deep, and have business to do in these great waters, and
   will be lost if thou do not keep them." Observe here, [1.] That, when
   our Lord Jesus was going to the Father, he carried with him a tender
   concern for his own that are in the world; and continued to
   compassionate them. He bears their names upon his breast-plate, nay,
   upon his heart, and has graven them with the nails of his cross upon
   the palms of his hands; and when he is out of their sight they are not
   out of his, much less out of his mind. We should have such a pity for
   those that are launching out into the world when we are got almost
   through it, and for those that are left behind in it when we are
   leaving it. [2.] That, when Christ would express the utmost need his
   disciples had of divine preservation, he only says, They are in the
   world; this bespeaks danger enough to those who are bound for heaven,
   whom a flattering world would divert and seduce, and a malignant world
   would hate and persecute.

   3. He pleads what a satisfaction it would be to them to know themselves
   safe, and what a satisfaction it would be to him to see them easy: I
   speak this, that they may have my joy fulfilled in themselves, v. 13.
   Observe,

   (1.) Christ earnestly desired the fulness of the joy of his disciples,
   for it is his will that they should rejoice evermore. He was leaving
   them in tears and troubles, and yet took effectual care to fulfil their
   joy. When they thought their joy in him was brought to an end, then was
   it advanced nearer to perfection than ever it had been, and they were
   fuller of it. We are here taught, [1.] To found our joy in Christ: "It
   is my joy, joy of my giving, or rather joy that I am the matter of."
   Christ is a Christian's joy, his chief joy. Joy in the world is
   withering with it; joy in Christ is everlasting, like him. [2.] To
   build up our joy with diligence; for it is the duty as well as
   privilege of all true believers; no part of the Christian life is
   pressed upon us more earnestly, Phil. iii. 1; iv. 4. [3.] To aim at the
   perfection of this joy, that we may have it fulfilled in us, for this
   Christ would have.

   (2.) In order hereunto, he did thus solemnly commit them to his
   Father's care and keeping and took them for witnesses that he did so:
   These things I speak in the world, while I am yet with them in the
   world. His intercession in heaven for their preservation would have
   been as effectual in itself; but saying this in the world would be a
   greater satisfaction and encouragement to them, and would enable them
   to rejoice in tribulation. Note, [1.] Christ has not only treasured up
   comforts for his people, in providing for their future welfare, but has
   given out comforts to them, and said that which will be for their
   present satisfaction. He here condescended in the presence of his
   disciples to publish his last will and testament, and (which many a
   testator is shy of) lets them know what legacies he had left them, and
   how well they were secured, that they might have strong consolation.
   [2.] Christ's intercession for us is enough to fulfil or joy in him;
   nothing more effectual to silence all our fears and mistrusts, and to
   furnish us with strong consolation, than this, that he always appears
   in the presence of God for us; therefore the apostle puts a yea rather
   upon this, Rom. viii. 34. And see Heb. vii. 25.

   4. He pleads the ill usage they were likely to meet with in the world,
   for his sake (v. 14): "I have given them thy word to be published to
   the world, and they have received it, have believed it themselves, and
   accepted the trust of transmitting it to the world; and therefore the
   world hath hated them, as also because they are not of the world, any
   more than I." Here we have,

   (1.) The world's enmity to Christ's followers. While Christ was with
   them, though as yet they had given but little opposition to the world,
   yet it hates them, much more would it do so when by their more
   extensive preaching of the gospel they would turn the world upside
   down. "Father, stand their friend," says Christ, "for they are likely
   to have many enemies; let them have thy love, for the world's hatred is
   entailed upon them. In the midst of those fiery darts, let them be
   compassed with thy favour as with a shield." It is God's honour to take
   part with the weaker side, and to help the helpless. Lord, be merciful
   to them, for men would swallow them up.

   (2.) The reasons of this enmity, which strengthen the plea. [1.] It is
   implied that one reason is because they had received the word of God as
   it was sent them by the hand of Christ, when the greatest part of the
   world rejected it, and set themselves against those who were the
   preachers and professors of it. Note, Those that receive Christ's good
   will and good word must expect the world's ill will and ill word.
   Gospel ministers have been in a particular manner hated by the world,
   because they call men out of the world, and separate them from it, and
   teach them not to conform to it, and so condemn the world. "Father,
   keep them for it is for thy sake that they are exposed; they are
   sufferers for thee." Thus the psalmist pleads, For thy sake I have
   borne reproach, Ps. lxix. 7. Note, Those that keep the word of Christ's
   patience are entitled to special protection in the hour of temptation,
   Rev. iii. 10. That cause which makes a martyr may well make a joyful
   sufferer. [2.] Another reason is more express; the world hates them,
   because they are not of the world. Those to whom the word of Christ
   comes in power are not of the world, for it has this effect upon all
   that receive it in the love of it that it weans them from the wealth of
   the world, and turns them against the wickedness of the world, and
   therefore the world bears them a grudge.

   5. He pleads their conformity to himself in a holy non-conformity to
   the world (v. 16): "Father, keep them, for they are of my spirit and
   mind, they are not of the world, even as I am not of the world." Those
   may in faith commit themselves to God's custody, (1.) Who are as Christ
   was in this world, and tread in his steps. God will love those that are
   like Christ. (2.) Who do not engage themselves in the world's interest,
   nor devote themselves to its service. Observe, [1.] That Jesus Christ
   was not of this world; he never had been of it, and least of all now
   that he was upon the point of leaving it. This intimates, First, His
   state; he was none of the world's favourites nor darlings, none of its
   princes nor grandees; worldly possessions he had none, not even where
   to lay his head; nor worldly power, he was no judge nor divider.
   Secondly, His Spirit; he was perfectly dead to the world, the prince of
   this world had nothing in him, the things of this world were nothing to
   him; not honour, for he made himself of no reputation; not riches, for
   for our sakes he became poor; not pleasures, for he acquainted himself
   with grief. See ch. viii. 23. [2.] That therefore true Christians are
   not of this world. The Spirit of Christ in them is opposite to the
   spirit of the world. First, It is their lot to be despised by the
   world; they are not in favour with the world any more than their Master
   before them was. Secondly, It is their privilege to be delivered from
   the world; as Abraham out of the land of his nativity. Thirdly, It is
   their duty and character to be dead to the world. Their most pleasing
   converse is, and should be, with another world, and their prevailing
   concern about the business of that world, not of this. Christ's
   disciples were weak, and had many infirmities; yet this he could say
   for them, They were not of the world, not of the earth, and therefore
   he recommends them to the care of Heaven.

Christ's Intercessory Prayer.

   17 Sanctify them through thy truth: thy word is truth.   18 As thou
   hast sent me into the world, even so have I also sent them into the
   world.   19 And for their sakes I sanctify myself, that they also might
   be sanctified through the truth.

   The next thing he prayed for for them was that they might be
   sanctified; not only kept from evil, but made good.

   I. Here is the petition (v. 17): Sanctify them through thy truth,
   through thy word, for thy word is truth; it is true--it is truth
   itself. He desires they may be sanctified,

   1. As Christians. Father, make them holy, and this will be their
   preservation, 1 Thess. v. 23. Observe here,

   (1.) The grace desired--sanctification. The disciples were sanctified,
   for they were not of the world; yet he prays, Father sanctify them,
   that is, [1.] "Confirm the work of sanctification in them, strengthen
   their faith, inflame their good affections, rivet their good
   resolutions." [2.] "Carry on that good work in them, and continue it;
   let the light shine more and more." [3.] "Complete it, crown it with
   the perfection of holiness; sanctify them throughout and to the end."
   Note, First, It is the prayer of Christ for all that are his that they
   may be sanctified; because he cannot for shame own them as his, either
   here or hereafter, either employ them in his work or present them to
   his Father, if they be not sanctified. Secondly, Those that through
   grace are sanctified have need to be sanctified more and more. Even
   disciples must pray for sanctifying grace; for, if he that was the
   author of the good work be not the finisher of it, we are undone. Not
   to go forward is to go backward; he that is holy must be holy still,
   more holy still, pressing forward, soaring upward, as those that have
   not attained. Thirdly, It is God that sanctifies as well as God that
   justified, 2 Cor. v. 5. Fourthly, It is an encouragement to us, in our
   prayers for sanctifying grace, that it is what Christ intercedes for
   for us.

   (2.) The means of conferring this grace--through thy truth, thy word is
   truth. Not that the Holy One of Israel is hereby limited to means, but
   in the counsel of peace among other things it was settled and agreed,
   [1.] That all needful truth should be comprised and summed up in the
   word of God. Divine revelation, as it now stands in the written word,
   is not only pure truth without mixture, but entire truth without
   deficiency. [2.] That this word of truth should be the outward and
   ordinary means of our sanctification; not of itself, for then it would
   always sanctify, but as the instrument which the Spirit commonly uses
   in beginning and carrying on that good work; it is the seed of the new
   birth (1 Pet. i. 23), and the food of the new life, 1 Pet. ii. 1-2.

   2. As ministers. "Sanctify them, set them apart for thyself and
   service; let their call to the apostleship be ratified in heaven."
   Prophets were said to be sanctified, Jer. i. 5. Priests and Levites
   were so. Sanctify them; that is, (1.) "Qualify them for the office,
   with Christian graces and ministerial gifts, to make them able
   ministers of the New Testament." (2.) "Separate them to the office,
   Rom. i. 1. I have called them, they have consented; Father, say Amen to
   it." (3.) "Own them in the office; let thy hand go along with them;
   sanctify them by or in thy truth, as truth is opposed to figure and
   shadow; sanctify them really, not ritually and ceremonially, as the
   Levitical priests were, by anointing and sacrifice. Sanctify them to
   thy truth, the word of thy truth, to be the preachers of thy truth to
   the world; as the priests were sanctified to serve at the altar, so let
   them be to preach the gospel." 1 Cor. ix. 13, 14. Note, [1.] Jesus
   Christ intercedes for his ministers with a particular concern, and
   recommends to his Father's grace those stars he carries in his right
   hand. [2.] The great thing to be asked of God for gospel ministers is
   that they may be sanctified, effectually separated from the world,
   entirely devoted to God, and experimentally acquainted with the
   influence of that word upon their own hearts which they preach to
   others. Let them have the Urim and Thummim, light and integrity.

   II. We have here two pleas or arguments to enforce the petition for the
   disciples' sanctification:--

   1. The mission they had from him (v. 18): "As thou hast sent me into
   the world, to be thine ambassador to the children of men, so now that I
   am recalled have I sent them into the world, as my delegates." Now
   here,

   (1.) Christ speaks with great assurance of his own mission: Thou hast
   sent me into the world. The great author of the Christian religion had
   his commission and instructions from him who is the origin and object
   of all religion. He was sent of God to say what he said, and do what he
   did, and be what he is to those that believe on him; which was his
   comfort in his undertaking, and may be ours abundantly in our
   dependence upon him; his record was on high, for thence his mission
   was.

   (2.) He speaks with great satisfaction of the commission he had given
   his disciples "So have I sent them on the same errand, and to carry on
   the same design;" to preach the same doctrine that he preached, and to
   confirm it with the same proofs, with a charge likewise to commit to
   other faithful men that which was committed to them. He gave them their
   commission (ch. xx. 21) with a reference to his own, and it magnifies
   their office that it comes from Christ, and that there is some affinity
   between the commission given to the ministers of reconciliation and
   that given to the Mediator; he is called an apostle (Heb. iii. 1), a
   minister (Rom. xv. 8), a messenger, Mal. iii. 1. Only they are sent as
   servants, he as a Son. Now this comes in here as a reason, [1.] Why
   Christ was concerned so much for them, and laid their case so near his
   heart; because he had himself put them into a difficult office, which
   required great abilities for the due discharge of it. Note, Whom Christ
   sends he will stand by, and interest himself in those that are employed
   for him; what he calls us out to he will fit us out for, and bear us up
   in. [2.] Why he committed them to his Father; because he was concerned
   in their cause, their mission being in prosecution of his, and as it
   were an assignment out of it. Christ received gifts for men (Ps.
   lxviii. 18), and then gave them to men (Eph. iv. 8), and therefore
   prays aid of his Father to warrant and uphold those gifts, and confirm
   his grant of them. The Father sanctified him when he sent him into the
   world, ch. x. 36. Now, they being sent as he was, let them also be
   sanctified.

   2. The merit he had for them is another thing here pleaded (v. 19): For
   their sakes I sanctify myself. Here is, (1.) Christ's designation of
   himself to the work and office of Mediator: I sanctified myself. He
   entirely devoted himself to the undertaking, and all the parts of it,
   especially that which he was now going about--the offering up of
   himself without spot unto God, by the eternal Spirit. He, as the priest
   and altar, sanctified himself as the sacrifice. When he said, Father,
   glorify thy name--Father, thy will be done--Father, I commit my spirit
   into thy hands, he paid down the satisfaction he had engaged to make,
   and so sanctified himself. This he pleads with his Father, for his
   intercession is made in the virtue of his satisfaction; by his own
   blood he entered into the holy place (Heb. ix. 12), as the high priest,
   on the day of atonement, sprinkled the blood of the sacrifice at the
   same time that he burnt incense within the veil, Lev. xvi. 12, 14. (2.)
   Christ's design of kindness to his disciples herein; it is for their
   sakes, that they may be sanctified, that is, that they may be martyrs;
   so some. "I sacrifice myself, that they may be sacrificed to the glory
   of God and the church's good." Paul speaks of his being offered, Phil.
   ii. 17; 2 Tim. iv. 6. Whatever there is in the death of the saints that
   is precious in the sight of the Lord, it is owing to the death of the
   Lord Jesus. But I rather take it more generally, that they may be
   saints and ministers, duly qualified and accepted of God. [1.] The
   office of the ministry is the purchase of Christ's blood, and one of
   the blessed fruits of his satisfaction, and owes its virtue and value
   to Christ's merit. The priests under the law were consecrated with the
   blood of bulls and goats, but gospel ministers with the blood of Jesus.
   [2.] The real holiness of all good Christians is the fruit of Christ's
   death, by which the gift of the Holy Ghost was purchased; he gave
   himself for his church, to sanctify it, Eph. v. 25, 26. And he that
   designed the end designed also the means, that they might be sanctified
   by the truth, the truth which Christ came into the world to bear
   witness to and died to confirm. The word of truth receives its
   sanctifying virtue and power from the death of Christ. Some read it,
   that they may be sanctified in truth, that is, truly; for as God must
   be served, so, in order to this, we must be sanctified, in the spirit,
   and in truth. And this Christ has prayed for, for all that are his; for
   this is his will, even their sanctification, which encourages them to
   pray for it,

Christ's Intercessory Prayer.

   20 Neither pray I for these alone, but for them also which shall
   believe on me through their word;   21 That they all may be one; as
   thou, Father, art in me, and I in thee, that they also may be one in
   us: that the world may believe that thou hast sent me.   22 And the
   glory which thou gavest me I have given them; that they may be one,
   even as we are one:   23 I in them, and thou in me, that they may be
   made perfect in one; and that the world may know that thou hast sent
   me, and hast loved them, as thou hast loved me.

   Next to their purity he prays for their unity; for the wisdom from
   above is first pure, then peaceable; and amity is amiable indeed when
   it is like the ointment on Aaron's holy head, and the dew on Zion's
   holy hill. Observe,

   I. Who are included in this prayer (v. 20): "Not these only, not these
   only that are now my disciples" (the eleven, the seventy, with others,
   men and women that followed him when he was here on earth), "but for
   those also who shall believe on me through their word, either preached
   by them in their own day or written by them for the generations to
   come; I pray for them all, that they all may be one in their interest
   in this prayer, and may all receive benefit by it." Note, here, 1.
   Those, and those only, are interested in the mediation of Christ, that
   do, or shall, believe in him. This is that by which they are described,
   and it comprehends all the character and duty of a Christian. They that
   lived then, saw and believed, but they in after ages have not seen, and
   yet have believed. 2. It is through the word that souls are brought to
   believe on Christ, and it is for this end that Christ appointed the
   scriptures to be written, and a standing ministry to continue in the
   church, while the church stands, that is, while the world stands, for
   the raising up of a seed. 3. It is certainly and infallibly known to
   Christ who shall believe on him. He does not here pray at a venture,
   upon a contingency depending on the treacherous will of man, which
   pretends to be free, but by reason of sin is in bondage with its
   children; no, Christ knew very well whom he prayed for, the matter was
   reduced to a certainty by the divine prescience and purpose; he knew
   who were given him, who being ordained to eternal life, were entered in
   the Lamb's book, and should undoubtedly believe, Acts xiii. 48. 4.
   Jesus Christ intercedes not only for great and eminent believers, but
   for the meanest and weakest; not for those only that are to be employed
   in the highest post of trust and honour in his kingdom, but for all,
   even those that in the eye of the world are inconsiderable. As the
   divine providence extends itself to the meanest creature, so does the
   divine grace to the meanest Christian. The good Shepherd has an eye
   even to the poor of the flock. 5. Jesus Christ in his mediation had an
   actual regard to those of the chosen remnant that were yet unborn, the
   people that should be created (Ps. xxii. 31), the other sheep which he
   must yet bring. Before they are formed in the womb he knows them (Jer.
   i. 5), and prayers are filed in heaven for them beforehand, by him who
   declareth the end from the beginning, and calleth things that are not
   as though they were.

   II. What is intended in this prayer (v. 21): That they all may be one.
   The same was said before (v. 11), that they may be one as we are, and
   again, v. 22. The heart of Christ was much upon this. Some think that
   the oneness prayed for in v. 11 has special reference to the disciples
   as ministers and apostles, that they might be one in their testimony to
   Christ; and that the harmony of the evangelists, and concurrence of the
   first preachers of the gospel, are owing to this prayer. Let them be
   not only of one heart, but of one mouth, speaking the same thing. The
   unity of the gospel ministers is both the beauty and strength of the
   gospel interest. But it is certain that the oneness prayed for in v. 21
   respects all believers. It is the prayer of Christ for all that are
   his, and we may be sure it is an answered prayer--that they all may be
   one, one in us (v. 21), one as e are one (v. 22), made perfect in one,
   v. 23. It includes three things:--

   1. That they might all be incorporated in one body. "Father, look upon
   them all as one, and ratify that great charter by which they are
   embodied as one church. Though they live in distant places, from one
   end of heaven to the other, and in several ages, from the beginning to
   the close of time, and so cannot have any personal acquaintance or
   correspondence with each other, yet let them be united in me their
   common head." As Christ died, so he prayed, to gather them all in one,
   ch. xi. 52; Eph. i. 10.

   2. That they might all be animated by one Spirit. This is plainly
   implied in this--that they may be one in us. Union with the Father and
   Son is obtained and kept up only by the Holy Ghost. He that is joined
   to the Lord in one spirit, 1 Cor. vi. 17. Let them all be stamped with
   the same image and superscription, and influenced by the same power.

   3. That they might all be knit together in the bond of love and
   charity, all of one heart. That they all may be one, (1.) In judgment
   and sentiment; not in every little thing--this is neither possible nor
   needful, but in the great things of God, and in them, by the virtue of
   this prayer, they are all agreed--that God's favour is better than
   life--that sin is the worst of evils, Christ the best of friends--that
   there is another life after this, and the like. (2.) In disposition and
   inclination. All that are sanctified have the same divine nature and
   image; they have all a new heart, and it is one heart. (3.) They are
   all one in their designs and aims. Every true Christian, as far as he
   is so, eyes the glory of God as his highest end, and the glory of
   heaven as his chief good. (4.) They are all one in their desires and
   prayers; though they differ in words and the manner of expressions,
   yet, having received the same spirit of adoption, and observing the
   same rule, they pray for the same things in effect. (5.) All one in
   love and affection. Every true Christian has that in him which inclines
   him to love all true Christians as such. That which Christ here prays
   for is that communion of saints which we profess to believe; the
   fellowship which all believers have with God, and their intimate union
   with all the saints in heaven and earth, 1 John i. 3. But this prayer
   of Christ will not have its complete answer till all the saints come to
   heaven, for then, and not till then, they shall be perfect in one, v.
   23; Eph. iv. 13.

   III. What is intimated by way of plea or argument to enforce this
   petition; three things:--

   1. The oneness that is between the Father and the Son, which is
   mentioned again and again, v. 11, 21-23. (1.) It is taken for granted
   that the Father and Son are one, one in nature and essence, equal in
   power and glory, one in mutual endearments. The Father loveth the Son,
   and the Son always pleased the Father. They are one in design, and one
   in operation. The intimacy of this oneness is expressed in these words,
   thou in me, and I in thee. This he often mentions for his support under
   his present sufferings, when his enemies were ready to fall upon him,
   and his friends to fall off from him; yet he was in the Father, and the
   Father in him. (2.) This is insisted on in Christ's prayer for his
   disciples' oneness, [1.] As the pattern of that oneness, showing how he
   desired they might be one. Believers are one in some measure as God and
   Christ are one; for, First, The union of believers is a strict and
   close union; they are united by a divine nature, by the power of divine
   grace, in pursuance of the divine counsels. Secondly, It is a holy
   union, in the Holy Spirit, for holy ends; not a body politic for any
   secular purpose. Thirdly, It is, and will be at last, a complete union.
   Father and Son have the same attributes, properties, and perfections;
   so have believers now, as far as they are sanctified, and when grace
   shall be perfected in glory they will be exactly consonant to each
   other, all changed into the same image. [2.] As the centre of that
   oneness; that they may be one in us, all meeting here. There is one God
   and one Mediator; and herein believers are one, that they all agree to
   depend upon the favour of this one God as their felicity and the merit
   of this one Mediator as their righteousness. That is a conspiracy, not
   a union, which doth not centre in God as the end, and Christ as the
   way. All who are truly united to God and Christ, who are one, will soon
   be united one to another. [3.] As a plea for that oneness. The Creator
   and Redeemer are one in interest and design; but to what purpose are
   they so, if all believers be not one body with Christ, and do not
   jointly receive grace for grace from him, as he has received it for
   them? Christ's design was to reduce revolted mankind to God: "Father,"
   says he, "let all that believe be one, that in one body they may be
   reconciled" (Eph. ii. 15, 16), which speaks of the uniting of Jews and
   Gentiles in the church; that great mystery, that the Gentiles should be
   fellow-heirs, and of the same body (Eph. iii. 6), to which I think this
   prayer of Christ principally refers, it being one great thing he aimed
   at in his dying; and I wonder none of the expositors I have met with
   should so apply it. "Father, let the Gentiles that believe be
   incorporated with the believing Jews, and make of twain one new man."
   Those words, I in them, and thou in me, show what that union is which
   is so necessary, not only to the beauty, but to the very being, of his
   church. First, Union with Christ: I in them. Christ dwelling in the
   hearts of believers is the life and soul of the new man. Secondly,
   Union with God through him: Thou in me, so as by me to be in them.
   Thirdly, Union with each other, resulting from these: that they hereby
   may be made perfect in one. We are complete in him.

   2. The design of Christ in all his communications of light and grace to
   them (v. 22): "The glory which thou gavest me, as the trustee or
   channel of conveyance, I have accordingly given them, to this intent,
   that they may be one, as we are one; so that those gifts will be in
   vain, if they be not one." Now these gifts are either, (1.) Those that
   were conferred upon the apostles, and first planters of the church. The
   glory of being God's ambassadors to the world--the glory of working
   miracles--the glory of gathering a church out of the world, and
   erecting the throne of God's kingdom among men--this glory was given to
   Christ, and some of the honour he put upon them when he sent them to
   disciple all nations. Or, (2.) Those that are given in common to all
   believers. The glory of being in covenant with the Father, and accepted
   of him, of being laid in his bosom, and designed for a place at his
   right hand, was the glory which the Father gave to the Redeemer, and he
   has confirmed it to the redeemed. [1.] This honour he says he hath
   given them, because he hath intended it for them, settled it upon them,
   and secured it to them upon their believing Christ's promises to be
   real gifts. [2.] This was given to him to give to them; it was conveyed
   to him in trust for them, and he was faithful to him that appointed
   him. [3.] He gave it to them, that they might be one. First, to entitle
   them to the privilege of unity, that by virtue of their common relation
   to one God the Father, and one Lord Jesus Christ, they might be truly
   denominated one. The gift of the Spirit, that great glory which the
   Father gave to the Son, by him to be given to all believers, makes them
   one, for he works all in all, 1 Cor. xii. 4, &c. Secondly, To engage
   them to the duty of unity. That in consideration of their agreement and
   communion in one creed and one covenant, one Spirit and one Bible--in
   consideration of what they have in one God and one Christ, and of what
   they hope for in one heaven, they may be of one mind and one mouth.
   Worldly glory sets men at variance; for if some be advanced others are
   eclipsed, and therefore, while the disciples dreamed of a temporal
   kingdom, they were ever and anon quarrelling; but spiritual honours
   being conferred alike upon all Christ's subjects, they being all made
   to our God kings and priests, there is no occasion for contest nor
   emulation. The more Christians are taken up with the glory Christ has
   given them, the less desirous they will be of vain-glory, and,
   consequently, the less disposed to quarrel.

   3. He pleads the happy influence their oneness would have upon others,
   and the furtherance it would give to the public good. This is twice
   urged (v. 21): That the world may believe that thou hast sent me. And
   again (v. 23): That the world may know it, for without knowledge there
   can be no true faith. Believers must know what they believe, and why
   and wherefore they believe it. Those who believe at a venture, venture
   too far. Now Christ here shows,

   (1.) His good-will to the world of mankind in general. Herein he is of
   his Father's mind, as we are sure he is in every thing, that he would
   have all men to be saved, and to come to the knowledge of the truth, 1
   Tim. ii. 4; 2 Pet. iii. 9. Therefore it is his will that all means
   possible should be used, and no stone left unturned, for the conviction
   and conversion of the world. We know not who are chosen, but we must in
   our places do our utmost to further men's salvation, and take heed of
   doing any thing to hinder it.

   (2.) The good fruit of the church's oneness; it will be an evidence of
   the truth of Christianity, and a means of bringing many to embrace it.

   [1.] In general, it will recommend Christianity to the world, and to
   the good opinion of those that are without. First, The embodying of
   Christians in one society by the gospel charter will greatly promote
   Christianity. When the world shall see so many of those that were its
   children called out of its family, distinguished from others, and
   changed from what they themselves sometimes were,--when they shall see
   this society raised by the foolishness of preaching, and kept up by
   miracles of divine providence and grace, and how admirably well it is
   modelled and constituted, they will be ready to say, We will go with
   you, for we see that God is with you. Secondly, The uniting of
   Christians in love and charity is the beauty of their profession, and
   invites others to join with them, as the love that was among those
   primo-primitive Christians, Acts ii. 42, 43; iv. 32, 33. When
   Christianity, instead of causing quarrels about itself, makes all other
   strifes to cease,--when it cools the fiery, smooths the rugged, and
   disposes men to be kind and loving, courteous and beneficent, to all
   men, studious to preserve and promote peace in all relations and
   societies, this will recommend it to all that have any thing either of
   natural religion or natural affection in them.

   [2.] In particular, it will beget in men good thoughts, First, Of
   Christ: They will know and believe that thou hast sent me, By this it
   will appear that Christ was sent of God, and that his doctrine was
   divine, in that his religion prevails to join so many of different
   capacities, tempers, and interests in other things, in one body by
   faith, with one heart by love. Certainly he was sent by the God of
   power, who fashions men's hearts alike, and the God of love and peace;
   when the worshippers of God are one, he is one, and his name one.
   Secondly, Of Christians: They will know that thou hast loved them as
   thou hast loved me. Here is, 1. The privilege of believers: the Father
   himself loveth them with a love resembling his love to his Son, for
   they are loved in him with an everlasting love. 2. The evidence of
   their interest in this privilege, and that is their being one. By this
   it will appear that God loves us, if we love one another with a pure
   heart; for wherever the love of God is shed abroad in the heart it will
   change it into the same image. See how much good it would do to the
   world to know better how dear to God all good Christians are. The Jews
   had a saying, If the world did but know the worth of good men, they
   would hedge them about with pearls. Those that have so much of God's
   love should have more of ours.

Christ's Intercessory Prayer.

   24 Father, I will that they also, whom thou hast given me, be with me
   where I am; that they may behold my glory, which thou hast given me:
   for thou lovedst me before the foundation of the world.   25 O
   righteous Father, the world hath not known thee: but I have known thee,
   and these have known that thou hast sent me.   26 And I have declared
   unto them thy name, and will declare it: that the love wherewith thou
   hast loved me may be in them, and I in them.

   Here is, I. A petition for the glorifying of all those that were given
   to Christ (v. 24), not only these apostles, but all believers: Father,
   I will that they may be with me. Observe,

   1. The connection of this request with those foregoing. He had prayed
   that God would preserve, sanctify, and unite them; and now he prays
   that he would crown all his gifts with their glorification. In this
   method we must pray, first for grace, and then for glory (Ps. lxxxiv.
   11); for in this method God gives. Far be it from the only wise God to
   come under the imputation either of that foolish builder who without a
   foundation built upon the sand, as he would if he should glorify any
   whom he has not first sanctified; or of that foolish builder who began
   to build and was not able to finish, as he would if he should sanctify
   any, and not glorify them.

   2. The manner of the request: Father, I will. Here, as before, he
   addresses himself to God as a Father, and therein we must do likewise;
   but when he says, thelo--I will, he speaks a language peculiar to
   himself, and such as does not become ordinary petitioners, but very
   well became him who paid for what he prayed for. (1.) This intimates
   the authority of his intercession in general; his word was with power
   in heaven, as well as on earth. He entering with his own blood into the
   holy place, his intercession there has an uncontrollable efficacy. He
   intercedes as a king, for he is a priest upon his throne (like
   Melchizedek), a king-priest. (2.) It intimates his particular authority
   in this matter; he had a power to give eternal life (v. 2), and,
   pursuant to that power, he says, Father, I will. Though now he took
   upon him the form of a servant, yet that power being to be most
   illustriously exerted when he shall come the second time in the glory
   of a judge, to say, Come ye blessed, having that in his eye, he might
   well say, Father, I will.

   3. The request itself--that all the elect might come to be with him in
   heaven at last, to see his glory, and to share in it. Now observe here,

   (1.) Under what notion we are to hope for heaven? wherein does that
   happiness consist? three things make heaven:--[1.] It is to be where
   Christ is: Where I am; in the paradise whither Christ's soul went at
   death; in the third heavens whither his soul and body went at his
   ascension:--Where I am, am to be shortly, am to be eternally. In this
   world we are but in transitu--on our passage; there we truly are where
   we are to be for ever; so Christ reckoned, and so must we. [2.] It is
   to be with him where he is; this is not tautology, but intimates that
   we shall not only be in the same happy place where Christ is, but that
   the happiness of the place will consist in his presence; this is the
   fulness of its joy. The very heaven of heaven is to be with Christ,
   there in company with him, and communion with him, Phil. i. 23. [3.] It
   is to behold his glory, which the Father has given him. Observe, First,
   The glory of the Redeemer is the brightness of heaven. That glory
   before which angels cover their faces was his glory, ch. xii. 41. The
   Lamb is the light of the new Jerusalem, Rev. xxi. 23. Christ will come
   in the glory of his Father, for he is the brightness of his glory. God
   shows his glory there, as he does his grace here, through Christ. "The
   Father has given me this glory," though he was as yet in his low
   estate; but it was very true, and very near. Secondly, The felicity of
   the redeemed consists very much in the beholding of this glory; they
   will have the immediate view of his glorious person. I shall see God in
   my flesh, Job xix. 26, 27. They will have a clear insight into his
   glorious undertaking, as it will be then accomplished; they will see
   into those springs of love from which flow all the streams of grace;
   they shall have an appropriating sight of Christ's glory (Uxor fulget
   radiis mariti--The wife shines with the radiance of her husband), and
   an assimilating sight: they shall be changed into the same image, from
   glory to glory.

   (2.) Upon what ground we are to hope for heaven; no other than purely
   the mediation and intercession of Christ, because he hath said, Father,
   I will. Our sanctification is our evidence, for he that has this hope
   in him purifies himself; but it is the will of Christ that is our
   title, by which will we are sanctified, Heb. x. 10. Christ speaks here
   as if he did not count his own happiness complete unless he had his
   elect to share with him in it, for it is the bringing of many sons to
   glory that makes the captain of our salvation perfect, Heb. ii. 10.

   4. The argument to back this request: for thou lovedst me before the
   foundation of the world. This is a reason, (1.) Why he expected this
   glory himself. Thou wilt give it to me, for thou lovedst me. The honour
   and power given to the Son as Mediator were founded in the Father's
   love to him (ch. v. 20): the Father loves the Son, is infinitely well
   pleased in his undertaking, and therefore has given all things into his
   hands; and, the matter being concerted in the divine counsels from
   eternity, he is said to love him as Mediator before the foundation of
   the world. Or, (2.) Why he expected that those who were given to him
   should be with him to share in his glory: "Thou lovedst me, and them in
   me, and canst deny me nothing I ask for them."

   II. The conclusion of the prayer, which is designed to enforce all the
   petitions for the disciples, especially the last, that they may be
   glorified. Two things he insists upon, and pleads:--

   1. The respect he had to his Father, v. 25. Observe,

   (1.) The title he gives to God: O righteous Father. When he prayed that
   they might be sanctified, he called him holy Father; when he prays that
   they may be glorified, he calls him righteous Father; for it is a crown
   of righteousness which the righteous Judge shall give. God's
   righteousness was engaged for the giving out of all that good which the
   Father had promised and the Son had purchased.

   (2.) The character he gives of the world that lay in wickedness: The
   world has not known thee. Note, Ignorance of God overspreads the world
   of mankind; this is the darkness they sit in. Now this is urged here,
   [1.] To show that these disciples need the aids of special grace, both
   because of the necessity of their work--they were to bring a world that
   knew not God to the knowledge of him; and also, because of the
   difficulty of their work--they must bring light to those that rebelled
   against the light; therefore keep them. [2.] To show that they were
   qualified for further peculiar favours, for they had that knowledge of
   God which the world had not.

   (3.) The plea he insists upon for himself: But I have known thee.
   Christ knew the Father as no one else ever did; knew upon what grounds
   he went in his undertaking, knew his Father's mind in every thing, and
   therefore, in this prayer, came to him with confidence, as we do to one
   we know. Christ is here suing out blessings for those that were his;
   pursuing this petition, when he had said, The world has not known thee,
   one would expect it should follow, but they have known thee; no, their
   knowledge was not to be boasted of, but I have known thee, which
   intimates that there is nothing in us to recommend us to God's favour,
   but all our interest in him, and intercourse with him, result from, and
   depend upon, Christ's interest and intercourse. We are unworthy, but he
   is worthy.

   (4.) The plea he insists upon for his disciples: And they have known
   that thou hast sent me; and, [1.] Hereby they are distinguished from
   the unbelieving world. When multitudes to whom Christ was sent, and his
   grace offered, would not believe that God had sent him, these knew it,
   and believed it, and were not ashamed to own it. Note, To know and
   believe in Jesus Christ, in the midst of a world that persists in
   ignorance and infidelity, is highly pleasing to God, and shall
   certainly be crowned with distinguishing glory. Singular faith
   qualifies for singular favours. [2.] Hereby they are interested in the
   mediation of Christ, and partake of the benefit of his acquaintance
   with the Father: "I have known thee, immediately and perfectly; and
   these, though they have not so known thee, nor were capable of knowing
   thee so, yet have known that thou hast sent me, have known that which
   was required of them to know, have known the Creator in the Redeemer."
   Knowing Christ as sent of God, they have, in him, known the Father, and
   are introduced to an acquaintance with him; therefore, "Father, look
   after them for my sake."

   2. The respect he had to his disciples (v. 26): "I have led them into
   the knowledge of thee, and will do it yet more and more; with this
   great and kind intention, that the love wherewith thou hast loved me
   may be in them, and I in them." Observe here,

   (1.) What Christ had done for them: I have declared unto them thy name.
   [1.] This he had done for those that were his immediate followers. All
   the time that he went in and out among them, he made it his business to
   declare his Father's name to them, and to beget in them a veneration
   for it. The tendency of all his sermons and miracles was to advance his
   Father's honours, and to spread the knowledge of him, ch. i. 18. [2.]
   This he had done for all that believe on him; for they had not been
   brought to believe if Christ had not made known to them his Father's
   name. Note, First, We are indebted to Christ for all the knowledge we
   have of the Father's name; he declares it, and he opens the
   understanding to receive that revelation. Secondly, Those whom Christ
   recommends to the favour of God he first leads into an acquaintance
   with God.

   (2.) What he intended to do yet further for them: I will declare it. To
   the disciples he designed to give further instructions after his
   resurrection (Acts i. 3), and to bring them into a much more intimate
   acquaintance with divine things by the pouring out of the Spirit after
   his ascension; and to all believers, into whose hearts he hath shined,
   he shines more and more. Where Christ has declared his Father's name,
   he will declare it; for to him that hath shall be given; and those that
   know God both need and desire to know more of him. This is fitly
   pleaded for them: "Father, own and favour them, for they will own and
   honour thee."

   (3.) What he aimed at in all this; not to fill their heads with curious
   speculations, and furnish them with something to talk of among the
   learned, but to secure and advance their real happiness in two
   things:--

   [1.] Communion with God: "Therefore I have given them the knowledge of
   thy name, of all that whereby thou hast made thyself known, that thy
   love, even that wherewith thou hast loved me, may be, not only towards
   them, but in them;" that is, First, "Let them have the fruits of that
   love for their sanctification; let the Spirit of love, with which thou
   hast filled me, be in them." Christ declares his Father's name to
   believers, that with that divine light darted into their minds a divine
   love may be shed abroad in their hearts, to be in them a commanding
   constraining principle of holiness, that they may partake of a divine
   nature. When God's love to us comes to be in us, it is like the virtue
   which the loadstone gives the needle, inclining it to move towards the
   pole; it draws out the soul towards God in pious and devout affections,
   which are as the spirits of the divine life in the soul. Secondly, "Let
   them have the taste and relish of that love for their consolation; let
   them not only be interested in the love of God, by having God's name
   declared to them, but, by a further declaration of it, let them have
   the comfort of that interest; that they may not only know God, but know
   that they know him," 1 John ii. 3. It is the love of God thus shed
   abroad in the heart that fills it with joy, Rom. v. 3, 5. This God has
   provided for, that we may not only be satisfied with his loving
   kindness, but be satisfied of it; and so may live a life of complacency
   in God and communion with him; this we must pray for, this we must
   press after; if we have it, we must thank Christ for it; if we want it,
   we may thank ourselves.

   [2.] Union with Christ in order hereunto: And I in them. There is no
   getting into the love of God but through Christ, nor can we keep
   ourselves in that love but by abiding in Christ, that is, having him to
   abide in us; nor can we have the sense and apprehension of that love
   but by our experience of the indwelling of Christ, that is, the Spirit
   of Christ in our hearts. It is Christ in us that is the only hope of
   glory that will not make us ashamed, Col. i. 27. All our communion with
   God, the reception of his love to us with our return of love to him
   again, passes through the hands of the Lord Jesus, and the comfort of
   it is owing purely to him. Christ had said but a little before, I in
   them (v. 23), and here it is repeated (though the sense was complete
   without it), and the prayer closed with it, to show how much the heart
   of Christ was sent upon it; all his petitions centre in this, and with
   this the prayers of Jesus, the Son of David, are ended: "I in them; let
   me have this, and I desire no more." It is the glory of the Redeemer to
   dwell in the redeemed: it is his rest for ever, and he has desired it.
   Let us therefore make sure our union with Christ, and then take the
   comfort of his intercession. This prayer had an end, but that he ever
   lives to make.
     __________________________________________________________________

J O H N.

  CHAP. XVIII.

   Hitherto this evangelist has recorded little of the history of Christ,
   only so far as was requisite to introduce his discourses; but now that
   the time drew nigh that Jesus must die he is very particular in
   relating the circumstances of his sufferings, and some which the others
   had omitted, especially his sayings. So far were his followers from
   being ashamed of his cross, or endeavouring to conceal it, that this
   was what, both by word and writing, they were most industrious to
   proclaim, and gloried in it. This chapter relates, I. How Christ was
   arrested in the garden and surrendered himself a prisoner, ver. 1-12.
   II. How he was abused in the high priest's court, and how Peter, in the
   meantime, denied him, ver. 13-27. III. How he was prosecuted before
   Pilate, and examined by him, and put in election with Barabbas for the
   favour of the people, and lost it, ver. 28-40.

Christ in the Garden; The Treachery of Judas; The Ear of Malachus Cut Off;
Christ Yields Himself a Prisoner.

   1 When Jesus had spoken these words, he went forth with his disciples
   over the brook Cedron, where was a garden, into the which he entered,
   and his disciples.   2 And Judas also, which betrayed him, knew the
   place: for Jesus ofttimes resorted thither with his disciples.   3
   Judas then, having received a band of men and officers from the chief
   priests and Pharisees, cometh thither with lanterns and torches and
   weapons.   4 Jesus therefore, knowing all things that should come upon
   him, went forth, and said unto them, Whom seek ye?   5 They answered
   him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also,
   which betrayed him, stood with them.   6 As soon then as he had said
   unto them, I am he, they went backward, and fell to the ground.   7
   Then asked he them again, Whom seek ye? And they said, Jesus of
   Nazareth.   8 Jesus answered, I have told you that I am he: if
   therefore ye seek me, let these go their way:   9 That the saying might
   be fulfilled, which he spake, Of them which thou gavest me have I lost
   none.   10 Then Simon Peter having a sword drew it, and smote the high
   priest's servant, and cut off his right ear. The servant's name was
   Malchus.   11 Then said Jesus unto Peter, Put up thy sword into the
   sheath: the cup which my Father hath given me, shall I not drink it?
   12 Then the band and the captain and officers of the Jews took Jesus,
   and bound him,

   The hour was now come that the captain of our salvation, who was to be
   made perfect by sufferings, should engage the enemy. We have here his
   entrance upon the encounter. The day of recompence is in his heart, and
   the year of his redeemed is come, and his own arm works the salvation,
   for he has no second. Let us turn aside now, and see this great sight.

   I. Our Lord Jesus, like a bold champion, takes the field first (v. 1,
   2): When he had spoken these words, preached the sermon, prayed his
   prayer, and so finished his testimony, he would lose no time, but went
   forth immediately out of the house, out of the city, by moon-light, for
   the passover was observed at the full moon, with his disciples (the
   eleven, for Judas was otherwise employed), and he went over the brook
   Cedron, which runs between Jerusalem and the mount of Olives, where was
   a garden, not his own, but some friend's, who allowed him the liberty
   of it. Observe,

   1. That our Lord Jesus entered upon his sufferings when he had spoken
   these words, as Matt. xxvi. 1, When he had finished all these sayings.
   Here it is intimated, (1.) That our Lord Jesus took his work before
   him. The office of the priest was to teach, and pray, and offer
   sacrifice. Christ, after teaching and praying, applies himself to make
   atonement. Christ had said all he had to say as a prophet, and now he
   addresses himself to the discharge of his office as a priest, to make
   his soul an offering for sin; and, when he had gone through this, he
   entered upon his kingly office. (2.) That having by his sermon prepared
   his disciples for this hour of trial, and by his prayer prepared
   himself for it, he then courageously went out to meet it. When he had
   put on his armour, he entered the lists, and not till then. Let those
   that suffer according to the will of God, in a good cause, with a good
   conscience, and having a clear call to it, comfort themselves with
   this, that Christ will not engage those that are his in any conflict,
   but he will first do that for them which is necessary to prepare them
   for it; and if we receive Christ's instructions and comforts, and be
   interested in his intercession, we may, with an unshaken resolution,
   venture through the greatest hardships in the way of duty.

   2. That he went forth with his disciples. Judas knew what house he was
   in in the city, and he could have staid and met his sufferings there;
   but, (1.) He would do as he was wont to do, and not alter his method,
   either to meet the cross or to miss it, when his hour was come. It was
   his custom when he was at Jerusalem, after he had spent the day in
   public work, to retire at night to the mount of Olives; there his
   quarters were, in the skirts of the city, for they would not make room
   for him in the palaces, in the heart of the town. This being his
   custom, he could not be put out of his method by the foresight of his
   sufferings, but, as Daniel, did then just as he did aforetime, Dan. vi.
   10. (2.) He was as unwilling that there should be an uproar among the
   people as his enemies were, for it was not his way to strive or cry. If
   he had been seized in the city, and a tumult raised thereby, mischief
   might have been done, and a great deal of blood shed, and therefore he
   withdrew. Note, When we find ourselves involved in trouble, we should
   be afraid of involving others with us. It is no disgrace to the
   followers of Christ to fall tamely. Those who aim at honour from men
   value themselves upon a resolution to sell their lives as dearly as
   they can; but those who know that their blood is precious to Christ,
   and that not a drop of it shall be shed but upon a valuable
   consideration, need not stand upon such terms. (3.) He would set us an
   example in the beginning of his passion, as he did at the end of it, of
   retirement from the world. Let us go forth to him, without the camp,
   bearing his reproach, Heb. xiii. 13. We must lay aside, and leave
   behind, the crowds, and cares, and comforts, of cities, even holy
   cities, if we would cheerfully take up our cross, and keep up our
   communion with God therein.

   3. That he went over the brook Cedron. He must go over this to go to
   the mount of Olives, but the notice taken of it intimates that there
   was something in it significant; and it points, (1.) At David's
   prophecy concerning the Messiah (Ps. cx. 7), that he shall drink of the
   brook in the way; the brook of suffering in the way to his glory and
   our salvation, signified by the brook Cedron, the black brook, so
   called either from the darkness of the valley it ran through or the
   colour of the water, tainted with the dirt of the city; such a brook
   Christ drank of, when it lay in the way of our redemption, and
   therefore shall he lift up the head, his own and ours. (2.) At David's
   pattern, as a type of the Messiah. In his flight from Absalom,
   particular notice is taken of his passing over the brook Cedron, and
   going up by the ascent of mount Olivet, weeping, and all that were with
   him in tears too, 2 Sam. xv. 23, 30. The Son of David, being driven out
   by the rebellious Jews, who would not have him to reign over them (and
   Judas, like Ahithophel, being in the plot against him), passed over the
   brook in meanness and humiliation, attended by a company of true
   mourners. The godly kings of Judah had burnt and destroyed the idols
   they found at the brook Cedron; Asa, 2 Chron. xv. 16; Hezekiah, 2
   Chron. xxx. 14; Josiah, 2 Kings xxiii. 4, 6. Into that brook the
   abominable things were cast. Christ, being now made sin for us, that he
   might abolish it and take it away, began his passion by the same brook.
   Mount Olivet, where Christ began his sufferings, lay on the east side
   of Jerusalem; mount Calvary, where he finished them, on the west; for
   in them he had an eye to such as should come from the east and the
   west.

   4. That he entered into a garden. This circumstance is taken notice of
   only by this evangelist, that Christ's sufferings began in a garden. In
   the garden of Eden sin began; there the curse was pronounced, there the
   Redeemer was promised, and therefore in a garden that promised seed
   entered the lists with the old serpent. Christ was buried also in a
   garden. (1.) Let us, when we walk in our gardens, take occasion thence
   to meditate on Christ's sufferings in a garden, to which we owe all the
   pleasure we have in our gardens, for by them the curse upon the ground
   for man's sake was removed. (2.) When we are in the midst of our
   possessions and enjoyments, we must keep up an expectation of troubles,
   for our gardens of delight are in a vale of tears.

   5. That he had his disciples with him, (1.) Because he used to take
   them with him when he retired for prayer. (2.) They must be witnesses
   of his sufferings, and his patience under them, that they might with
   the more assurance and affection preach them to the world (Luke xxiv.
   48), and be themselves prepared to suffer. (3.) He would take them into
   the danger to show them their weakness, notwithstanding the promises
   they had made of fidelity. Christ sometimes brings his people into
   difficulties, that he may magnify himself in their deliverance.

   6. That Judas the traitor knew the place, knew it to be the place of
   his usual retirement, and probably, by some word Christ had dropped,
   knew that he intended to be there that night, for want of a better
   closet. A solitary garden is a proper place for meditation and prayer,
   and after a passover is a proper time to retire for private devotion,
   that we may pray over the impressions made and the vows renewed, and
   clench the nail. Mention is made of Judas's knowing the place, (1.) To
   aggravate the sin of Judas, that he would betray his Master,
   notwithstanding the intimate acquaintance he had with him; nay, and
   that he would make use of his familiarity with Christ, as giving him an
   opportunity of betraying him; a generous mind would have scorned to do
   so base a thing. Thus has Christ's holy religion been wounded in the
   house of its friends, as it could not have been wounded any where else.
   Many an apostate could not have been so profane, if he had not been a
   professor; could not have ridiculed scriptures and ordinances, if he
   had not known them. (2.) To magnify the love of Christ, that, though he
   knew where the traitor would seek him, thither he went to be found of
   him, now that he knew his hour was come. Thus he showed himself willing
   to suffer and die for us. What he did was not by constraint, but by
   consent; though as man he said, Let this cup pass away, as Mediator he
   said, "Lo, I come, I come with a good will." It was late in the night
   (we may suppose eight or nine o'clock) when Christ went out to the
   garden; for it was not only his meat and drink, but his rest and sleep,
   to do the will of him that sent him. When others were going to bed, he
   was going to prayer, going to suffer.

   II. The captain of our salvation having taken the field, the enemy
   presently comes upon the spot, and attacks him (v. 3): Judas with his
   men comes thither, commissioned by the chief priests, especially those
   among them that were Pharisees, who were the most bitter enemies to
   Christ. This evangelist passes over Christ's agony, because the other
   three had fully related it, and presently introduces Judas and his
   company that came to seize him. Observe,

   1. The persons employed in this action--a band of men and officers from
   the chief priests, with Judas. (1.) Here is a multitude engaged against
   Christ--a band of men, speira--cohors, a regiment, a Roman band, which
   some think was five hundred men, others a thousand. Christ's friends
   were few, his enemies many. Let us therefore not follow a multitude to
   do evil, nor fear a multitude designing evil to us, if God be for us.
   (2.) Here is a mixed multitude; the band of men were Gentiles, Roman
   soldiers, a detachment out of the guards that were posted in the tower
   of Antonia, to be a curb upon the city; the officers of the chief
   priests, hyperetas. Either their domestic servants, or the officers of
   their courts, were Jews; these had an enmity to each other, but were
   united against Christ, who came to reconcile both to God in one body.
   (3.) It is a commissioned multitude, not a popular tumult; no, they
   have received orders from the chief priests, upon whose suggestion to
   the governor that this Jesus was a dangerous man, it is likely they had
   a warrant from him too to take him up, for they feared the people. See
   what enemies Christ and his gospel have had, and are likely to have,
   numerous and potent, and therefore formidable: ecclesiastical and civil
   powers combined against them, Ps. ii. 1, 2. Christ said it would be so
   (Matt. x. 18), and found it so. (4.) All under the direction of Judas.
   He received this band of men; it is probable that he requested it,
   alleging that it was necessary to send a good force, being as ambitious
   of the honour of commanding in chief in this expedition as he was
   covetous of the wages of this unrighteousness. He thought himself
   wonderfully preferred from coming in the rear of the contemptible
   twelve to be placed at the head of these formidable hundreds; he never
   made such a figure before, and promised himself, perhaps, that this
   should not be the last time, but he should be rewarded with a captain's
   commission, or better, if he succeeded well in this enterprise.

   2. The preparation they had made for an attack: They came with
   lanterns, and torches, and weapons. (1.) If Christ should abscond,
   though they had moonlight, they would have occasion for their lights;
   but they might have spared these; the second Adam was not driven, as
   the first was, to hide himself, either for fear or shame, among the
   trees of the garden. It was folly to light a candle to seek the Sun by.
   (2.) If he should resist, they would have occasion for their arms. The
   weapons of his warfare were spiritual, and at these weapons he had
   often beaten them, and put them to silence, and therefore they have now
   recourse to other weapons, swords and staves.

   III. Our Lord Jesus gloriously repulsed the first onset of the enemy,
   v. 4-6, where observe,

   1. How he received them, with all the mildness imaginable towards them,
   and all the calmness imaginable in himself.

   (1.) He met them with a very soft and mild question (v. 4): Knowing all
   things that should come upon him, and therefore not at all surprised
   with this alarm, with a wonderful intrepidity and presence of mind,
   undisturbed and undaunted, he went forth to meet them, and, as if he
   had been unconcerned, softly asked, "Whom seek you? What is the matter?
   What means this bustle at this time of night?" See here, [1.] Christ's
   foresight of his sufferings; He knew all those things that should come
   upon him, for he had bound himself to suffer them. Unless we had
   strength, as Christ had, to bear the discovery, we should not covet to
   know what shall come upon us; it would but anticipate our pain;
   sufficient unto the day is the evil thereof: yet it will do us good to
   expect sufferings in general, so that when they come we may say, "It is
   but what we looked for, the cost we sat down and counted upon." [2.]
   Christ's forwardness to his sufferings; he did not run away from them,
   but went out to meet them, and reached forth his hand to take the
   bitter cup. When the people would have forced him to a crown, and
   offered to make him a king in Galilee, but he withdrew, and hid himself
   (ch. vi. 15); but, when they came to force him to a cross, he offered
   himself; for he came to this world to suffer and went to the other
   world to reign. This will not warrant us needlessly to expose ourselves
   to trouble, for we know not when our hour is come; but we are called to
   suffering when we have no way to avoid it but by sin; and, when it
   comes to this, let none of these things move us, for they cannot hurt
   us.

   (2.) He met them with a very calm and mild answer when they told him
   whom they were in quest of, v. 5. They said, Jesus of Nazareth; and he
   said, I am he. [1.] It should seem, their eyes were held, that they
   could not know him. It is highly probable that many of the Roman band,
   at least the officers of the temple, had often seen him, if only to
   satisfy their curiosity; Judas, however, to be sure, knew him well
   enough, and yet none of them could pretend to say, Thou art the man we
   seek. Thus he showed them the folly of bringing lights to see for him,
   for he could make them not to know him when they saw him; and he has
   herein shown us how easily he can infatuate the counsels of his
   enemies, and make them lose themselves, when they are seeking mischief.
   [2.] In their enquiries for him they called him Jesus of Nazareth,
   which was the only title they knew him by, and probably he was so
   called in their warrant. It was a name of reproach given him, to darken
   the evidence of his being the Messiah. By this it appears that they
   knew him not, whence he was; for, if they had known him, surely they
   would not have persecuted him. [3.] He fairly answers them: I am he. He
   did not improve the advantage he had against them by their blindness,
   as Elisha did against the Syrians, telling them, This is not the way,
   neither is this the city; but improves it as an opportunity of showing
   his willingness to suffer. Though they called him Jesus of Nazareth, he
   answered to the name, for he despised the reproach; he might have said,
   I am not he, for he was Jesus of Bethlehem; but he would by no means
   allow equivocations. He has hereby taught us to own him, whatever it
   cost us; not to be ashamed of him or his words; but even in difficult
   times to confess Christ crucified, and manfully to fight under his
   banner. I am he, Ego eimi--I am he, is the glorious name of the blessed
   God (Exod. iii. 14), and the honour of that name is justly challenged
   by the blessed Jesus. [4.] Particular notice is taken, in a
   parenthesis, that Judas stood with them. He that used to stand with
   those that followed Christ now stood with those that fought against
   him. This describes an apostate; he is one that changes sides. He herds
   himself with those with whom his heart always was, and with whom he
   shall have his lot in the judgment-day. This is mentioned, First, To
   show the impudence of Judas. One would wonder where he got the
   confidence with which he now faced his Master, and was not ashamed,
   neither could he blush; Satan in his heart gave him a whore's forehead.
   Secondly, To show that Judas was particularly aimed at in the power
   which went along with that word, I am he, to foil the aggressors. It
   was an arrow levelled at the traitor's conscience, and pierced him to
   the quick; for Christ's coming and his voice will be more terrible to
   apostates and betrayers than to sinners of any other class.

   2. See how he terrified them, and obliged them to retire (v. 6): They
   went backward, and, like men thunder-struck, fell to the ground. It
   should seem, they did not fall forward, as humbling themselves before
   him, and yielding to him, but backward, as standing it out to the
   utmost. Thus Christ was declared to be more than a man, even when he
   was trampled upon as a worm, and no man. This word, I am he, had
   revived his disciples, and raised them up (Matt. xiv. 27); but the same
   word strikes his enemies down. Hereby he showed plainly,

   (1.) What he could have done with them. When he struck them down, he
   could have struck them dead; when he spoke them to the ground, he could
   have spoken them to hell, and have sent them, like Korah's company, the
   next way thither; but he would not do so, [1.] Because the hour of his
   suffering was come, and he would not put it by; he would only show that
   his life was not forced from him, but he laid it down of himself, as he
   had said. [2.] Because he would give an instance of his patience and
   forbearance with the worst of men, and his compassionate love to his
   very enemies. In striking them down, and no more, he gave them both a
   call to repent and space to repent; but their hearts were hardened, and
   all was in vain.

   (2.) What he will do at last with all his implacable enemies, that will
   not repent to give him glory; they shall flee, they shall fall, before
   him. Now the scripture was accomplished (Ps. xxi. 12), Thou shalt make
   them turn their back, and Ps. xx. 8. And it will be accomplished more
   and more; with the breath of his mouth he will slay the wicked, 2
   Thess. ii. 8; Rev. xix. 21. Quid judicaturus faciet, qui judicandus hoc
   facit?--What will he do when he shall come to judge, seeing he did this
   when he came to be judged?--Augustine.

   IV. Having given his enemies a repulse, he gives his friends a
   protection, and that by his word too, v. 7-9, where we may observe,

   1. How he continued to expose himself to their rage, v. 7. They did not
   lie long where they fell, but, by divine permission, got up again; it
   is only in the other world that God's judgments are everlasting. When
   they were down, one would have thought Christ should have made his
   escape; when they were up again, one would have thought they should
   have let fall their pursuit; but still we find, (1.) They are as eager
   as ever to seize him. It is in some confusion and disorder that they
   recover themselves; they cannot imagine what ailed them, that they
   could not keep their ground, but will impute it to any thing rather
   than Christ's power. Note, There are hearts so very hard in sin that
   nothing will work upon them to reduce and reclaim them. (2.) He is as
   willing as ever to be seized. When they were fallen before him, he did
   not insult over them, but seeing them at a loss, asked them the same
   question, Whom seek you? And they gave him the same answer, Jesus of
   Nazareth. In his repeating the question, he seems to come yet closer to
   their consciences: "Do you not know whom you seek? Are you not aware
   that you are in error, and will you meddle with your match? Have you
   not had enough of it, but will you try the other struggle? Did ever any
   harden his heart against God and prosper?" In their repeating the same
   answer, they showed an obstinacy in their wicked way; they still call
   him Jesus of Nazareth, with as much disdain as ever, and Judas is as
   unrelenting as any of them. Let us therefore fear lest, by a few bold
   steps at first in a sinful way, our hearts be hardened.

   2. How he contrived to secure his disciples from their rage. He
   improved this advantage against them for the protection of his
   followers. When he shows his courage with reference to himself, I have
   told you that I am he, he shows his care for his disciples, Let these
   go their way. He speaks this as a command to them, rather than a
   contract with them; for they lay at his mercy, not he at theirs. He
   charges them therefore as one having authority: "Let these go their
   way; it is at your peril if you meddle with them" This aggravated the
   sin of the disciples in forsaking him, and particularly Peter's in
   denying him, that Christ had given them this pass, or warrant of
   protection, and yet they had not faith and courage enough to rely upon
   it, but betook themselves to such base and sorry shifts for their
   security. When Christ said, Let these go their way, he intended,

   (1.) To manifest his affectionate concern for his disciples. When he
   exposed himself, he excused them, because they were not as yet fit to
   suffer; their faith was weak, and their spirits were low, and it would
   have been as much as their souls, and the lives of their souls, were
   worth, to bring them into sufferings now. New wine must not be put into
   old bottles. And, besides, they had other work to do; they must go
   their way, for they are to go into all the world, to preach the gospel.
   Destroy them not, for a blessing is in them. Now herein, [1.] Christ
   gives us a great encouragement to follow him; for, though he has
   allotted us sufferings, yet he considers our frame, will wisely time
   the cross, and proportion it to our strength, and will deliver the
   godly out of temptation, either from it, or through it. [2.] He gives
   us a good example of love to our brethren and concern for their
   welfare. We must not consult our own ease and safety only, but others,
   as well as our own, and in some cases more than our own. There is a
   generous and heroic love, which will enable us to lay down our lives
   for the brethren, 1 John iii. 16.

   (2.) He intended to give a specimen of his undertaking as Mediator.
   When he offered himself to suffer and die, it was that we might escape.
   He was our antipsychos--a sufferer in our stead; when he said, Lo, I
   come, he said also, Let these go their way; like the ram offered
   instead of Isaac.

   3. Now herein he confirmed the word which he had spoken a little before
   (ch. xvii. 12), Of those whom thou gavest me, I have lost none. Christ,
   by fulfilling that word in this particular, gave an assurance that it
   should be accomplished in the full extent of it, not only for those
   that were now with him, but for all that should believe on him through
   their word. Though Christ's keeping them was meant especially of the
   preservation of their souls from sin and apostasy, yet it is here
   applied to the preservation of their natural lives, and very fitly, for
   even the body was a part of Christ's charge and care; he is to raise it
   up at the last day, and therefore to preserve it as well as the spirit
   and soul, 1 Thess. v. 23; 2 Tim. iv. 17, 18. Christ will preserve the
   natural life for the service to which it is designed; it is given to
   him to be used for him, and he will not lose the service of it, but
   will be magnified in it, whether by life or death; it shall be held in
   life as long as any use is to be made of it. Christ's witnesses shall
   not die till they have given in their evidence. But this is not all;
   this preservation of the disciples was, in the tendency of it, a
   spiritual preservation. They were now so weak in faith and resolution
   that in all probability, if they had been called out to suffer at this
   time, they would have shamed themselves and their Master, and some of
   them, at least the weaker of them, would have been lost; and therefore,
   that he might lose none, he would not expose them. The safety and
   preservation of the saints are owing, not only to the divine grace in
   proportioning the strength to the trial, but to the divine providence
   in proportioning the trial to the strength.

   V. Having provided for the safety of his disciples, he rebukes the
   rashness of one of them, and represses the violence of his followers,
   as he had repulsed the violence of his persecutors, v. 10, 11, where we
   have,

   1. Peter's rashness. He had a sword; it is not likely that he wore one
   constantly as a gentleman, but they had two swords among them all (Luke
   xxii. 38), and Peter, being entrusted with one, drew it; for now, if
   ever, he thought it was his time to use it; and he smote one of the
   high priest's servants, who was probably one of the forwardest, and
   aiming, it is likely, to cleave him down the head, missed his blow, and
   only cut off his right ear. The servant's name, for the greater
   certainty of the narrative, is recorded; it was Malchus, or Malluch,
   Neh. x. 4.

   (1.) We must here acknowledge Peter's good-will; he had an honest zeal
   for his Master, though now misguided. He had lately promised to venture
   his life for him, and would now make his words good. Probably it
   exasperated Peter to see Judas at the head of this gang; his baseness
   excited Peter's boldness, and I wonder that when he did draw his sword
   he did not aim at the traitor's head.

   (2.) Yet we must acknowledge Peter's ill conduct; and, though his good
   intention did excuse, yet it would not justify him. [1.] He had no
   warrant from his Master for what he did. Christ's soldiers must wait
   the word of command, and not outrun it; before they expose themselves
   to sufferings, they must see to it, not only that their cause be good,
   but their call clear. [2.] He transgressed the duty of his place, and
   resisted the powers that were, which Christ had never countenanced, but
   forbidden (Matt. v. 39): that you resist not evil [3.] He opposed his
   Master's sufferings, and, notwithstanding the rebuke he had for it
   once, is ready to repeat, Master, spare thyself; suffering be far from
   thee; though Christ had told him that he must and would suffer, and
   that his hour was now come. Thus, while he seemed to fight for Christ,
   he fought against him. [4.] He broke the capitulation his Master had
   lately made with the enemy. When he said, Let these go their way, he
   not only indented for their safety, but in effect passed his word for
   their good behaviour, that they should go away peaceably; this Peter
   heard, and yet would not be bound by it. As we may be guilty of a
   sinful cowardice when we are called to appear, so we may be of a sinful
   forwardness when we are called to retire. [5.] He foolishly exposed
   himself and his fellow disciples to the fury of this enraged multitude.
   If he had cut off Malchus's head when he cut off his ear, we may
   suppose the soldiers would have fallen upon all the disciples, and have
   hewn them to pieces, and would have represented Christ as not better
   than Barabbas. Thus many have been guilty of self-destruction, in their
   zeal for self-preservation. [6.] Peter played the coward so soon after
   this (denying his Master) that we have reason to think he would not
   have done this but that he saw his Master cause them to fall on the
   ground, and then he could deal with them; but, when he saw him
   surrender himself notwithstanding, his courage failed him; whereas the
   true Christian hero will appear in the cause of Christ, not only when
   it is prevailing, but when it seems to be declining; will be on the
   right side, though it be not the rising side.

   (3.) We must acknowledge God's over-ruling providence in directing the
   stroke (so that it should do no more execution, but only cut off his
   ear, which was rather marking him than maiming him), as also in giving
   Christ an opportunity to manifest his power and goodness in healing the
   hurt, Luke xxii. 51. Thus what was in danger of turning to Christ's
   reproach proved an occasion of that which redounded much to his honour,
   even among his adversaries.

   2. The rebuke his Master gave him (v. 11): Put up thy sword into the
   sheath, or scabbard; it is a gentle reproof, because it was his zeal
   that carried him beyond the bounds of discretion. Christ did not
   aggravate the matter, only bade him do so no more. Many think their
   being in grief and distress will excuse them if they be hot and hasty
   with those about them; but Christ has here set us an example of
   meekness in sufferings. Peter must put up his sword, for it was the
   sword of the Spirit that was to be committed to him--weapons of warfare
   not carnal, yet mighty. When Christ with a word felled the aggressors,
   he showed Peter how he should be armed with a word, quick and powerful,
   and sharper than any two-edged sword, and with that, not long after
   this, he laid Ananias and Sapphira dead at his feet.

   3. The reason for this rebuke: The cup which my Father has given me,
   shall I not drink it? Matthew relates another reason which Christ gave
   for this rebuke, but John preserves this, which he had omitted; in
   which Christ gives us, (1.) A full proof of his own submission to his
   Father's will. Of all that was amiss in what Peter did, he seems to
   resent nothing so much as that he would have hindered his sufferings
   now that his hour was come: "What, Peter, wilt thou step in between the
   cup and the lip? Get thee hence, Satan." If Christ be determined to
   suffer and die, it is presumption for Peter in word or deed to oppose
   it: Shall I not drink it? The manner of expression bespeaks a settled
   resolution, and that he would not entertain a thought to the contrary.
   He was willing to drink of this cup, though it was a bitter cup, an
   infusion of the wormwood and the gall, the cup of trembling, a bloody
   cup, the dregs of the cup of the Lord's wrath, Isa. li. 22. He drank
   it, that he might put into our hands the cup of salvation, the cup of
   consolation, the cup of blessing; and therefore he is willing to drink
   it, because his Father put it into his hand. If his Father will have it
   so, it is for the best, and be it so. (2.) A fair pattern to us of
   submission to God's will in every thing that concerns us. We must
   pledge Christ in the cup that he drank of (Matt. xx. 23), and must
   argue ourselves into a compliance. [1.] It is but a cup; a small matter
   comparatively, be it what it will. It is not a sea, a red sea, a dead
   sea, for it is not hell; it is light, and but for a moment. [2.] It is
   a cup that is given us; sufferings are gifts. [3.] It is given us by a
   Father, who has a Father's authority, and does us no wrong; a Father's
   affection, and means us no hurt.

   VI. Having entirely reconciled himself to the dispensation, he calmly
   surrendered, and yielded himself a prisoner, not because he could not
   have made his escape, but because he would not. One would have thought
   the cure of Malchus's ear should have made them relent, but nothing
   would win upon them. Maledictus furor, quem nec majestast miraculi nec
   pietas beneficii confringere potuit--Accursed rage, which the grandeur
   of the miracle could not appease, nor the tenderness of the favour
   conciliate.--Anselm. Observe here,

   1. How they seized him: They took Jesus. Only some few of them could
   lay hands on him, but it is charged upon them all, for they were all
   aiding and abetting. In treason there are not accessaries; all are
   principals. Now the scripture was fulfilled, Bulls have compassed me
   (Ps. xxii. 12), compassed me like bees, Ps. cxviii. 12. The breath of
   our nostrils is taken in their pit, Lam. iv. 20. They had so often been
   frustrated in their attempts to seize him that now, having got him into
   their hands, we may suppose they flew upon him with so much the more
   violence.

   2. How they secured him: They bound him. This particular of his
   sufferings is taken notice of only by this evangelist, that, as soon as
   ever he was taken, he was bound, pinioned, handcuffed; tradition says,
   "They bound him with such cruelty that the blood started out at his
   fingers' ends; and, having bound his hands behind him, they clapped an
   iron chain about his neck, and with that dragged him along." See
   Gerhard. Harm. cap. 5.

   (1.) This shows the spite of his persecutors. They bound him, [1.] That
   they might torment him, and put him in pain, as they bound Samson to
   afflict him. [2.] That they might disgrace him, and put him to shame;
   slaves were bound, so was Christ, though free-born. [3.] That they
   might prevent his escape, Judas having told them to hold him fast. See
   their folly, that they should think to fetter that power which had but
   just now proved itself omnipotent. [4.] They bound him as one already
   condemned, for they were resolved to prosecute him to the death, and
   that he should die as a fool dieth, that is, as a malefactor, with his
   hands bound, 2 Sam. iii. 33, 34. Christ had bound the consciences of
   his persecutors with the power of his word, which galled them; and, to
   be revenged on him, they laid these bonds on him.

Christ before Annas and Caiaphas; The Fall of Peter; Christ Arraigned; Peter
Again Denies Christ.

   13 And led him away to Annas first; for he was father in law to
   Caiaphas, which was the high priest that same year.   14 Now Caiaphas
   was he, which gave counsel to the Jews, that it was expedient that one
   man should die for the people.   15 And Simon Peter followed Jesus, and
   so did another disciple: that disciple was known unto the high priest,
   and went in with Jesus into the palace of the high priest.   16 But
   Peter stood at the door without. Then went out that other disciple,
   which was known unto the high priest, and spake unto her that kept the
   door, and brought in Peter.   17 Then saith the damsel that kept the
   door unto Peter, Art not thou also one of this man's disciples? He
   saith, I am not.   18 And the servants and officers stood there, who
   had made a fire of coals; for it was cold: and they warmed themselves:
   and Peter stood with them, and warmed himself.   19 The high priest
   then asked Jesus of his disciples, and of his doctrine.   20 Jesus
   answered him, I spake openly to the world; I ever taught in the
   synagogue, and in the temple, whither the Jews always resort; and in
   secret have I said nothing.   21 Why askest thou me? ask them which
   heard me, what I have said unto them: behold, they know what I said.
   22 And when he had thus spoken, one of the officers which stood by
   struck Jesus with the palm of his hand, saying, Answerest thou the high
   priest so?   23 Jesus answered him, If I have spoken evil, bear witness
   of the evil: but if well, why smitest thou me?   24 Now Annas had sent
   him bound unto Caiaphas the high priest.   25 And Simon Peter stood and
   warmed himself. They said therefore unto him, Art not thou also one of
   his disciples? He denied it, and said, I am not.   26 One of the
   servants of the high priest, being his kinsman whose ear Peter cut off,
   saith, Did not I see thee in the garden with him?   27 Peter then
   denied again: and immediately the cock crew.

   We have here an account of Christ's arraignment before the high priest,
   and some circumstances that occurred therein which were omitted by the
   other evangelists; and Peter's denying him, which the other evangelists
   had given the story of entire by itself, is interwoven with the other
   passages. The crime laid to his charge having relation to religion, the
   judges of the spiritual court took it to fall directly under their
   cognizance. Both Jews and Gentiles seized him, and so both Jews and
   Gentiles tried and condemned him, for he died for the sins of both. Let
   us go over the story in order.

   I. Having seized him, they led him away to Annas first, before they
   brought him to the court that was sat, expecting him, in the house of
   Caiaphas, v. 13. 1. They led him away, led him in triumph, as a trophy
   of their victory; led him as a lamb to the slaughter, and they led him
   through the sheep-gate spoken of Neh. iii. 1. For through that they
   went from the mount of Olives into Jerusalem. They hurried him away
   with violence, as if he had been the worst and vilest of malefactors.
   We had been led away of our own impetuous lusts, and led captive by
   Satan at his will, and, that we might be rescued, Christ was led away,
   led captive by Satan's agents and instruments. 2. They led him away to
   their masters that sent them. It was now about midnight, and one would
   think they should have put him in ward (Lev. xxiv. 12), should have led
   him to some prison, till it was a proper time to call a court; but he
   is hurried away immediately, not to the justices of peace, to be
   committed, but to the judges to be condemned; so extremely violent was
   the prosecution, partly because they feared a rescue, which they would
   thus not only leave no time for, but give a terror to; partly because
   they greedily thirsted after Christ's blood, as the eagle that hasteth
   to the prey. 3. They led him to Annas first. Probably his house lay in
   the way, and was convenient for them to call at to refresh themselves,
   and, as some think, to be paid for their service. I suppose Annas was
   old and infirm, and could not be present in council with the rest at
   that time of night, and yet earnestly desired to see the prey. To
   gratify him therefore with the assurance of their success, that the old
   man might sleep the better, and to receive his blessing for it, they
   produce their prisoner before him. It is sad to see those that are old
   and sickly, when they cannot commit sin as formerly, taking pleasure in
   those that do. Dr. Lightfoot thinks Annas was not present, because he
   had to attend early that morning in the temple, to examine the
   sacrifices which were that day to be offered, whether they were without
   blemish; if so, there was a significancy in it, that Christ, the great
   sacrifice, was presented to him, and sent away bound, as approved and
   ready for the altar. 4. This Annas was father-in-law to Caiaphas the
   high priest; this kindred by marriage between them comes in as a reason
   either why Caiaphas ordered that this piece of respect should be done
   to Annas, to favour him with the first sight of the prisoner, or why
   Annas was willing to countenance Caiaphas in a matter his heart was so
   much upon. Note, Acquaintance and alliance with wicked people are a
   great confirmation to many in their wicked ways.

   II. Annas did not long detain them, being as willing as any of them to
   have the prosecution pushed on, and therefore sent him bound to
   Caiaphas, to his house, which was appointed for the rendezvous of the
   sanhedrim upon this occasion, or to the usual place in the temple where
   the high priest kept his court; this is mentioned, v. 24. But our
   translators intimate in the margin that it should come in here, and,
   accordingly, read it there, Annas had sent him. Observe here,

   1. The power of Caiaphas intimated (v. 13). He was high priest that
   same year. The high priest's commission was during life; but there were
   now such frequent changes, by the Simoniacal artifices of aspiring men
   with the government, that it was become almost an annual office, a
   presage of its final period approaching; while they were undermining
   one another. God was overturning them all, that he might come whose
   right it was. Caiaphas was high priest that same year when Messiah was
   to be cut off, which intimates, (1.) That when a bad thing was to be
   done by a high priest, according to the foreknowledge of God,
   Providence so ordered it that a bad man should be in the chair to do
   it. (2.) That, when God would make it to appear what corruption there
   was in the heart of a bad man, he put him into a place of power, where
   he had temptation and opportunity to exert it. It was the ruin of
   Caiaphas that he was high priest that year, and so became a ringleader
   in the putting of Christ to death. Many a man's advancement has lost
   him his reputation, and he had not been dishonoured if he had not been
   preferred.

   2. The malice of Caiaphas, which is intimated (v. 14) by the repeating
   of what he had said some time before, that, right or wrong, guilty or
   innocent, it was expedient that one man should die for the people,
   which refers to the story ch. xi. 50. This comes in here to show, (1.)
   What a bad man he was; this was that Caiaphas that governed himself and
   the church by rules of policy, in defiance of the rules of equity. (2.)
   What ill usage Christ was likely to meet with in his court, when his
   case was adjudged before it was heard, and they were already resolved
   what to do with him; he must die; so that his trial was a jest. Thus
   the enemies of Christ's gospel are resolved, true or false, to run it
   down. (3.) It is a testimony to the innocency of our Lord Jesus, from
   the mouth of one of his worst enemies, who owned that he fell a
   sacrifice to the public good, and that it was not just he should die,
   but expedient only.

   3. The concurrence of Annas in the prosecution of Christ. He made
   himself a partaker in guilt, (1.) With the captain and officers, that
   without law or mercy had bound him; for he approved it by continuing
   him bound when he should have loosed him, he not being convicted of any
   crime, nor having attempted an escape. If we do not what we can to undo
   what others have ill done, we are accessaries ex post facto--after the
   fact. It was more excusable in the rude soldiers to bind him than in
   Annas, who should have known better, to continue him bound. (2.) With
   the chief priest and council that condemned him, and prosecuted him to
   death. This Annas was not present with them, yet thus he wished them
   good speed, and became a partaker of their evil deeds.

   III. In the house of Caiaphas, Simon Peter began to deny his Master, v.
   15-18.

   1. It was with much ado that Peter got into the hall where the court
   was sitting, an account of which we have v. 15, 16. Here we may
   observe,

   (1.) Peter's kindness to Christ, which (though it proved no kindness)
   appeared in two things:--[1.] That he followed Jesus when he was led
   away; though at first he fled with the rest, yet afterwards he took
   heart a little, and followed at some distance, calling to mind the
   promises he had made to adhere to him, whatever it should cost him.
   Those that had followed Christ in the midst of his honours, and shared
   with him in those honours, when the people cried Hosanna to him, ought
   to have followed him now in the midst of his reproaches, and to have
   shared with him in these. Those that truly love and value Christ will
   follow him all weathers and all ways. [2.] When he could not get in
   where Jesus was in the midst of his enemies, he stood at the door
   without, willing to be as near him as he could, and waiting for an
   opportunity to get nearer. Thus when we meet with opposition in
   following Christ we must show our good-will. But yet this kindness of
   Peter's was no kindness, because he had not strength and courage enough
   to persevere in it, and so, as it proved, he did but run himself into a
   snare: and even his following Christ, considering all things, was to be
   blamed, because Christ, who knew him better than he knew himself, had
   expressly told him (ch. xiii. 36), Whither I go thou canst not follow
   me now, and had told him again and again that he would deny him; and he
   had lately had experience of his own weakness in forsaking him. Note,
   We must take heed of tempting God by running upon difficulties beyond
   our strength, and venturing too far in a way of suffering. If our call
   be clear to expose ourselves, we may hope that God will enable us to
   honour him; but, if it be not, we may fear that God will leave us to
   shame ourselves.

   (2.) The other disciple's kindness to Peter, which yet, as it proved,
   was no kindness neither. St. John several times in this gospel speaking
   of himself as another disciple, many interpreters have been led by this
   to fancy that this other disciple here was John; and many conjectures
   they have how he should come to be known to the high-priest; propter
   generis nobilitatem--being of superior birth, saith Jerome, Epitaph.
   Marcel., as if he were a better gentleman born than his brother James,
   when they were both the sons of Zebedee the fisherman; some will tell
   you that he had sold his estate to the high priest, others that he
   supplied his family with fish, both which are very improbable. But I
   see no reason to think that this other disciple was John, or one of the
   twelve; other sheep Christ had, which were not of the fold; and this
   might be, as the Syriac read it, unus ex discipulis aliis--one of those
   other disciples that believe in Christ, but resided at Jerusalem, and
   kept their places there; perhaps Joseph of Arimathea, or Nicodemus,
   known to the high priest, but not known to him to be disciples of
   Christ. Note, As there are many who seem disciples and are not so, so
   there are many who are disciples and seem not so. There are good people
   hid in courts, even in Nero's, as well as hid in crowds. We must not
   conclude a man to be no friend to Christ merely because he has
   acquaintance and conversation with those that were his known enemies.
   Now, [1.] This other disciple, whoever he was, showed a respect to
   Peter, in introducing him, not only to gratify his curiosity and
   affection, but to give him an opportunity of being serviceable to his
   Master upon his trial, if there were occasion. Those that have a real
   kindness for Christ and his ways, though their temper may be reserved
   and their circumstances may lead them to be cautious and retired, yet,
   if their faith be sincere, they will discover, when they are called to
   it, which way their inclination lies, by being ready to do a professed
   disciple a good turn. Peter perhaps had formerly introduced this
   disciple into conversation with Christ, and now he requites his
   kindness, and is not ashamed to own him, though, it should seem, he had
   at this time but a poor downcast appearance. [2.] But this kindness
   proved no kindness, nay a great diskindness; by letting him into the
   high priest's hall, he let him into temptation, and the consequence was
   bad. Note, The courtesies of our friends often prove a snare to us,
   through a misguided affection.

   2. Peter, having got in, was immediately assaulted with the temptation,
   and foiled by it, v. 17. Observe here,

   (1.) How slight the attack was. It was but a silly maid, of so small
   account that she was set to keep the door, that challenged him, and she
   only asked him carelessly, Art not thou one of this man's disciples?
   probably suspecting it by his sheepish look, and coming in timorously.
   We should many a time better maintain a good cause if we had a good
   heart on it, and could put a good face on it. Peter would have had some
   reason to take the alarm if Malchus had set upon him, and had said,
   "This is he that cut off my ear, and I will have his head for it;" but
   when a maid only asked him, Art not thou one of them? he might without
   danger have answered, And what if I am? Suppose the servants had
   ridiculed him, and insulted over him, upon it, those can bear but
   little for Christ that cannot bear this; this is but running with the
   footmen.

   (2.) How speedy the surrender was. Without taking time to recollect
   himself, he suddenly answered, I am not. If he had had the boldness of
   the lion, he would have said, "It is my honour that I am so;" or, if he
   had had the wisdom of the serpent, he would have kept silence at this
   time, for it was an evil time. But, all his care being for his own
   safety, he thought he could not secure this but by a peremptory denial:
   I am not; he not only denies it, but even disdains it, and scorns her
   words.

   (3.) Yet he goes further into the temptation: And the servants and
   officers stood there, and Peter with them v. 18.

   [1.] See how the servants made much of themselves; the night being
   cold, they made a fire in the hall, not for their masters (they were so
   eager in persecuting Christ that they forgot cold), but for themselves
   to refresh themselves. They cared not what became of Christ; all their
   care was to sit and warm themselves, Amos vi. 6.

   [2.] See how Peter herded himself with them, and made one among them.
   He sat and warmed himself. First, It was a fault bad enough that he did
   not attend his Master, and appear for him at the upper end of the hall,
   where he was now under examination. He might have been a witness for
   him, and have confronted the false witnesses that swore against him, if
   his Master had called him; at least, he might have been a witness to
   him, might have taken an exact notice of what passed, that he might
   relate it to the other disciples, who could none of them get in to hear
   the trial; he might have learned by his Master's example how to carry
   himself when it should come to his turn to suffer thus; yet neither his
   conscience nor his curiosity could bring him into the court, but he
   sits by, as if, like Gallio, he cared for none of these things. And yet
   at the same time we have reason to think his heart was as full of grief
   and concern as it could hold, but he had not the courage to own it.
   Lord, lead us not into temptation. Secondly, It was much worse that he
   joined himself with those that were his Master's enemies: He stood with
   them, and warmed himself; this was a poor excuse for joining with them.
   A little thing will draw those into bad company that will be drawn to
   it by the love of a good fire. If Peter's zeal for his Master had not
   frozen, but had continued in the heat it seemed to be of but a few
   hours before, he had not had occasion to warm himself now. Peter was
   much to be blamed, 1. Because he associated with these wicked men, and
   kept company with them. Doubtless they were diverting themselves with
   this night's expedition, scoffing at Christ, at what he had said, at
   what he had done, and triumphing in their victory over him; and what
   sort of entertainment would this give to Peter? If he said as they
   said, or by silence gave consent, he involved himself in sin; if not,
   he exposed himself to danger. If Peter had not so much courage as to
   appear publicly for his Master, yet he might have had so much devotion
   as to retire into a corner, and weep in secret for his Master's
   sufferings, and his own sin in forsaking him; if he could not have done
   good, he might have kept out of the way of doing hurt. It is better to
   abscond than appear to no purpose, or bad purpose. 2. Because he
   desired to be thought one of them, that he might not be suspected to be
   a disciple of Christ. Is this Peter? What a contradiction is this to
   the prayer of every good man, Gather not my soul with sinners! Saul
   among the prophets is not so absurd as David among the Philistines.
   Those that deprecate the lot of the scornful hereafter should dread the
   seat of the scornful now. It is ill warming ourselves with those with
   whom we are in danger of burning ourselves, Ps. cxli. 4.

   IV. Peter, Christ's friend, having begun to deny him, the high priest,
   his enemy, begins to accuse him, or rather urges him to accuse himself,
   v. 19-21. It should seem, the first attempt was to prove him a seducer,
   and a teacher of false doctrine, which this evangelist relates; and,
   when they failed in the proof of this, then they charged him with
   blasphemy, which is related by the other evangelists, and therefore
   omitted here. Observe,

   1. The articles or heads upon which Christ was examined (v. 19):
   concerning his disciples and his doctrine. Observe,

   (1.) The irregularity of the process; it was against all law and
   equity. They seize him as a criminal, and now that he is their prisoner
   they have nothing to lay to his charge; no libel, no prosecutor; but
   the judge himself must be the prosecutor, and the prisoner himself the
   witness, and, against all reason and justice, he is put on to be his
   own accuser.

   (2.) The intention. The high priest then (oun--therefore, which seems
   to refer to v. 14), because he had resolved that Christ must be
   sacrificed to their private malice under colour of the public good,
   examined him upon those interrogatories which would touch his life. He
   examined him, [1.] Concerning his disciples, that he might charge him
   with sedition, and represent him as dangerous to the Roman government,
   as well as to the Jewish church. He asked him who were his
   disciples--what number they were--of what country--what were their
   names and characters, insinuating that his scholars were designed for
   soldiers, and would in time become a formidable body. Some think his
   question concerning his disciples was, "What is now become of them all?
   Where are they? Why do they not appear?" upbraiding him with their
   cowardice in deserting him, and thus adding to the affliction of it.
   There was something significant in this, that Christ's calling and
   owning his disciples was the first thing laid to his charge, for it was
   for their sakes that he sanctified himself and suffered. [2.]
   Concerning his doctrine, that they might charge him with heresy, and
   bring him under the penalty of the law against false prophets, Deut.
   xiii. 9, 10. This was a matter properly cognizable in that court (Deut.
   xvii. 12), therefore a prophet could not perish but at Jerusalem, where
   that court sat. They could not prove any false doctrine upon him; but
   they hoped to extort something from him which they might distort to his
   prejudice, and to make him an offender for some word or other, Isa.
   xxix. 21. They said nothing to him concerning his miracles, by which he
   had done so much good, and proved his doctrine beyond contradiction,
   because of these they were sure they could take no hold. Thus the
   adversaries of Christ while they are industriously quarrelling with his
   truth, willfully shut their eyes against the evidences of it, and take
   no notice of them.

   2. The appeal Christ made, in answer to these interrogatories. (1.) As
   to his disciples, he said nothing, because it was an impertinent
   question; if his doctrine was sound and good, his having disciples to
   whom to communicate it was no more than what was practised and allowed
   by their own doctors. If Caiaphas, in asking him concerning his
   disciples, designed to ensnare them, and bring them into trouble, it
   was in kindness to them that Christ said nothing of them, for he had
   said, Let these go their way. If he meant to upbraid him with their
   cowardice, no wonder that he said nothing, for


   Rudet hæc opprobria nobis,

   Et dici potuisse, et non potuisse refelli--

   Shame attaches when charges are exhibited

   that cannot be refuted:

   he would say nothing to condemn them, and could say nothing to justify
   them. (2.) As to his doctrine, he said nothing in particular, but in
   general referred himself to those that heard him, being not only made
   manifest to God, but made manifest also in their consciences, v. 20,
   21.

   [1.] He tacitly charges his judges with illegal proceedings. He does
   not indeed speak evil of the rulers of the people, nor say now to these
   princes, You are wicked; but he appeals to the settled rules of their
   own court, whether they dealt fairly by him. Do you indeed judge
   righteously? Ps. lviii. 1. So here, Why ask you me? Which implies two
   absurdities in judgment: First, "Why ask you me now concerning my
   doctrine, when you have already condemned it?" They had made an order
   of court for excommunicating all that owned him (ch. ix. 22), had
   issued out a proclamation for apprehending him; and now they come to
   ask what his doctrine is! Thus was he condemned, as his doctrine and
   cause commonly are, unheard. Secondly, "Why ask you me? Must I accuse
   myself, when you have no evidence against me?"

   [2.] He insists upon his fair and open dealing with them in the
   publication of his doctrine, and justifies himself with this. The crime
   which the sanhedrim by the law was to enquire after was the clandestine
   spreading of dangerous doctrines, enticing secretly, Deut. xiii. 6. As
   to this, therefore, Christ clears himself very fully. First, As to the
   manner of his preaching. He spoke openly, parresia--with freedom and
   plainness of speech; he did not deliver things ambiguously, as Apollo
   did his oracles. Those that would undermine the truth, and spread
   corrupt notions, seek to accomplish their purpose by sly insinuation,
   putting queries, starting difficulties, and asserting nothing; but
   Christ explained himself fully, with, Verily, verily, I say unto you;
   his reproofs were free and bold, and his testimonies express against
   the corruptions of the age. Secondly, As to the persons he preached to:
   He spoke to the world, to all that had ears to hear, and were willing
   to hear him, high or low, learned or unlearned, Jew or Gentile, friend
   or foe. His doctrine feared not the censure of a mixed multitude; nor
   did he grudge the knowledge of it to any (as the masters of some rare
   invention commonly do), but freely communicated it, as the sun does his
   beams. Thirdly, As to the places he preached in. When he was in the
   country, he preached ordinarily in the synagogues--the places of
   meeting for worship, and on the sabbath-day-the time of meeting; when
   he came up to Jerusalem, he preached the same doctrine in the temple at
   the time of the solemn feasts, when the Jews from all parts assembled
   there; and though he often preached in private houses, and on
   mountains, and by the sea-side, to show that his word and worship were
   not to be confined to temples and synagogues, yet what he preached in
   private was the very same with what he delivered publicly. Note, The
   doctrine of Christ, purely and plainly preached, needs not be ashamed
   to appear in the most numerous assembly, for it carries its own
   strength and beauty along with it. What Christ's faithful ministers say
   they would be willing all the world should hear. Wisdom cries in the
   places of concourse, Prov. i. 21; viii. 3; ix. 3. Fourthly, As to the
   doctrine itself. He said nothing in secret contrary to what he said in
   public, but only by way of repetition and explication: In secret have I
   said nothing; as if he had been either suspicious of the truth of it,
   or conscious of any ill design in it. He sought no corners, for he
   feared no colours, nor said any thing that he needed to be ashamed of;
   what he did speak in private to his disciples he ordered them to
   proclaim on the house-tops, Matt. x. 27. God saith of himself (Isa.
   xlv. 19), I have not spoken in secret; his commandment is not hidden,
   Deut. xxx. 11. And the righteousness of faith speaks in like manner,
   Rom. x. 6. Veritas nihil metuit nisi abscondi--truth fears nothing but
   concealment.--Tertullian.

   [3.] He appeals to those that had heard him, and desires that they
   might be examined what doctrine he had preached, and whether it had
   that dangerous tendency that was surmised: "Ask those that heard me
   what I said unto them; some of them may be in court, or may be sent for
   out of their beds." He means not his friends and followers, who might
   be presumed to speak in his favour, but, Ask any impartial hearer; ask
   your own officers. Some think he pointed to them, when he said, Behold,
   they know what I said, referring to the report which they had made of
   his preaching (ch. vii. 46), Never man spoke like this man. Nay, you
   may ask some upon the bench; for it is probable that some of them had
   heard him, and had been put to silence by him. Note, The doctrine of
   Christ may safely appeal to all that know it, and has so much right and
   reason on its side that those who will judge impartially cannot but
   witness to it.

   V. While the judges were examining him, the servants that stood by were
   abusing him, v. 22, 23.

   1. It was a base affront which one of the officers gave him; though he
   spoke with so much calmness and convincing evidence, this insolent
   fellow struck him with the palm of his hand, probably on the side of
   his head or face, saying, Answerest thou the high priest so? as if he
   had behaved himself rudely to the court.

   (1.) He struck him, edoke rhapisma--he gave him a blow. Some think it
   signifies a blow with a rod or wand, from rhabdos, or with the staff
   which was the badge of his office. Now the scripture was fulfilled
   (Isa. l. 6), I gave my cheeks, eis rhapismata (so the LXX.) to blows,
   the word here used. And Mic. v. 1, They shall smite the judge of Israel
   with a rod upon the cheek; and the type answered (Job xvi. 10), They
   have smitten me upon the cheek reproachfully. It was unjust to strike
   one that neither said nor did amiss; it was insolent for a mean servant
   to strike one that was confessedly a person of account; it was cowardly
   to strike one that had his hands tied; and barbarous to strike a
   prisoner at the bar. Here was a breach of the peace in the face of the
   court, and yet the judges countenanced it. Confusion of face was our
   due; but Christ here took it to himself: "Upon me be the curse, the
   shame."

   (2.) He checked him in a haughty imperious manner: Answerest thou the
   high priest so? As if the blessed Jesus were not good enough to speak
   to his master, or not wise enough to know how to speak to him, but,
   like a rude and ignorant prisoner, must be controlled by the jailor,
   and taught how to behave. Some of the ancients suggest that this
   officer was Malchus, who owed to Christ the healing of his ear, and the
   saving of his head, and yet made him this ill return. But, whoever it
   was, it was done to please the high priest, and to curry favour with
   him; for what he said implied a jealousy for the dignity of the high
   priest. Wicked rulers will not want wicked servants, who will help
   forward the affliction of those whom their masters persecute. There was
   a successor of this high priest that commanded the bystanders to smite
   Paul thus on the mouth, Acts xxiii. 2. Some think this officer took
   himself to be affronted by Christ's appeal to those about him
   concerning his doctrine, as if he would have vouched him to be a
   witness; and perhaps he was one of those officers that had spoken
   honourably of him (ch. vii. 46), and, lest he should now be thought a
   secret friend to him, he thus appears a bitter enemy.

   2. Christ bore this affront with wonderful meekness and patience (v.
   23): "If I have spoken evil, in what I have now said, bear witness of
   the evil. Observe it to the court, and let them judge of it, who are
   the proper judges; but if well, and as it did become me, why smitest
   thou me?" Christ could have answered him with a miracle of wrath, could
   have struck him dumb or dead, or have withered the hand that was lifted
   up against him. But this was the day of his patience and suffering, and
   he answered him with the meekness of wisdom, to teach us not to avenge
   ourselves, not to render railing for railing, but with the innocency of
   the dove to bear injuries, even when with the wisdom of the serpent, as
   our Saviour, we show the injustice of them, and appeal to the
   magistrate concerning them. Christ did not here turn the other cheek,
   by which it appears that that rule, Matt. v. 39, is not to be
   understood literally; a man may possibly turn the other cheek, and yet
   have his heart full of malice; but, comparing Christ's precept with his
   pattern, we learn, (1.) That in such cases we must not be our own
   avengers, nor judges in our own cause. We must rather receive than give
   the second blow, which makes the quarrel; we are allowed to defend
   ourselves, but not to avenge ourselves: the magistrate (if it be
   necessary for the preserving of the public peace, and the restraining
   and terrifying of evil-doers) is to be the avenger, Rom. xiii. 4. (2.)
   Our resentment of injuries done us must always be rational, and never
   passionate; such Christ's here was; when he suffered, he reasoned, but
   threatened not. He fairly expostulated with him that did him the
   injury, and so may we. (3.) When we are called out to suffering, we
   must accommodate ourselves to the inconveniences of a suffering state,
   with patience, and by one indignity done us be prepared to receive
   another, and to make the best of it.

   VI. While the servants were thus abusing him, Peter was proceeding to
   deny him, v. 25-27. It is a sad story, and none of the least of
   Christ's sufferings.

   1. He repeated the sin the second time, v. 25. While he was warming
   himself with the servants, as one of them, they asked him, Art not thou
   one of his disciples? What dost thou here among us? He, perhaps,
   hearing that Christ was examined about his disciples, and fearing he
   should be seized, or at least smitten, as his Master was, if he should
   own it, flatly denied it, and said, I am not.

   (1.) It was his great folly to thrust himself into the temptation, by
   continuing in the company of those that were unsuitable for him, and
   that he had nothing to do with. He staid to warm himself; but those
   that warm themselves with evil doers grow cold towards good people and
   good things, and those that are fond of the devil's fire-side are in
   danger of the devil's fire. Peter might have stood by his Master at the
   bar, and have warmed himself better than here, at the fire of his
   Master's love, which many waters could not quench, Cant. viii. 6, 7. He
   might there have warmed himself with zeal for his Master, and
   indignation at his persecutors; but he chose rather to warm with them
   than to warm against them. But how could one (one disciple) be warm
   alone? Eccl. iv. 11.

   (2.) It was his great unhappiness that he was again assaulted by the
   temptation; and no other could be expected, for this was a place, this
   an hour, of temptation. When the judge asked Christ about his
   disciples, probably the servants took the hint, and challenged Peter
   for one of them, "Answer to thy name." See here, [1.] The subtlety of
   the tempter in running down one whom he saw falling, and mustering a
   greater force against him; not a maid now, but all the servants. Note,
   Yielding to one temptation invites another, and perhaps a stronger.
   Satan redoubles his attacks when we give ground. [2.] The danger of bad
   company. We commonly study to approve ourselves to those with whom we
   choose to associate; we value ourselves upon their good word and covet
   to stand right in their opinion. As we choose our people we choose our
   praise, and govern ourselves accordingly; we are therefore concerned to
   make the first choice well, and not to mingle with those whom we cannot
   please without displeasing God.

   (3.) It was his great weakness, nay, it was his great wickedness, to
   yield to the temptation, and to say, I am not one of his disciples, as
   one ashamed of that which was his honour, and afraid of suffering for
   it, which would have been yet more his honour. See how the fear of man
   brings a snare. When Christ was admired, and caressed, and treated with
   respect, Peter pleased himself, and perhaps prided himself, in this,
   that he was a disciple of Christ, and so put in for a share in the
   honours done to his Master. Thus many who seem fond of the reputation
   of religion when it is in fashion are ashamed of the reproach of it;
   but we must take it for better and worse.

   2. He repeated the sin the third time, v. 26, 27. Here he was attacked
   by one of the servants, who was kinsman to Malchus, who, when he heard
   Peter deny himself to be a disciple of Christ, gave him the lie with
   great assurance: "Did not I see thee in the garden with him? Witness my
   kinsman's ear." Peter then denied again, as if he knew nothing of
   Christ, nothing of the garden, nothing of all this matter.

   (1.) This third assault of the temptation was more close than the
   former: before his relation to Christ was only suspected, here it is
   proved upon him by one that saw him with Jesus, and saw him draw his
   sword in his defence. Note, Those who by sin think to help themselves
   out of trouble do but entangle and embarrass themselves the more. Dare
   to be brave, for truth will out. A bird of the air may perhaps tell the
   matter which we seek to conceal with a lie. Notice is taken of this
   servant's being akin to Malchus, because this circumstance would make
   it the more a terror to Peter. "Now," thinks he, "I am gone, my
   business is done, there needs no other witness nor prosecutor." We
   should not make any man in particular our enemy if we can help it,
   because the time may come when either he or some of his relations may
   have us at their mercy. He that may need a friend should not make a
   foe. But observe, though here was sufficient evidence against Peter,
   and sufficient provocation given by his denial to have prosecuted him,
   yet he escapes, has no harm done him nor attempted to be done. Note, We
   are often drawn into sin by groundless causeless fears, which there is
   no occasion for, and which a small degree of wisdom and resolution
   would make nothing of.

   (2.) His yielding to it was no less base than the former: He denied
   again. See here, [1.] The nature of sin in general: the heart is
   hardened by the deceitfulness of it, Heb. iii. 13. It was a strange
   degree of effrontery that Peter had arrived to on a sudden, that he
   could with such assurance stand in a lie against so clear a disproof;
   but the beginning of sin is as the letting forth of water, when once
   the fence is broken men easily go from bad to worse. [2.] Of the sin of
   lying in particular; it is a fruitful sin, and upon this account
   exceedingly sinful: one lie needs another to support it, and that
   another. It is a rule in the devil's politics Male facta male factis
   tegere, ne perpluant--To cover sin with sin, in order to escape
   detection.

Christ in the Judgment-Hall; Christ Arraigned before Pilate.

   28 Then led they Jesus from Caiaphas unto the hall of judgment: and it
   was early; and they themselves went not into the judgment hall, lest
   they should be defiled; but that they might eat the passover.   29
   Pilate then went out unto them, and said, What accusation bring ye
   against this man?   30 They answered and said unto him, If he were not
   a malefactor, we would not have delivered him up unto thee.   31 Then
   said Pilate unto them, Take ye him, and judge him according to your
   law. The Jews therefore said unto him, It is not lawful for us to put
   any man to death:   32 That the saying of Jesus might be fulfilled,
   which he spake, signifying what death he should die.   33 Then Pilate
   entered into the judgment hall again, and called Jesus, and said unto
   him, Art thou the King of the Jews?   34 Jesus answered him, Sayest
   thou this thing of thyself, or did others tell it thee of me?   35
   Pilate answered, Am I a Jew? Thine own nation and the chief priests
   have delivered thee unto me: what hast thou done?   36 Jesus answered,
   My kingdom is not of this world: if my kingdom were of this world, then
   would my servants fight, that I should not be delivered to the Jews:
   but now is my kingdom not from hence.   37 Pilate therefore said unto
   him, Art thou a king then? Jesus answered, Thou sayest that I am a
   king. To this end was I born, and for this cause came I into the world,
   that I should bear witness unto the truth. Every one that is of the
   truth heareth my voice.   38 Pilate saith unto him, What is truth? And
   when he had said this, he went out again unto the Jews, and saith unto
   them, I find in him no fault at all.   39 But ye have a custom, that I
   should release unto you one at the passover: will ye therefore that I
   release unto you the King of the Jews?   40 Then cried they all again,
   saying, Not this man, but Barabbas. Now Barabbas was a robber.

   We have here an account of Christ's arraignment before Pilate, the
   Roman governor, in the prætorium (a Latin word made Greek), the
   prætor's house, or hall of judgment; thither they hurried him, to get
   him condemned in the Roman court, and executed by the Roman power.
   Being resolved on his death, they took this course, 1. That he might be
   put to death the more legally and regularly, according to the present
   constitution of their government, since they became a province of the
   empire; not stoned in a popular tumult, as Stephen, but put to death
   with the present formalities of justice. Thus he was treated as a
   malefactor, being made sin for us. 2. That he might be put to death the
   more safely. If they could engage the Roman government in the matter,
   which the people stood in awe of, there would be little danger of an
   uproar. 3. That he might be put to death with more reproach to himself.
   The death of the cross, which the Romans commonly used, being of all
   deaths the most ignominious, they were desirous by it to put an
   indelible mark of infamy upon him, and so to sink his reputation for
   ever. This therefore they harped upon, Crucify him. 4. That he might be
   put to death with less reproach to them. It was an invidious thing to
   put one to death that had done so much good in the world, and therefore
   they were willing to throw the odium upon the Roman government, to make
   that the less acceptable to the people, and save themselves from the
   reproach. Thus many are more afraid of the scandal of a bad action than
   of the sin of it. See Acts v. 28. Two things are here observed
   concerning the prosecution:--(1.) Their policy and industry in the
   prosecution: It was early; some think about two or three in the
   morning, others about five or six, when most people were in their beds;
   and so there would be the less danger of opposition from the people
   that were for Christ; while, at the same time, they had their agents
   about, to call those together whom they could influence to cry out
   against him. See how much their heart was upon it, and how violent they
   were in the prosecution. Now that they had him in their hands, they
   would lose no time till they had him upon the cross, but denied
   themselves their natural rest, to push on this matter. See Mic. ii. 1.
   (2.) Their superstition and vile hypocrisy: The chief priests and
   elders, though they came along with the prisoner, that the thing might
   be done effectually, went not into the judgment-hall, because it was
   the house of an uncircumcised Gentile, lest they should be defiled, but
   kept out of doors, that they might eat the passover, not the paschal
   lamb (that was eaten the night before) but the passover-feast, upon the
   sacrifices which were offered on the fifteenth day, the Chagigah, as
   they called it, the passover-bullocks spoken of Deut. xvi. 2; 2 Chron.
   xxx. 24; xxxv. 8, 9. These they were to eat of, and therefore would not
   go into the court, for fear of touching a Gentile, and thereby
   contracting, not a legal, but only a traditional pollution. This they
   scrupled, but made no scruple of breaking through all the laws of
   equity to persecute Christ to the death. They strained at a gnat, and
   swallowed a camel. Let us now see what passed at the judgment-hall.
   Here is,

   I. Pilate's conference with the prosecutors. They were called first,
   and stated what they had to say against the prisoner, as was very fit,
   v. 29-32.

   1. The judge calls for the indictment. Because they would not come into
   the hall, he went out to them into the court before the house, to talk
   with them. Looking upon Pilate as a magistrate, that we may give every
   one his due, here are three things commendable in him:--(1.) His
   diligent and close application to business. If it had been upon a good
   occasion, it had been very well that he was willing to be called up
   early to the judgment-seat. Men in public trusts must not love their
   ease. (2.) His condescending to the humour of the people, and receding
   from the honour of his place to gratify their scruples. He might have
   said, "If they be so nice as not to come in to me, let them go home as
   they came;" by the same rule as we might say, "If the complainant
   scruple to take off his hat to the magistrate, let not his complaint be
   heard;" but Pilate insists not upon it, bears with them, and goes out
   to them; for, when it is for good, we should become all things to all
   men. (3.) His adherence to the rule of justice, in demanding the
   accusation, suspecting the prosecution to be malicious: "What
   accusation bring you against this man?" What is the crime you charge
   him with, and what proof have you of it? It was a law of nature, before
   Valerius Publicola made it a Roman law, Ne quis indicta causa
   condemnetur--No man should be condemned unheard. See Acts xxv. 16, 17.
   It is unreasonable to commit a man, without alleging some cause in the
   warrant, and much more to arraign a man when there is no bill of
   indictment found against him.

   2. The prosecutors demand judgment against him upon a general surmise
   that he was a criminal, not alleging, much less proving, any thing in
   particular worthy of death or of bonds (v. 30): If he were not a
   malefactor, or evildoer, we would not have delivered him to thee to be
   condemned. This bespeaks them, (1.) Very rude and uncivil to Pilate, a
   company of ill-natured men, that affected to despise dominion. When
   Pilate was so complaisant to them as to come out to treat with them,
   yet they were to the highest degree out of humour with him. He put the
   most reasonable question to them that could be; but, if it had been the
   most absurd, they could not have answered him with more disdain. (2.)
   Very spiteful and malicious towards our Lord Jesus: right or wrong,
   they will have him to be a malefactor, and treated as one. We are to
   presume a man innocent till he is proved guilty, but they will presume
   him guilty who could prove himself innocent. They cannot say, "He is a
   traitor, a murderer, a felon, a breaker of the peace," but they say,
   "He is an evil-doer." He an evil-doer who went about doing good! Let
   those be called whom he had cured, and fed, and taught; whom he has
   rescued from devils, and raised from death; and let them be asked
   whether he be an evil-doer or no. Note, It is no new thing for the best
   of benefactors to be branded and run down as the worst of malefactors.
   (3.) Very proud and conceited of themselves, and their own judgment and
   justice, as if their delivering a man up, under the general character
   of a malefactor, were sufficient for the civil magistrate to ground a
   judicial sentence upon, than which what could be more haughty?

   3. The judge remands him to their own court (v. 31): "Take you him, and
   judge him according to your own law, and do not trouble me with him."
   Now, (1.) Some think Pilate herein complimented them, acknowledging the
   remains of their power, and allowing them to exert it. Corporal
   punishment they might inflict, as scourging in their synagogues;
   whether capital or no is uncertain. "But," saith Pilate, "go as far as
   your law will allow you, and, if you go further, it shall be connived
   at." This he said, willing to do the Jews a pleasure, but unwilling to
   do them the service they required. (2.) Others think he bantered them,
   and upbraided them with their present state of weakness and subjection.
   They would be the sole judges of the guilt. "Pray," saith Pilate, "if
   you will be so, go on as you have begun; you have found him guilty by
   your own law, condemn him, if you dare, by your own law, to carry on
   the humour." Nothing is more absurd, nor more deserves to be exposed,
   than for those to pretend to dictate, and boast of their wisdom, who
   are weak and in subordinate stations, and whose lot it is to be
   dictated to. Some think Pilate here reflects upon the law of Moses, as
   if it allowed them what the Roman law would by no means allow--the
   judging of a man unheard. "It may be your law will suffer such a thing,
   but ours will not." Thus, through their corruptions, the law of God was
   blasphemed; and so is his gospel too.

   4. They disown any authority as judges, and (since it must be so) are
   content to be prosecutors. They now grow less insolent and more
   submissive, and own, "It is not lawful for us to put any man to death,
   whatever less punishment we may inflict, and this is a malefactor whom
   we would have the blood of."

   (1.) Some think they had lost their power to give judgment in matters
   of life and death only by their own carelessness, and cowardly yielding
   to the darling iniquities of the age; so Dr. Lightfoot ouk exesti--It
   is not in our power to pass sentence of death upon any, if we do, we
   shall have the mob about us immediately.

   (2.) Others think their power was taken from them by the Romans,
   because they had not used it well, or because it was thought too great
   a trust to be lodged in the hands of a conquered and yet an unsubdued
   people. Their acknowledgement of this they designed for a compliment to
   Pilate, and to atone for their rudeness (v. 30), but it amounts to a
   full evidence that the sceptre was departed from Judah, and therefore
   that now the Messiah was come, Gen. xlix. 10. If the Jews have no power
   to put any man to death, where is the sceptre? Yet they ask not, Where
   is the Shiloh?

   (3.) However, there was a providence in it, that either they should
   have not power to put any man to death, or should decline the exercise
   of it upon this occasion, That the saying of Jesus might be fulfilled,
   which he spoke, signifying what death he should die, v. 32. Observe,
   [1.] In general, that even those who designed the defeating of Christ's
   sayings were, beyond their intention, made serviceable to the
   fulfilling of them by an overruling hand of God. No word of Christ
   shall fall to the ground; he can never either deceive or be deceived.
   Even the chief priests, while they persecuted him as a deceiver, had
   their spirit so directed as to help to prove him true, when we should
   think that by taking other measures they might have defeated his
   predictions. Howbeit, they meant not so, Isa. x. 7. [2.] Those sayings
   of Christ in particular were fulfilled which he had spoken concerning
   his own death. Two sayings of Christ concerning his death were
   fulfilled, by the Jews declining to judge him according to their law.
   First, He had said that he should be delivered to the Gentiles, and
   that they should put him to death (Matt. xx. 19; Mark x. 33; Luke
   xviii. 32, 33), and hereby that saying was fulfilled. Secondly, He had
   said that he should be crucified (Matt. xx. 19; xxvi. 2), lifted up,
   ch. iii. 14; xii. 32. Now, if they had judged him by their law, he had
   been stoned; burning, strangling, and beheading, were in some cases
   used among the Jews, but never crucifying. It was therefore necessary
   that Christ should be put to death by the Romans, that, being hanged
   upon a tree, he might be made a curse for us (Gal. iii. 13), and his
   hands and feet might be pierced. As the Roman power had brought him to
   be born at Bethlehem, so now to die upon a cross, and both according to
   the scriptures. It is likewise determined concerning us, though not
   discovered to us, what death we shall die, which should free us from
   all disquieting cares about that matter. "Lord, what, and when, and how
   thou hast appointed."

   II. Here is Pilate's conference with the prisoner, v. 33, &c., where we
   have,

   1. The prisoner set to the bar. Pilate, after he had conferred with the
   chief priests at his door, entered into the hall, and called for Jesus
   to be brought in. He would not examine him in the crowd, where he might
   be disturbed by the noise, but ordered him to be brought into the hall;
   for he made no difficulty of going in among the Gentiles. We by sin
   were become liable to the judgment of God, and were to be brought
   before his bar; therefore Christ, being made sin and a curse for us,
   was arraigned as a criminal. Pilate entered into judgment with him,
   that God might not enter into judgment with us.

   2. His examination. The other evangelists tell us that his accusers had
   laid it to his charge that he perverted the nation, forbidding to give
   tribute to Cæsar, and upon this he is examined.

   (1.) Here is a question put to him, with a design to ensnare him and to
   find out something upon which to ground an accusation: "Art thou the
   king of the Jews? ho basileus--that king of the Jews who has been so
   much talked of and so long expected--Messiah the prince, art thou he?
   Dost thou pretend to be he? Dost thou call thyself, and wouldest thou
   be thought so?" For he was far from imagining that really he was so, or
   making a question of that. Some think Pilate asked this with an air of
   scorn and contempt: "What! art thou a king, who makest so mean a
   figure? Art thou the king of the Jews, by whom thou art thus hated and
   persecuted? Art thou king de jure--of right, while the emperor is only
   king de facto--in fact?" Since it could not be proved he ever said it,
   he would constrain him to say it now, that he might proceed upon his
   own confession.

   (2.) Christ answers this question with another; not for evasion, but as
   an intimation to Pilate to consider what he did, and upon what grounds
   he went (v. 34): "Sayest thou this thing of thyself, from a suspicion
   arising in thy own breast, or did others tell it thee of me, and dost
   thou ask it only to oblige them?" [1.] "It is plain that thou hast no
   reason to say this of thyself." Pilate was bound by his office to take
   care of the interests of the Roman government, but he could not say
   that this was in any danger, or suffered any damage, from any thing our
   Lord Jesus had ever said or done. He never appeared in worldly pomp,
   never assumed any secular power, never acted as a judge or divider;
   never were any traitorous principles or practices objected to him, nor
   any thing that might give the least shadow of suspicion. [2.] "If
   others tell it thee of me, to incense thee against me, thou oughtest to
   consider who they are, and upon what principles they go, and whether
   those who represent me as an enemy to Cæsar are not really such
   themselves, and therefore use this only as a pretence to cover their
   malice, for, if so, the matter ought to be well weighed by a judge that
   would do justice." Nay, if Pilate had been as inquisitive as he ought
   to have been in this matter, he would have found that the true reason
   why the chief priests were outrageous against Jesus was because he did
   not set up a temporal kingdom in opposition to the Roman power; if he
   would have done this, and would have wrought miracles to bring the Jews
   out of the Roman bondage, as Moses did to bring them out of the
   Egyptian, they would have been so far from siding with the Romans
   against him that they would have made him their king, and have fought
   under him against the Romans; but, not answering this expectation of
   theirs, they charged that upon him of which they were themselves most
   notoriously guilty-disaffection to and design against the present
   government; and was such an information as this fit to be countenanced?

   (3.) Pilate resents Christ's answer, and takes it very ill, v. 35. This
   is a direct answer to Christ's question, v. 34. [1.] Christ had asked
   him whether he spoke of himself. "No," says he; "am I a Jew, that thou
   suspectest me to be in the plot against thee? I know nothing of the
   Messiah, nor desire to know, and therefore interest not myself in the
   dispute who is the Messiah and who not; the dispute who is the Messiah
   and who not; it is all alike to me." Observe with what disdain Pilate
   asks, Am I a Jew? The Jews were, upon many accounts, an honourable
   people; but, having corrupted the covenant of their God, he made them
   contemptible and base before all the people (Mal. ii. 8, 9), so that a
   man of sense and honour reckoned it a scandal to be counted a Jew. Thus
   good names often suffer for the sake of the bad men that wear them. It
   is sad that when a Turk is suspected of dishonesty he should ask,
   "What! do you take me for a Christian?" [2.] Christ had asked him
   whether others told him. "Yes," says he, "and those thine own people,
   who, one would think would be biased in favour of thee, and the
   priests, whose testimony, in verbum sacerdotis--on the word of a
   priest, ought to be regarded; and therefore I have nothing to do but to
   proceed upon their information." Thus Christ, in his religion, still
   suffers by those that are of his own nation, even the priests, that
   profess relation to him, but do not live up to their profession. [3.]
   Christ had declined answering that question, Art thou the king of the
   Jews? And therefore Pilate puts another question to him more general,
   "What hast thou done? What provocation hast thou given to thy own
   nation, and particularly the priests, to be so violent against thee?
   Surely there cannot be all this smoke without some fire, what is it?"

   (4.) Christ, in his next reply, gives a more full and direct answer to
   Pilate's former question, Art thou a king? explaining in what sense he
   was a king, but not such a king as was any ways dangerous to the Roman
   government, not a secular king, for his interest was not supported by
   secular methods, v. 36. Observe,

   [1.] An account of the nature and constitution of Christ's kingdom: It
   is not of this world. It is expressed negatively to rectify the present
   mistakes concerning it; but the positive is implied, it is the kingdom
   of heaven, and belongs to another world. Christ is a king, and has a
   kingdom, but not of this world. First Its rise is not from this world;
   the kingdoms of men arise out of the sea and the earth (Dan. vii. 3;
   Rev. xiii. 1, 11); but the holy city comes from God out of heaven, Rev.
   xxii. 2. His kingdom is not by succession, election, or conquest, but
   by the immediate and special designation of the divine will and
   counsel. Secondly, Its nature is not worldly; it is a kingdom within
   men (Luke xvi. 21), set up in their hearts and consciences (Rom. xiv.
   17), its riches spiritual, its powers spiritual, and all its glory
   within. The ministers of state in Christ's kingdom have not the spirit
   of the world, 1 Cor. ii. 12. Thirdly, Its guards and supports are not
   worldly; its weapons are spiritual. It neither needed nor used secular
   force to maintain and advance it, nor was it carried on in a way
   hurtful to kings or provinces; it did not in the least interfere with
   the prerogatives of princes nor the property of their subjects; it
   tended not to alter any national establishment in secular things, nor
   opposed any kingdom but that of sin and Satan. Fourthly, Its tendency
   and design are not worldly. Christ neither aimed nor would allow his
   disciples to aim at the pomp and power of the great men of the earth.
   Fifthly, Its subjects, though they are in the world, yet are not of the
   world; they are called and chosen out of the world, are born from, and
   bound for, another world; they are neither the world's pupils nor its
   darlings, neither governed by its wisdom nor enriched with its wealth.

   [2.] An evidence of the spiritual nature of Christ's kingdom produced.
   If he had designed an opposition to the government, he would have
   fought them at their own weapons, and would have repelled force with
   force of the same nature; but he did not take this course: If my
   kingdom were of this world, then would my servants fight, that I should
   not be delivered to the Jews, and my kingdom be ruined by them. But,
   First, His followers did not offer to fight; there was no uproar, no
   attempt to rescue him, though the town was now full of Galileans, his
   friends and countrymen, and they were generally armed; but the
   peaceable behaviour of his disciples on this occasion was enough to put
   to silence the ignorance of foolish men. Secondly, He did not order
   them to fight; nay, he forbade them, which was an evidence both that he
   did not depend upon worldly aids (for he could have summoned legions of
   angels into his service, which showed that his kingdom was from above),
   and also that he did not dread worldly opposition, for he was very
   willing to be delivered to the Jews, as knowing that what would have
   been the destruction of any worldly kingdom would be the advancement
   and establishment of his; justly therefore does he conclude, Now you
   may see my kingdom is not from hence; in the world but not of it.

   (5.) In answer to Pilate's further query, he replies yet more directly,
   v. 37, where we have, [1.] Pilate's plain question: "Art thou a king
   then? Thou speakest of a kingdom thou hast; art thou then, in any
   sense, a king? And what colour hast thou for such a claim? Explain
   thyself." [2.] The good confession which our Lord Jesus witnessed
   before Pontius Pilate, in answer to this (1 Tim. vi. 13): Thou sayest
   that I am a king, that is, It is as thou sayest, I am a king; for I
   came to bear witness of the truth. First, He grants himself to be a
   king, though not in the sense that Pilate meant. The Messiah was
   expected under the character of a king, Messiah the prince; and
   therefore, having owned to Caiaphas that he was the Christ, he would
   not disown to Pilate that he was king, lest he should seem inconsistent
   with himself. Note, Though Christ took upon him the form of a servant,
   yet even then he justly claimed the honour and authority of a king.
   Secondly, He explains himself, and shows how he is a king, as he came
   to bear witness of the truth; he rules in the minds of men by the power
   of truth. If he had meant to declare himself a temporal prince, he
   would have said, For this end was I born, and for this cause came I
   into the world, to rule the nations, to conquer kings, and to take
   possession of kingdoms; no, he came to be a witness, a witness for the
   God that made the world, and against sin that ruins the world, and by
   this word of his testimony he sets up, and keeps up, his kingdom. It
   was foretold that he should be a witness to the people, and, as such, a
   leader and commander to the people, Isa. lv. 4. Christ's kingdom was
   not of this world, in which truth faileth (Isa. lix. 15, Qui nescit
   dissimulare, nescit regnare--He that cannot dissemble knows not how to
   reign), but of that world in which truth reigns eternally. Christ's
   errand into the world, and his business in the world, were to bear
   witness to the truth. 1. To reveal it, to discover to the world that
   which otherwise could not have been known concerning God and his will
   and good-will to men, ch. i. 18; xvii. 26. 2. To confirm it, Rom. xv.
   8. By his miracles he bore witness to the truth of religion, the truth
   of divine revelation, and of God's perfections and providence, and the
   truth of his promise and covenant, that all men through him might
   believe. Now by doing this he is a king, and sets up a kingdom. (1.)
   The foundation and power, the spirit and genius, of Christ's kingdom,
   is truth, divine truth. When he said, I am the truth, he said, in
   effect, I am a king. He conquers by the convincing evidence of truth;
   he rules by the commanding power of truth, and in his majesty rides
   prosperously, because of truth, Ps. xlv. 4. It is with his truth that
   he shall judge the people, Ps. xcvi. 13. It is the sceptre of his
   kingdom; he draws with the cords of a man, with truth revealed to us,
   and received by us in the love of it; and thus he brings thoughts into
   obedience. He came a light into the world, and rules as the sun by day.
   (2.) The subjects of this kingdom are those that are of the truth. All
   that by the grace of God are rescued from under the power of the father
   of lies, and are disposed to receive the truth and submit to the power
   and influence of it, will hear Christ's voice, will become his
   subjects, and will bear faith and true allegiance to him. Every one
   that has any real sense of true religion will entertain the Christian
   religion, and they belong to his kingdom; by the power of truth he
   makes them willing, Ps. xc. 3. All that are in love with truth will
   hear the voice of Christ, for greater, better, surer, sweeter truths
   can nowhere be found than are found in Christ, by whom grace and truth
   came; so that, by hearing Christ's voice, we know that we are of the
   truth, 1 John iii. 19.

   (6.) Pilate, hereupon, puts a good question to him, but does not stay
   for an answer, v. 38. He said, What is truth? and immediately went out
   again.

   [1.] It is certain that this was a good question, and could not be put
   to one that was better able to answer it. Truth is that pearl of great
   price which the human understanding has a desire for and is in quest
   of; for it cannot rest but in that which is, or at least is apprehended
   to be, truth. When we search the scriptures, and attend the ministry of
   the word, it must be with this enquiry, What is truth? and with this
   prayer, Lead me in thy truth, into all truth. But many put this
   question that have not patience and constancy enough to persevere in
   their search after truth, or not humility and sincerity enough to
   receive it when they have found it, 2 Tim. iii. 7. Thus many deal with
   their own consciences; they ask them those needful questions, "What am
   I?" "What have I done?" but will not take time for an answer.

   [2.] It is uncertain with what design Pilate asked this question.
   First, Perhaps he spoke it as a learner, as one that began to think
   well of Christ, and to look upon him with some respect, and desired to
   be informed what new notions he advanced and what improvements he
   pretended to in religion and learning. But while he desired to hear
   some new truth from him, as Herod to see some miracle, the clamour and
   outrage of the priests' mob at his gate obliged him abruptly to let
   fall the discourse. Secondly, Some think he spoke it as a judge,
   enquiring further into the cause now brought before him: "Let me into
   this mystery, and tell me what the truth of it is, the true state of
   this matter." Thirdly, Others think he spoke it as a scoffer, in a
   jeering way: "Thou talkest of truth; canst thou tell what truth is, or
   give me a definition of it?" Thus he makes a jest of the everlasting
   gospel, that great truth which the chief priests hated and persecuted,
   and which Christ was now witnessing to and suffering for; and like men
   of no religion, who take a pleasure in bantering all religions, he
   ridicules both sides; and therefore Christ made him no reply. Answer
   not a fool according to his folly; cast not pearls before swine. But,
   though Christ would not tell Pilate what is truth, he has told his
   disciples, and by them has told us, ch. xiv. 6.

   III. The result of both these conferences with the prosecutors and the
   prisoner (v. 38-40), in two things:--

   1. The judge appeared his friend, and favourable to him, for,

   (1.) He publicly declared him innocent, v. 38. Upon the whole matter, I
   find in him no fault at all. He supposes there might be some
   controversy in religion between him and them, wherein he was as likely
   to be in the right as they; but nothing criminal appears against him.
   This solemn declaration of Christ's innocency was, [1.] For the
   justification and honour of the Lord Jesus. By this it appears that
   though he was treated as the worst of malefactors he had never merited
   such treatment. [2.] For explaining the design and intention of his
   death, that he did not die for any sin of his own, even in the
   judgement of the judge himself, and therefore he died as a sacrifice
   for our sins, and that, even in the judgment of the prosecutors
   themselves, one man should die for the people, ch. xi. 50. This is he
   that did no violence, neither was any deceit in his mouth (Isa. liii.
   9), who was to be cut off, but not for himself, Dan. ix. 26. [3.] For
   aggravating the sin of the Jews that prosecuted him with so much
   violence. If a prisoner has had a fair trial, and has been acquitted by
   those that are proper judges of the crime, especially if there be no
   cause to suspect them partial in his favour, he must be believed
   innocent, and his accusers are bound to acquiesce. But our Lord Jesus,
   though brought in not guilty, is still run down as a malefactor, and
   his blood thirsted for.

   (2.) He proposed an expedient for his discharge (v. 39): You have a
   custom, that I should release to you a prisoner at the passover; shall
   it be this king of the Jews? He proposed this, not to the chief priests
   (he knew they would never agree to it), but to the multitude; it was an
   appeal to the people, as appears, Matt. xxvii. 15. Probably he had
   heard how this Jesus had been attended but the other day with the
   hosannas of the common people; he therefore looked upon him to be the
   darling of the multitude, and the envy only of the rulers, and
   therefore he made no doubt but they would demand the release of Jesus,
   and this would stop the mouth of the prosecutors, and all would be
   well. [1.] He allows their custom, for which, perhaps, they had had a
   long prescription, in honour of the passover, which was a memorial of
   their release. But it was adding to God's words, as if he had not
   instituted enough for the due commemoration of that deliverance, and,
   though an act of mercy, might be injustice to the public, Prov. xvii.
   15. [2.] He offers to release Jesus to them, according to the custom.
   If Pilate had had the honesty and courage that became a judge, he would
   not have named an innocent person to be competitor with a notorious
   criminal for this favour; if he found no fault in him, he was bound in
   conscience to discharge him. But he was willing to trim the matter, and
   please all sides, being governed more by worldly wisdom than by the
   rules of equity.

   2. The people appeared his enemies, and implacable against him (v. 40):
   They cried all again and again, Not this man, let not him be released,
   but Barabbas. Observe, (1.) How fierce and outrageous they were. Pilate
   proposed the thing to them calmly, as worthy their mature
   consideration, but they resolved it in a heat, and gave in their
   resolution with clamour and noise, and in the utmost confusion. Note,
   The enemies of Christ's holy religion cry it down, and so hope to run
   it down; witness the outcry at Ephesus, Acts xix. 34. But those who
   think the worse of things or persons merely for their being thus
   exclaimed against have a very small share of constancy and
   consideration. Nay, there is cause to suspect a deficiency of reason
   and justice on that side which calls in the assistance of popular
   tumult. (2.) How foolish and absurd they were, as is intimated in the
   short account here given of the other candidate: Now Barabbas was a
   robber, and therefore, [1.] A breaker of the law of God; and yet he
   shall be spared, rather than one who reproved the pride, avarice, and
   tyranny of the priests and elders. Though Barabbas be a robber, he will
   not rob them of Moses's seat, nor of their traditions, and then no
   matter. [2.] He was an enemy to the public safety and personal
   property. The clamour of the town is wont to be against robbers (Job
   xxx. 5, Men cried after them as after a thief), yet here it is for one.
   Thus those do who prefer their sins before Christ. Sin is a robber,
   every base lust is a robber, and yet foolishly chosen rather than
   Christ, who would truly enrich us.
     __________________________________________________________________

J O H N.

  CHAP. XIX.

   Though in the history hitherto this evangelist seems industriously to
   have declined the recording of such passages as had been related by the
   other evangelists, yet, when he comes to the sufferings and death of
   Christ, instead of passing them over, as one ashamed of his Master's
   chain and cross, and looking upon them as the blemishes of his story,
   he repeats what had been before related, with considerable
   enlargements, as one that desired to know nothing but Christ and him
   crucified, to glory in nothing save in the cross of Christ. In the
   story of this chapter we have, I. he remainder of Christ's trial before
   Pilate, which was tumultuous and confused, ver. 1-15. II. Sentence
   given, and execution done upon it, ver. 16-18. III. The title over his
   head, ver. 19-22. IV. The parting of his garment, ver. 23, 24. V. The
   care he took of his mother, ver. 25-27. VI. The giving him vinegar to
   drink, ver. 28, 29. VII. His dying word, ver. 30. VIII. The piercing of
   his side, ver. 31-37. IX. The burial of his body, ver. 38-42. O that in
   meditating on these things we may experimentally know the power of
   Christ's death, and the fellowship of his sufferings!

Christ Arraigned before Pilate.

   1 Then Pilate therefore took Jesus, and scourged him.   2 And the
   soldiers platted a crown of thorns, and put it on his head, and they
   put on him a purple robe,   3 And said, Hail, King of the Jews! and
   they smote him with their hands.   4 Pilate therefore went forth again,
   and saith unto them, Behold, I bring him forth to you, that ye may know
   that I find no fault in him.   5 Then came Jesus forth, wearing the
   crown of thorns, and the purple robe. And Pilate saith unto them,
   Behold the man!   6 When the chief priests therefore and officers saw
   him, they cried out, saying, Crucify him, crucify him. Pilate saith
   unto them, Take ye him, and crucify him: for I find no fault in him.
   7 The Jews answered him, We have a law, and by our law he ought to die,
   because he made himself the Son of God.   8 When Pilate therefore heard
   that saying, he was the more afraid;   9 And went again into the
   judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave
   him no answer.   10 Then saith Pilate unto him, Speakest thou not unto
   me? knowest thou not that I have power to crucify thee, and have power
   to release thee?   11 Jesus answered, Thou couldest have no power at
   all against me, except it were given thee from above: therefore he that
   delivered me unto thee hath the greater sin.   12 And from thenceforth
   Pilate sought to release him: but the Jews cried out, saying, If thou
   let this man go, thou art not Cæsar's friend: whosoever maketh himself
   a king speaketh against Cæsar.   13 When Pilate therefore heard that
   saying, he brought Jesus forth, and sat down in the judgment seat in a
   place that is called the Pavement, but in the Hebrew, Gabbatha.   14
   And it was the preparation of the passover, and about the sixth hour:
   and he saith unto the Jews, Behold your King!   15 But they cried out,
   Away with him, away with him, crucify him. Pilate saith unto them,
   Shall I crucify your King? The chief priests answered, We have no king
   but Cæsar.

   Here is a further account of the unfair trial which they gave to our
   Lord Jesus. The prosecutors carrying it on with great confusion among
   the people, and the judge with great confusion in his own breast,
   between both the narrative is such as is not easily reduced to method;
   we must therefore take the parts of it as they lie.

   I. The judge abuses the prisoner, though he declares him innocent, and
   hopes therewith to pacify the prosecutors; wherein his intention, if
   indeed it was good, will by no means justify his proceedings, which
   were palpably unjust.

   1. He ordered him to be whipped as a criminal, v. 1. Pilate, seeing the
   people so outrageous, and being disappointed in his project of
   releasing him upon the people's choice, took Jesus, and scourged him,
   that is, appointed the lictors that attended him to do it. Bede is of
   opinion that Pilate scourged Jesus himself with his own hands, because
   it is said, He took him and scourged him, that it might be done
   favourably. Matthew and Mark mention his scourging after his
   condemnation, but here it appears to have been before. Luke speaks of
   Pilate's offering to chastise him, and let him go, which must be before
   sentence. This scourging of him was designed only to pacify the Jews,
   and in it Pilate put a compliment upon them, that he would take their
   word against his own sentiments so far. The Roman scourgings were
   ordinarily very severe, not limited, as among the Jews, to forty
   stripes; yet this pain and shame Christ submitted to for our sakes.
   (1.) That the scripture might be fulfilled, which spoke of his being
   stricken, smitten, and afflicted, and the chastisement of our peace
   being upon him (Isa. liii. 5), of his giving his back to the smiters
   (Isa. l. 6), of the ploughers ploughing upon his back, Ps. cxxix. 3. He
   himself likewise had foretold it, Matt. xx. 19; Mark x. 34; Luke xviii.
   33. (2.) That by his stripes we might be healed, 1 Pet. ii. 4. We
   deserved to have been chastised with whips and scorpions, and beaten
   with many stripes, having known our Lord's will and not done it; but
   Christ underwent the stripes for us, bearing the rod of his Father's
   wrath, Lam. iii. 1. Pilate's design in scourging him was that he might
   not be condemned, which did not take effect, but intimated what was
   God's design, that his being scourged might prevent our being
   condemned, we having fellowship in his sufferings, and this did take
   effect: the physician scourged, and so the patient healed. (3.) That
   stripes, for his sake, might be sanctified and made easy to his
   followers; and they might, as they did, rejoice in that shame (Acts v.
   41; xvi. 22, 25), as Paul did, who was in stripes above measure, 2 Cor.
   xi. 23. Christ's stripes take out the sting of theirs, and alter the
   property of them. We are chastened of the Lord, that we may not be
   condemned with the world, 1 Cor. xi. 32.

   2. He turned him over to his soldiers, to be ridiculed and made sport
   with as a fool (v. 2, 3): The soldiers, who were the governor's
   life-guard, put a crown of thorns upon his head; such a crown they
   thought fittest for such a king; they put on him a purple robe, some
   old threadbare coat of that colour, which they thought good enough to
   be the badge of his royalty; and they complimented him with, Hail, king
   of the Jews (like people like king), and then smote him with their
   hands.

   (1.) See here the baseness and injustice of Pilate, that he would
   suffer one whom he believed an innocent person, and if so an excellent
   person, to be thus abused and trampled on by his own servants. Those
   who are under the arrest of the law ought to be under the protection of
   it; and their being secured is to be their security. But Pilate did
   this, [1.] To oblige his soldiers' merry humour, and perhaps his own
   too, notwithstanding the gravity one might have expected in a judge.
   Herod, as well as his men of war, had just before done the same, Luke
   xxiii. 11. It was as good as a stage-play to them, now that it was a
   festival time; as the Philistines made sport with Samson. [2.] To
   oblige the Jews' malicious humour, and to gratify them, who desired
   that all possible disgrace might be done to Christ, and the utmost
   indignities put upon him.

   (2.) See here the rudeness and insolence of the soldiers, how perfectly
   lost they were to all justice and humanity, who could thus triumph over
   a man in misery, and one that had been in reputation for wisdom and
   honour, and never did any thing to forfeit it. But thus hath Christ's
   holy religion been basely misrepresented, dressed up by bad men at
   their pleasure, and so exposed to contempt and ridicule, as Christ was
   here. [1.] They clothe him with a mock-robe, as if it were a sham and a
   jest, and nothing but the product of a heated fancy and a crazed
   imagination. And as Christ is here represented as a king in conceit
   only, so is his religion as a concern in conceit only, and God and the
   soul, sin and duty, heaven and hell, are with many all chimeras. [2.]
   They crown him with thorns; as if the religion of Christ were a perfect
   penance, and the greatest pain and hardship in the world; as if to
   submit to the control of God and conscience were to thrust one's head
   into a thicket of thorns; but this is an unjust imputation; thorns and
   snares are in the way of the froward, but roses and laurels in
   religion's ways.

   (3.) See here the wonderful condescension of our Lord Jesus in his
   sufferings for us. Great and generous minds can bear any thing better
   than ignominy, any toil, any pain, any loss, rather than reproach; yet
   this the great and holy Jesus submitted to for us. See and admire, [1.]
   The invincible patience of a sufferer, leaving us an example of
   contentment and courage, evenness, and easiness of spirit, under the
   greatest hardships we may meet with in the way of duty. [2.] The
   invincible love and kindness of a Saviour, who not only cheerfully and
   resolutely went through all this, but voluntarily undertook it for us
   and for our salvation. Herein he commended his love, that he would not
   only die for us, but die as a fool dies. First, He endured the pain;
   not the pangs of death only, though in the death of the cross these
   were most exquisite; but, as if these were too little, he submitted to
   those previous pains. Shall we complain of a thorn in the flesh, and of
   being buffeted by affliction, because we need it to hide pride from us,
   when Christ humbled himself to bear those thorns in the head, and those
   buffetings, to save and teach us? 2 Cor. xii. 7. Secondly, He despised
   the shame, the shame of a fool's coat, and the mock-respect paid him,
   with, Hail, king of the Jews. If we be at any time ridiculed for
   well-doing, let us not be ashamed, but glorify God, for thus we are
   partakers of Christ's sufferings. He that bore these sham honours was
   recompensed with real honours, and so shall we, if we patiently suffer
   shame for him.

   II. Pilate, having thus abused the prisoner, presents him to the
   prosecutors, in hope that they would now be satisfied, and drop the
   prosecution, v. 4, 5. Here he proposes two things to their
   consideration:--

   1. That he had not found any thing in him which made him obnoxious to
   the Roman government (v. 4): I find no fault in him; oudemian aitian
   heurisko--I do not find in him the least fault, or cause of accusation.
   Upon further enquiry, he repeats the declaration he had made, ch.
   xviii. 38. Hereby he condemns himself; if he found no fault in him, why
   did he scourge him, why did he suffer him to be abused? None ought to
   suffer ill but those that do ill; yet thus many banter and abuse
   religion, who yet, if they be serious, cannot but own they find no
   fault in it. If he found no fault in him, why did he bring him out to
   his prosecutors, and not immediately release him, as he ought to have
   done? If Pilate had consulted his own conscience only, he would neither
   have scourged Christ nor crucified him; but, thinking to trim the
   matter, to please the people by scourging Christ, and save his
   conscience by not crucifying him, behold he does both; whereas, if he
   had at first resolved to crucify him, he need not have scourged him. It
   is common for those who think to keep themselves from greater sins by
   venturing upon less sins to run into both.

   2. That he had done that to him which would make him the less dangerous
   to them and to their government, v. 5. He brought him out to them,
   wearing the crown of thorns, his head and face all bloody, and said,
   "Behold the man whom you are so jealous of," intimating that though his
   having been so popular might have given them some cause to fear that
   his interest in the country would lessen theirs, yet he had taken an
   effectual course to prevent it, by treating him as a slave, and
   exposing him to contempt, after which he supposed the people would
   never look upon him with any respect, nor could he ever retrieve his
   reputation again. Little did Pilate think with what veneration even
   these sufferings of Christ would in after ages be commemorated by the
   best and greatest of men, who would glory in that cross and those
   stripes which he thought would have been to him and his followers a
   perpetual and indelible reproach. (1.) Observe here our Lord Jesus
   shows himself dressed up in all the marks of ignominy. He came forth,
   willing to be made a spectacle, and to be hooted at, as no doubt he was
   when he came forth in this garb, knowing that he was set for a sign
   that should be spoken against, Luke ii. 34. Did he go forth thus
   bearing our reproach? Let us go forth to him bearing his reproach, Heb.
   xiii. 13. (2.) How Pilate shows him: Pilate saith unto them, Behold the
   man. He saith unto them: so the original is; and, the immediate
   antecedent being Jesus, I see no inconvenience in supposing these to be
   Christ's own words; he said, "Behold the man against whom you are so
   exasperated." But some of the Greek copies, and the generality of the
   translators, supply it as we do, Pilate saith unto them, with a design
   to appease them, Behold the man; not so much to move their pity, Behold
   a man worthy your compassion, as to silence their jealousies, Behold a
   man not worthy your suspicion, a man from whom you can henceforth fear
   no danger; his crown is profaned, and cast to the ground, and now all
   mankind will make a jest of him. The word however is very affecting:
   Behold the man. It is good for every one of us, with an eye of faith,
   to behold the man Christ Jesus in his sufferings. Behold this king with
   the crown wherewith his mother crowned him, the crown of thorns, Cant.
   iii. 11. "Behold him, and be suitably affected with the sight. Behold
   him, and mourn because of him. Behold him, and love him; be still
   looking unto Jesus."

   III. The prosecutors, instead of being pacified, were but the more
   exasperated, v. 6, 7.

   1. Observe here their clamour and outrage. The chief priests, who
   headed the mob, cried out with fury and indignation, and their
   officers, or servants, who must say as they said, joined with them in
   crying, Crucify him, crucify him. The common people perhaps would have
   acquiesced in Pilate's declaration of his innocency, but their leaders,
   the priests, caused them to err. Now by this it appears that their
   malice against Christ was, (1.) Unreasonable and most absurd, in that
   they offer not to make good their charges against him, nor to object
   against the judgment of Pilate concerning him; but, though he be
   innocent, he must be crucified. (2.) It was insatiable and very cruel.
   Neither the extremity of his scourging, nor his patience under it, nor
   the tender expostulations of the judge, could mollify them in the
   least; no, nor could the jest into which Pilate had turned the cause,
   put them into a pleasant humour. (3.) It was violent and exceedingly
   resolute; they will have it their own way, and hazard the governor's
   favour, the peace of the city, and their own safety, rather than abate
   of the utmost of their demands. Were they so violent in running down
   our Lord Jesus, and in crying, Crucify him, crucify him? and shall not
   we be vigorous and zealous in advancing his name, and in crying, Crown
   him, Crown him? Did their hatred of him sharpen their endeavours
   against him? and shall not our love to him quicken our endeavours for
   him and his kingdom?

   2. The check Pilate gave to their fury, still insisting upon the
   prisoner's innocency: "Take you him and crucify him, if he must be
   crucified." This is spoken ironically; he knew they could not, they
   durst not, crucify him; but it is as if he should say, "You shall not
   make me a drudge to your malice; I cannot with a safe conscience
   crucify him." A good resolve, if he would but have stuck to it. He
   found no fault in him, and therefore should not have continued to
   parley with the prosecutors. Those that would be safe from sin should
   be deaf to temptation. Nay, he should have secured the prisoner from
   their insults. What was he armed with power for, but to protect the
   injured? The guards of governors ought to be the guards of justice. But
   Pilate had not courage enough to act according to his conscience; and
   his cowardice betrayed him into a snare.

   3. The further colour which the prosecutors gave to their demand (v.
   7): We have a law, and by our law, if it were but in our power to
   execute it, he ought to die, because he made himself the Son of God.
   Now here observe, (1.) They made their boast of the law, even when
   through breaking the law they dishonoured God, as is charged upon the
   Jews, Rom. ii. 23. They had indeed an excellent law, far exceeding the
   statutes and judgments of other nations; but in vain did they boast of
   their law, when they abused it to such bad purposes. (2.) They discover
   a restless and inveterate malice against our Lord Jesus. When they
   could not incense Pilate against him by alleging that he pretended
   himself a king, they urged this, that he pretended himself a God. Thus
   they turn every stone to take him off. (3.) They pervert the law, and
   make that the instrument of their malice. Some think they refer to a
   law made particularly against Christ, as if, being a law, it must be
   executed, right or wrong; whereas there is a woe to them that decree
   unrighteous decrees, and that write the grievousness which they have
   prescribed, Isa. x. 1. See Mic. vi. 16. But it should seem they rather
   refer to the law of Moses; and if so, [1.] It was true that
   blasphemers, idolaters, and false prophets, were to be put to death by
   that law. Whoever falsely pretended to be the Son of God was guilty of
   blasphemy, Lev. xxiv. 16. But then, [2.] It was false that Christ
   pretended to be the Son of God, for he really was so; and they ought to
   have enquired into the proofs he produced of his being so. If he said
   that he was the Son of God, and the scope and tendency of his doctrine
   were not to draw people from God, but to bring them to him, and if he
   confirmed his mission and doctrine by miracles, as undoubtedly he did,
   beyond contradiction, by their law they ought to hearken to him (Deut.
   xviii. 18, 19), and, if they did not, they were to be cut off. That
   which was his honour, and might have been their happiness, if they had
   not stood in their own light, they impute to him as a crime, for which
   he ought not to be crucified, for this was no death inflicted by their
   law.

   IV. The judge brings the prisoner again to his trial, upon this new
   suggestion. Observe,

   1. The concern Pilate was in, when he heard this alleged (v. 8): When
   he heard that his prisoner pretended not to royalty only, but to deity,
   he was the more afraid. This embarrassed him more than ever, and made
   the case more difficult both ways; for, (1.) There was the more danger
   of offending the people if he should acquit him, for he knew how
   jealous that people were for the unity of the Godhead, and what
   aversion they now had to other gods; and therefore, though he might
   hope to pacify their rage against a pretended king, he could never
   reconcile them to a pretended God. "If this be at the bottom of the
   tumult," thinks Pilate, "it will not be turned off with a jest." (2.)
   There was the more danger of offending his own conscience if he should
   condemn him. "Is he one" (thinks Pilate) "that makes himself the Son of
   God? and what if it should prove that he is so? What will become of me
   then?" Even natural conscience makes men afraid of being found fighting
   against God. The heathen had some fabulous traditions of incarnate
   deities appearing sometimes in mean circumstances, and treated ill by
   some that paid dearly for their so doing. Pilate fears lest he should
   thus run himself into a premunire.

   2. His further examination of our Lord Jesus thereupon, v. 9. That he
   might give the prosecutors all the fair play they could desire, he
   resumed the debate, went into the judgment-hall, and asked Christ,
   Whence art thou? Observe,

   (1.) The place he chose for this examination: He went into the
   judgment-hall for privacy, that he might be out of the noise and
   clamour of the crowd, and might examine the thing the more closely.
   Those that would find out the truth as it is in Jesus must get out of
   the noise of prejudice, and retire as it were into the judgment-hall,
   to converse with Christ alone.

   (2.) The question he put to him: Whence art thou? Art thou from men or
   from heaven? From beneath or from above? He had before asked directly,
   Art thou a King? But here he does not directly ask, Art thou the Son of
   God? lest he should seem to meddle with divine things too boldly. But
   in general, "Whence art thou? Where wast thou, and in what world hadst
   thou a being, before thy coming into this world?"

   (3.) The silence of our Lord Jesus when he was examined upon this head;
   but Jesus gave him no answer. This was not a sullen silence, in
   contempt of the court, nor was it because he knew not what to say; but,
   [1.] It was a patient silence, that the scripture might be fulfilled,
   as a sheep before the shearers is dumb, so he opened not his mouth,
   Isa. liii. 7. This silence loudly bespoke his submission to his
   Father's will in his present sufferings, which he thus accommodated
   himself to, and composed himself to bear. He was silent, because he
   would say nothing to hinder his sufferings. If Christ had avowed
   himself a God as plainly as he avowed himself a king, it is probable
   that Pilate would not have condemned him (for he was afraid at the
   mention of it by the prosecutors); and the Romans, though they
   triumphed over the kings of the nations they conquered, yet stood in
   awe of their gods. See 1 Cor. ii. 8. If they had known him to be the
   Lord of glory, they would not have crucified him; and how then could we
   have been saved? [2.] It was a prudent silence. When the chief priests
   asked him, Art thou the Son of the Blessed? he answered, I am, for he
   knew they went upon the scriptures of the Old Testament which spoke of
   the Messiah; but when Pilate asked him he knew he did not understand
   his own question, having no notion of the Messiah, and of his being the
   Son of God, and therefore to what purpose should he reply to him whose
   head was filled with the pagan theology, to which he would have turned
   his answer?

   (4.) The haughty check which Pilate gave him for his silence (v. 10):
   "Speakest thou not unto me? Dost thou put such an affront upon me as to
   stand mute? What knowest thou not that, as president of the province, I
   have power, if I think fit, to crucify thee, and have power, if I think
   fit, to release thee?" Observe here, [1.] How Pilate magnified himself,
   and boasts of his own authority, as not inferior to that of
   Nebuchadnezzar, of whom it is said that whom he would he slew, and whom
   he would he kept alive. Dan. v. 19. Men in power are apt to be puffed
   up with their power, and the more absolute and arbitrary it is the more
   it gratifies and humours their pride. But he magnifies his power to an
   exorbitant degree when he boasts that he has power to crucify one whom
   he had declared innocent, for no prince or potentate has authority to
   do wrong. Id possumus, quod jure possumus--We can do that only which we
   can do justly. [2.] How he tramples upon our blessed Saviour: Speakest
   thou not unto me? He reflects upon him, First, As if he were undutiful
   and disrespectful to those in authority, not speaking when he was
   spoken to. Secondly, As if he were ungrateful to one that had been
   tender of him: "Speakest thou not to me who have laboured to secure thy
   release?" Thirdly, As if he were unwise for himself: "Wilt thou not
   speak to clear thyself to one that is willing to clear thee?" If Christ
   had indeed sought to save his life, now had been his time to have
   spoken; but that which he had to do was to lay down his life.

   (5.) Christ's pertinent answer to this check, v. 11, where,

   [1.] He boldly rebukes his arrogance, and rectifies his mistake: "Big
   as thou lookest and talkest, thou couldest have no power at all against
   me, no power to scourge, no power to crucify, except it were given thee
   from above." Though Christ did not think fit to answer him when he was
   impertinent (then answer not a fool according to his folly, lest thou
   also be like him), yet he did think fit to answer him when he was
   imperious; then answer a fool according to his folly, lest he be wise
   in his own conceit, Prov. xxvi. 4, 5. When Pilate used his power,
   Christ silently submitted to it; but, when he grew proud of it, he made
   him know himself: "All the power thou hast is given thee from above,"
   which may be taken two ways:--First, As reminding him that his power in
   general, as a magistrate, was a limited power, and he could do no more
   than God would suffer him to do. God is the fountain of power; and the
   powers that are, as they are ordained by him and derived from him, so
   they are subject to him. They ought to go no further than his law
   directs them; they can go no further than his providence permits them.
   They are God's hand and his sword, Ps. xvii. 13, 14. Though the axe may
   boast itself against him that heweth therewith, yet still it is but a
   tool, Isa. x. 5, 15. Let the proud oppressors know that there is a
   higher than they, to whom they are accountable, Eccl. v. 8. And let
   this silence the murmurings of the oppressed, It is the Lord. God has
   bidden Shimei curse David; and let it comfort them that their
   persecutors can do no more than God will let them. See Isa. li. 12, 13.
   Secondly, As informing him that his power against him in particular,
   and all the efforts of that power, were by the determinate counsel and
   foreknowledge of God, Acts ii. 23. Pilate never fancied himself to look
   so great as now, when he sat in judgment upon such a prisoner as this,
   who was looked upon by many as the Son of God and king of Israel, and
   had the fate of so great a man at his disposal; but Christ lets him
   know that he was herein but an instrument in God's hand, and could no
   nothing against him, but by the appointment of Heaven, Acts iv. 27, 28.

   [2.] He mildly excuses and extenuates his sin, in comparison with the
   sin of the ringleaders: "Therefore he that delivered me unto thee lies
   under greater guilt; for thou as a magistrate hast power from above,
   and art in thy place, thy sin is less than theirs who, from envy and
   malice, urge thee to abuse thy power."

   First, It is plainly intimated that what Pilate did was sin, a great
   sin, and that the force which the Jews put upon him, and which he put
   upon himself in it, would not justify him. Christ hereby intended a
   hint for the awakening of his conscience and the increase of the fear
   he was now under. The guilt of others will not acquit us, nor will it
   avail in the great day to say that others were worse than we, for we
   are not to be judged by comparison, but must bear our own burden.

   Secondly, Yet theirs that delivered him to Pilate was the greater sin.
   By this it appears that all sins are not equal, but some more heinous
   than others; some comparatively as gnats, others as camels; some as
   motes in the eyes, others as beams; some as pence, others as pounds. He
   that delivered Christ to Pilate was either, 1. The people of the Jews,
   who cried out, Crucify him, crucify him. They had seen Christ's
   miracles, which Pilate had not; to them the Messiah was first sent;
   they were his own; and to them, who were now enslaved, a Redeemer
   should have been most welcome, and therefore it was much worse in them
   to appear against him than in Pilate. 2. Or rather he means Caiaphas in
   particular, who was at the head of the conspiracy against Christ, and
   first advised his death, ch. xi. 49, 50. The sin of Caiaphas was
   abundantly greater than the sin of Pilate. Caiaphas prosecuted Christ
   from pure enmity to him and his doctrine, deliberately and of malice
   prepense. Pilate condemned him purely for fear of the people, and it
   was a hasty resolution which he had not time to cool upon. 3. Some
   think Christ means Judas; for, though he did not immediately deliver
   him into the hands of Pilate, yet he betrayed him to those that did.
   The sin of Judas was, upon many accounts, greater than the sin of
   Pilate. Pilate was a stranger to Christ; Judas was his friend and
   follower. Pilate found no fault in him, but Judas knew a great deal of
   good of him. Pilate, though biassed, was not bribed, but Judas took a
   reward against the innocent; the sin of Judas was a leading sin, and
   let in all that followed. He was a guide to them that took Jesus. So
   great was the sin of Judas that vengeance suffered him not to live; but
   when Christ said this, or soon after, he was gone to his own place.

   V. Pilate struggles with the Jews to deliver Jesus out of their hands,
   but in vain. We hear no more after this of any thing that passed
   between Pilate and the prisoner; what remains lay between him and the
   prosecutors.

   1. Pilate seems more zealous than before to get Jesus discharged (v.
   12): Thenceforth, from this time, and for this reason, because Christ
   had given him that answer (v. 11), which, though it had a rebuke in it,
   yet he took kindly; and, though Christ found fault with him, he still
   continued to find no fault in Christ, but sought to release him,
   desired it, endeavoured it. He sought to release him; he contrived how
   to do it handsomely and safely, and so as not to disoblige the priests.
   It never does well when our resolutions to do our duty are swallowed up
   in projects how to do it plausibly and conveniently. If Pilate's policy
   had not prevailed above his justice, he would not have been long
   seeking to release him, but would have done it. Fiat justitia, ruat
   coelum--Let justice be done, though heaven itself should fall.

   2. The Jews were more furious than ever, and more violent to get Jesus
   crucified. Still they carry on their design with noise and clamour as
   before; so now they cried out. They would have it thought that the
   commonalty was against him, and therefore laboured to get him cried
   down by a multitude, and it is no hard matter to pack a mob; whereas,
   if a fair poll had been granted, I doubt not but it would have been
   carried by a great majority for the releasing of him. A few madmen may
   out-shout many wise men, and then fancy themselves to speak the sense
   (when it is but the nonsense) of a nation, or of all mankind; but it is
   not so easy a thing to change the sense of the people as it is to
   misrepresent it, and to change their cry. Now that Christ was in the
   hands of his enemies his friends were shy and silent, and disappeared,
   and those that were against him were forward to show themselves so; and
   this gave the chief priests an opportunity to represent it as the
   concurring vote of all the Jews that he should be crucified. In this
   outcry they sought two things:--(1.) To blacken the prisoner as an
   enemy to Cæsar. He had refused the kingdoms of this world and the glory
   of them, had declared his kingdom not to be of this world, and yet they
   will have it that he speaks against Cæsar; antilegei--he opposes Cæsar,
   invades his dignity and sovereignty. It has always been the artifice of
   the enemies of religion to represent it as hurtful to kings and
   provinces, when it would be highly beneficial to both. (2.) To frighten
   the judge, as no friend to Cæsar: "If thou let this man go unpunished,
   and let him go on, thou art not Cæsar's friend, and therefore false to
   thy trust and the duty of thy place, obnoxious to the emperor's
   displeasure, and liable to be turned out." They intimate a threatening
   that they would inform against him, and get him displaced; and here
   they touched him in a sensible and very tender part. But, of all
   people, these Jews should not have pretended a concern for Cæsar, who
   were themselves so ill affected to him and his government. They should
   not talk of being friends to Cæsar, who were themselves such back
   friends to him; yet thus a pretended zeal for that which is good often
   serves to cover a real malice against that which is better.

   3. When other expedients had been tried in vain, Pilate slightly
   endeavoured to banter them out of their fury, and yet, in doing this,
   betrayed himself to them, and yielded to the rapid stream, v. 13-15.
   After he had stood it out a great while, and seemed now as if he would
   have made a vigorous resistance upon this attack (v. 12), he basely
   surrendered. Observe here,

   (1.) What it was that shocked Pilate (v. 13): When he heard that
   saying, that he could not be true to Cæsar's honour, nor sure of
   Cæsar's favour, if he did not put Jesus to death, then he thought it
   was time to look about him. All they had said to prove Christ a
   malefactor, and that therefore it was Pilate's duty to condemn him, did
   not move him, but he still kept to his conviction of Christ's
   innocency; but, when they urged that it was his interest to condemn
   him, then he began to yield. Note, Those that bind up their happiness
   in the favour of men make themselves an easy prey to the temptations of
   Satan.

   (2.) What preparation was made for a definitive sentence upon this
   matter: Pilate brought Jesus forth, and he himself in great state took
   the chair. We may suppose that he called for his robes, that he might
   look big, and then sat down in the judgment-seat.

   [1.] Christ was condemned with all the ceremony that could be. First,
   To bring us off at God's bar, and that all believers through Christ,
   being judged here, might be acquitted in the court of heaven. Secondly,
   To take off the terror of pompous trials, which his followers would be
   brought to for his sake. Paul might the better stand at Cæsar's
   judgment-seat when his Master had stood there before him.

   [2.] Notice is here taken of the place and time.

   First, The place where Christ was condemned: in a place called the
   Pavement, but in Hebrew, Gabbatha, probably the place where he used to
   sit to try causes or criminals. Some make Gabbatha to signify an
   enclosed place, fenced against the insults of the people, whom
   therefore he did the less need to fear; others an elevated place,
   raised that all might see him.

   Secondly, The time, v. 14. It was the preparation of the passover, and
   about the sixth hour. Observe, 1. The day: It was the preparation of
   the passover, that is, for the passover-sabbath, and the solemnities of
   that and the rest of the days of the feast of unleavened bread. This is
   plain from Luke xxiii. 54, It was the preparation, and the sabbath drew
   on. So that this preparation was for the sabbath. Note, Before the
   passover there ought to be preparation. This is mentioned as an
   aggravation of their sin, in persecuting Christ with so much malice and
   fury, that it was when they should have been purging out the old
   leaven, to get ready for the passover; but the better the day the worse
   the deed. 2. The hour: It was about the sixth hour. Some ancient Greek
   and Latin manuscripts read it about the third hour, which agrees with
   Mark xv. 25. And it appears by Matt. xxvii. 45 that he was upon the
   cross before the sixth hour. But it should seem to come in here, not as
   a precise determination of the time, but as an additional aggravation
   of the sin of his prosecutors, that they were pushing on the
   prosecution, not only on a solemn day, the day of the preparation, but,
   from the third to the sixth hour (which was, as we call it,
   church-time) on that day, they were employed in this wickedness; so
   that for this day, though they were priests, they dropped the
   temple-service, for they did not leave Christ till the sixth hour, when
   the darkness began, which frightened them away. Some think that the
   sixth hour, with this evangelist, is, according to the Roman reckoning
   and ours, six of the clock in the morning, answering to the Jews' first
   hour of the day; this is very probable, that Christ's trial before
   Pilate was at the height about six in the morning, which was then a
   little after sun-rising.

   (3.) The rencounter Pilate had with the Jews, both priests and people,
   before he proceeded to give judgment, endeavouring in vain to stem the
   tide of their rage.

   [1.] He saith unto the Jews, Behold your king. This is a reproof to
   them for the absurdity and malice of their insinuating that this Jesus
   made himself a king: "Behold your king, that is, him whom you accuse as
   a pretender to the crown. Is this a man likely to be dangerous to the
   government? I am satisfied he is not, and you may be so too, and let
   him alone." Some think he hereby upbraids them with their secret
   disaffection to Cæsar: "You would have this man to be your king, if he
   would but have headed a rebellion against Cæsar." But Pilate, though he
   was far from meaning so, seems as if he were the voice of God to them.
   Christ, now crowned with thorns, is, as a king at his coronation,
   offered to the people: "Behold your king, the king whom God hath set
   upon his holy hill of Zion;" but they, instead of entering into it with
   acclamations of joyful consent, protest against him; they will not have
   a king of God's choosing.

   [2.] They cried out with the greatest indignation, Away with him, away
   with him, which speaks disdain as well as malice, aron, aron--"Take
   him, he is none of ours; we disown him for our kinsman, much more for
   our king; we have not only no veneration for him, but no compassion;
   away with him out of our sight:" for so it was written of him, he is
   one whom the nation abhors (Isa. xlix. 7), and they hid as it were
   their faces from him Isa. liii. 2, 3. Away with him from the earth,
   Acts xxii. 22. This shows, First, How we deserved to have been treated
   at God's tribunal. We were by sin become odious to God's holiness,
   which cried, Away with them, away with them, for God is of purer eyes
   than to behold iniquity. We were also become obnoxious to God's
   justice, which cried against us, "Crucify them, crucify them, let the
   sentence of the law be executed." Had not Christ interposed, and been
   thus rejected of men, we had been for ever rejected of God. Secondly,
   It shows how we ought to treat our sins. We are often in scripture said
   to crucify sin, in conformity to Christ's death. Now they that
   crucified Christ did it with detestation. With a pious indignation we
   should run down sin in us, as they with an impious indignation ran him
   down who was made sin for us. The true penitent casts away from him his
   transgressions, Away with them, away with them (Isa. ii. 20; xxx. 22),
   crucify them, crucify them; it is not fit that they should live in my
   soul, Hos. xiv. 8.

   [3.] Pilate, willing to have Jesus released, and yet that it should be
   their doing, asks them, Shall I crucify your king? In saying this, he
   designed either, First, To stop their mouths, by showing them how
   absurd it was for them to reject one who offered himself to them to be
   their king at a time when they needed one more than ever. Have they no
   sense of slavery? No desire of liberty? No value for a deliverer?
   Though he saw no cause to fear him, they might see cause to hope for
   something from him; since crushed and sinking interests are ready to
   catch at any thing. Or, Secondly, To stop the mouth of his own
   conscience. "If this Jesus be a king" (thinks Pilate), "he is only kin
   of the Jews, and therefore I have nothing to do but to make a fair
   tender of him to them; if they refuse him, and will have their king
   crucified, what is that to me?" He banters them for their folly in
   expecting a Messiah, and yet running down one that bade so fair to be
   he.

Christ Condemned; The Crucifixion.

   16 Then delivered he him therefore unto them to be crucified. And they
   took Jesus, and led him away.   17 And he bearing his cross went forth
   into a place called the place of a skull, which is called in the Hebrew
   Golgotha:   18 Where they crucified him, and two other with him, on
   either side one, and Jesus in the midst.

   We have here sentence of death passed upon our Lord Jesus, and
   execution done soon after. A mighty struggle Pilate had had within him
   between his convictions and his corruptions; but at length his
   convictions yielded, and his corruptions prevailed, the fear of man
   having a greater power over him than the fear of God.

   I. Pilate gave judgment against Christ, and signed the warrant for his
   execution, v. 16. We may see here, 1. How Pilate sinned against his
   conscience: he had again and again pronounced him innocent, and yet at
   last condemned him as guilty. Pilate, since he came to be governor, had
   in many instances disobliged and exasperated the Jewish nation; for he
   was a man of a haughty and implacable spirit, and extremely wedded to
   his humour. He had seized upon the Corban, and spent it upon a
   water-work; he had brought into Jerusalem shields stamped with Cæsar's
   image, which was very provoking to the Jews; he had sacrificed the
   lives of many to his resolutions herein. Fearing therefore that he
   should be complained of for these and other insolences, he was willing
   to gratify the Jews. Now this makes the matter much worse. If he had
   been of an easy, soft, and pliable disposition, his yielding to so
   strong a stream had been the more excusable; but for a man that was so
   wilful in other things, and of so fierce a resolution, to be overcome
   in a thing of this nature, shows him to be a bad man indeed, that could
   better bear the wronging of his conscience than the crossing of his
   humour. 2. How he endeavoured to transfer the guilt upon the Jews. He
   delivered him not to his own officers (as usual), but to the
   prosecutors, the chief priests and elders; so excusing the wrong to his
   own conscience with this, that it was but a permissive condemnation,
   and that he did not put Christ to death, but only connived at those
   that did it. 3. How Christ was made sin for us. We deserved to have
   been condemned, but Christ was condemned for us, that to us there might
   be no condemnation. God was now entering into judgment with his Son,
   that he might not enter into judgment with his servants.

   II. Judgment was no sooner given than with all possible expedition the
   prosecutors, having gained their point, resolved to lose not time lest
   Pilate should change his mind, and order a reprieve (those are enemies
   to our souls, the worst of enemies, that hurry us to sin, and then
   leave us no room to undo what we have done amiss), and also lest there
   should be an uproar among the people, and they should find a greater
   number against them than they had with so much artifice got to be for
   them. It were well if we would be thus expeditious in that which is
   good, and not stay for more difficulties.

   1. They immediately hurried away the prisoner. The chief priests
   greedily flew upon the prey which they had been long waiting for; now
   it is drawn into their net. Or they, that is, the soldiers who were to
   attend the execution, they took him and led him away, not to the place
   whence he came, and thence to the place of execution, as is usual with
   us, but directly to the place of execution. Both the priests and the
   soldiers joined in leading him away. Now was the Son of man delivered
   into the hands of men, wicked and unreasonable men. By the law of Moses
   (and in appeals by our law) the prosecutors were to be the
   executioners, Deut. xvii. 7. And the priests here were proud of the
   office. His being led away does not suppose him to have made any
   opposition, but the scripture must be fulfilled, he was led as a sheep
   to the slaughter, Acts viii. 32. We deserved to have been led forth
   with the workers of iniquity as criminals to execution, Ps. cxxv. 5.
   But he was led forth for us, that we might escape.

   2. To add to his misery, they obliged him as long as he was able, to
   carry his cross (v. 17), according to the custom among the Romans;
   hence Furcifer was among them a name of reproach. Their crosses did not
   stand up constantly, as our gibbets do in the places of execution,
   because the malefactor was nailed to the cross as it lay along upon the
   ground, and then it was lifted up, and fastened in the earth, and
   removed when the execution was over, and commonly buried with the body;
   so that every one that was crucified had a cross of his own. Now
   Christ's carrying his cross may be considered, (1.) As a part of his
   sufferings; he endured the cross literally. It was a long and thick
   piece of timber that was necessary for such a use, and some think it
   was neither seasoned nor hewn. The blessed body of the Lord Jesus was
   tender, and unaccustomed to such burdens; it had now lately been
   harassed and tired out; his shoulders were sore with the stripes they
   had given him; every jog of the cross would renew his smart, and be apt
   to strike the thorns he was crowned with into his head; yet all this he
   patiently underwent, and it was but the beginning of sorrows. (2.) As
   answering the type which went before him; Isaac, when he was to be
   offered, carried the wood on which he was to be bound and with which he
   was to be burned. (3.) As very significant of his undertaking, the
   Father having laid upon him the iniquity of us all (Isa. liii. 6), and
   he having to take away sin by bearing it in his own body upon the tree,
   1 Pet. ii. 24. He had said in effect, On me be the curse; for he was
   made a curse for us, and therefore on him was the cross. (4.) As very
   instructive to us. Our Master hereby taught all his disciples to take
   up their cross, and follow him. Whatever cross he calls us out to bear
   at any time, we must remember that he bore the cross first, and, by
   bearing it for us, bears it off from us in great measure, for thus he
   hath made his yoke easy, and his burden light. He bore that end of the
   cross that had the curse upon it; this was the heavy end; and hence all
   that are his are enabled to call their afflictions for him light, and
   but for a moment.

   3. They brought him to the place of execution: He went forth, not
   dragged against his will, but voluntary in his sufferings. He went
   forth out of the city, for he was crucified without the gate, Heb.
   xiii. 12. And, to put the greater infamy upon his sufferings, he was
   brought to the common place of execution, as one in all points numbered
   among the transgressors, a place called Golgotha, the place of a skull,
   where they threw dead men's skulls and bones, or where the heads of
   beheaded malefactors were left,--a place ceremonially unclean; there
   Christ suffered, because he was made sin for us, that he might purge
   our consciences from dead works, and the pollution of them. If one
   would take notice of the traditions of the elders, there are two which
   are mentioned by many of the ancient writers concerning this
   place:--(1.) That Adam was buried here, and that this was the place of
   his skull, and they observe that where death triumphed over the first
   Adam there the second Adam triumphed over him. Gerhard quotes for this
   tradition Origen, Cyprian, Epiphanius, Austin, Jerome, and others. (2.)
   That this was that mountain in the land of Moriah on which Abraham
   offered up Isaac, and the ram was a ransom for Isaac.

   4. There they crucified him, and the other malefactors with him (v.
   18): There they crucified him. Observe (1.) What death Christ died; the
   death of the cross, a bloody, painful, shameful death, a cursed death.
   He was nailed to the cross, as a sacrifice bound to the altar, as a
   Saviour fixed for his undertaking; his ear nailed to God's door-post,
   to serve him for ever. He was lifted up as the brazen serpent, hung
   between heaven and earth because we were unworthy of either, and
   abandoned by both. His hands were stretched out to invite and embrace
   us; he hung upon the tree some hours, dying gradually in the full use
   of reason and speech, that he might actually resign himself a
   sacrifice. (2.) In what company he died: Two others with him. Probably
   these would not have been executed at that time, but at the request of
   the chief priests, to add to the disgrace of our Lord Jesus, which
   might be the reason why one of them reviled him, because their death
   was hastened for his sake. Had they taken two of his disciples, and
   crucified them with him, it had been an honour to him; but, if such as
   they had been partakers with him in suffering, it would have looked as
   if they had been undertakers with him in satisfaction. Therefore it was
   ordered that his fellow-sufferers should be the worst of sinners, that
   he might bear our reproach, and that the merit might appear to be his
   only. This exposed him much to the people's contempt and hatred, who
   are apt to judge of persons by the lump, and are not curious in
   distinguishing, and would conclude him not only malefactor because he
   was yoked with malefactors, but the worst of the three because put in
   the midst. But thus the scripture was fulfilled, He was numbered among
   the transgressors. He did not die at the altar among the sacrifices,
   nor mingle his blood with that of bulls and goats; but he died among
   the criminals, and mingled his blood with theirs who were sacrificed to
   public justice.

   And now let us pause awhile, and with an eye of faith look upon Jesus.
   Was ever sorrow like unto his sorrow? See him who was clothed with
   glory stripped of it all, and clothed with shame-him who was the praise
   of angels made a reproach of men--him who had been with eternal delight
   and joy in the bosom of his Father now in the extremities of pain and
   agony. See him bleeding, see him struggling, see him dying, see him and
   love him, love him and live to him, and study what we shall render.

The Inscription on the Cross; The Crucifixion.

   19 And Pilate wrote a title, and put it on the cross. And the writing
   was, JESUS OF NAZARETH THE KING OF THE JEWS.   20 This title then read
   many of the Jews: for the place where Jesus was crucified was nigh to
   the city: and it was written in Hebrew, and Greek, and Latin.   21 Then
   said the chief priests of the Jews to Pilate, Write not, The King of
   the Jews; but that he said, I am King of the Jews.   22 Pilate
   answered, What I have written I have written.   23 Then the soldiers,
   when they had crucified Jesus, took his garments, and made four parts,
   to every soldier a part; and also his coat: now the coat was without
   seam, woven from the top throughout.   24 They said therefore among
   themselves, Let us not rend it, but cast lots for it, whose it shall
   be: that the scripture might be fulfilled, which saith, They parted my
   raiment among them, and for my vesture they did cast lots. These things
   therefore the soldiers did.   25 Now there stood by the cross of Jesus
   his mother, and his mother's sister, Mary the wife of Cleophas, and
   Mary Magdalene.   26 When Jesus therefore saw his mother, and the
   disciple standing by, whom he loved, he saith unto his mother, Woman,
   behold thy son!   27 Then saith he to the disciple, Behold thy mother!
   And from that hour that disciple took her unto his own home.   28 After
   this, Jesus knowing that all things were now accomplished, that the
   scripture might be fulfilled, saith, I thirst.   29 Now there was set a
   vessel full of vinegar: and they filled a sponge with vinegar, and put
   it upon hyssop, and put it to his mouth.   30 When Jesus therefore had
   received the vinegar, he said, It is finished: and he bowed his head,
   and gave up the ghost.

   Here are some remarkable circumstances of Christ's dying more fully
   related than before, which those will take special notice of who covet
   to know Christ and him crucified.

   I. The title set up over his head. Observe,

   1. The inscription itself which Pilate wrote, and ordered to be fixed
   to the top of the cross, declaring the cause for which he was
   crucified, v. 19. Matthew called it, aitia--the accusation; Mark and
   Luke called it epigraphe--the inscription; John calls it by the proper
   Latin name, titlos--the title: and it was this, Jesus of Nazareth, the
   King of the Jews, Pilate intended this for his reproach, that he, being
   Jesus of Nazareth, should pretend to be king of the Jews, and set up in
   competition with Cæsar, to whom Pilate would thus recommend himself, as
   very jealous for his honour and interest, when he would treat but a
   titular king, a king in metaphor, as the worst of malefactors; but God
   overruled this matter, (1.) That it might be a further testimony to the
   innocency of our Lord Jesus; for here was an accusation which, as it
   was worded, contained no crime. If this be all they have to lay to his
   charge, surely he has done nothing worthy of death or of bonds. (2.)
   That it might show forth his dignity and honour. This is Jesus a
   Saviour, Nazoraios, the blessed Nazarite, sanctified to God; this is
   the king of the Jews, Messiah the prince, the sceptre that should rise
   out of Israel, as Balaam had foretold; dying for the good of his
   people, as Caiaphas had foretold. Thus all these three bad men
   witnessed to Christ, though they meant not so.

   2. The notice taken of this inscription (v. 20): Many of the Jews read
   it, not only those of Jerusalem, but those out of the country, and from
   other countries, strangers and proselytes, that came up to worship at
   the feast. Multitudes read it, and it occasioned a great variety of
   reflections and speculations, as men stood affected. Christ himself was
   set for a sign, a title. Here are two reasons why the title was so much
   read:--(1.) Because the place where Jesus was crucified, though without
   the gate, was yet nigh the city, which intimates that if it had been
   any great distance off they would not have been led, no not by their
   curiosity, to go and see it, and read it. It is an advantage to have
   the means of knowing Christ brought to our doors. (2.) Because it was
   written in Hebrew, and Greek, and Latin, which made it legible by all;
   they all understood one or other of these languages, and none were more
   careful to bring up their children to read than the Jews generally
   were. It likewise made it the more considerable; everyone would be
   curious to enquire what it was which was so industriously published in
   the three most known languages. In the Hebrew the oracles of God were
   recorded; in Greek the learning of the philosophers; and in Latin the
   laws of the empire. In each of these Christ is proclaimed king, in whom
   are hid all the treasures of revelation, wisdom, and power. God so
   ordering it that this should be written in the three then most known
   tongues, it was intimated thereby that Jesus Christ should be a Saviour
   to all nations, and not to the Jews only; and also that every nation
   should hear in their own tongue the wonderful works of the Redeemer.
   Hebrew, Greek, and Latin, were the vulgar languages at that time in
   this part of the world; so that this is so far from intimating (as the
   Papists would have it) that the scripture is still to be retained in
   these three languages, that on the contrary it teaches us that the
   knowledge of Christ ought to be diffused throughout every nation in
   their own tongue, as the proper vehicle of it, that people may converse
   as freely with the scriptures as they do with their neighbours.

   3. The offence which the prosecutors took at it, v. 21. They would not
   have it written, the king of the Jews; but that he said of himself, I
   am the king of the Jews. Here they show themselves, (1.) Very spiteful
   and malicious against Christ. It was not enough to have him crucified,
   but they must have his name crucified too. To justify themselves in
   giving him such bad treatment, they thought themselves concerned to
   give him a bad character, and to represent him as a usurper of honours
   and powers that he was not entitled to. (2.) Foolishly jealous of the
   honour of their nation. Though they were a conquered and enslaved
   people, yet they stood so much upon the punctilio of their reputation
   that they scorned to have it said that this was their king. (3.) Very
   impertinent and troublesome to Pilate. They could not but be sensible
   that they had forced him, against his mind, to condemn Christ, and yet,
   in such a trivial thing as this, they continue to tease him; and it was
   so much the worse in that, though they had charged him with pretending
   to be the king of the Jews, yet they had not proved it, nor had he ever
   said so.

   4. The judge's resolution to adhere to it: "What I have written I have
   written, and will not alter it to humour them."

   (1.) Hereby an affront was put upon the chief priests, who would still
   be dictating. It seems, by Pilate's manner of speaking, that he was
   uneasy in himself for yielding to them, and vexed at them for forcing
   him to it, and therefore he was resolved to be cross with them; and by
   this inscription he insinuates, [1.] That, notwithstanding their
   pretences, they were not sincere in their affections to Cæsar and his
   government; they were willing enough to have a king of the Jews, if
   they could have one to their mind. [2.] That such a king as this, so
   mean and despicable, was good enough to be the king of the Jews; and
   this would be the fate of all that should dare to oppose the Roman
   power. [3.] That they had been very unjust and unreasonable in
   prosecuting this Jesus, when there was no fault to be found in him.

   (2.) Hereby honour was done to the Lord Jesus. Pilate stuck to it with
   resolution, that he was the king of the Jews. What he had written was
   what God had first written, and therefore he could not alter it; for
   thus it was written, that Messiah the prince should be cut off, Dan.
   ix. 26. This therefore is the true cause of his death; he dies because
   the king of Israel must die, must thus die. When the Jews reject
   Christ, and will not have him for their king, Pilate, a Gentile, sticks
   to it that he is a king, which was an earnest of what came to pass soon
   after, when the Gentiles submitted to the kingdom of the Messiah, which
   the unbelieving Jews had rebelled against.

   II. The dividing of his garments among the executioners, v. 23, 24.
   Four soldiers were employed, who, when they had crucified Jesus, had
   nailed him to the cross, and lifted it up, and him upon it, and nothing
   more was to be done than to wait his expiring through the extremity of
   pain, as, with us, when the prisoner is turned off, then they went to
   make a dividend of his clothes, each claiming an equal share, and so
   they made four parts, as nearly of the same value as they could, to
   every soldier a part; but his coat, or upper garment whether cloak or
   gown, being a pretty piece of curiosity, without seam, woven from the
   top throughout, they agreed to cast lots for it. Here observe, 1. The
   shame they put upon our Lord Jesus, in stripping him of his garments
   before they crucified him. The shame of nakedness came in with sin. He
   therefore who was made sin for us bore that shame, to roll away our
   reproach. He was stripped, that we might be clothed with white raiment
   (Rev. iii. 18), and that when we are unclothed we may not be found
   naked. 2. The wages with which these soldiers paid themselves for
   crucifying Christ. They were willing to do it for his old clothes.
   Nothing is to be done so bad, but there will be found men bad enough to
   do it for a trifle. Probably they hoped to make more than ordinary
   advantage of his clothes, having heard of cures wrought by the touch of
   the hem of his garment, or expecting that his admirers would give any
   money for them. 3. The sport they made about his seamless coat. We read
   not of any thing about him valuable or remarkable but this, and this
   not for the richness, but only the variety of it, for it was woven from
   the top throughout; there was no curiosity therefore in the shape, but
   a designed plainness. Tradition says, his mother wove it for him, and
   adds this further, that it was made for him when he was a child, and,
   like the Israelites' clothes in the wilderness, waxed not old; but this
   is a groundless fancy. The soldiers thought it a pity to rend it, for
   then it would unravel, and a piece of it would be good for nothing;
   they would therefore cast lots for it. While Christ was in his dying
   agonies, they were merrily dividing his spoils. The preserving of
   Christ's seamless coat is commonly alluded to to show the care all
   Christians ought to take that they rend not the church of Christ with
   strifes and divisions; yet some have observed that the reason why the
   soldiers would not rend Christ's coat was not out of any respect to
   Christ, but because each of them hoped to have it entire for himself.
   And so many cry out against schism, only that they may engross all the
   wealth and power to themselves. Those who opposed Luther's separation
   from the church of Rome urged much the tunica inconsutilis--the
   seamless coat; and some of them laid so much stress upon it that they
   were called the Inconsutilistæ--The seamless. 4. The fulfilling of the
   scripture in this. David, in spirit, foretold this very circumstance of
   Christ's sufferings, in that passage, Ps. xxii. 18. The event so
   exactly answering the prediction proves, (1.) That the scripture is the
   word of God, which foretold contingent events concerning Christ so long
   before, and they came to pass according to the prediction. (2.) That
   Jesus is the true Messiah; for in him all the Old-Testament prophecies
   concerning the Messiah had, and have, their full accomplishment. These
   things therefore the soldiers did.

   III. The care that he took of his poor mother.

   1. His mother attends him to his death (v. 25): There stood by the
   cross, as near as they could get, his mother, and some of his relations
   and friends with her. At first, they stood near, as it is said here;
   but afterwards, it is probable, the soldiers forced them to stand afar
   off, as it is said in Matthew and Mark: or they themselves removed out
   of the ground. (1.) See here the tender affection of these pious women
   to our Lord Jesus in his sufferings. When all his disciples, except
   John, has forsaken him, they continued their attendance on him. Thus
   the feeble were as David (Zech. xii. 8): they were not deterred by the
   fury of the enemy nor the horror of the sight; they could not rescue
   him nor relieve him, yet they attended him, to show their good-will. It
   is an impious and blasphemous construction which some of the popish
   writers put upon the virgin Mary standing by the cross, that thereby
   she contributed to the satisfaction he made for sin no less than he
   did, and so became a joint-mediatrix and co-adjutrix in our salvation.
   (2.) We may easily suppose what an affliction it was to these poor
   women to see him thus abused, especially to the blessed virgin. Now was
   fulfilled Simeon's word, A sword shall pierce through thy own soul,
   Luke ii. 35. His torments were her tortures; she was upon the rack,
   while he was upon the cross; and her heart bled with his wounds; and
   the reproaches wherewith they reproached him fell on those that
   attended him. (3.) We may justly admire the power of divine grace in
   supporting these women, especially the virgin Mary, under this heavy
   trial. We do not find his mother wringing her hands, or tearing her
   hair, or rending her clothes, or making an outcry; but, with a
   wonderful composure, standing by the cross, and her friends with her.
   Surely she and they were strengthened by a divine power to this degree
   of patience; and surely the virgin Mary had a fuller expectation of his
   resurrection than the rest had, which supported her thus. We know not
   what we can bear till we are tried, and then we know who has said, My
   grace is sufficient for thee.

   2. He tenderly provides for his mother at his death. It is probable
   that Joseph, her husband, was long since dead, and that her son Jesus
   had supported her, and her relation to him had been her maintenance;
   and now that he was dying what would become of her? He saw her standing
   by, and knew her cares and griefs; and he saw John standing not far
   off, and so he settled a new relation between his beloved mother and
   his beloved disciple; for he said to her, "Woman, behold thy son, for
   whom henceforward thou must have a motherly affection;" and to him,
   "Behold thy mother, to whom thou must pay a filial duty." And so from
   that hour, that hour never to be forgotten, that disciple took her to
   his own home. See here,

   (1.) The care Christ took of his dear mother. He was not so much taken
   up with a sense of his sufferings as to forget his friends, all whose
   concerns he bore upon his heart. His mother, perhaps, was so taken up
   with his sufferings that she thought not of what would become of her;
   but he admitted that thought. Silver and gold he had none to leave, no
   estate, real or personal; his clothes the soldiers had seized, and we
   hear no more of the bag since Judas, who had carried it, hanged
   himself. He had therefore no other way to provide for his mother than
   by his interest in a friend, which he does here. [1.] He calls her
   woman, not mother, not out of any disrespect to her, but because mother
   would have been a cutting word to her that was already wounded to the
   heart with grief; like Isaac saying to Abraham, My father. He speaks as
   one that was now no more in this world, but was already dead to those
   in it that were dearest to him. His speaking in this seemingly slight
   manner to his mother, as he had done formerly, was designed to obviate
   and give a check to the undue honours which he foresaw would be given
   to her in the Romish church, as if she were a joint purchaser with him
   in the honours of the Redeemer. [2.] He directs her to look upon John
   as her son: "Behold him as thy son, who stands there by thee, and be as
   a mother to him." See here, First, An instance of divine goodness, to
   be observed for our encouragement. Sometimes, when God removes one
   comfort from us, he raises up another for us, perhaps where we looked
   not for it. We read of children which the church shall have after she
   has lost the other, Isa. xlix. 21. Let none therefore reckon all gone
   with one cistern dried up, for from the same fountain another may be
   filled. Secondly, An instance of filial duty, to be observed for our
   imitation. Christ has here taught children to provide, to the utmost of
   their power, for the comfort of their aged parents. When David was in
   distress, he took care of his parents, and found out a shelter for them
   (1 Sam. xxii. 3); so the Son of David here. Children at their death,
   according to their ability, should provide for their parents, if they
   survive them, and need their kindness.

   (2.) The confidence he reposed in the beloved disciple. It is to him he
   says, Behold thy mother, that is, I recommend her to thy care, be thou
   as a son to her to guide her (Isa. li. 18); and forsake her not when
   she is old, Prov. xxiii. 22. Now, [1.] This was an honour put upon
   John, and a testimony both to his prudence and to his fidelity. If he
   who knows all things had not known that John loved him, he would not
   have made him his mother's guardian. It is a great honour to be
   employed for Christ, and to be entrusted with any of his interest in
   the world. But, [2.] It would be a care and some charge to John; but he
   cheerfully accepted it, and took her to his own home, not objecting the
   trouble nor expense, nor his obligations to his own family, nor the
   ill-will he might contract by it. Note, Those that truly love Christ,
   and are beloved of him, will be glad of an opportunity to do any
   service to him or his. Nicephoras's Eccl. Hist. lib. 2 cap. 3, saith
   that the virgin Mary lived with John at Jerusalem eleven years, and
   then died. Others, that she lived to remove with him to Ephesus.

   IV. The fulfilling of the scripture, in the giving of him vinegar to
   drink, v. 28, 29. Observe,

   1. How much respect Christ showed to the scripture (v. 28): Knowing
   that all things hitherto were accomplished, that the scripture might be
   fulfilled, which spoke of his drinking in his sufferings, he saith, I
   thirst, that is, he called for drink.

   (1.) It was not at all strange that he was thirsty; we find him thirsty
   in a journey (ch. iv. 6, 7), and now thirsty when he was just at his
   journey's end. Well might he thirst after all the toil and hurry which
   he had undergone, and being now in the agonies of death, ready to
   expire purely by the loss of blood and extremity of pain. The torments
   of hell are represented by a violent thirst in the complaint of the
   rich man that begged for a drop of water to cool his tongue. To that
   everlasting thirst we had been condemned, had not Christ suffered for
   us.

   (2.) But the reason of his complaining of it is somewhat surprising; it
   is the only word he spoke that looked like complaint of his outward
   sufferings. When they scourged him, and crowned him with thorns, he did
   not cry, O my head! or, My back! But now he cried, I thirst. For, [1.]
   He would thus express the travail of his soul, Isa. liii. 11. He
   thirsted after the glorifying of God, and the accomplishment of the
   work of our redemption, and the happy issue of his undertaking. [2.] He
   would thus take care to see the scripture fulfilled. Hitherto, all had
   been accomplished, and he knew it, for this was the thing he had
   carefully observed all along; and now he called to mind one thing more,
   which this was the proper season for the performance of. By this it
   appears that he was the Messiah, in that not only the scripture was
   punctually fulfilled in him, but it was strictly eyed by him. By this
   it appears that God was with him of a truth--that in all he did he went
   exactly according to the word of God, taking care not to destroy, but
   to fulfil, the law and the prophets. Now, First, The scripture had
   foretold his thirst, and therefore he himself related it, because it
   could not otherwise be known, saying, I thirst; it was foretold that
   his tongue should cleave to his jaws, Ps. xxii. 15. Samson, an eminent
   type of Christ, when he was laying the Philistines heaps upon heaps,
   was himself sore athirst (Judg. xv. 18); so was Christ, when he was
   upon the cross, spoiling principalities and powers. Secondly, The
   scripture had foretold that in his thirst he should have vinegar given
   him to drink, Ps. lxix. 21. They had given him vinegar to drink before
   they crucified him (Matt. xxvii. 34), but the prophecy was not exactly
   fulfilled in that, because that was not in his thirst; therefore now he
   said, I thirst, and called for it again: then he would not drink, but
   now he received it Christ would rather court an affront than see any
   prophecy unfulfilled. This should satisfy us under all our trials, that
   the will of God is done, and the word of God accomplished.

   2. See how little respect his persecutors showed to him (v. 29): There
   was set a vessel full of vinegar, probably according to the custom at
   all executions of this nature; or, as others think, it was now set
   designedly for an abuse to Christ, instead of the cup of wine which
   they used to give to those that were ready to perish; with this they
   filled a sponge, for they would not allow him a cup, and they put it
   upon hyssop, a hyssop-stalk, and with this heaved it to his mouth;
   hyssopo perithentes--they stuck it round with hyssop; so it may be
   taken; or, as others, they mingled it with hyssop-water, and this they
   gave him to drink when he was thirsty; a drop of water would have
   cooled his tongue better than a draught of vinegar: yet this he
   submitted to for us. We had taken the sour grapes, and thus his teeth
   were set on edge; we had forfeited all comforts and refreshments, and
   therefore they were withheld from him. When heaven denied him a beam of
   light earth denied him a drop of water, and put vinegar in the room of
   it.

   V. The dying word wherewith he breathed out his soul (v. 30): When he
   had received the vinegar, as much of it as he thought fit, he said, It
   is finished; and, with that, bowed his head, and gave up the ghost.
   Observe,

   1. What he said, and we may suppose him to say it with triumph and
   exultation, Tetelestai--It is finished, a comprehensive word, and a
   comfortable one. (1.) It is finished, that is, the malice and enmity of
   his persecutors had now done their worst; when he had received that
   last indignity in the vinegar they gave him, he said, "This is the
   last; I am now going out of their reach, where the wicked cease from
   troubling." (2.) It is finished, that is, the counsel and commandment
   of his Father concerning his sufferings were now fulfilled; it was a
   determinate counsel, and he took care to see every iota and tittle of
   it exactly answered, Acts ii. 23. He had said, when he entered upon his
   sufferings, Father, thy will be done; and now he saith with pleasure,
   It is done. It was his meat and drink to finish his work (ch. iv. 34),
   and the meat and drink refreshed him, when they gave him gall and
   vinegar. (3.) It is finished, that is, all the types and prophecies of
   the Old Testament, which pointed at the sufferings of the Messiah, were
   accomplished and answered. He speaks as if, now that they had given him
   the vinegar, he could not bethink himself of any word in the Old
   Testament that was to be fulfilled between him and his death but it had
   its accomplishment; such as, his being sold for thirty pieces of
   silver, his hands and feet being pierced, his garments divided, &c.;
   and now that this is done. It is finished. (4.) It is finished, that
   is, the ceremonial law is abolished, and a period put to the obligation
   of it. The substance is now come, and all the shadows are done away.
   Just now the veil is rent, the wall of partition is taken down, even
   the law of commandments contained in ordinances, Eph. ii. 14, 15. The
   Mosaic economy is dissolved, to make way for a better hope. (5.) It is
   finished, that is, sin is finished, and an end made of transgression,
   by the bringing in of an everlasting righteousness. It seems to refer
   to Dan. ix. 24. The Lamb of God was sacrificed to take away the sin of
   the world, and it is done, Heb. ix. 26. (6.) It is finished, that is,
   his sufferings were now finished, both those of his soul and those of
   his body. The storm is over, the worst is past; all his pains and
   agonies are at an end, and he is just going to paradise, entering upon
   the joy set before him. Let all that suffer for Christ, and with
   Christ, comfort themselves with this, that yet a little while and they
   also shall say, It is finished. (7.) It is finished, that is, his life
   was now finished, he was just ready to breathe his last, and now he is
   no more in this world, ch. xvii. 11. This is like that of blessed Paul
   (2 Tim. iv. 7), I have finished my course, my race is run, my glass is
   out, mene, mene--numbered and finished. This we must all come to
   shortly. (8.) It is finished, that is, the work of man's redemption and
   salvation is now completed, at least the hardest part of the
   undertaking is over; a full satisfaction is made to the justice of God,
   a fatal blow given to the power of Satan, a fountain of grace opened
   that shall ever flow, a foundation of peace and happiness laid that
   shall never fail. Christ had now gone through with his work, and
   finished it, ch. xvii. 4. For, as for God, his work is perfect; when I
   begin, saith he, I will also make an end. And, as in the purchase, so
   in the application of the redemption, he that has begun a good work
   will perform it; the mystery of God shall be finished.

   2. What he did: He bowed his head, and gave up the ghost. He was
   voluntary in dying; for he was not only the sacrifice, but the priest
   and the offerer; and the animus offerentis--the mind of the offerer,
   was all in all in the sacrifice. Christ showed his will in his
   sufferings, by which will we are sanctified. (1.) He gave up the ghost.
   His life was not forcibly extorted from him, but freely resigned. He
   had said, Father, into thy hands I commit my spirit, thereby expressing
   the intention of this act. I give up myself as a ransom for many; and,
   accordingly, he did give up his spirit, paid down the price of pardon
   and life at his Father's hands. Father, glorify thy name. (2.) He bowed
   his head. Those that were crucified, in dying stretched up their heads
   to gasp for breath, and did not drop their heads till they had breathed
   their last; but Christ, to show himself active in dying, bowed his head
   first, composing himself, as it were, to fall asleep. God had laid upon
   him the iniquity of us all, putting it upon the head of this great
   sacrifice; and some think that by this bowing of his head he would
   intimate his sense of the weight upon him. See Ps. xxxviii. 4; xl. 12.
   The bowing of his head shows his submission to his Father's will, and
   his obedience to death. He accommodated himself to his dying work, as
   Jacob, who gathered up his feet into the bed, and then yielded up the
   ghost.

The Crucifixion.

   31 The Jews therefore, because it was the preparation, that the bodies
   should not remain upon the cross on the sabbath day, (for that sabbath
   day was a high day,) besought Pilate that their legs might be broken,
   and that they might be taken away.   32 Then came the soldiers, and
   brake the legs of the first, and of the other which was crucified with
   him.   33 But when they came to Jesus, and saw that he was dead
   already, they brake not his legs:   34 But one of the soldiers with a
   spear pierced his side, and forthwith came there out blood and water.
   35 And he that saw it bare record, and his record is true: and he
   knoweth that he saith true, that ye might believe.   36 For these
   things were done, that the scripture should be fulfilled, A bone of him
   shall not be broken.   37 And again another scripture saith, They shall
   look on him whom they pierced.

   This passage concerning the piercing of Christ's side after his death
   is recorded only by this evangelist.

   I. Observe the superstition of the Jews, which occasioned it (v. 31):
   Because it was the preparation for the sabbath, and that sabbath day,
   because it fell in the passover-week, was a high day, that they might
   show a veneration for the sabbath, they would not have the dead bodies
   to remain on the crosses on the sabbath-day, but besought Pilate that
   their legs might be broken, which would be a certain, but cruel
   dispatch, and that then they might be buried out of sight. Note here,
   1. The esteem they would be thought to have for the approaching
   sabbath, because it was one of the days of unleavened bread, and (some
   reckon) the day of the offering of the first-fruits. Every sabbath day
   is a holy day, and a good day, but this was a high day, megale
   hemera--a great day. Passover sabbaths are high days; sacrament-days,
   supper-days, communion-days are high days, and there ought to be more
   than ordinary preparation for them, that these may be high days indeed
   to us, as the days of heaven. 2. The reproach which they reckoned it
   would be to that day if the dead bodies should be left hanging on the
   crosses. Dead bodies were not to be left at any time (Deut. xxi. 23);
   yet, in this case, the Jews would have left the Roman custom to take
   place, had it not been an extraordinary day; and, many strangers from
   all parts being then at Jerusalem, it would have been an offence to
   them; nor could they well bear the sight of Christ's crucified body,
   for, unless their consciences were quite seared, when the heat of their
   rage was a little over, they would upbraid them. 3. Their petition to
   Pilate, that their bodies, now as good as dead, might be dispatched;
   not by strangling or beheading them, which would have been a
   compassionate hastening of them out of their misery, like the coup de
   grace (as the French call it) to those that are broken upon the wheel,
   the stroke of mercy, but by the breaking of their legs, which would
   carry them off in the most exquisite pain. Note, (1.) The tender
   mercies of the wicked are cruel. (2.) The pretended sanctity of
   hypocrites is abominable. These Jews would be thought to bear a great
   regard for the sabbath, and yet had not regard to justice and
   righteousness; they made no conscience of bringing an innocent and
   excellent person to the cross, and yet scrupled letting a dead body
   hang upon the cross.

   II. The dispatching of the two thieves that were crucified with him, v.
   32. Pilate was still gratifying the Jews, and gave orders as they
   desired; and the soldiers came, hardened against all impressions of
   pity, and broke the legs of the two thieves, which, no doubt, extorted
   from them hideous outcries, and made them die according to the bloody
   disposition of Nero, so as to feel themselves die. One of these thieves
   was a penitent, and had received from Christ an assurance that he
   should shortly be with him in paradise, and yet died in the same pain
   and misery that the other thief did; for all things come alike to all.
   Many go to heaven that have bands in their death, and die in the
   bitterness of their soul. The extremity of dying agonies is no
   obstruction to the living comforts that wait for holy souls on the
   other side death. Christ died, and went to paradise, but appointed a
   guard to convey him thither. This is the order of going to
   heaven--Christ, the first-fruits and forerunner, afterwards those that
   are Christ's.

   III. The trial that was made whether Christ was dead or no, and the
   putting of it out of doubt.

   1. They supposed him to be dead, and therefore did not break his legs,
   v. 33. Observe here, (1.) That Jesus died in less time than persons
   crucified ordinarily did. The structure of his body, perhaps, being
   extraordinarily fine and tender, was the sooner broken by pain; or,
   rather, it was to show that he laid down his life of himself, and could
   die when he pleased, though his hands were nailed. Though he yielded to
   death, yet he was not conquered. (2.) That his enemies were satisfied
   he was really dead. The Jews, who stood by to see the execution
   effectually done, would not have omitted this piece of cruelty, if they
   had not been sure he was got out of the reach of it. (3.) Whatever
   devices are in men's hearts, the counsel of the Lord shall stand. It
   was fully designed to break his legs, but, God's counsel being
   otherwise, see how it was prevented.

   2. Because they would be sure he was dead they made such an experiment
   as would put it past dispute. One of the soldiers with a spear pierced
   his side, aiming at his heart, and forthwith came there out blood and
   water, v. 34.

   (1.) The soldier hereby designed to decide the question whether he was
   dead or no, and by this honourable wound in his side to supersede the
   ignominious method of dispatch they took with the other two. Tradition
   says that this soldier's name was Longinus, and that, having some
   distemper in his eyes, he was immediately cured of it, by some drops of
   blood that flowed out of Christ's side falling on them: significant
   enough, if we had any good authority for the story.

   (2.) But God had a further design herein, which was,

   [1.] To give an evidence of the truth of his death, in order to the
   proof of his resurrection. If he was only in a trance or swoon, his
   resurrection was a sham; but, by this experiment, he was certainly
   dead, for this spear broke up the very fountains of life, and,
   according to all the law and course of nature, it was impossible a
   human body should survive such a wound as this in the vitals, and such
   an evacuation thence.

   [2.] To give an illustration of the design of his death. There was much
   of mystery in it, and its being solemnly attested (v. 35) intimates
   there was something miraculous in it, that the blood and water should
   come out distinct and separate from the same wound; at least it was
   very significant; this same apostle refers to it as a very considerable
   thing, 1 John v. 6, 8.

   First, the opening of his side was significant. When we would protest
   our sincerity, we wish there were a window in our hearts, that the
   thoughts and intents of them might be visible to all. Through this
   window, opened in Christ's side, you may look into his heart, and see
   love flaming there, love strong as death; see our names written there.
   Some make it an allusion to the opening of Adam's side in innocency.
   When Christ, the second Adam, was fallen into a deep sleep upon the
   cross, then was his side opened, and out of it was his church taken,
   which he espoused to himself. See Eph. v. 30, 32. Our devout poet, Mr.
   George Herbert, in his poem called The Bag, very affectingly brings in
   our Saviour, when his side was pierced, thus speaking to his
   disciples:--


   If ye have any thing to send, or write

   (I have no bag, but here is room),

   Unto my Father's hands and sight

   (Believe me) it shall safely come.

   That I shall mind what you impart,

   Look, you may put it very near my heart;

   Or, if hereafter any of my friends

   Will use me in this kind, the door

   Shall still be open; what he sends

   I will present, and somewhat more,

   Not to his hurt. Sighs will convey

   Any thing to me. Hark, Despair, away.

   Secondly, The blood and water that flowed out of it were significant.
   1. They signified the two great benefits which all believers partake of
   through Christ-justification and sanctification; blood for remission,
   water for regeneration; blood for atonement, water for purification.
   Blood and water were used very much under the law. Guilt contracted
   must be expiated by blood; stains contracted must be done away by the
   water of purification. These two must always go together. You are
   sanctified, you are justified, 1 Cor. vi. 11. Christ has joined them
   together, and we must not think to put them asunder. They both flowed
   from the pierced side of our Redeemer. To Christ crucified we owe both
   merit for our justification, and Spirit and grace for our
   sanctification; and we have as much need of the latter as of the
   former, 1 Cor. i. 30. 2. They signified the two great ordinances of
   baptism and the Lord's supper, by which those benefits are represented,
   sealed, and applied, to believers; they both owe their institution and
   efficacy to Christ. It is not the water in the font that will be to us
   the washing of regeneration, but the water out of the side of Christ;
   not the blood of the grape that will pacify the conscience and refresh
   the soul, but the blood out of the side of Christ. Now was the rock
   smitten (1 Cor. x. 4), now was the fountain opened (Zech. xiii. 1), now
   were the wells of salvation digged, Isa. xii. 3. Here is the river, the
   streams whereof make glad the city of our God.

   IV. The attestation of the truth of this by an eye-witness (v. 35), the
   evangelist himself. Observe,

   1. What a competent witness he was of the matters of fact. (1.) What he
   bore record of he saw; he had it not by hearsay, nor was it only his
   own conjecture, but he was an eyewitness of it; it is what we have seen
   and looked upon (1 John i. 1; 2 Pet. i. 16), and had perfect
   understanding of, Luke i. 3. (2.) What he saw he faithfully bore record
   of; as a faithful witness, he told not only the truth, but the whole
   truth; and did not only attest it by word of mouth, but left it upon
   record in writing, in perpetuam rei memoriam--for a perpetual memorial.
   (3.) His record is undoubtedly true; for he wrote not only from his own
   personal knowledge and observation, but from the dictates of the Spirit
   of truth, that leads into all truth. (4.) He had himself a full
   assurance of the truth of what he wrote, and did not persuade others to
   believe that which he did not believe himself: He knows that he saith
   true. (5.) He therefore witnessed these things, that we might believe;
   he did not record them merely for his own satisfaction or the private
   use of his friends, but made them public to the world; not to please
   the curious nor entertain the ingenious, but to draw men to believe the
   gospel in order to their eternal welfare.

   2. What care he showed in this particular instance. That we may be well
   assured of the truth of Christ's death, he saw his heart's blood, his
   life's blood, let out; and also of the benefits that flow to us from
   his death, signified by the blood and water which came out of his side.
   Let this silence the fears of weak Christians, and encourage their
   hopes, iniquity shall not be their ruin, for there came both water and
   blood out of Christ's pierced side, both to justify and sanctify them;
   and if you ask, How can we be sure of this? You may be sure, for he
   that saw it bore record.

   V. The accomplishment of the scripture in all this (v. 36): That the
   scripture might be fulfilled, and so both the honour of the Old
   Testament preserved and the truth of the New Testament confirmed. Here
   are two instances of it together:--

   1. The scripture was fulfilled in the preserving of his legs from being
   broken; therein that word was fulfilled, A bone of him shall not be
   broken. (1.) There was a promise of this made indeed to all the
   righteous, but principally pointing at Jesus Christ the righteous (Ps.
   xxxiv. 20): He keepeth all his bones, not one of them is broken. And
   David, in spirit, says, All my bones shall say, Lord, who is like unto
   thee? Ps. xxxv. 10. (2.) There was a type of this in the paschal lamb,
   which seems to be specially referred to here (Exod. xii. 46): Neither
   shall you break a bone thereof; and it is repeated (Num. ix. 12), You
   shall not break any bone of it; for which law the will of the law-maker
   is the reason, but the antitype must answer the type. Christ our
   Passover is sacrificed for us, 1 Cor. v. 7. He is the Lamb of God (ch.
   i. 29), and, as the true passover, his bones were kept unbroken. This
   commandment was given concerning his bones, when dead, as of Joseph's,
   Heb. xi. 22. (3.) There was a significancy in it; the strength of the
   body is in the bones. The Hebrew word for the bones signifies the
   strength, and therefore not a bone of Christ must be broken, to show
   that though he be crucified in weakness his strength to save is not at
   all broken. Sin breaks our bones, as it broke David's (Ps. li. 8); but
   it did not break Christ's bones; he stood firm under the burden, mighty
   to save.

   2. The scripture was fulfilled in the piercing of his side (v. 37):
   They shall look on me whom they had pierced; so it is written, Zech.
   xii. 10. And there the same that pours out the Spirit of grace, and can
   be no less than the God of the holy prophets, says, They shall look
   upon me, which is here applied to Christ, They shall look upon him.
   (1.) It is here implied that the Messiah shall be pierced; and here it
   had a more full accomplishment than in the piercing of his hands and
   feet; he was pierced by the house of David and the inhabitants of
   Jerusalem, wounded in the house of his friends, as it follows, Zech.
   xiii. 6. (2.) It is promised that when the Spirit is poured out they
   shall look on him and mourn. This was in part fulfilled when many of
   those that were his betrayers and murderers were pricked to the heart,
   and brought to believe in him; it will be further fulfilled, in mercy,
   when all Israel shall be saved; and, in wrath, when those who persisted
   in their infidelity shall see him whom they have pierced, and wail
   because of him, Rev. i. 7. But it is applicable to us all. We have all
   been guilty of piercing the Lord Jesus, and are all concerned with
   suitable affections to look on him.

The Burial of Christ.

   38 And after this Joseph of Arimathæa, being a disciple of Jesus, but
   secretly for fear of the Jews, besought Pilate that he might take away
   the body of Jesus: and Pilate gave him leave. He came therefore, and
   took the body of Jesus.   39 And there came also Nicodemus, which at
   the first came to Jesus by night, and brought a mixture of myrrh and
   aloes, about a hundred pound weight.   40 Then took they the body of
   Jesus, and wound it in linen clothes with the spices, as the manner of
   the Jews is to bury.   41 Now in the place where he was crucified there
   was a garden; and in the garden a new sepulchre, wherein was never man
   yet laid.   42 There laid they Jesus therefore because of the Jews'
   preparation day; for the sepulchre was nigh at hand.

   We have here an account of the burial of the blessed body of our Lord
   Jesus. The solemn funerals of great men are usually looked at with
   curiosity; the mournful funerals of dear friends are attended with
   concern. Come and see an extraordinary funeral; never was the like!
   Come and see a burial that conquered the grave, and buried it, a burial
   that beautified the grave and softened it for all believers. Let us
   turn aside now, and see this great sight. Here is,

   I. The body begged, v. 38. This was done by the interest of Joseph of
   Ramah, or Arimathea, of whom no mention is made in all the
   New-Testament story, but only in the narrative which each of the
   evangelists gives us of Christ's burial, wherein he was chiefly
   concerned. Observe, 1. The character of this Joseph. He was a disciple
   of Christ incognito--in secret, a better friend to Christ than he would
   willingly be known to be. It was his honour that he was a disciple of
   Christ; and some such there are, that are themselves great men, and
   unavoidably linked with bad men. But it was his weakness that he was so
   secretly, when he should have confessed Christ before men, yea, though
   he had lost his preferment by it. Disciples should openly own
   themselves, yet Christ may have many that are his disciples sincerely,
   though secretly; better secretly than not at all, especially if, like
   Joseph here, they grow stronger and stronger. Some who in less trials
   have been timorous, yet in greater have been very courageous; so Joseph
   here. He concealed his affection to Christ for fear of the Jews, lest
   they should put him out of the synagogue, at least out of the
   sanhedrim, which was all they could do. To Pilate the governor he went
   boldly, and yet feared the Jews. The impotent malice of those that can
   but censure, and revile, and clamour, is sometimes more formidable even
   to wise and good men than one would think. 2. The part he bore in this
   affair. He, having by his place access to Pilate, desired leave of him
   to dispose of the body. His mother and dear relations had neither
   spirit nor interest to attempt such a thing. His disciples were gone;
   if nobody appeared, the Jews or soldiers would bury him with the
   thieves; therefore God raised up this gentleman to interpose in it,
   that the scripture might be fulfilled, and the decorum owing to his
   approaching resurrection maintained. Note, When God has work to do he
   can find out such as are proper to do it, and embolden them for it.
   Observe it as an instance of the humiliation of Christ, that his dead
   body lay at the mercy of a heathen judge, and must be begged before it
   could be buried, and also that Joseph would not take the body of Christ
   till he had asked and obtained leave of the governor; for in those
   things wherein the power of the magistrate is concerned we must ever
   pay a deference to that power, and peaceably submit to it.

   II. The embalming prepared, v. 39. This was done by Nicodemus, another
   person of quality, and in a public post. He brought a mixture of myrrh
   and aloes, which some think were bitter ingredients, to preserve the
   body, others fragrant ones, to perfume it. Here is. 1. The character of
   Nicodemus, which is much the same with that of Joseph; he was a secret
   friend to Christ, though not his constant follower. He at first came to
   Jesus by night, but now owned him publicly, as before, ch. vii. 50, 51.
   That grace which at first is like a bruised reed may afterwards become
   like a strong cedar, and the trembling lamb bold as a lion. See Rom.
   xiv. 4. It is a wonder that Joseph and Nicodemus, men of such interest,
   did not appear sooner, and solicit Pilate not to condemn Christ,
   especially seeing him so loth to do it. Begging his life would have
   been a nobler piece of service than begging his body. But Christ would
   have none of his friends to endeavour to prevent his death when his
   hour was come. While his persecutors were forwarding the accomplishment
   of the scriptures, his followers must not obstruct it. 2. The kindness
   of Nicodemus, which was considerable, though of a different nature.
   Joseph served Christ with his interest, Nicodemus with his purse.
   Probably, they agreed it between them, that, while one was procuring
   the grant, the other should be preparing the spices; and this for
   expedition, because they were straitened in time. But why did they make
   this ado about Christ's dead body? (1.) Some think we may see in it the
   weakness of their faith. A firm belief of the resurrection of Christ on
   the third day would have saved them this care and cost, and have been
   more acceptable than all spices. Those bodies indeed to whom the grave
   is a long home need to be clad accordingly; but what need of such
   furniture of the grave for one that, like a way-faring man, did but
   turn aside into it, to tarry for a night or two? (2.) However, we may
   plainly see in it the strength of their love. Hereby they showed the
   value they had for his person and doctrine, and that it was not
   lessened by the reproach of the cross. Those that had been so
   industrious to profane his crown, and lay his honour in the dust, might
   already see that they had imagined a vain thing; for, as God had done
   him honour in his sufferings, so did men too, even great men. They
   showed not only the charitable respect of committing his body to the
   earth, but the honourable respect shown to great men. This they might
   do, and yet believe and look for his resurrection; nay, this they might
   do in the belief and expectation of it. Since God designed honour for
   this body, they would put honour upon it. However, we must do our duty
   according as the present day and opportunity are, and leave it to God
   to fulfil his promises in his own way and time.

   III. The body got ready, v. 40. They took it into some house adjoining,
   and, having washed it from blood and dust, wound it in linen clothes
   very decently, with the spices melted down, it is likely, into an
   ointment, as the manner of the Jews is to bury, or to embalm (so Dr.
   Hammond), as we sear dead bodies. 1. Here was care taken of Christ's
   body: It was wound in linen clothes. Among clothing that belongs to us,
   Christ put on even the grave-clothes, to make them easy to us, and to
   enable us to call them our wedding-clothes. They wound the body with
   the spices, for all his garments, his grave-clothes not excepted, smell
   of myrrh and aloes (the spices here mentioned) out of the ivory palaces
   (Ps. xlv. 8), and an ivory palace the sepulchre hewn out of a rock was
   to Christ. Dead bodies and graves are noisome and offensive; hence sin
   is compared to a body of death and an open sepulchre; but Christ's
   sacrifice, being to God as a sweet-smelling savour, hath taken away our
   pollution. No ointment or perfume can rejoice the heart so as the grave
   of our Redeemer does, where there is faith to perceive the fragrant
   odours of it. 2. In conformity to this example, we ought to have regard
   to the dead bodies of Christians; not to enshrine and adore their
   relics, no, not those of the most eminent saints and martyrs (nothing
   like that was done to the dead body of Christ himself), but carefully
   to deposit them, the dust in the dust, as those who believe that the
   dead bodies of the saints are still united to Christ and designed for
   glory and immortality at the last day. The resurrection of the saints
   will be in virtue of Christ's resurrection, and therefore in burying
   them we should have an eye to Christ's burial, for he, being dead, thus
   speaketh. Thy dead men shall live, Isa. xxvi. 19. In burying our dead
   it is not necessary that in all circumstances we imitate the burial of
   Christ, as if we must be buried in linen, and in a garden, and be
   embalmed as he was; but his being buried after the manner of the Jews
   teaches us that in things of this nature we should conform to the
   usages of the country where we live, except in those that are
   superstitious.

   IV. The grave pitched upon, in a garden which belonged to Joseph of
   Arimathea, very near the place where he was crucified. There was a
   sepulchre, or vault, prepared for the first occasion, but not yet used.
   Observe,

   1. That Christ was buried without the city, for thus the manner of the
   Jews was to bury, not in their cities, much less in their synagogues,
   which some have thought better than our way of burying: yet there was
   then a peculiar reason for it, which does not hold now, because the
   touching of a grave contracted a ceremonial pollution: but now that the
   resurrection of Christ has altered the property of the grave, and done
   away its pollution for all believers, we need not keep at such a
   distance from it; nor is it incapable of a good improvement, to have
   the congregation of the dead in the church-yard, encompassing the
   congregation of the living in the church, since they also are dying,
   and in the midst of life we are in death. Those that would not
   superstitiously, but by faith, visit the holy sepulchre, must go forth
   out of the noise of this world.

   2. That Christ was buried in a garden. Observe, (1.) That Joseph had
   his sepulchre in his garden; so he contrived it, that it might be a
   memento, [1.] To himself while living; when he was taking the pleasure
   of his garden, and reaping the products of it, let him think of dying,
   and be quickened to prepare for it. The garden is a proper place for
   meditation, and a sepulchre there may furnish us with a proper subject
   for meditation, and such a one as we are loth to admit in the midst of
   our pleasures. [2.] To his heirs and successors when he was gone. It is
   good to acquaint ourselves with the place of our fathers' sepulchres;
   and perhaps we might make our own less formidable if we made theirs
   more familiar. (2.) That in a sepulchre in a garden Christ's body was
   laid. In the garden of Eden death and the grave first received their
   power, and now in a garden they are conquered, disarmed, and triumphed
   over. In a garden Christ began his passion, and from a garden he would
   rise, and begin his exaltation. Christ fell to the ground as a corn of
   wheat (ch. xii. 24), and therefore was sown in a garden among the
   seeds, for his dew is as the dew of herbs, Isa. xxvi. 19. He is the
   fountain of gardens, Cant. iv. 15.

   3. That he was buried in a new sepulchre. This was so ordered (1.) For
   the honour of Christ; he was not a common person, and therefore must
   not mix with common dust He that was born from a virgin-womb must rise
   from a virgin-tomb. (2.) For the confirming of the truth of his
   resurrection, that it might not be suggested that it was not he, but
   some other that rose now, when many bodies of saints arose; or, that he
   rose by the power of some other, as the man that was raised by the
   touch of Elisha's bones, and not by his own power. He that has made all
   things new has new-made the grave for us.

   V. The funeral solemnized (v. 42): There laid they Jesus, that is, the
   dead body of Jesus. Some think the calling of this Jesus intimates the
   inseparable union between the divine and human nature. Even this dead
   body was Jesus--a Saviour, for his death is our life; Jesus is still
   the same, Heb. xiii. 8. There they laid him because it was the
   preparation day.

   1. Observe here the deference which the Jews paid to the sabbath, and
   to the day of preparation. Before the passover-sabbath they had a
   solemn day of preparation. This day had been ill kept by the chief
   priests, who called themselves the church, but was well kept by the
   disciples of Christ, who were branded as dangerous to the church; and
   it is often so. (1.) They would not put off the funeral till the
   sabbath day, because the sabbath is to be a day of holy rest and joy,
   with which the business and sorrow of a funeral do not well agree. (2.)
   They would not drive it too late on the day of preparation for the
   sabbath. What is to be done the evening before the sabbath should be so
   contrived that it may neither intrench upon sabbath time, nor indispose
   us for sabbath work.

   2. Observe the convenience they took of an adjoining sepulchre; the
   sepulchre they made use of was nigh at hand. Perhaps, if they had had
   time, they would have carried him to Bethany, and buried him among his
   friends there. And I am sure he had more right to have been buried in
   the chief of the sepulchres of the sons of David than any of the kings
   of Judah had; but it was so ordered that he should be laid in a
   sepulchre nigh at hand, (1.) Because he was to lie there but awhile, as
   in an inn, and therefore he took the first that offered itself. (2.)
   Because this was a new sepulchre. Those that prepared it little thought
   who should handsel it; but the wisdom of God has reaches infinitely
   beyond ours, and he makes what use he pleases of us and all we have.
   (3.) We are hereby taught not to be over-curious in the place of our
   burial. Where the tree falls, why should it not lie? For Christ was
   buried in the sepulchre that was next at hand. It was faith in the
   promise of Canaan that directed the Patriarch's desires to be carried
   thither for a burying-place; but now, since that promise is superseded
   by a better, that care is over.

   Thus without pomp or solemnity is the body of Jesus laid in the cold
   and silent grave. Here lies our surety under arrest for our debts, so
   that if he be released his discharge will be ours. Here is the Sun of
   righteousness set for awhile, to rise again in greater glory, and set
   no more. Here lies a seeming captive to death, but a real conqueror
   over death; for here lies death itself slain, and the grave conquered.
   Thanks be to God, who giveth us the victory.
     __________________________________________________________________

J O H N.

  CHAP. XX.

   This evangelist, though he began not his gospel as the rest did, yet
   concludes it as they did, with the history of Christ' resurrection; not
   of the thing itself, for none of them describe how he rose, but of the
   proofs and evidences of it, which demonstrated that he was risen. The
   proofs of Christ's resurrection, which we have in this chapter, are I.
   Such as occurred immediately at the sepulchre. 1. The sepulchre found
   empty, and the graveclothes in good order, ver. 1-10. 2. Two angels
   appearing to Mary Magdalene at the sepulchre, ver. 11-13. 3. Christ
   himself appearing to her, ver. 14-18. II. Such as occurred afterwards
   at the meetings of the apostles. 1. At one, the same day at evening
   that Christ rose, when Thomas was absent, ver. 19-25. 2. At another,
   that day seven-night, when Thomas was with them, ver. 26-31. What is
   related here is mostly what was omitted by the other evangelists.

The Resurrection.

   1 The first day of the week cometh Mary Magdalene early, when it was
   yet dark, unto the sepulchre, and seeth the stone taken away from the
   sepulchre.   2 Then she runneth, and cometh to Simon Peter, and to the
   other disciple, whom Jesus loved, and saith unto them, They have taken
   away the Lord out of the sepulchre, and we know not where they have
   laid him.   3 Peter therefore went forth, and that other disciple, and
   came to the sepulchre.   4 So they ran both together: and the other
   disciple did outrun Peter, and came first to the sepulchre.   5 And he
   stooping down, and looking in, saw the linen clothes lying; yet went he
   not in.   6 Then cometh Simon Peter following him, and went into the
   sepulchre, and seeth the linen clothes lie,   7 And the napkin, that
   was about his head, not lying with the linen clothes, but wrapped
   together in a place by itself.   8 Then went in also that other
   disciple, which came first to the sepulchre, and he saw, and believed.
     9 For as yet they knew not the scripture, that he must rise again
   from the dead.   10 Then the disciples went away again unto their own
   home.

   There was no one thing of which the apostles were more concerned to
   produce substantial proof than the resurrection of their Master, 1.
   Because it was that which he himself appealed to as the last and most
   cogent proof of his being the Messiah. Those that would not believe
   other signs were referred to this sign of the prophet Jonas. And
   therefore enemies were most solicitous to stifle the notice of this,
   because it was put on this issue, and, if he be risen, they are not
   only murderers, but murderers of the Messiah. 2. Because it was upon
   this the performance of his undertaking for our redemption and
   salvation did depend. If he give his life a ransom, and do not resume
   it, it does not appear that his giving it was accepted as a
   satisfaction. If he be imprisoned for our debt, and lie by it, we are
   undone, 1 Cor. xv. 17. 3. Because he never showed himself alive after
   his resurrection to all the people, Acts x. 40, 41. We should have
   said, "Let his ignominious death be private, and his glorious
   resurrection public." But God's thoughts are not as ours; and he
   ordered it that his death should be public before the sun, by the same
   token that the sun blushed and hid his face upon it. But the
   demonstrations of his resurrection should be reserved as a favour for
   his particular friends, and by them be published to the world, that
   those might be blessed who have not seen, and yet have believed. The
   method of proof is such as gives abundant satisfaction to those who are
   piously disposed to receive the doctrine and law of Christ, and yet
   leaves room for those to object who are willingly ignorant and
   obstinate in their unbelief. And this is a fair trial, suited to the
   case of those who are probationers.

   In these verses we have the first step towards the proof of Christ's
   resurrection, which is, that the sepulchre was found empty. He is not
   here, and, if so, they must tell us where he is or we conclude him
   risen.

   I. Mary Magdalene, coming to the sepulchre, finds the stone taken away.
   This evangelist does not mention the other women that went with Mary
   Magdalene, but here only, because she was the most active and forward
   in this visit to the sepulchre, and in her appeared the most affection;
   and it was an affection kindled by a good cause, in consideration of
   the great things Christ had done for her. Much was forgiven her,
   therefore she loved much. She had shown her affection to him while he
   lived, attended his doctrine, ministered to him of her substance, Luke
   viii. 2, 3. It does not appear that she had any business now at
   Jerusalem, but to wait upon him for the women were not bound to go up
   to the feast, and probably she and others followed him the closer, as
   Elisha did Elijah, now that they knew their Master would shortly be
   taken from their head, 2 Kings ii. 1-6. The continued instances of her
   respect to him at and after his death prove the sincerity of her love.
   Note, Love to Christ, if it be cordial, will be constant. Her love to
   Christ was strong as death, the death of the cross, for it stood by
   that; cruel as the grave, for it made a visit to that, and was not
   deterred by its terrors.

   1. She came to the sepulchre, to wash the dead body with her tears, for
   she went to the grave, to weep there, and to anoint it with the
   ointment she had prepared. The grave is a house that people do not care
   for making visits to. They that are free among the dead are separated
   from the living; and it must be an extraordinary affection to the
   person which will endear his grave to us. It is especially frightful to
   the weak and timourous sex. Could she, that had not strength enough to
   roll away the stone, pretend to such a presence of mind as to enter the
   grave? The Jews' religion forbade them to meddle any more than needs
   must with graves and dead bodies. In visiting Christ's sepulchre she
   exposed herself, and perhaps the disciples, to the suspicion of a
   design to steal him away; and what real service could she do him by it?
   But her love answers these, and a thousand such objections. Note, (1.)
   We must study to do honour to Christ in those things wherein yet we
   cannot be profitable to him. (2.) Love to Christ will take off the
   terror of death and the grave. If we cannot come to Christ but through
   that darksome valley, even in that, if we love him, we shall fear no
   evil.

   2. She came as soon as she could, for she came, (1.) Upon the first day
   of the week, as soon as ever the sabbath was gone, longing, not to sell
   corn and to set forth wheat (as Amos viii. 5), but to be at the
   sepulchre. Those that love Christ will take the first opportunity of
   testifying their respect to him. This was the first Christian sabbath,
   and she begins it accordingly with enquiries after Christ. She had
   spent the day before in commemorating the work of creation, and
   therefore rested; but now she is upon search into the work of
   redemption, and therefore makes a visit to Christ and him crucified.
   (2.) She came early, while it was yet dark; so early did she set out.
   Note, Those who would seek Christ so as to find him must seek him
   early; that is, [1.] Seek him solicitously, with such a care as even
   breaks the sleep; be up early for fear of missing him. [2.] Seek him
   industriously; we must deny ourselves and our own repose in pursuit of
   Christ. [3.] Seek him betimes, early in our days, early every day. My
   voice shalt thou hear in the morning. That day is in a fair way to be
   well ended that is thus begun. Those that diligently enquire after
   Christ while it is yet dark shall have such light given them concerning
   him as shall shine more and more.

   3. She found the stone taken away, which she had seen rolled to the
   door of the sepulchre. Now this was, (1.) A surprise to her, for she
   little expected it. Christ crucified is the fountain of life. His grave
   is one of the wells of salvation; if we come to it in faith; though to
   a carnal heart it be a spring shut up, we shall find the stone rolled
   away (as Gen. xxix. 10) and free access to the comforts of it.
   Surprising comforts are the frequent encouragements of early seekers.
   (2.) It was the beginning of a glorious discovery; the Lord was risen,
   though she did not at first apprehend it so. Note, [1.] Those that are
   most constant in their adherence to Christ, and most diligent in their
   enquiries after him, have commonly the first and sweetest notices of
   the divine grace. Mary Magdalene, who followed Christ to the last in
   his humiliation, met him with the first in his exaltation. [2.] God
   ordinarily reveals himself and his comforts to us by degrees; to raise
   our expectations and quicken our enquiries.

   II. Finding the stone taken away, she hastens back to Peter and John,
   who probably lodged together at that end of the town, not far off, and
   acquaints them with it: "They have taken the Lord out of the sepulchre,
   envying him the honour of such a decent burying-place, and we know not
   where they have laid him, nor where to find him, that we may pay him
   the remainder of our last respects." Observe here, 1. What a notion
   Mary had of the thing as it now appeared; she found the stone gone,
   looked into the grave, and saw it empty. Now one would expect that the
   first thought that offered itself would have been, Surely the Lord is
   risen; for whenever he had told them that he should be crucified, which
   she had now lately seen accomplished, he still subjoined in the same
   breath that the third day he should rise again. Could she feel the
   great earthquake that happened as she was coming to the sepulchre, or
   getting ready to come, and now see the grave empty, and yet have no
   thought of the resurrection enter into her mind? what, no conjecture,
   no suspicion of it? So it seems by the odd construction she puts upon
   the removing of the stone, which was very far fetched. Note, When we
   come to reflect upon our own conduct in a cloudy and dark day, we shall
   stand amazed at our dulness and forgetfulness, that we could miss of
   such thoughts as afterwards appear obvious, and how they could be so
   far out of the way when we had occasion for them. She suggested, They
   have taken away the Lord; either the chief priests have taken him away,
   to put him in a worse place, or Joseph and Nicodemus have, upon second
   thoughts, taken him away, to avoid the ill-will of the Jews. Whatever
   was her suspicion, it seems it was a great vexation and disturbance to
   her that the body was gone; whereas, if she had understood it rightly,
   nothing could be more happy. Note, Weak believers often make that the
   matter of their complaint which is really just ground of hope, and
   matter of joy. We cry out that this and the other creature-comfort are
   taken away, and we know not how to retrieve them, when indeed the
   removal of our temporal comforts, which we lament, is in order to the
   resurrection of our spiritual comforts, which we should rejoice in too.
   2. What a narrative she made of it to Peter and John. She did not stand
   poring upon the grief herself, but acquaints her friends with it. Note,
   The communication of sorrows is one good improvement of the communion
   of saints. Observe, Peter, though he had denied his Master, had not
   deserted his Master's friends; by this appears the sincerity of his
   repentance, that he associated with the disciple whom Jesus loved. And
   the disciples' keeping up their intimacy with him as formerly,
   notwithstanding his fall, teaches us to restore those with a spirit of
   meekness that have been faulty. If God has received them upon their
   repentance, why should not we?

   III. Peter and John go with all speed to the sepulchre, to satisfy
   themselves of the truth of what was told them, and to see if they could
   make any further discoveries, v. 3, 4. Some think that the other
   disciples were with Peter and John when the news came; for they told
   these things to the eleven, Luke xxiv. 9. Others think that Mary
   Magdalene told her story only to Peter and John, and that the other
   women told theirs to the other disciples; yet none of them went to the
   sepulchre but Peter and John, who were two of the first three of
   Christ's disciples, often distinguished from the rest by special
   favours. Note, It is well when those that are more honoured than others
   with the privileges of disciples are more active than others in the
   duty of disciples, more willing to take pains and run hazards in a good
   work. 1. See here what use we should make of the experience and
   observations of others. When Mary told them what she had seen, they
   would not in this sense take her word, but would go and see with their
   own eyes. Do others tell us of the comfort and benefit of ordinances?
   Let us be engaged thereby to make trial of them. Come and see how good
   it is to draw near to God. 2. See how ready we should be to share with
   our friends in their cares and fears. Peter and John hastened to the
   sepulchre, that they might be able to give Mary a satisfactory answer
   to her jealousies. We should not grudge any pains we take for the
   succouring and comforting of the weak and timorous followers of Christ.
   3. See what haste we should make in a good work, and when we are going
   on a good errand. Peter and John consulted neither their ease nor their
   gravity, but ran to the sepulchre, that they might show the strength of
   their zeal and affection, and might lose no time. If we are in the way
   of God's commandments, we should run in that way. 4. See what a good
   thing it is to have good company in a good work. Perhaps neither of
   these disciples would have ventured to the sepulchre alone, but, being
   both together, they made no difficulty of it. See Eccl. iv. 9. 5. See
   what a laudable emulation it is among disciples to strive which shall
   excel, which shall exceed, in that which is good. It was no breach of
   ill manners for John, though the younger, to outrun Peter, and get
   before him. We must do our best, and neither envy those that can do
   better, nor despise those that do as they can, though they come behind.
   (1.) He that got foremost in this race as the disciple whom Jesus loved
   in a special manner, and who therefore in a special manner loved Jesus.
   Note, Sense of Christ's love to us, kindling love in us to him again,
   will make us to excel in virtue. The love of Christ will constrain us
   more than any thing to abound in duty. (2.) He that was cast behind was
   Peter, who had denied his Master, and was in sorrow and shame for it,
   and this clogged him as a weight; sense of guilt cramps us, and hinders
   our enlargement in the service of God. When conscience is offended we
   lose ground.

   IV. Peter and John, having come to the sepulchre, prosecute the
   enquiry, yet improve little in the discovery.

   1. John went no further than Mary Magdalene had done. (1.) He had the
   curiosity to look into the sepulchre, and saw it was empty. He stooped
   down, and looked in. Those that would find the knowledge of Christ must
   stoop down, and look in, must with a humble heart submit to the
   authority of divine revelation, and must look wistly. (2.) Yet he had
   not courage to go into the sepulchre. The warmest affections are not
   always accompanied with the boldest resolutions; many are swift to run
   religion's race that are not stout to fight her battles.

   2. Peter, though he came last, went in first, and made a more exact
   discovery than John had done, v. 6, 7. Though John outran him, he did
   not therefore turn back, nor stand still, but made after him as fast as
   he could; and, while John was with much caution looking in, he came,
   and with great courage went into the sepulchre.

   (1.) Observe here the boldness of Peter, and how God dispenses his
   gifts variously. John could out-run Peter, but Peter could out-dare
   John. It is seldom true of the same persons, what David says poetically
   of Saul and Jonathan, that they were swifter than eagles, and yet
   stronger than lions, 2 Sam. i. 23. Some disciples are quick, and they
   are useful to quicken those that are slow; others are bold, and they
   are useful to embolden those that are timorous; diversity of gifts, but
   one Spirit. Peter's venturing into the sepulchre may teach us, [1.]
   That those who in good earnest seek after Christ must not frighten
   themselves with bugbears and foolish fancies: "There is a lion in the
   way, a ghost in the grave." [2.] That good Christians need not be
   afraid of the grave, since Christ has lain in it; for to them there is
   nothing in it frightful; it is not the pit of destruction, nor are the
   worms in it never-dying worms. Let us therefore not indulge, but
   conquer, the fear we are apt to conceive upon the sight of a dead body,
   or being alone among the graves; and, since we must be dead and in the
   grave shortly, let us make death and the grave familiar to us, as our
   near kindred, Job xvii. 14. [3.] We must be willing to go through the
   grave to Christ; that way he went to his glory, and so must we. If we
   cannot see God's face and live, better die than never see it. See Job
   xix. 25, &c.

   (2.) Observe the posture in which he found things in the sepulchre.
   [1.] Christ had left his grave-clothes behind him there; what clothes
   he appeared in to his disciples we are not told, but he never appeared
   in his grave-clothes, as ghosts are supposed to do; no, he laid them
   aside, First, Because he arose to die no more; death was to have no
   more dominion over him, Rom. vi. 9. Lazarus came out with his
   grave-clothes on, for he was to use them again; but Christ, rising to
   an immortal life, came out free from those incumbrances. Secondly,
   because he was going to be clothed with the robes of glory, therefore
   he lays aside these rags; in the heavenly paradise there will be no
   more occasion for clothes than there was in the earthly. The ascending
   prophet dropped his mantle. Thirdly, When we arise from the death of
   sin to the life of righteousness, we must leave our grave-clothes
   behind us, must put off all our corruptions. Fourthly, Christ left
   those in the grave, as it were, for our use if the grave be a bed to
   the saints, thus he hath sheeted that bed, and made it ready for them;
   and the napkin by itself is of use for the mourning survivors to wipe
   away their tears. [2.] The grave-clothes were found in very good order,
   which serves for an evidence that his body was not stolen away while
   men slept. Robbers of tombs have been known to take away the clothes
   and leave the body; but none [prior to the practices of modern
   resurrectionists] ever took away the body and left the clothes,
   especially when it was fine linen and new, Mark xv. 46. Any one would
   rather choose to carry a dead body in its clothes than naked. Or, if
   those that were supposed to have stolen it would have left the
   grave-clothes behind, yet it cannot be supposed they should find
   leisure to fold up the linen.

   (3.) See how Peter's boldness encouraged John; now he took heart and
   ventured in (v. 8), and he saw and believed; not barely believed what
   Mary said, that the body was gone (no thanks to him to believe what he
   saw), but he began to believe that Jesus was risen to life again,
   though his faith, as yet, was weak and wavering.

   [1.] John followed Peter in venturing. It should seem, he durst not
   have gone into the sepulchre if Peter had not gone in first. Note, It
   is good to be emboldened in a good work by the boldness of others. The
   dread of difficulty and danger will be taken off by observing the
   resolution and courage of others. Perhaps John's quickness had made
   Peter run faster, and now Peter's boldness makes John venture further,
   than otherwise either the one or the other would have done; though
   Peter had lately fallen under the disgrace of being a deserter, and
   John had been advanced to the honour of a confidant (Christ having
   committed his mother to him), yet John not only associated with Peter,
   but thought it no disparagement to follow him.

   [2.] Yet, it should seem, John got the start of Peter in believing.
   Peter saw and wondered (Luke xxiv. 12), but John saw and believed. A
   mind disposed to contemplation may perhaps sooner receive the evidence
   of divine truth than a mind disposed to action. But what was the reason
   that they were so slow of heart to believe? The evangelist tells us (v.
   9), as yet they knew not the scripture, that is, they did not consider,
   and apply, and duly improve, what they knew of the scripture, that he
   must rise again from the dead. The Old Testament spoke of the
   resurrection of the Messiah; they believed him to be the Messiah; he
   himself had often told them that, according to the scriptures of the
   Old Testament, he should rise again; but they had not presence of mind
   sufficient by these to explain the present appearances. Observe here,
   First, How unapt the disciples themselves were, at first, to believe
   the resurrection of Christ, which confirms the testimony they
   afterwards gave with so much assurance concerning it; for, by their
   backwardness to believe it, it appears that they were not credulous
   concerning it, nor of those simple ones that believe every word. If
   they had had any design to advance their own interest by it, they would
   greedily have caught at the first spark of its evidence, would have
   raised and supported one another's expectations of it, and have
   prepared the minds of those that followed them to receive the notices
   of it; but we find, on the contrary, that their hopes were frustrated,
   it was to them as a strange thing, and one of the furthest things from
   their thoughts. Peter and John were so shy of believing it at first
   that nothing less than the most convincing proof the thing was capable
   of could bring them to testify it afterwards with so much assurance.
   Hereby it appears that they were not only honest men, who would not
   deceive others, but cautious men, who would not themselves be imposed
   upon. Secondly, What was the reason of their slowness to believe;
   because as yet they knew not the scripture. This seems to be the
   evangelist's acknowledgment of his own fault among the rest; he does
   not say, "For as yet Jesus had not appeared to them, had not shown them
   his hands and his side," but, "As yet he had not opened their
   understandings to understand the scripture" (Luke xxiv. 44, 45), for
   that is the most sure word of prophecy.

   3. Peter and John pursued their enquiry no further, but desisted,
   hovering between faith and unbelief (v. 10): The disciples went away,
   not much the wiser, to their own home, pros heautous--to their own
   friends and companions, the rest of the disciples to their own
   lodgings, for homes they had none at Jerusalem. They went away, (1.)
   For fear of being taken up upon suspicion of a design to steal away the
   body, or of being charged with it now that it was gone Instead of
   improving their faith, their care is to secure themselves, to shift for
   their own safety. In difficult dangerous times it is hard even for good
   men to go on in their work with the resolution that becomes them. (2.)
   Because they were at a loss, and knew not what to do next, nor what to
   make of what they had seen; and therefore, not having courage to stay
   at the grave, they resolve to go home, and wait till God shall reveal
   even this unto them, which is an instance of their weakness as yet.
   (3.) It is probable that the rest of the disciples were together; to
   them they return, to make report of what they had discovered and to
   consult with them what was to be done; and, probably, now they
   appointed their meeting in the evening, when Christ came to them. It is
   observable that before Peter and John came to the sepulchre an angel
   had appeared there, rolled away the stone, frightened the guard, and
   comforted the women; as soon as they were gone from the sepulchre, Mary
   Magdalene here sees two angels in the sepulchre (v. 12), and yet Peter
   and John come to the sepulchre, and go into it, and see none. What
   shall we make of this? Where were the angels when Peter and John were
   at the sepulchre, who appeared there before and after? [1.] Angels
   appear and disappear at pleasure, according to the orders and
   instructions given them. They may be, and are really, where they are
   not visibly; nay, it should seem, may be visible to one and not to
   another, at the same time, Num. xxii. 23; 2 Kings vi. 17. How they make
   themselves visible, then invisible, and then visible again, it is
   presumption for us to enquire; but that they do so is plain from this
   story. [2.] This favour was shown to those who were early and constant
   in their enquiries after Christ, and was the reward of those that came
   first and staid last, but denied to those that made a transient visit.
   [3.] The apostles were not to receive their instructions from the
   angels, but from the Spirit of grace. See Heb. ii. 5.

The Resurrection.

   11 But Mary stood without at the sepulchre weeping: and as she wept,
   she stooped down, and looked into the sepulchre,   12 And seeth two
   angels in white sitting, the one at the head, and the other at the
   feet, where the body of Jesus had lain.   13 And they say unto her,
   Woman, why weepest thou? She saith unto them, Because they have taken
   away my Lord, and I know not where they have laid him.   14 And when
   she had thus said, she turned herself back, and saw Jesus standing, and
   knew not that it was Jesus.   15 Jesus saith unto her, Woman, why
   weepest thou? whom seekest thou? She, supposing him to be the gardener,
   saith unto him, Sir, if thou have borne him hence, tell me where thou
   hast laid him, and I will take him away.   16 Jesus saith unto her,
   Mary. She turned herself, and saith unto him, Rabboni; which is to say,
   Master.   17 Jesus saith unto her, Touch me not; for I am not yet
   ascended to my Father: but go to my brethren, and say unto them, I
   ascend unto my Father, and your Father; and to my God, and your God.
   18 Mary Magdalene came and told the disciples that she had seen the
   Lord, and that he had spoken these things unto her.

   St. Mark tells us that Christ appeared first to Mary Magdalene (Mark
   xvi. 9); that appearance is here largely related; and we may observe,

   I. The constancy and fervency of Mary Magdalene's affection to the Lord
   Jesus, v. 11.

   1. She staid at the sepulchre, when Peter and John were gone, because
   there her Master had lain, and there she was likeliest to hear some
   tidings of him. Note, (1.) Where there is a true love to Christ there
   will be a constant adherence to him, and a resolution with purpose of
   heart to cleave to him. This good woman, though she has lost him, yet,
   rather than seem to desert him, will abide by his grave for his sake,
   and continue in his love even when she wants the comfort of it. (2.)
   Where there is a true desire of acquaintance with Christ there will be
   a constant attendance on the means of knowledge. See Hos. vi. 2, 3, The
   third day he will raise us up; and then shall we know the meaning of
   that resurrection, if we follow on to know, as Mary here.

   2. She staid there weeping, and these tears loudly bespoke her
   affection to her Master. Those that have lost Christ have cause to
   weep; she wept at the remembrance of his bitter sufferings; wept for
   his death, and the loss which she and her friends and the country
   sustained by it; wept to think of returning home without him; wept
   because she did not now find his body. Those that seek Christ must seek
   him sorrowing (Luke ii. 48), must weep, not for him, but for
   themselves.

   3. As she wept, she looked into the sepulchre, that her eye might
   affect her heart. When we are in search of something that we have lost
   we look again and again in the place where we last left it, and
   expected to have found it. She will look yet seven times, not knowing
   but that at length she may see some encouragement. Note, (1.) Weeping
   must not hinder seeking. Though she wept, she stooped down and looked
   in. (2.) Those are likely to seek and find that seek with affection,
   that seek in tears.

   II. The vision she had of two angels in the sepulchre, v. 12. Observe
   here,

   1. The description of the persons she saw. They were two angels in
   white, sitting (probably on some benches or ledges hewn out in the
   rock) one at the head, and the other at the feet, of the grave. Here we
   have,

   (1.) Their nature. They were angels, messengers from heaven, sent on
   purpose, on this great occasion, [1.] To honour the Son and to grace
   the solemnity of his resurrection. Now that the Son of God was again to
   be brought into the world, the angels have a charge to attend him, as
   they did at his birth, Heb. i. 6. [2.] To comfort the saints; to speak
   good words to those that were in sorrow, and, by giving them notice
   that the Lord was risen, to prepare them for the sight of him.

   (2.) Their number: two, not a multitude of the heavenly host, to sing
   praise, only two, to bear witness; for out of the mouth of two
   witnesses this word would be established.

   (3.) Their array: They were in white, denoting, [1.] Their purity and
   holiness. The best of men standing before the angels, and compared with
   them, are clothed in filthy garments (Zech. iii. 3), but angels are
   spotless; and glorified saints, when they come to be as the angels,
   shall walk with Christ in white. [2.] Their glory, and glorying, upon
   this occasion. The white in which they appeared represented the
   brightness of that state into which Christ was now risen.

   (4.) Their posture and place: They sat, as it were, reposing themselves
   in Christ's grave; for angels, though they needed not a restoration,
   were obliged to Christ for their establishment. These angels went into
   the grave, to teach us not to be afraid of it, nor to think that our
   resting in it awhile will be any prejudice to our immortality; no,
   matters are so ordered that the grave is not much out of our way to
   heaven. It intimates likewise that angels are to be employed about the
   saints, not only at their death, to carry their souls into Abraham's
   bosom, but at the great day, to raise their bodies, Matt. xxiv. 31.
   These angelic guards (and angels are called watchers Dan. iv. 23),
   keeping possession of the sepulchre, when they had frightened away the
   guards which the enemies had set, represents Christ's victory over the
   powers of darkness, routing and defeating them. Thus Michael and his
   angels are more than conquerors. Their sitting to face one another, one
   at his bed's head, the other at his bed's feet, denotes their care of
   the entire body of Christ, his mystical as well as his natural body,
   from head to foot; it may also remind us of the two cherubim, placed
   one at either end of the mercy-seat, looking one at another, Exod. xxv.
   18. Christ crucified was the great propitiatory, at the head and feet
   of which were these two cherubim, not with flaming swords, to keep us
   from, but welcome messengers, to direct us to, the way of life.

   2. Their compassionate enquiry into the cause of Mary Magdalene's grief
   (v. 13): Woman, why weepest thou? This question was, (1.) A rebuke to
   her weeping: "Why weepest thou, when thou has cause to rejoice?" Many
   of the floods of our tears would dry away before such a search as this
   into the fountain of them. Why are thou cast down? (2.) It was designed
   to show how much angels are concerned at the griefs of the saints,
   having a charge to minister to them for their comfort. Christians
   should thus sympathize with one another. (3.) It was only to make an
   occasion of informing her of that which would turn her mourning into
   rejoicing, would put off her sackcloth, and gird her with gladness.

   3. The melancholy account she gives them of her present distress:
   Because they have taken away the blessed body I came to embalm, and I
   know not where they have laid it. The same story she had told, v. 2. In
   it we may see, (1.) The weakness of her faith. If she had had faith as
   a grain of mustard-seed, this mountain would have been removed; but we
   often perplex ourselves needlessly with imaginary difficulties, which
   faith would discover to us as real advantages. Many good people
   complain of the clouds and darkness they are under, which are the
   necessary methods of grace for the humbling of their souls, the
   mortifying of their sins, and the endearing of Christ to them. (2.) The
   strength of her love. Those that have a true affection for Christ
   cannot but be in great affliction when they have lost either the
   comfortable tokens of his love in their souls or the comfortable
   opportunities of conversing with him, and doing him honour, in his
   ordinances. Mary Magdalene is not diverted from her enquiries by the
   surprise of the vision, nor satisfied with the honour of it; but still
   she harps upon the same string: They have taken away my Lord. A sight
   of angels and their smiles will not suffice without a sight of Christ
   and God's smiles in him. Nay, the sight of angels is but an opportunity
   of pursuing her enquiries after Christ. All creatures, the most
   excellent, the most dear, should be used as means, and but as means, to
   bring us into acquaintance with God in Christ. The angels asked her,
   Why weepest thou? I have cause enough to weep, says she, for they have
   taken away my Lord, and, like Micah, What have I more? Do you ask, Why
   I weep? My beloved has withdrawn himself, and is gone. Note, None know,
   but those who have experienced it, the sorrow of a deserted soul, that
   has had comfortable evidences of the love of God in Christ, and hopes
   of heaven, but has now lost them, and walks in darkness; such a wounded
   spirit who can bear?

   III. Christ's appearing to her while she was talking with the angels,
   and telling them her case. Before they had given her any answer, Christ
   himself steps in, to satisfy her enquiries, for God now speaketh to us
   by his Son; none but he himself can direct us to himself. Mary would
   fain know where her Lord is, and behold he is at her right hand. Note,
   1. Those that will be content with nothing short of a sight of Christ
   shall be put off with nothing less. He never said to the soul that
   sought him, Seek in vain. "Is it Christ that thou wouldest have? Christ
   thou shalt have." 2. Christ, in manifesting himself to those that seek
   him, often outdoes their expectations. Mary longs to see the dead body
   of Christ, and complains of the loss of that, and behold she sees him
   alive. Thus he does for his praying people more than they are able to
   ask or think. In this appearance of Christ to Mary observe,

   (1.) How he did at first conceal himself from her.

   [1.] He stood as a common person, and she looked upon him accordingly,
   v. 14. She stood expecting an answer to her complaint from the angels;
   and either seeing the shadow, or hearing the tread, of some person
   behind her, she turned herself back from talking with the angels, and
   sees Jesus himself standing, the very person she was looking for, and
   yet she knew not that it was Jesus. Note, First, The Lord is nigh unto
   them that are of a broken heart (Ps. xxxiv. 18), nearer than they are
   aware. Those that seek Christ, though they do not see him, may yet be
   sure he is not far from them. Secondly, Those that diligently seek the
   Lord will turn every way in their enquiry after him. Mary turned
   herself back, in hopes of some discoveries. Several of the ancients
   suggest that Mary was directed to look behind her by the angels' rising
   up, and doing their obeisance to the Lord Jesus, whom they saw before
   Mary did; and that she looked back to see to whom it was they paid such
   a profound reverence. But, if so, it is not likely that she would have
   taken him for the gardener; rather, therefore, it was her earnest
   desire in seeking that made her turn every way. Thirdly, Christ is
   often near his people, and they are not aware of him. She knew not that
   it was Jesus; not that he appeared in any other likeness, but either it
   was a careless transient look she cast upon him, and, her eyes being
   full of care, she could not so well distinguish, or they were holden,
   that she should not know him, as those of the two disciples, Luke xxiv.
   16.

   [2.] He asked her a common question, and she answered him accordingly,
   v. 15.

   First, The question he asked her was natural enough, and what any one
   would have asked her: "Woman, why weepest thou? Whom seekest thou? What
   business hast thou here in the garden so early? And what is all this
   noise and ado for?" Perhaps it was spoken with some roughness, as
   Joseph spoke to his brethren when he made himself strange, before he
   made himself known to them. It should seem, this was the first word
   Christ spoke after his resurrection: "Why weepest thou? I am risen."
   The resurrection of Christ has enough in it to ally all our sorrows, to
   check the streams, and dry up the fountains, of our tears. Observe
   here, Christ takes cognizance, 1. Of his people's griefs, and enquires,
   Why weep you? He bottles their tears, and records them in his book. 2.
   Of his people's cares and enquires, Whom seek you, and what would you
   have? When he knows they are seeking him, yet he will know it from
   them; they must tell him whom they seek.

   Secondly, The reply she made him is natural enough; she does not give
   him a direct answer, but, as if she should say, "Why do you banter me,
   and upbraid me with my tears? You know why I weep, and whom I seek;"
   and therefore, supposing him to be the gardener, the person employed by
   Joseph to dress and keep his garden, who, she thought, was come thither
   thus early to his work, she said, Sir, if thou hast carried him hence,
   pray tell me where thou hast laid him, and I will take him away. See
   here, 1. The error of her understanding. She supposed our Lord Jesus to
   be the gardener, perhaps because he asked what authority she had to be
   there. Note, Troubled spirits, in a cloudy and dark day, are apt to
   misrepresent Christ to themselves, and to put wrong constructions upon
   the methods of his providence and grace. 2. The truth of her affection.
   See how her heart was set upon finding Christ. She puts the question to
   every one she meets, like the careful spouse, Saw you him whom my soul
   loveth? She speaks respectfully to a gardener, and calls him Sir, in
   hopes to gain some intelligence from him concerning her beloved. When
   she speaks of Christ, she does not name him; but, If thou have borne
   him hence, taking it for granted that this gardener was full of
   thoughts concerning this Jesus as well as she, and therefore could not
   but know whom she meant. Another evidence of the strength of her
   affection was that, wherever he was laid, she would undertake to remove
   him. Such a body, with such a weight of spices about it, was much more
   than she could pretend to carry; but true love thinks it can do more
   than it can, and makes nothing of difficulties. She supposed this
   gardener grudged that the body of one that was ignominiously crucified
   should have the honour to be laid in his master's new tomb, and that
   therefore he had removed it to some sorry place, which he thought
   fitter for it. Yet Mary does not threaten to tell his master, and get
   him turned out of his place for it; but undertakes to find out some
   other sepulchre, to which he might be welcome. Christ needs not to stay
   where he is thought a burden.

   (2.) How Christ at length made himself known to her, and, by a pleasing
   surprise, gave her infallible assurances of his resurrection. Joseph at
   length said to his brethren, I am Joseph. So Christ here to Mary
   Magdalene, now that he is entered upon his exalted state. Observe,

   [1.] How Christ discovered himself to this good woman that was seeking
   him in tears (v. 16): Jesus saith unto her, Mary. It was said with an
   emphasis, and the air of kindness and freedom with which he was wont to
   speak to her. Now he changed his voice, and spoke like himself, not
   like the gardener. Christ's way of making himself known to his people
   is by his word, his word applied to their souls, speaking to them in
   particular. When those whom God knew by name in the counsels of his
   love (Exod. xxxiii. 12) are called by name in the efficacy of his
   grace, then he reveals his Son in them as in Paul (Gal. i. 16), when
   Christ called to him by name, Saul, Saul. Christ's sheep know his
   voice, ch. x. 4. This one word, Mary, was like that to the disciples in
   the storm, It is I. Then the word of Christ does us good when we put
   our names into the precepts and promises. "In this Christ calls to me,
   and speaks to me."

   [2.] How readily she received this discovery. When Christ said, "Mary,
   dost thou not know me? are you and I grown such strangers?" she was
   presently aware who it was, as the spouse (Cant. ii. 8), It is the
   voice of my beloved. She turned herself, and said, Rabboni, My Master.
   It might properly be read with an interrogation, "Rabboni? Is it my
   master? Nay, but is it indeed?" Observe, First, The title of respect
   she gives Him: My Master; didaskale--a teaching master. The Jews called
   their doctors Rabbies, great men. Their critics tell us that Rabbon was
   with them a more honourable title than Rabbi; and therefore Mary
   chooses that, and adds a note of appropriation, My great Master. Note,
   Notwithstanding the freedom of communion which Christ is pleased to
   admit us to with himself, we must remember that he is our Master, and
   to be approached with a godly fear. Secondly, With what liveliness of
   affection she gives this title to Christ. She turned from the angels,
   whom she had in her eye, to look unto Jesus. We must take off our
   regards from all creatures, even the brightest and best, to fix them
   upon Christ, from whom nothing must divert us, and with whom nothing
   must interfere. When she thought it had been the gardener, she looked
   another way while speaking to him; but now that she knew the voice of
   Christ she turned herself. The soul that hears Christ's voice, and is
   turned to him, calls him, with joy and triumph, My Master. See with
   what pleasure those who love Christ speak of his authority over them.
   My Master, my great Master.

   [3.] The further instructions that Christ gave her (v. 17): "Touch me
   not, but go and carry the news to the disciples."

   First, He diverts her from the expectation of familiar society and
   conversation with him at this time: Touch me not, for I am not yet
   ascended. Mary was so transported with the sight of her dear Master
   that she forgot herself, and that state of glory into which he was now
   entering, and was ready to express her joy by affectionate embraces of
   him, which Christ here forbids at this time. 1. Touch me not thus at
   all, for I am to ascend to heaven. He bade the disciples touch him, for
   the confirmation of their faith; he allowed the women to take hold of
   his feet, and worship him (Matt. xxviii. 9); but Mary, supposing that
   he was risen, as Lazarus was, to live among them constantly, and
   converse with them freely as he had done, upon that presumption was
   about to take hold of his hand with her usual freedom. This mistake
   Christ rectified; she must believe him, and adore him, as exalted, but
   must not expect to be familiar with him as formerly. See 2 Cor. v. 16.
   He forbids her to dote upon his bodily presence, to set her heart on
   this, or expect its continuance, and leads her to the spiritual
   converse and communion which she should have with him after he was
   ascended to his Father; for the greatest joy of his resurrection was
   that it was a step towards his ascension. Mary thought, now that her
   Master was risen, he would presently set up a temporal kingdom, such as
   they had long promised themselves. "No," says Christ, "touch me not,
   with any such thought; think not to lay hold on me, so as to detain me
   here; for, though I am not yet ascended, go to my brethren, and tell
   them, I am to ascend." As before his death, so now after his
   resurrection, he still harps upon this, that he was going away, was no
   more in the world; and therefore they must look higher than his bodily
   presence, and look further than the present state of things. 2. "Touch
   me not, do not stay to touch me now, stay not now to make any further
   enquiries, or give any further expressions of joy, for I am not yet
   ascended, I shall not depart immediately, it may as well be done
   another time; the best service thou canst do now is to carry the
   tidings to the disciples; lose no time therefore, but go away with all
   speed." Note, Public service ought to be preferred before private
   satisfaction. It is more blessed to give than to receive. Jacob must
   let an angel go, when the day breaks, and it is time for him to look
   after his family. Mary must not stay to talk with her Master, but must
   carry his message; for it is a day of good tidings, which she must not
   engross the comfort of, but hand it to others. See that story, 2 Kings
   vii. 9.

   Secondly, He directs her what message to carry to his disciples: But go
   to my brethren, and tell them, not only that I am risen (she could have
   told them that of herself, for she had seen him), but that I ascend.
   Observe,

   a. To whom this message is sent: Go to my brethren with it; for he is
   not ashamed to call them so. (1.) He was now entering upon his glory,
   and was declared to be the Son of God with greater power than ever, yet
   he owns his disciples as his brethren, and expresses himself with more
   tender affection to them than before; he had called them friends, but
   never brethren till now. Though Christ be high, yet he is not haughty.
   Notwithstanding his elevation, he disdains not to own his poor
   relations. (b.) His disciples had lately carried themselves very
   disingenuously towards him; he had never seen them together since they
   all forsook him and fled, when he was apprehended; justly might he now
   have sent them an angry message: "Go to yonder treacherous deserters,
   and tell them, I will never trust them any more, or have any thing more
   to do with them." No, he forgives, he forgets, and does not upbraid.

   b. By whom it is sent: by Mary Magdalene, out of whom had been cast
   seven devils, yet now thus favoured. This was her reward for her
   constancy in adhering to Christ, and enquiring after him; and a tacit
   rebuke to the apostles, who had not been so close as she was in
   attending on the dying Jesus, nor so early as she was in meeting the
   rising Jesus; she becomes an apostle to the apostles.

   c. What the message itself is: I ascend to my Father. Two full breasts
   of consolation are here in these words:--

   (a.) Our joint-relation to God, resulting from our union with Christ,
   is an unspeakable comfort. Speaking of that inexhaustible spring of
   light, life, and bliss, he says, He is my Father, and our Father; my
   God, and your God. This is very expressive of the near relation that
   subsists between Christ and believers: he that sanctifieth, and those
   that are sanctified, are both one; for they agree in one, Heb. ii. 11.
   Here we have such an advancement of Christians, and such a
   condescension of Christ, as bring them very near together, so admirably
   well is the matter contrived, in order to their union. [a.] It is the
   great dignity of believers that the Father of our Lord Jesus Christ is,
   in him, their Father. A vast difference indeed there is between the
   respective foundations of the relation; he is Christ's Father by
   eternal generation, ours by a gracious adoption; yet even this warrants
   us to call him, as Christ did, Abba, Father. This gives a reason why
   Christ called them brethren, because his Father was their Father.
   Christ was now ascending to appear as an advocate with the Father--with
   his Father, and therefore we may hope he will prevail for any
   thing--with our Father, and therefore we may hope he will prevail for
   us. [b.] It is the great condescension of Christ that he is pleased to
   own the believer's God for his God: My God, and your God; mine, that he
   may be yours; the God of the Redeemer, to support him (Ps. lxxxix. 26),
   that he might be the God of the redeemed, to save them. The summary of
   the new covenant is that God will be to us a God; and therefore Christ
   being the surety and head of the covenant, who is primarily dealt with,
   and believers only through him as his spiritual seed, this
   covenant-relation fastens first upon him, God becomes his God, and so
   ours; we partaking of a divine nature, Christ's Father is our Father;
   and, he partaking of the human nature, our God is his God.

   (b.) Christ's ascension into heaven, in further prosecution of his
   undertaking for us, is likewise an unspeakable comfort: "Tell them I
   must shortly ascend; that is the next step I am to take." Now this was
   intended to be, [a.] A word of caution to these disciples, not to
   expect the continuance of his bodily presence on earth, nor the setting
   up of his temporal kingdom among men, which they dreamed of. "No, tell
   them, I am risen, not to stay with them, but to go on their errand to
   heaven." Thus those who are raised to a spiritual life, in conformity
   to Christ's resurrection, must reckon that they rise to ascend; they
   are quickened with Christ that they may sit with him in heavenly
   places, Eph. ii. 5, 6. Let them not think that this earth is to be
   their home and rest; no, being born from heaven, they are bound for
   heaven; their eye and aim must be upon another world, and this must be
   ever upon their hearts, I ascend, therefore must I seek things above.
   [b.] A word of comfort to them, and to all that shall believe in him
   through their word; he was then ascending, he is now ascended to his
   Father, and our Father. This was his advancement; he ascended to
   receive those honours and powers which were to be the recompence of his
   humiliation; he says it with triumph, that those who love him may
   rejoice. This is our advantage; for he ascended as a conqueror, leading
   captivity captive for us (Ps. lxviii. 18), he ascended as our
   forerunner, to prepare a place for us, and to be ready to receive us.
   This message was like that which Joseph's brethren brought to Jacob
   concerning him (Gen. xlv. 26), Joseph is yet alive, and not only so,
   vivit imo, et in senatum venit--he lives, and comes into the senate
   too; he is governor over all the land of Egypt; all power is his.

   Some make those words, I ascend to my God and your God, to include a
   promise of our resurrection, in the virtue of Christ's resurrection;
   for Christ had proved the resurrection of the dead from these words, I
   am the God of Abraham, Matt. xxii. 32. So that Christ here insinuates,
   "As he is my God, and hath therefore raised me, so he is your God, and
   will therefore raise you, and be your God, Rev. xxi. 3. Because I live,
   you shall live also. I now ascend, to honour my God, and you shall
   ascend to him as your God.

   IV. Here is Mary Magdalene's faithful report of what she had seen and
   heard to the disciples (v. 18): She came and told the disciples, whom
   she found together, that she had seen the Lord. Peter and John had left
   her seeking him carefully with tears, and would not stay to seek him
   with her; and now she comes to tell them that she had found him, and to
   rectify the mistake she had led them into by enquiring after the dead
   body, for now she found it was a living body and a glorified one; so
   that she found what she sought, and, what was infinitely better, she
   had joy in her sight of the Master herself, and was willing to
   communicate of her joy, for she knew it would be good news to them.
   When God comforts us, it is with this design, that we may comfort
   others. And as she told them what she had seen, so also what she had
   heard; she had seen the Lord alive, of which this was a token (and a
   good token it was) that he had spoken these things unto her as a
   message to be delivered to them, and she delivered it faithfully. Those
   that are acquainted with the word of Christ themselves should
   communicate their knowledge for the good of others, and not grudge that
   others should know as much as they do.

Christ with His Disciples.

   19 Then the same day at evening, being the first day of the week, when
   the doors were shut where the disciples were assembled for fear of the
   Jews, came Jesus and stood in the midst, and saith unto them, Peace be
   unto you.   20 And when he had so said, he showed unto them his hands
   and his side. Then were the disciples glad, when they saw the Lord.
   21 Then said Jesus to them again, Peace be unto you: as my Father hath
   sent me, even so send I you.   22 And when he had said this, he
   breathed on them, and saith unto them, Receive ye the Holy Ghost:   23
   Whose soever sins ye remit, they are remitted unto them; and whose
   soever sins ye retain, they are retained.   24 But Thomas, one of the
   twelve, called Didymus, was not with them when Jesus came.   25 The
   other disciples therefore said unto him, We have seen the Lord. But he
   said unto them, Except I shall see in his hands the print of the nails,
   and put my finger into the print of the nails, and thrust my hand into
   his side, I will not believe.

   The infallible proof of Christ's resurrection was his showing himself
   alive, Acts i. 3. In these verses, we have an account of his first
   appearance to the college of the disciples, on the day on which he
   rose. He had sent them the tidings of his resurrection by trusty and
   credible messengers; but to show his love to them, and confirm their
   faith in him, he came himself, and gave them all the assurances they
   could desire of the truth of it, that they might not have it by hearsay
   only, and at second hand, but might themselves be eye-witnesses of his
   being alive, because they must attest it to the world, and build the
   church upon that testimony. Now observe here,

   I. When and where this appearance was, v. 19. It was the same day that
   he rose, being the first day of the week, the day after the Jewish
   sabbath, at a private meeting of the disciples, ten of them, and some
   more of their friends with them, Luke xxiv. 33.

   There are three secondary ordinances (as I may call them) instituted by
   our Lord Jesus, to continue in his church, for the support of it, and
   for the due administration of the principal ordinances--the word,
   sacraments, and prayer; these are, the Lord's day, solemn assemblies,
   and standing ministry. The mind of Christ concerning each of these is
   plainly intimated to us in these verses; of the first two, here, in the
   circumstances of this appearance, the other v. 21. Christ's kingdom was
   to be set up among men, immediately upon his resurrection; and
   accordingly we find the very day he arose, though but a day of small
   things, yet graced with those solemnities which should help to keep up
   a face of religion throughout all the ages of the church.

   1. Here is a Christian sabbath observed by the disciples, and owned by
   our Lord Jesus. The visit Christ made to his disciples was on the first
   day of the week. And the first day of the week is (I think) the only
   day of the week, or month, or year, that is ever mentioned by number in
   all the New Testament; and this is several times spoken of as a day
   religiously observed. Though it was said here expressly (v. 1) that
   Christ arose on the first day of the week, and it might have been
   sufficient to say here (v. 19), he appeared the same day at evening;
   yet, to put an honour upon the day, it is repeated, being the first day
   of the week; not that the apostles designed to put honour upon the day
   (they were yet in doubt concerning the occasion of it), but God
   designed to put honour upon it, by ordering it that they should be
   altogether, to receive Christ's first visit on that day. Thus, in
   effect, he blessed and sanctified that day, because in it the Redeemer
   rested.

   2. Here is a Christian assembly solemnized by the disciples, and also
   owned by the Lord Jesus. Probably the disciples met here for some
   religious exercise, to pray together; or, perhaps, they met to compare
   notes, and consider whether they had sufficient evidence of their
   Master's resurrection, and to consult what was now to be done, whether
   they should keep together or scatter; they met to know one another's
   minds, strengthen one another's hands, and concert proper measures to
   be taken in the present critical juncture. This meeting was private,
   because they durst not appear publicly, especially in a body. They met
   in a house, but they kept the door shut, that they might not be seen
   together, and that no one might come among them but such as they knew;
   for they feared the Jews, who would prosecute the disciples as
   criminals, that they might seem to believe the lie they would deceive
   the world with, that his disciples came by night, and stole him away.
   Note, (1.) The disciples of Christ, even in difficult times, must not
   forsake the assembling of themselves together, Heb. x. 25. Those sheep
   of the flock were scattered in the storm; but sheep are sociable, and
   will come together again. It is no new thing for the assemblies of
   Christ's disciples to be driven into corners, and forced into the
   wilderness, Rev. xii. 14; Prov. xxviii. 12. (2.) God's people have been
   often obliged to enter into their chambers, and shut their doors, as
   here, for fear of the Jews. Persecution is allotted them, and
   retirement from persecution is allowed them; and then where shall we
   look for them but in dens and caves of the earth. It is a real grief,
   but no real reproach, to Christ's disciples, thus to abscond.

   II. What was said and done in this visit Christ made to his disciples,
   and his interview between them. When they were assembled, Jesus came
   among them, in his own likeness, yet drawing a veil over the brightness
   of his body, now begun to be glorified, else it would have dazzled
   their eyes, as in his transfiguration. Christ came among them, to give
   them a specimen of the performance of his promise, that, where two or
   three are gathered together in his name, he will be in the midst of
   them. He came, though the doors were shut. This does not at all weaken
   the evidence of his having a real human body after his resurrection;
   though the doors were shut, he knew how to open them without any noise,
   and come in so that they might not hear him, as formerly he had walked
   on the water, and yet had a true body. It is a comfort to Christ's
   disciples, when their solemn assemblies are reduced to privacy, that no
   doors can shut out Christ's presence from them. We have five things in
   this appearance of Christ:--

   (1.) His kind and familiar salutation of his disciples: He said, Peace
   be unto you. This was not a word of course, though commonly used so at
   the meeting of friends, but a solemn, uncommon benediction, conferring
   upon them all the blessed fruits and effects of his death and
   resurrection. The phrase was common, but the sense was now peculiar.
   Peace be unto you is as much as, All good be to you, all peace always
   by all means. Christ had left them his peace for their legacy, ch. xiv.
   27. By the death of the testator the testament was become of force, and
   he was now risen from the dead, to prove the will, and to be himself
   the executor of it. Accordingly, he here makes prompt payment of the
   legacy: Peace be unto you. His speaking peace makes peace, creates the
   fruit of the lips, peace; peace with God, peace in your own
   consciences, peace with one another; all this peace be with you; not
   peace with the world, but peace in Christ. His sudden appearing in the
   midst of them when they were full of doubts concerning him, full of
   fears concerning themselves, could not but put them into some disorder
   and consternation, the noise of which waves he stills with this word,
   Peace be unto you.

   (2.) His clear and undeniable manifestation of himself to them, v. 20.
   And here observe,

   [1.] The method he took to convince them of the truth of his
   resurrection, They now saw him alive whom multitudes had seen dead two
   or three days before. Now the only doubt was whether this that they saw
   alive was the same individual body that had been seen dead; and none
   could desire a further proof that it was so than the scars or marks of
   the wounds in the body. Now, First, The marks of the wounds, and very
   deep marks (though without any pain or soreness), remained in the body
   of the Lord Jesus even after his resurrection, that they might be
   demonstrations of the truth of it. Conquerors glory in the marks of
   their wounds. Christ's wounds were to speak on earth that it was he
   himself, and therefore he arose with them; they were to speak in
   heaven, in the intercession he must ever live to make, and therefore he
   ascended with them, and appeared in the midst of the throne, a Lamb as
   it had been slain, and bleeding afresh, Rev. v. 6. Nay, it should seem,
   he will come again with his scars, that they may look on him whom they
   pierced. Secondly, These marks he showed to his disciples, for their
   conviction. They had not only the satisfaction of seeing him look with
   the same countenance, and hearing him speak with the same voice they
   had been so long accustomed to, Sic oculos, sic ille manus, sic ora,
   ferebat--Such were his gestures, such his eyes and hands! but they had
   the further evidence of these peculiar marks: he opened his hands to
   them, that they might see the marks of the wounds on them; he opened
   his breast, as the nurse hers to the child, to show them the wound
   there. Note, The exalted Redeemer will ever show himself open-handed
   and open-hearted to all his faithful friends and followers. When Christ
   manifests his love to believers by the comforts of his Spirit, assures
   them that because he lives they shall live also, then he shows them his
   hands and his side.

   [2.] The impression it made upon them, and the good it did them. First,
   They were convinced that they saw the Lord: so was their faith
   confirmed. At first, they thought they saw an apparition only, a
   phantasm; but now they knew it was the Lord himself. Thus many true
   believers, who, while they were weak, feared their comforts were but
   imaginary, afterwards find them, through grace, real and substantial.
   They ask not, Is it the Lord? but are assured, it is he. Secondly, Then
   they were glad; that which strengthened their faith raised their joy;
   believing they rejoice. The evangelist seems to write it with somewhat
   of transport and triumph. Then! then! were the disciples glad, when
   they saw the Lord, If it revived the spirit of Jacob to hear that
   Joseph was yet alive, how would it revive the heart of these disciples
   to hear that Jesus is again alive? It is life from the dead to them.
   Now that word of Christ was fulfilled (ch. xvi. 22), I will see you
   again, and your heart shall rejoice. This wiped away all tears from
   their eyes. Note, A sight of Christ will gladden the heart of a
   disciple at any time; the more we see of Christ, the more we shall
   rejoice in him; and our joy will never be perfect till we come where we
   shall see him as he is.

   (3.) The honourable and ample commission he gave them to be his agents
   in the planting of his church, v. 21. Here is,

   [1.] The preface to their commission, which was the solemn repetition
   of the salutation before: Peace be unto you. This was intended, either,
   First, To raise their attention to the commission he was about to give
   them. The former salutation was to still the tumult of their fear, that
   they might calmly attend to the proofs of his resurrection; this was to
   reduce the transport of their joy, that they might sedately hear what
   he had further to say to them; or, Secondly, To encourage them to
   accept of the commission he was giving them. Though it would involve
   them in a great deal of trouble, yet he designed their honour and
   comfort in it, and, in the issue, it would be peace to them. Gideon
   received his commission with this word, Peace be unto thee, Judg. vi.
   22, 23. Christ is our Peace; if he is with us, peace is to us. Christ
   was now sending the disciples to publish peace to the world (Isa. lii.
   7), and he here not only confers it upon them for their own
   satisfaction, but commits it to them as a trust to be by them
   transmitted to all the sons of peace, Luke x. 5, 6.

   [2.] The commission itself, which sounds very great: As my Father hath
   sent me, even so send I you.

   First, It is easy to understand how Christ sent them; he appointed them
   to go on with his work upon earth, and to lay out themselves for the
   spreading of his gospel, and the setting up of his kingdom, among men.
   He sent them authorized with a divine warrant, armed with a divine
   power,--sent them as ambassadors to treat of peace, and as heralds to
   proclaim it,--sent them as servants to bid to the marriage. Hence they
   were called apostles--men sent.

   Secondly, But how Christ sent them as the Father sent him is not so
   easily understood; certainly their commissions and powers were
   infinitely inferior to his; but, 1. Their work was of the same kind
   with his, and they were to go on where he left off. They were not sent
   to be priests and kings, like him, but only prophets. As he was sent to
   bear witness to the truth, so were they; not to be mediators of the
   reconciliation, but only preachers and publishers of it. Was he sent,
   not to be ministered to, but to minister? not to do his own will, but
   the will of him that sent him? not to destroy the law and the prophets,
   but to fill them up? So were they. As the Father sent him to the lost
   sheep of the house of Israel, so he sent them into all the world. 2. He
   had a power to send them equal to that which the Father had to send
   him. Here the force of the comparison seems to lie. By the same
   authority that the Father sent me do I send you. This proves the
   Godhead of Christ; the commissions he gave were of equal authority with
   those which the Father gave, and as valid and effectual to all intents
   and purposes, equal with those he gave to the Old-Testament prophets in
   visions. The commissions of Peter and John, by the plain word of
   Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting
   on his throne; nay, equal with that which was given to the Mediator
   himself for his work. Had he an incontestable authority, and an
   irresistible ability, for his work? so had they for theirs. Or thus, As
   the Father hath sent me is, as it were, the recital of his power; by
   virtue of the authority given him as a Mediator, he gave authority to
   them, as his ministers, to act for him, and in his name, with the
   children of men; so that those who received them, or rejected them,
   received or rejected him, and him that sent him, ch. xiii. 20.

   (4.) The qualifying of them for the discharge of the trust reposed in
   them by their commission (v. 22): He breathed on them, and said,
   Receive ye the Holy Ghost. Observe,

   [1.] The sign he used to assure them of, and affect them with, the gift
   he was now about to bestow upon them: He breathed on them; not only to
   show them, by this breath of life, that he himself was really alive,
   but to signify to them the spiritual life and power which they should
   receive from him for all the services that lay before them. Probably he
   breathed upon them all together, not upon each severally and, though
   Thomas was not with them, yet the Spirit of the Lord knew where to find
   him, as he did Eldad and Medad, Num. xi. 26. Christ here seems to refer
   to the creation of man at first, by the breathing of the breath of life
   into him (Gen. ii. 7), and to intimate that he himself was the author
   of that work, and that the spiritual life and strength of ministers and
   Christians are derived from him, and depend upon him, as much as the
   natural life of Adam and his seed. As the breath of the Almighty gave
   life to man and began the old world, so the breath of the mighty
   Saviour gave life to his ministers, and began a new world, Job xxxiii.
   4. Now this intimates to us, First, That the Spirit is the breath of
   Christ, proceeding from the Son. The Spirit, in the Old Testament, is
   compared to breath (Ezek. xxxvii. 9), Come, O breath; but the New
   Testament tells us it is Christ's breath. The breath of God is put for
   the power of his wrath (Isa. xi. 4; xxx. 33); but the breath of Christ
   signifies the power of his grace; the breathing of threatenings is
   changed into the breathings of love by the mediation of Christ. Our
   words are uttered by our breath, so the word of Christ is spirit and
   life. The word comes from the Spirit, and the Spirit comes along with
   the word. Secondly, That the Spirit is the gift of Christ. The apostles
   communicated the Holy Ghost by the laying on of hands, those hands
   being first lifted up in prayer, for they could only beg this blessing,
   and carry it as messengers; but Christ conferred the Holy Ghost by
   breathing, for he is the author of the gift, and from him it comes
   originally. Moses could not give his Spirit, God did it (Num. xi. 17);
   but Christ did it himself.

   [2.] The solemn grant he made, signified by this sign, Receive ye the
   Holy Ghost, in part now, as an earnest of what you shall further
   receive not many days hence." They now received more of the Holy Ghost
   than they had yet received. Thus spiritual blessings are given
   gradually; to him that has shall be given. Now that Jesus began to be
   glorified more of the Spirit began to be given: see ch. vii. 39. Let us
   see what is contained in this grant. First, Christ hereby gives them
   assurance of the Spirit's aid in their future work, in the execution of
   the commission now given them: "I send you, and you shall have the
   Spirit to go along with you." Now the Spirit of the Lord rested upon
   them to qualify them for all the services that lay before them. Whom
   Christ employs he will clothe with his Spirit, and furnish with all
   needful powers. Secondly, He hereby gives them experience of the
   Spirit's influences in their present case. He had shown them his hands
   and his side, to convince them of the truth of his resurrection; but
   the plainest evidences will not of themselves work faith, witness the
   infidelity of the soldiers, who were the only eye-witnesses of the
   resurrection. "Therefore receive ye the Holy Ghost, to work faith in
   you, and to open your understandings." They were now in danger of the
   Jews: "Therefore receive ye the Holy Ghost, to work courage in you."
   What Christ said to them he says to all true believers, Receive ye the
   Holy Ghost, Eph. i. 13. What Christ gives we must receive, must submit
   ourselves and our whole souls to the quickening, sanctifying,
   influences of the blessed Spirit-receive his motions, and comply with
   them--receive his powers and make use of them: and those who thus obey
   this word as a precept shall have the benefit of it as a promise; they
   shall receive the Holy Ghost as the guide of their way and the earnest
   of their inheritance.

   (5.) One particular branch of the power given them by their commission
   particularized (v. 23): "Whosesoever sins you remit, in the due
   execution of the powers you are entrusted with, they are remitted to
   them, and they may take the comfort of it; and whosesoever sins you
   retain, that is, pronounce unpardoned and the guilt of them bound on,
   they are retained, and the sinner may be sure of it, to his sorrow."
   Now this follows upon their receiving the Holy Ghost; for, if they had
   not had an extraordinary spirit of discerning, they had not been fit to
   be entrusted with such an authority; for, in the strictest sense, this
   is a special commission to the apostles themselves and the first
   preachers of the gospel, who could distinguish who were in the gall of
   bitterness and bond of iniquity, and who were not. By virtue of this
   power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas
   blind. Yet it must be understood as a general charter to the church and
   her ministers, not securing an infallibility of judgment to any man or
   company of men in the world, but encouraging the faithful stewards of
   the mysteries of God to stand to the gospel they were sent to preach,
   for that God himself will stand to it. The apostles, in preaching
   remission, must begin at Jerusalem, though she had lately brought upon
   herself the guilt of Christ's blood: "Yet you may declare their sins
   remitted upon gospel terms." And Peter did so, Acts ii. 38; iii. 19.
   Christ, being risen for our justification, sends his gospel heralds to
   proclaim the jubilee begun, the act of indemnity now passed; and by
   this rule men shall be judged, ch. xii. 48; Rom. ii. 16; Jam. ii. 12.
   God will never alter this rule of judgment, nor vary from it; those
   whom the gospel acquits shall be acquitted, and those whom the gospel
   condemns shall be condemned, which puts immense honour upon the
   ministry, and should put immense courage into ministers. Two ways the
   apostles and ministers of Christ remit and retain sin, and both as
   having authority:--[1.] By sound doctrine. They are commissioned to
   tell the world that salvation is to be had upon gospel terms, and no
   other, and they shall find God will say Amen to it; so shall their doom
   be. [2.] By a strict discipline, applying the general rule of the
   gospel to particular persons. "Whom you admit into communion with you,
   according to the rules of the gospel, God will admit into communion
   with himself; and whom you cast out of communion as impenitent, and
   obstinate in scandalous and infectious sins, shall be bound over to the
   righteous judgment of God."

   III. The incredulity of Thomas, when the report of this was made to
   him, which introduced Christ's second appearance.

   1. Here is Thomas's absence from this meeting, v. 24. He is said to be
   one of the twelve, one of the college of the apostles, who, though now
   eleven, had been twelve, and were to be so again. They were but eleven,
   and one of them was missing: Christ's disciples will never be all
   together till the general assembly at the great day. Perhaps it was
   Thomas's unhappiness that he was absent--either he was not well, or had
   not notice; or perhaps it was his sin and folly--either he was diverted
   by business or company, which he preferred before this opportunity, or
   he durst not come for fear of the Jews; and he called that his prudence
   and caution which was his cowardice. However, by his absence he missed
   the satisfaction of seeing his Master risen, and of sharing with the
   disciples in their joy upon that occasion. Note, Those know not what
   they lose who carelessly absent themselves from the stated solemn
   assemblies of Christians.

   2. The account which the other disciples gave him of the visit their
   Master had made them, v. 25. The next time they saw him they said unto
   him, with joy enough, We have seen the Lord; and no doubt they related
   to him all that had passed, particularly the satisfaction he had given
   them by showing them his hands and his side. It seems, though Thomas
   was then from them, he was not long from them; absentees for a time
   must not be condemned as apostates for ever: Thomas is not Judas.
   Observe with what exultation and triumph they speak it: "We have seen
   the Lord, the most comfortable sight we ever saw." This they said to
   Thomas, (1.) To upbraid him with his absence: "We have seen the Lord,
   but thou hast not." Or rather, (2.) To inform him: "We have seen the
   Lord, and we wish thou hadst been here, to see him too, for thou
   wouldest have seen enough to satisfy thee." Note, The disciples of
   Christ should endeavour to build up one another in their most holy
   faith, both by repeating what they have heard to those that were
   absent, that they may hear it at second hand, and also by communicating
   what they have experienced. Those that by faith have seen the Lord, and
   tasted that he is gracious, should tell others what God has done for
   their souls; only let boasting be excluded.

   3. The objections Thomas raised against the evidence, to justify
   himself in his unwillingness to admit it. "Tell me not that you have
   seen the Lord alive; you are too credulous; somebody has made fools of
   you. For my part, except I shall not only see in his hands the print of
   the nails, but put my finger into it, and thrust my hand into the wound
   in his side, I am resolved I will not believe." Some, by comparing this
   with what he said (ch. xi. 16; xiv. 5), conjecture him to have been a
   man of a rough, morose temper, apt to speak peevishly; for all good
   people are not alike happy in their temper. However, there was
   certainly much amiss in his conduct at this time. (1.) He had either
   not heeded, or not duly regarded, what Christ had so often said, and
   that too according to the Old Testament, that he would rise again the
   third day; so that he ought to have said, He is risen, though he had
   not seen him, nor spoken with any that had. (2.) He did not pay a just
   deference to the testimony of his fellow-disciples, who were men of
   wisdom and integrity, and ought to have been credited. He knew them to
   be honest men; they all ten of them concurred in the testimony with
   great assurance; and yet he could not persuade himself to say that
   their record was true. Christ had chosen them to be his witnesses of
   this very thing to all nations; and yet Thomas, one of their own
   fraternity, would not allow them to be competent witnesses, nor trust
   them further than he could see them. It was not, however, their
   veracity that he questioned, but their prudence; he feared they were
   too credulous. (3.) He tempted Christ, and limited the Holy One of
   Israel, when he would be convinced by his own method, or not at all. He
   could not be sure that the print of the nails, which the apostles told
   him they had seen, would admit the putting of his finger into it, or
   the wound in his side the thrusting in of his hand; nor was it fit to
   deal so roughly with a living body; yet Thomas ties up his faith to
   this evidence. Either he will be humoured, and have his fancy
   gratified, or he will not believe; see Matt. xvi. 1; xxvii. 42. (4.)
   The open avowal of this in the presence of the disciples was an offence
   and discouragement to them. It was not only a sin, but a scandal. As
   one coward makes many, so does one believer, one sceptic, making his
   brethren's heart to faint like his heart, Deut. xx. 8. Had he only
   thought this evil, and then laid his hand upon his mouth, to suppress
   it, his error had remained with himself; but his proclaiming his
   infidelity, and that so peremptorily, might be of ill consequence to
   the rest, who were as yet but weak and wavering.

The Incredulity of Thomas.

   26 And after eight days again his disciples were within, and Thomas
   with them: then came Jesus, the doors being shut, and stood in the
   midst, and said, Peace be unto you.   27 Then saith he to Thomas, Reach
   hither thy finger, and behold my hands; and reach hither thy hand, and
   thrust it into my side: and be not faithless, but believing.   28 And
   Thomas answered and said unto him, My Lord and my God.   29 Jesus saith
   unto him, Thomas, because thou hast seen me, thou hast believed:
   blessed are they that have not seen, and yet have believed.   30 And
   many other signs truly did Jesus in the presence of his disciples,
   which are not written in this book:   31 But these are written, that ye
   might believe that Jesus is the Christ, the Son of God; and that
   believing ye might have life through his name.

   We have here an account of another appearance of Christ to his
   disciples, after his resurrection, when Thomas was now with them. And
   concerning this we may observe,

   I. When it was that Christ repeated his visit to his disciples: After
   eight days, that day seven-night after he rose, which must therefore
   be, as that was, the first day of the week.

   1. He deferred his next appearance for some time, to show his disciples
   that he was not risen to such a life as he had formerly lived, to
   converse constantly with them but was as one that belonged to another
   world, and visited this only as angels do, now and then, when there was
   occasion. Where Christ was during these eight days, and the rest of the
   time of his abode on earth, it is folly to enquire, and presumption to
   determine. Wherever he was, no doubt angels ministered unto him. In the
   beginning of his ministry he had been forty days unseen, tempted by the
   evil spirit, Matt. iv. 1, 2. And now in the beginning of his glory he
   was forty days, for the most part unseen, attended by good spirits.

   2. He deferred it so long as seven days. And why so? (1.) That he might
   put a rebuke upon Thomas for his incredulity. He had neglected the
   former meeting of the disciples; and, to teach him to prize those
   seasons of grace better for the future, he cannot have such another
   opportunity for several days. He that slips one tide must stay a good
   while for another. A very melancholy week, we have reason to think
   Thomas had of it, drooping, and in suspense, while the other disciples
   were full of joy; and it was owing to himself and his own folly. (2.)
   That he might try the faith and patience of the rest of the disciples.
   They had gained a great point when they were satisfied that they had
   seen the Lord. Then were the disciples glad; but he would try whether
   they could keep the ground they had got, when they saw no more of him
   for some days. And thus he would gradually wean them from his bodily
   presence, which they had doted and depended too much upon. (3.) That he
   might put an honour upon the first day of the week, and give a plain
   intimation of his will, that it should be observed in his church as the
   Christian sabbath, the weekly day of holy rest and holy convocations.
   That one day in seven should be religiously observed was an appointment
   from the beginning, as old as innocency; and that in the kingdom of the
   Messiah the first day of the week should be that solemn day this was
   indication enough, that Christ on that day once and again met his
   disciples in a religious assembly. It is highly probable that in his
   former appearance to them he appointed them that day seven-night to be
   together again, and promised to meet them; and also that he appeared to
   them every first day of the week, besides other times, during the forty
   days. The religious observance of that day has been thence transmitted
   down to us through every age of the church. This therefore is the day
   which the Lord has made.

   II. Where, and how, Christ made them this visit. It was at Jerusalem,
   for the doors were shut now, as before, for fear of the Jews. There
   they staid, to keep the feast of unleavened bread seven days, which
   expired the day before this; yet they would not set out on their
   journey to Galilee on the first day of the week, because it was the
   Christian sabbath, but staid till the day after. Now observe, 1. That
   Thomas was with them; though he had withdrawn himself once, yet not a
   second time. When we have lost one opportunity, we should give the more
   earnest heed to lay hold on the next, that we may recover our losses.
   It is a good sign if such a loss whet our desires, and a bad sign if it
   cool them. The disciples admitted him among them, and did not insist
   upon his believing the resurrection of Christ, as they did, because as
   yet it was but darkly revealed; they did not receive him to doubtful
   disputation, but bade him welcome to come and see. But observe, Christ
   did not appear to Thomas, for his satisfaction, till he found him in
   society with the rest of his disciples, because he would countenance
   the meetings of Christians and ministers, for there will he be in the
   midst of them. And, besides, he would have all the disciples witnesses
   of the rebuke he gave to Thomas, and yet withal of the tender care he
   had of him. 2. That Christ came in among them, and stood in the midst,
   and they all knew him, for he showed himself now, just as he had shown
   himself before (v. 19), still the same, and no changeling. See the
   condescension of our Lord Jesus. The gates of heaven were ready to be
   opened to him, and there he might have been in the midst of the
   adorations of a world of angels; yet, for the benefit of his church, he
   lingered on earth, and visited the little private meetings of his poor
   disciples, and is in the midst of them. 3. He saluted them all in a
   friendly manner, as he had done before; he said, Peace be unto you.
   This was no vain repetition, but significant of the abundant and
   assured peace which Christ gives, and of the continuance of his
   blessings upon his people, for they fail not, but are new every
   morning, new every meeting.

   III. What passed between Christ and Thomas at this meeting; and that
   only is recorded, though we may suppose he said a great deal to the
   rest of them. Here is,

   1. Christ's gracious condescension to Thomas, v. 27. He singled him out
   from the rest, and applied himself particularly to him: "Reach hither
   thy finger, and, since thou wilt have it so, behold my hands, and
   satisfy thy curiosity to the utmost about the print of the nails; reach
   hither thy hand, and, if nothing less will convince thee, thrust it
   into my side." Here we have, (1.) An implicit rebuke of Thomas's
   incredulity, in the plain reference which is here had to what Thomas
   had said, answering it word for word, for he had heard it, though
   unseen; and one would think that his telling him of it should put him
   to the blush. Note, There is not an unbelieving word on our tongues,
   no, nor thought in our minds, at any time, but it is known to the Lord
   Jesus. Ps. lxxviii. 21. (2.) An express condescension to this weakness,
   which appears in two things:--[1.] That he suffers his wisdom to be
   prescribed to. Great spirits will not be dictated to by their
   inferiors, especially in their acts of grace; yet Christ is pleased
   here to accommodate himself even to Thomas's fancy in a needless thing,
   rather than break with him, and leave him in his unbelief. He will not
   break the bruised reed, but, as a good shepherd, gathers that which was
   driven away, Ezek. xxxiv. 16. We ought thus to bear the infirmities of
   the weak, Rom. xv. 1, 2. [2.] He suffers his wounds to be raked into,
   allows Thomas even to thrust his hand into his side, if then at last he
   would believe. Thus, for the confirmation of our faith, he has
   instituted an ordinance on purpose to keep his death in remembrance,
   though it was an ignominious, shameful death, and one would think
   should rather have been forgotten, and no more said of it; yet, because
   it was such an evidence of his love as would be an encouragement to our
   faith, he appoints the memorial of it to be celebrated. And in that
   ordinance where in we show the Lord's death we are called, as it were,
   to put our finger into the print of the nails. Reach hither thy hand to
   him, who reacheth forth his helping, inviting, giving hand to thee.

   It is an affecting word with which Christ closes up what he had to say
   to Thomas: Be not faithless but believing; me ginou apistos--do not
   thou become an unbeliever; as if he would have been sealed up under
   unbelief, had he not yielded now. This warning is given to us all: Be
   not faithless; for, if we are faithless, we are Christless and
   graceless, hopeless and joyless; let us therefore say, Lord, I believe,
   help thou my unbelief.

   2. Thomas's believing consent to Jesus Christ. He is now ashamed of his
   incredulity, and cries out, My Lord and my God, v. 28. We are not told
   whether he did put his finger into the print of the nails; it should
   seem, he did not, for Christ says (v. 29), Thou hast seen, and
   believed; seeing sufficed. And now faith comes off a conqueror, after a
   struggle with unbelief.

   (1.) Thomas is now fully satisfied of the truth of Christ's
   resurrection--that the same Jesus that was crucified is now alive, and
   this is he. His slowness and backwardness to believe may help to
   strengthen our faith; for hereby it appears that the witnesses of
   Christ's resurrection, who attested it to the world, and pawned their
   lives upon it, were not easy credulous men, but cautious enough, and
   suspended their belief of it till they saw the utmost evidence of it
   they could desire. Thus out of the eater came forth meat.

   (2.) He therefore believed him to be Lord and God, and we are to
   believe him so. [1.] We must believe his deity--that he is God; not a
   man made God, but God made man, as this evangelist had laid down his
   thesis at first, ch. i. 1. The author and head of our holy religion has
   the wisdom, power, sovereignty, and unchangeableness of God, which was
   necessary, because he was to be not only the founder of it, but the
   foundation of it for its constant support, and the fountain of life for
   its supply. [2.] His mediation--that he is Lord, the one Lord, 1 Cor.
   viii. 6; 1 Tim. ii. 5. He is sufficiently authorized, as
   pleni-potentiary, to settle the great concerns that lie between God and
   man, to take up the controversy which would inevitably have been our
   ruin, and to establish the correspondence that was necessary to our
   happiness; see Acts ii. 36; Rom. xiv. 9.

   (3.) He consented to him as his Lord and his God. In faith there must
   be the consent of the will to gospel terms, as well as the assent of
   the understanding to gospel truths. We must accept of Christ to be that
   to us which the Father hath appointed him. My Lord refers to Adonai--my
   foundation and stay; my God to Elohim--my prince and judge. God having
   constituted him the umpire and referee, we must approve the choice, and
   entirely refer ourselves to him. This is the vital act of faith, He is
   mine, Cant. ii. 16.

   (4.) He made an open profession of this, before those that had been the
   witnesses of his unbelieving doubts. He says it to Christ, and, to
   complete the sense, we must read it, Thou art my Lord and my God; or,
   speaking to his brethren, This is my Lord and my God. Do we accept of
   Christ as our Lord God? We must go to him, and tell him so, as David
   (Ps. xvi. 2), deliver the surrender to him as our act and deed, tell
   others so, as those that triumph in our relation to Christ: This is my
   beloved. Thomas speaks with an ardency of affection, as one that took
   hold of Christ with all his might, My Lord and my God.

   3. The judgment of Christ upon the whole (v. 29): "Thomas because thou
   hast seen me, thou hast believed, and it is well thou art brought to it
   at last upon any terms; but blessed are those that have not seen, and
   yet have believed." Here,

   (1.) Christ owns Thomas a believer. Sound and sincere believers, though
   they be slow and weak, shall be graciously accepted of the Lord Jesus.
   Those who have long stood it out, if at last they yield, shall find him
   ready to forgive. No sooner did Thomas consent to Christ than Christ
   gives him the comfort of it, and lets him know that he believes.

   (2.) He upbraids him with his former incredulity. He might well be
   ashamed to think, [1.] That he had been so backward to believe, and
   came so slowly to his own comforts. Those that in sincerity have closed
   with Christ see a great deal of reason to lament that they did not do
   it sooner. [2.] That it was not without much ado that he was brought to
   believe at last: "If thou hadst not seen me alive, thou wouldst not
   have believed;" but if no evidence must be admitted but that of our own
   senses, and we must believe nothing but what we ourselves are
   eye-witnesses of, farewell all commerce and conversation. If this must
   be the only method of proof, how must the world be converted to the
   faith of Christ? He is therefore justly blamed for laying so much
   stress upon this.

   (3.) He commends the faith of those who believe upon easier terms.
   Thomas, as a believer, was truly blessed; but rather blessed are those
   that have not seen. It is not meant of not seeing the objects of faith
   (for these are invisible, Heb. xi. 1; 2 Cor. iv. 18), but the motives
   of faith--Christ's miracles, and especially his resurrection; blessed
   are those that see not these, and yet believe in Christ. This may look,
   either backward, upon the Old-Testament saints, who had not seen the
   things which they saw, and yet believed the promise made unto the
   father, and lived by that faith; or forward, upon those who should
   afterwards believe, the Gentiles, who had never seen Christ in the
   flesh, as the Jews had. This faith is more laudable and praise-worthy
   than theirs who saw and believed; for, [1.] It evidences a better
   temper of mind in those that do believe. Not to see and yet to believe
   argues greater industry in searching after truth, and greater
   ingenuousness of mind in embracing it. He that believes upon that sight
   has his resistance conquered by a sort of violence; but he that
   believes without it, like the Bereans, is more noble. [2.] It is a
   greater instance of the power of divine grace. The less sensible the
   evidence is the more does the work of faith appear to be the Lord's
   doing. Peter is blessed in his faith, because flesh and blood have not
   revealed it to him, Matt. xvi. 17. Flesh and blood contribute more to
   their faith that see and believe, than to theirs who see not and yet
   believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one
   proselyte is more acceptable to God than all the thousands of Israel
   that stood before mount Sinai; for they saw and received the law, but a
   proselyte sees not, and yet receives it."

   IV. The remark which the evangelist makes upon his narrative, like an
   historian drawing towards a conclusion, v. 30, 31. And here,

   1. He assures us that many other things occurred, which were all worthy
   to be recorded, but are not written in the book: many signs. Some refer
   this to all the signs that Jesus did during his whole life, all the
   wondrous words he spoke, and all the wondrous works he did. But it
   seems rather to be confined to the signs he did after his resurrection,
   for these were in the presence of the disciples only, who are here
   spoken of, Acts x. 41. Divers of his appearances are not recorded, as
   appears, 1 Cor. xv. 5-7. See Acts i. 3. Now, (1.) We may here improve
   this general attestation, that there were other signs, many others, for
   the confirmation of our faith; and, being added to the particular
   narratives, they very much strengthen the evidence. Those that recorded
   the resurrection of Christ were not put to fish for evidence, to take
   up such short and scanty proofs as they could find, and make up the
   rest with conjecture. No, they had evidence enough and to spare, and
   more witnesses to produce than they had occasion for. The disciples, in
   whose presence these other signs were done, were to be preachers of
   Christ's resurrection to others, and therefore it was requisite they
   should have proofs of it ex abundanti--in abundance, that they might
   have a strong consolation, who ventured life and all upon it. (2.) We
   need not ask why they were not all written, or why not more than these,
   or others than these; for it is enough for us that so it seemed good to
   the Holy Spirit, by whose inspiration this was given. Had this history
   been a mere human composition, it had been swelled with a multitude of
   depositions and affidavits, to prove the contested truth of Christ's
   resurrection and long argument drawn up for the demonstration of it;
   but, being a divine history, the penmen write with a noble security,
   relating what amounted to a competent proof, sufficient to convince
   those that were willing to be taught and to condemn those that were
   obstinate in their unbelief; and, if this satisfy not, more would not.
   Men produce all they have to say, that they may gain credit; but God
   does not, for he can give faith. Had this history been written for the
   entertainment of the curious, it would have been more copious, or every
   circumstance would have brightened and embellished the story; but it
   was written to bring men to believe, and enough is said to answer that
   intention, whether men will hear or whether they will forbear.

   2. He instructs us in the design of recording what we do find here (v.
   31): "These accounts are given in this and the following chapter, that
   you might believe upon these evidences; that you might believe that
   Jesus is the Christ, the Son of God, declared with power to be so by
   his resurrection."

   (1.) Here is the design of those that wrote the gospel. Some write
   books for their diversion, and publish them for their profit or
   applause, others to oblige the Athenian humour, others to instruct the
   world in arts and sciences for their secular advantage; but the
   evangelists wrote without any view of temporal benefit to themselves or
   others, but to bring men to Christ and heaven, and, in order to this,
   to persuade men to believe; and for this they took the most fitting
   methods, they brought to the world a divine revelation, supported with
   its due evidences.

   (2.) The duty of those that read and hear the gospel. It is their duty
   to believe, to embrace, the doctrine of Christ, and that record given
   concerning him, 1 John v. 11. [1.] We are here told what the great
   gospel truth is which we are to believe--that Jesus is that Christ,
   that Son of God. First, That he is the Christ, the person who, under
   the title of the Messiah, was promised to, and expected by, the
   Old-Testament saints, and who, according to the signification of the
   name, is anointed of God to be a prince and a Saviour. Secondly, That
   he is the Son of God; not only as Mediator (for then he had not been
   greater than Moses, who was a prophet, intercessor, and lawgiver), but
   antecedent to his being the Mediator; for if he had not been a divine
   person, endued with the power of God and entitled to the glory of God,
   he had not been qualified for the undertaking-not fit either to do the
   Redeemer's work or to wear the Redeemer's crown. [2.] What the great
   gospel blessedness is which we are to hope for--That believing we shall
   have life through his name. This is, First, To direct our faith; it
   must have an eye to the life, the crown of life, the tree of life set
   before us. Life through Christ's name, the life proposed in the
   covenant which is made with us in Christ, is what we must propose to
   ourselves as the fulness of our joy and the abundant recompence of all
   our services and sufferings. Secondly, To encourage our faith, and
   invite us to believe. Upon the prospect of some great advantage, men
   will venture far; and greater advantage there cannot be than that which
   is offered by the words of this life, as the gospel is called, Acts v.
   20. It includes both spiritual life, in conformity to God and communion
   with him, and eternal life, in the vision and fruition of him. Both are
   through Christ's name, by his merit and power, and both indefeasibly
   sure to all true believers.
     __________________________________________________________________

J O H N.

  CHAP. XXI.

   The evangelist seemed to have concluded his history with the foregoing
   chapter; but (as St. Paul sometimes in his epistles), new matter
   occurring, he begins again. He had said that there were many other
   signs which Jesus did for the proof of his resurrection. And in this
   chapter he mentions one of these many, which was Christ's appearance to
   some of his disciples at the sea of Tiberias, in which we have an
   account, I. How he discovered himself to them as they were fishing,
   filled their net, and then very familiarly came and dined with them
   upon what they had caught, ver. 1-14. II. What discourse he had with
   Peter after dinner, 1. Concerning himself, ver. 15-19. 2. Concerning
   John, ver. 20-23. III. The solemn conclusion of this gospel, ver. 24,
   25. It is strange that any should suppose that this chapter was added
   by some other hand, when it is expressly said (ver. 24) that the
   disciple whom Jesus loved is he which testifieth of these things.

Christ with His Disciples.

   1 After these things Jesus showed himself again to the disciples at the
   sea of Tiberias; and on this wise showed he himself.   2 There were
   together Simon Peter, and Thomas called Didymus, and Nathanael of Cana
   in Galilee, and the sons of Zebedee, and two other of his disciples.
   3 Simon Peter saith unto them, I go a fishing. They say unto him, We
   also go with thee. They went forth, and entered into a ship
   immediately; and that night they caught nothing.   4 But when the
   morning was now come, Jesus stood on the shore: but the disciples knew
   not that it was Jesus.   5 Then Jesus saith unto them, Children, have
   ye any meat? They answered him, No.   6 And he said unto them, Cast the
   net on the right side of the ship, and ye shall find. They cast
   therefore, and now they were not able to draw it for the multitude of
   fishes.   7 Therefore that disciple whom Jesus loved saith unto Peter,
   It is the Lord. Now when Simon Peter heard that it was the Lord, he
   girt his fisher's coat unto him, (for he was naked,) and did cast
   himself into the sea.   8 And the other disciples came in a little
   ship; (for they were not far from land, but as it were two hundred
   cubits,) dragging the net with fishes.   9 As soon then as they were
   come to land, they saw a fire of coals there, and fish laid thereon,
   and bread.   10 Jesus saith unto them, Bring of the fish which ye have
   now caught.   11 Simon Peter went up, and drew the net to land full of
   great fishes, a hundred and fifty and three: and for all there were so
   many, yet was not the net broken.   12 Jesus saith unto them, Come and
   dine. And none of the disciples durst ask him, Who art thou? knowing
   that it was the Lord.   13 Jesus then cometh, and taketh bread, and
   giveth them, and fish likewise.   14 This is now the third time that
   Jesus showed himself to his disciples, after that he was risen from the
   dead.

   We have here an account of Christ's appearance to his disciples at the
   sea of Tiberias. Now, 1. Let us compare this appearance with those that
   went before, In those Christ showed himself to his disciples when they
   were met in a solemn assembly (it should seem, for religious worship)
   upon a Lord's day, and when they were all together, perhaps expecting
   his appearing; but in this he showed himself to some of them
   occasionally, upon a week-day, when they were fishing, and little
   thought of it. Christ has many ways of making himself known to his
   people usually in his ordinances, but sometimes by his Spirit he visits
   them when they are employed in common business, as the shepherds who
   were keeping their flocks by night (Luke ii. 8), even so here also,
   Gen. xvi. 13. 2. Let us compare it with that which followed at the
   mountain in Galilee, where Christ had appointed them to meet him, Matt.
   xxviii. 16. Thitherward they moved as soon as the days of unleavened
   bread were over, and disposed of themselves as they saw fit, till the
   time fixed for this interview, or general rendezvous. Now this
   appearance was while they were waiting for that, that they might not be
   weary of waiting. Christ is often better than his word, but never
   worse, often anticipates and outdoes the believing expectations of his
   people, but never disappoints them. As to the particulars of the story,
   we may observe,

   I. Who they were to whom Christ now showed himself (v. 2): not to all
   the twelve, but to seven of them only. Nathanael is mentioned as one of
   them, whom we have not met with since, ch. i. But some think he was the
   same with Bartholomew, one of the twelve. The two not named are
   supposed to be Philip of Bethsaida and Andrew of Capernaum. Observe
   here, 1. It is good for the disciples of Christ to be much together;
   not only in solemn religious assemblies, but in common conversation,
   and about common business. Good Christians should by this means both
   testify and increase their affection to, and delight in, each other,
   and edify one another both by discourse and example. 2. Christ chose to
   manifest himself to them when they were together; not only to
   countenance Christian society, but that they might be joint witnesses
   of the same matter of fact, and so might corroborate one another's
   testimony. Here were seven together to attest this, on which some
   observe that the Roman law required seven witnesses to a testament. 3.
   Thomas was one of them, and is named next to Peter, as if he now kept
   closer to the meetings of the apostles than ever. It is well if losses
   by our neglects make us more careful afterwards not to let
   opportunities slip.

   II. How they were employed, v. 3. Observe,

   1. Their agreement to go a fishing. They knew not well what to do with
   themselves. For my part, says Peter, I will go a fishing; We will go
   with thee then, say they, for we will keep together. Though commonly
   two of a trade cannot agree, yet they could. Some think they did amiss
   in returning to their boats and nets, which they had left; but then
   Christ would not have countenanced them in it with a visit. It was
   rather commendable in them; for they did it, (1.) To redeem time, and
   not be idle. They were not yet appointed to preach the resurrection of
   Christ. Their commission was in the drawing, but not perfected. The
   hour for entering upon action was to come. It is probable that their
   Master had directed them to say nothing of his resurrection till after
   his ascension, nay, not till after the pouring out of the Spirit, and
   then they were to begin at Jerusalem. Now, in the mean time, rather
   than do nothing, they would go a fishing; not for recreation, but for
   business. It is an instance of their humility. Though they were
   advanced to be sent of Christ, as he was of the Father, yet they did
   not take state upon them, but remembered the rock out of which they
   were hewn. It is an instance likewise of their industry, and bespeaks
   them good husbands of their time. While they were waiting, they would
   not be idling. Those who would give an account of their time with joy
   should contrive to fill up the vacancies of it, to gather up the
   fragments of it. (2.) That they might help to maintain themselves and
   not be burdensome to any. While their Master was with them those who
   ministered to him were kind to them; but now that the bridegroom was
   taken from them they must fast in those days, and therefore their own
   hands, as Paul's, must minister to their necessities and for this
   reason Christ asked them, Have you any meat? This teaches us with
   quietness to work and eat our own bread.

   2. Their disappointment in their fishing. That night they caught
   nothing, though, it is probable, they toiled all night, as Luke v. 5.
   See the vanity of this world; the hand of the diligent often returns
   empty. Even good men may come short of desired success in their honest
   undertakings. We may be in the way of our duty, and yet not prosper.
   Providence so ordered it that all that night they should catch nothing,
   that the miraculous draught of fishes in the morning might be the more
   wonderful and the more acceptable. In those disappointments which to us
   are very grievous God has often designs that are very gracious. Man has
   indeed a dominion over the fish of the sea, but they are not always at
   his beck; God only knows the paths of the sea, and commands that which
   passeth through them.

   III. After what manner Christ made himself known to them. It is said
   (v. 1), He showed himself. His body, though a true and real body, was
   raised, as ours will be, a spiritual body, and so was visible only when
   he himself was pleased to make it so; or, rather, came and removed so
   quickly that it was here or there in an instant, in a moment, in the
   twinkling of an eye. Four things are observable in the appearance of
   Christ to them:--

   1. He showed himself to them seasonably (v. 4): When the morning was
   now come, after a fruitless night's toil, Jesus stood on the shore.
   Christ's time of making himself known to his people is when they are
   most at a loss. When they think they have lost themselves, he will let
   them know that they have not lost him. Weeping may endure for a night;
   but joy comes, if Christ comes, in the morning. Christ appeared to
   them, not walking upon the water, because, being risen from the dead,
   he was not to be with them as he had been; but standing upon the shore,
   because now they were to make towards him. Some of the ancients put
   this significancy upon it, that Christ, having finished his work, was
   got through a stormy sea, a sea of blood, to a safe and quiet shore,
   where he stood in triumph; but the disciples, having their work before
   them, were yet at sea, in toil and peril. It is a comfort to us, when
   our passage is rough and stormy, that our Master is at shore, and we
   are hastening to him.

   2. He showed himself to them gradually. The disciples, though they had
   been intimately acquainted with him, knew not, all at once, that it was
   Jesus. Little expecting to see him there, and not looking intently upon
   him, they took him for some common person waiting the arrival of their
   boat, to buy their fish. Note, Christ is often nearer to us than we
   think he is, and so we shall find afterwards, to our comfort.

   3. He showed himself to them by an instance of his pity, v. 5. He
   called to them, Children, paidia--"Lads, have you any meat? Have you
   caught any fish?" Here, (1.) The compellation is very familiar; he
   speaks unto them as unto his sons, with the care and tenderness of a
   father: Children. Though he had now entered upon his exalted state, he
   spoke to his disciples with as much kindness and affection as ever.
   They were not children in age, but they were his children, the children
   which God had given him. (2.) The question is very kind: Have you any
   meat? He asks as a tender father concerning his children whether they
   be provided with that which is fit for them, that if they be not, he
   may take care for their supply. Note, The Lord is for the body, 1 Cor.
   vi. 13. Christ takes cognizance of the temporal wants of his people,
   and has promised them not only grace sufficient, but food convenient.
   Verily they shall be fed, Ps. xxvii. 3. Christ looks into the cottages
   of the poor, and asks, Children, have you any meat? thereby inviting
   them to open their case before him, and by the prayer of faith to make
   their requests known to him: and then let them be careful for nothing;
   for Christ takes care of them, takes care for them. Christ has herein
   set us an example of compassionate concern for our brethren. There are
   many poor householders disabled for labour, or disappointed in it, that
   are reduced to straits, whom the rich should enquire after thus, Have
   you any meat? For the most necessitous are commonly the least
   clamorous. To this question the disciples gave a short answer, and,
   some think, with an air of discontent and peevishness. They said, No;
   not giving him any such friendly and respectful title as he had given
   them. So short do the best come in their returns of love to the Lord
   Jesus. Christ put the question to them, not because he did not know
   their wants, but because he would know them from them. Those that would
   have supplies from Christ must own themselves empty and needy.

   4. He showed himself to them by an instance of his power; and this
   perfected the discovery (v. 6): he ordered them to cast the net on the
   right side of the ship, the contrary side to what they had been casting
   it on; and then they, who were going home empty-handed, were enriched
   with a great draught of fishes. Here we have, (1.) The orders Christ
   gave them, and the promise annexed to those orders: Cast the net there
   in such a place, and you shall find. He from whom nothing is hid, no,
   not the inhabitants under the waters (Job xxvi. 5), knew on what side
   of the ship the shoal of fishes was, and to that side he directs them.
   Note, Divine providence extends itself to things most minute and
   contingent; and they are happy that know how to take hints thence in
   the conduct of their affairs, and acknowledge it in all their ways.
   (2.) Their obedience of these orders, and the good success of it. As
   yet they knew not that it was Jesus; however, they were willing to be
   advised by any body, and did not bid this supposed stranger mind his
   own business and not meddle with theirs, but took his counsel; in being
   thus observant of strangers, they were obedient to their Master
   unawares. And it sped wonderfully well; now they had a draught that
   paid them for all their pains. Note, Those that are humble, diligent,
   and patient (though their labours may be crossed) shall be crowned;
   they sometimes live to see their affairs take a happy turn, after many
   struggles and fruitless attempts. There is nothing lost by observing
   Christ's orders. Those are likely to speed well that follow the rule of
   the word, the guidances of the Spirit, and the intimations of
   Providence; for this is casting the net on the right side of the ship.
   Now the draught of fishes may be considered, [1.] As a miracle in
   itself: and so it was designed to prove that Jesus Christ was raised in
   power, though sown in weakness, and that all things were put under his
   feet, the fishes of the sea not excepted. Christ manifests himself to
   his people by doing that for them which none else can do, and things
   which they looked not for. [2.] As a mercy to them; for the seasonable
   and abundant supply of their necessities. When their ingenuity and
   industry failed them, the power of Christ came in opportunely for their
   relief; for he would take care that those who had left all for him
   should not want any good thing. When we are most at a loss,
   Jehovah--jireh. [3.] As the memorial of a former mercy, with which
   Christ had formerly recompensed Peter for the loan of his boat, Luke v.
   4, &c. This miracle nearly resembled that, and could not but put Peter
   in mind of it, which helped him to improve this; for both that and this
   affected him much, as meeting him in his own element, in his own
   employment. Latter favours are designed to bring to mind former
   favours, that eaten bread may not be forgotten. [4.] As a mystery, and
   very significant of that work to which Christ was now with an enlarged
   commission sending them forth. The prophets had been fishing for souls,
   and caught nothing, or very little; but the apostles, who let down the
   net at Christ's word, had wonderful success. Many were the children of
   the desolate, Gal. iv. 27. They themselves, in pursuance of their
   former mission, when they were first made fishers of men, had had small
   success in comparison with what they should now have. When, soon after
   this, three thousand were converted in one day, then the net was cast
   on the right side of the ship. It is an encouragement to Christ's
   ministers to continue their diligence in their work. One happy draught,
   at length, may be sufficient to repay many years of toil at the gospel
   net.

   IV. How the disciples received this discovery which Christ made of
   himself, v. 7, 8, where we find,

   1. That John was the most intelligent and quick-sighted disciple. He
   whom Jesus loved was the first that said, It is the Lord; for those
   whom Christ loves he will in a special manner manifest himself to: his
   secret is with his favourites. John had adhered more closely to his
   Master in his sufferings than any of them: and therefore he has a
   clearer eye and a more discerning judgment than any of them, in
   recompence for his constancy. When John was himself aware that it was
   the Lord, he communicated his knowledge to those with him; for this
   dispensation of the Spirit is given to every one to profit withal.
   Those that know Christ themselves should endeavor to bring others
   acquainted with him; we need not engross him, there is enough in him
   for us all. John tells Peter particularly his thoughts, that it was the
   Lord, knowing he would be glad to see him above any of them. Though
   Peter had denied his Master, yet, having repented, and being taken into
   the communion of the disciples again, they were as free and familiar
   with him as ever.

   2. That Peter was the most zealous and warm-hearted disciple; for as
   soon as he heard it was the Lord (for which he took John's word) the
   ship could not hold him, nor could he stay till the bringing of it to
   shore, but into the sea he throws himself presently, that he might come
   first to Christ. (1.) He showed his respect to Christ by girding his
   fisher's coat about him that he might appear before his Master in the
   best clothes he had, and to rudely rush into his presence, stripped as
   he was to his waistcoat and drawers, because the work he was about was
   toilsome, and he was resolved to take pains in it. Perhaps the fisher's
   coat was made of leather, or oil-cloth, and would keep out wet; and he
   girt it to him that he might make the best of his way through the water
   to Christ, as he used to do after his nets, when he was intent upon his
   fishing. (2.) He showed the strength of his affection to Christ, and
   his earnest desire to be with him, by casting himself into the sea; and
   either wading or swimming to shore, to come to him. When he walked upon
   the water to Christ (Matt. xiv. 28, 29), it was said, He came down out
   of the ship deliberately; but here it is said, He cast himself into the
   sea with precipitation; sink or swim, he would show his good-will and
   aim to be with Jesus. "If Christ suffer me," thinks he, "to drown, and
   come short of him, it is but what I deserve for denying him." Peter had
   had much forgiven, and made it appear he loved much by his willingness
   to run hazards, and undergo hardships, to come to him. Those that have
   been with Jesus will be willing to swim through a stormy sea, a sea of
   blood, to come to him. And it is a laudable contention amongst Christ's
   disciples to strive who shall be first with him.

   3. That the rest of the disciples were careful and honest hearted.
   Though they were not in such a transport of zeal as to throw themselves
   into the sea, like Peter, yet they hastened in the boat to the shore,
   and made the best of their way (v. 8): The other disciples, and John
   with them, who had first discovered that it was Christ, came slowly,
   yet they came to Christ. Now here we may observe, (1.) How variously
   God dispenses his gifts. Some excel, as Peter and John; are very
   eminent in gifts and graces, and are thereby distinguished from their
   brethren; others are but ordinary disciples, that mind their duty, and
   are faithful to him, but do nothing to make themselves remarkable; and
   yet both the one and the other, the eminent and the obscure, shall sit
   down together with Christ in glory; nay, and perhaps the last shall be
   first. Of those that do excel, some, like John, are eminently
   contemplative, have great gifts of knowledge, and serve the church with
   them; others, like Peter, are eminently active and courageous, are
   strong, and do exploits, and are thus very serviceable to their
   generation. Some are useful as the church's eyes, others as the
   church's hands, and all for the good of the body. (2.) What a great
   deal of difference there may be between some good people and others in
   the way of their honouring Christ, and yet both accepted of him. Some
   serve Christ more in acts of devotion, and extraordinary expressions of
   a religious zeal; and they do well, to the Lord they do it. Peter ought
   not to be censured for casting himself into the sea, but commended for
   his zeal and the strength of his affection; and so must those be who,
   in love to Christ, quit the world, with Mary, to sit at his feet. But
   others serve Christ more in the affairs of the world. They continue in
   that ship, drag the net, and bring the fish to shore, as the other
   disciples here; and such ought not to be censured as worldly, for they,
   in their place, are as truly serving Christ as the other, even in
   serving tables. If all the disciples had done as Peter did, what had
   become of their fish and their nets? And yet if Peter had done as they
   did we had wanted this instance of holy zeal. Christ was well pleased
   with both, and so must we be. (3.) That there are several ways of
   bringing Christ's disciples to shore to him from off the sea of this
   world. Some are brought to him by a violent death, as the martyrs, who
   threw themselves into the sea, in their zeal for Christ; others are
   brought to him by a natural death, dragging the net, which is less
   terrible; but both meet at length on the safe and quiet shore with
   Christ.

   V. What entertainment the Lord Jesus gave them when they came ashore.

   1. He had provision ready for them. When they came to land, wet and
   cold, weary and hungry, they found a good fire there to warm them and
   dry them, and fish and bread, competent provision for a good meal. (1.)
   We need not be curious in enquiring whence this fire, and fish, and
   bread, came, any more than whence the meat came which the ravens
   brought to Elijah. He that could multiply the loaves and fishes that
   were could make new ones if he pleased, or turn stones into bread, or
   send his angels to fetch it, where he knew it was to be had. It is
   uncertain whether this provision was made ready in the open air, or in
   some fisher's cabin or hut upon the shore; but here was nothing stately
   or delicate. We should be content with mean things, for Christ was.
   (2.) We may be comforted in this instance of Christ's care of his
   disciples; he has wherewith to supply all our wants, and knows what
   things we have need of. He kindly provided for those fishermen, when
   they came weary from their work; for verily those shall be fed who
   trust in the Lord and do good. It is encouraging to Christ's ministers,
   whom he hath made fishers of men, that they may depend upon him who
   employs them to provide for them; and if they should miss of
   encouragement in this world, should be reduced as Paul was to hunger,
   and thirst, and fastings often, let them content themselves with what
   they have here; they have better things in reserve, and shall eat and
   drink with Christ at his table in his kingdom, Luke xxii. 30. Awhile
   ago, the disciples had entertained Christ with a broiled fish (Luke
   xxiv. 42), and now, as a friend, he returned their kindness, and
   entertained them with one; nay, in the draught of fishes, he repaid
   them more than a hundred fold.

   2. He called for some of that which they had caught, and they produced
   it, v. 10, 11. Observe here,

   (1.) The command Christ gave them to bring their draught of fish to
   shore: "Bring of the fish hither, which you have now caught, and let us
   have some of them;" not as if he needed it; and could not make up a
   dinner for them without it; but, [1.] He would have them eat the labour
   of their hands, Ps. cxxviii. 2. What is got by God's blessing on our
   own industry and honest labour, if withal God give us power to eat of
   it, and enjoy good in our labour, hath a peculiar sweetness in it. It
   is said of the slothful man that he roasteth not that which he took in
   hunting; he cannot find in his heart to dress what he has been at the
   pains to take, Prov. xii. 27. But Christ would hereby teach us to use
   what we have. [2.] He would have them taste the gifts of his miraculous
   bounty, that they might be witnesses both of his power and of his
   goodness. The benefits Christ bestows upon us are not to be buried and
   laid up, but to be used and laid out. [3.] He would give a specimen of
   the spiritual entertainment he has for all believers, which, in this
   respect, is most free and familiar--that he sups with them, and they
   with him; their graces are pleasing to him, and his comforts are so to
   them; what he works in them he accepts from them. [4.] Ministers, who
   are fishers of men, must bring all they catch to their Master, for on
   him their success depends.

   (2.) Their obedience to this command, v. 11. It was said (v. 6), They
   were not able to draw the net to shore, for the multitude of fishes;
   that is, they found it difficult, it was more than they could well do;
   but he that bade them bring it to shore made it easy. Thus the fishers
   of men, when they have enclosed souls in the gospel net, cannot bring
   them to shore, cannot carry on and complete the good work begun,
   without the continued influence of the divine grace. If he that helped
   us to catch them, when without his help we should have caught nothing,
   do not help us to keep them, and draw them to land, by building them up
   in their most holy faith, we shall lose them at last, 1 Cor. iii. 7.
   Observe, [1.] Who it was that was most active in landing the fishes: it
   was Peter, who, as in the former instance (v. 7), had shown a more
   zealous affection to his Master's person than any of them, so in this
   he showed a more ready obedience to his Master's command; but all that
   are faithful are not alike forward. [2.] The number of the fishes that
   were caught. They had the curiosity to count them, and perhaps it was
   in order to the making of a dividend; they were in all a hundred and
   fifty three, and all great fishes. These were many more than they
   needed for their present supply, but they might sell them, and the
   money would serve to bear their charges back to Jerusalem, whither they
   were shortly to return. [3.] A further instance of Christ's care of
   them, to increase both the miracle and the mercy: For all there were so
   many, and great fishes too, yet was not the net broken; so that they
   lost none of their fish, nor damaged their net. It was said (Luke v.
   6), Their net broke. Perhaps this was a borrowed net, for they had long
   since left their own; and, if so, Christ would teach us to take care of
   what we have borrowed, as much as if it were our own. It was well that
   their net did not break, for they had not now the leisure they had
   formerly had to mend their nets. The net of the gospel has enclosed
   multitudes, three thousand in one day, and yet is not broken; it is
   still as mighty as ever to bring souls to God.

   3. He invited them to dinner. Observing them to keep their distance and
   that they were afraid to ask him, Who art thou? because they knew it
   was their Lord, he called to them very familiarly, Come, and dine.

   (1.) See here how free Christ was with his disciples; he treated them
   as friends; he did not say, Come, and wait, Come, and attend me, but
   Come, and dine; not, Go dine by yourselves, as servants are appointed
   to do, but Come, and dine with me. This kind invitation may be alluded
   to, to illustrate, [1.] The call Christ gives his disciples into
   communion with him in grace here. All things are now ready; Come, and
   dine. Christ is a feast; come, dine upon him; his flesh is meat indeed,
   his blood drink indeed. Christ is a friend; come, dine with him, he
   will bid you welcome, Cant. v. 1. [2.] The call he will give into the
   fruition of him in glory hereafter: Come, ye blessed of my Father;
   come, and sit down with Abraham, and Isaac, and Jacob. Christ has
   wherewithal to dine all his friends and followers; there is room and
   provision enough for them all.

   (2.) See how reverent the disciples were before Christ. They were
   somewhat shy of using the freedom he invited them to, and, by his
   courting them to their meat, it should seem that they stood pausing.
   Being to eat with a ruler, such a ruler, they consider diligently what
   is before them. None of them durst ask him, Who art thou? Either, [1.]
   Because they would not be so bold with him. Though perhaps he appeared
   now in something of a disguise at first, as to the two disciples when
   their eyes were holden that they should not know him, yet they had very
   good reason to think it was he, and could be no other. Or, [2.] Because
   they would not so far betray their own folly. When he had given them
   this instance of his power and goodness, they must be stupid indeed if
   they questioned whether it was he or no. When God, in his providence,
   has given us sensible proofs of his care for our bodies, and has given
   us, in his grace, manifest proofs of his good-will to our souls, and
   good work upon them, we should be ashamed of our distrusts, and not
   dare to question that which he has left us no room to question.
   Groundless doubts must be stifled, and not started.

   4. He carved for them, as the master of the feast, v. 13. Observing
   them to be still shy and timorous, he comes, and takes bread himself,
   and gives them, some to each of them, and fish likewise. No doubt he
   craved a blessing and gave thanks (as Luke xxiv. 30), but, it being his
   known and constant practice, it did not need to be mentioned. (1.) The
   entertainment here was but ordinary; it was only a fish-dinner, and
   coarsely dressed; here was nothing pompous, nothing curious; plentiful
   indeed, but plain and homely. Hunger is the best sauce. Christ, though
   he entered upon his exalted state, showed himself alive by eating, not
   showed himself a prince by feasting. Those that could not content
   themselves with bread and fish, unless they had sauce and wine, would
   scarcely have found in their hearts to dine with Christ himself here.
   (2.) Christ himself began. Though, perhaps, having a glorified body, he
   needed not eat, yet he would show that he had a true body, which was
   capable of eating. The apostles produced this as one proof of his
   resurrection, that they had eaten and drank with him, Acts x. 41. (3.)
   He gave the meat about to all his guests. He not only provided it for
   them, and invited them to it, but he himself divided it among them, and
   put it into their hands. Thus to him we owe the application, as well as
   the purchase, of the benefits of redemption. He gives us power to eat
   of them.

   The evangelist leaves them at dinner, and makes this remark (v. 14):
   This is now the third time that Jesus showed himself alive to his
   disciples, or the greater part of them. This is the third day; so some.
   On the day he rose he appeared five times; the second day was that day
   seven-night; and this was the third. Or this was his third appearance
   to any considerable number of his disciples together; though he had
   appeared to Mary, to the women, to the two disciples, and to Cephas,
   yet he had but twice before this appeared to any company of them
   together. This is taken notice of, [1.] For confirming the truth of his
   resurrection; the vision was doubled, was trebled, for the thing was
   certain. Those who believed not the first sign would be brought to
   believe the voice of the latter signs. [2.] As an instance of Christ's
   continued kindness to his disciples; once, and again, and a third time,
   he visited them. It is good to keep account of Christ's gracious
   visits; for he keeps account of them, and they will be remembered
   against us if we walk unworthily of them, as they were against Solomon,
   when he was reminded that the Lord God of Israel had appeared unto him
   twice. This is now the third; have we made a due improvement of the
   first and second? See 2 Cor. xii. 14. This is the third, perhaps it may
   be the last.

Christ's Discourse with Peter.

   15 So when they had dined, Jesus saith to Simon Peter, Simon, son of
   Jonas, lovest thou me more than these? He saith unto him, Yea, Lord;
   thou knowest that I love thee. He saith unto him, Feed my lambs.   16
   He saith to him again the second time, Simon, son of Jonas, lovest thou
   me? He saith unto him, Yea, Lord; thou knowest that I love thee. He
   saith unto him, Feed my sheep.   17 He saith unto him the third time,
   Simon, son of Jonas, lovest thou me? Peter was grieved because he said
   unto him the third time, Lovest thou me? And he said unto him, Lord,
   thou knowest all things; thou knowest that I love thee. Jesus saith
   unto him, Feed my sheep.   18 Verily, verily, I say unto thee, When
   thou wast young, thou girdedst thyself, and walkedst whither thou
   wouldest: but when thou shalt be old, thou shalt stretch forth thy
   hands, and another shall gird thee, and carry thee whither thou
   wouldest not.   19 This spake he, signifying by what death he should
   glorify God. And when he had spoken this, he saith unto him, Follow me.

   We have here Christ's discourse with Peter after dinner, so much of it
   as relates to himself, in which,

   I. He examines his love to him, and gives him a charge concerning his
   flock, v. 15-17. Observe,

   1. When Christ entered into this discourse with Peter.--It was after
   they had dined: they had all eaten, and were filled, and, it is
   probable, were entertained with such edifying discourse as our Lord
   Jesus used to make his table-talk. Christ foresaw that what he had to
   say to Peter would give him some uneasiness, and therefore would not
   say it till they had dined, because he would not spoil his dinner.
   Peter was conscious to himself that he had incurred his Master's
   displeasure, and could expect no other than to be upbraided with his
   treachery and ingratitude. "Was this thy kindness to thy friend? Did
   not I tell thee what a coward thou wouldest prove?" Nay, he might
   justly expect to be struck out of the roll of the disciples, and to be
   expelled the sacred college. Twice, if not thrice, he had seen his
   Master since his resurrection, and he said not a word to him of it. We
   may suppose Peter full of doubts upon what terms he stood with his
   Master; sometimes hoping the best, because he had received favour from
   him in common with the rest; yet not without some fears, lest the
   chiding would come at last that would pay for all. But now, at length,
   his Master put him out of his pain, said what he had to say to him, and
   confirmed him in his place as an apostle. He did not tell him of his
   fault hastily, but deferred it for some time; did not tell him of it
   unseasonably, to disturb the company at dinner, but when they had dined
   together, in token of reconciliation, then discoursed he with him about
   it, not as with a criminal, but as with a friend. Peter had reproached
   himself for it, and therefore Christ did not reproach him for it, nor
   tell him of it directly, but only by a tacit intimation; and, being
   satisfied in his sincerity, the offence was not only forgiven, but
   forgotten; and Christ let him know that he was as dear to him as ever.
   Herein he has given us an encouraging instance of his tenderness
   towards penitents, and has taught us, in like manner, to restore such
   as are fallen with a spirit of meekness.

   2. What was the discourse itself. Here was the same question three
   times asked, the same answer three times returned, and the same reply
   three times given, with very little variation, and yet no vain
   repetition. The same thing was repeated by our Saviour, in speaking it,
   the more to affect Peter, and the other disciples that were present; it
   is repeated by the evangelist, in writing it, the more to affect us,
   and all that read it.

   (1.) Three times Christ asks Peter whether he loves him or no. The
   first time the question is, Simon, son of Jonas, lovest thou me more
   than these? Observe,

   [1.] How he calls him: Simon, son of Jonas. He speaks to him by name,
   the more to affect him, as Luke xxii. 31. Simon, Simon. He does not
   call him Cephas, nor Peter, the name he had given him (for he had lost
   the credit of his strength and stability, which those names signified),
   but his original name, Simon. Yet he gives him no hard language, does
   not call him out of his name, though he deserved it; but as he had
   called him when he pronounced him blessed, Simon Bar-jona, Matt. xvi.
   17. He calls him son of Jonas (or John or Johanan), to remind him of
   his extraction, how mean it was, and unworthy the honour to which he
   was advanced.

   [2.] How he catechises him: Lovest thou me more than these?

   First, Lovest thou me? If we would try whether we are Christ's
   disciples indeed, this must be the enquiry, Do we love him? But there
   was a special reason why Christ put in now to Peter. 1. His fall had
   given occasion to doubt of his love: "Peter, I have cause to suspect
   thy love; for if thou hadst loved me thou wouldst not have been ashamed
   and afraid to own me in my sufferings. How canst thou say thou lovest
   me, when thy heart was not with me?" Note, We must not reckon it an
   affront to have our sincerity questioned, when we ourselves have done
   that which makes it questionable; after a shaking fall, we must take
   heed of settling too soon, lest we settle upon a wrong bottom. The
   question is affecting; he does not ask, "Dost thou fear me? Dost thou
   honour me? Dost thou admire me?" but, "Dost thou love me? Give but
   proof of this, and the affront shall be passed by, and no more said of
   it." Peter had professed himself a penitent, witness his tears, and his
   return to the society of the disciples; he was now upon his probation
   as a penitent; but the question is not, "Simon, how much hast thou
   wept? how often hast thou fasted, and afflicted thy soul?" but, Dost
   thou love me? It is this that will make the other expressions of
   repentance acceptable. The great thing Christ eyes in penitents is
   their eyeing him in their repentance. Much is forgiven her, not because
   she wept much, but because she loved much. 2. His function would give
   occasion for the exercise of his love. Before Christ would commit his
   sheep to his care, he asked him, Lovest thou me? Christ has such a
   tender regard to his flock that he will not trust it with any but those
   that love him, and therefore will love all that are his for his sake.
   Those that do not truly love Christ will never truly love the souls of
   men, or will naturally care for their state as they should; nor will
   that minister love his work that does not love his Master. Nothing but
   the love of Christ will constrain ministers to go cheerfully through
   the difficulties and discouragements they meet with in their work, 2
   Cor. v. 13, 14. But this love will make their work easy, and them in
   good earnest in it.

   Secondly, Lovest thou me more than these? pleion touton. 1. "Lovest
   thou me more than thou lovest these, more than thou lovest these
   persons?" Dost thou love me more than thou dost James or John, thy
   intimate friends, or Andrew, thy own brother and companion: Those do
   not love Christ aright that do not love him better than the best friend
   they have in the world, and make it to appear whenever they stand in
   comparison or in competition. Or, "more than thou lovest these things,
   these boats and nets--more than all the pleasure of fishing, which some
   make a recreation of--more than the gain of fishing, which others make
   a calling of." Those only love Christ indeed that love him better than
   all the delights of sense and all the profits of this world. "Lovest
   thou me more than thou lovest these occupations thou art now employed
   in? If so, leave them, to employ thyself wholly in feeding my flock."
   So Dr. Whitby. 2. "Lovest thou me more than these love me, more than
   any of the rest of the disciples love me?" And then the question is
   intended to upbraid him with his vain-glorious boast, Though all men
   should deny thee, yet will not I. "Art thou still of the same mind?"
   Or, to intimate to him that he had now more reason to love him than any
   of them had, for more had been forgiven to him than to any of them, as
   much as his sin in denying Christ was greater than theirs in forsaking
   him. Tell me therefore which of them will love him most? Luke vii. 42.
   Note, We should all study to excel in our love to Christ. It is no
   breach of the peace to strive which shall love Christ best; nor any
   breach of good manners to go before others in this love.

   Thirdly, The second and third time that Christ put this question, 1. He
   left out the comparison more than these, because Peter, in his answer,
   modestly left it out, not willing to compare himself with his brethren,
   much less to prefer himself before them. Though we cannot say, We love
   Christ more than others do, yet we shall be accepted if we can say, We
   love him indeed. 2. In the last he altered the word, as it is in the
   original. In the first two enquiries, the original word is Agapas
   me--Dost thou retain a kindness for me? In answer to which Peter uses
   another word, more emphatic, Philo se--I love thee dearly. In putting
   the question the last time, Christ uses that word: And dost thou indeed
   love me dearly?

   (2.) Three times Peter returns the same answer to Christ: Yea, Lord,
   thou knowest that I love thee. Observe, [1.] Peter does not pretend to
   love Christ more than the rest of the disciples did. He is now ashamed
   of that rash word of his, Though all men deny thee, yet will not I; and
   he had reason to be ashamed of it. Note, Though we must aim to be
   better than others, yet we must, in lowliness of mind, esteem others
   better than ourselves; for we know more evil of ourselves than we do of
   any of our brethren. [2.] Yet he professes again and again that he
   loves Christ: "Yea, Lord, surely I love thee; I were unworthy to live
   if I did not." He had a high esteem and value for him, a grateful sense
   of his kindness, and was entirely devoted to his honour and interest;
   his desire was towards him, as one he was undone without; and his
   delight in him, as one he should be unspeakably happy in. This amounts
   to a profession of repentance for his sin, for it grieves us to have
   affronted one we love; and to a promise of adherence to him for the
   future Lord, I love thee, and will never leave thee. Christ prayed that
   his faith might not fail (Luke xxii. 32), and, because his faith did
   not fail, his love did not; for faith will work by love. Peter had
   forfeited his claim of relation to Christ. He was now to be
   re-admitted, upon his repentance. Christ puts his trial upon this
   issue: Dost thou love me? And Peter joins issue upon it: Lord, I love
   thee. Note, Those who can truly say, through grace, that they love
   Jesus Christ, may take the comfort of their interest in him,
   notwithstanding their daily infirmities. [3.] He appeals to Christ
   himself for the proof of it: Thou knowest that I love thee; and the
   third time yet more emphatically: Thou knowest all things, thou knowest
   that I love thee. He does not vouch his fellow-disciples to witness for
   him--they might be deceived in him; nor does he think his own word
   might be taken--the credit of that was destroyed already; but he calls
   Christ himself to witness, First, Peter was sure that Christ knew all
   things, and particularly that he knew the heart, and was a discerner of
   the thoughts and intents of it, ch. xvi. 30. Secondly, Peter was
   satisfied of this, that Christ, who knew all things, knew the sincerity
   of his love to him, and would be ready to attest it in his favour. It
   is a terror to a hypocrite to think that Christ knows all things; for
   the divine omniscience will be a witness against him. But it is a
   comfort to a sincere Christian that he has that to appeal to: My
   witness is in heaven, my record is on high. Christ knows us better than
   we know ourselves. Though we know not our own uprightness, he knows it.
   [4.] He was grieved when Christ asked him the third time, Lovest thou
   me? v. 17. First, Because it put him in mind of his threefold denial of
   Christ, and was plainly designed to do so; and when he thought thereon
   he wept. Every remembrance of past sins, even pardoned sins, renews the
   sorrow of a true penitent. Thou shalt be ashamed, when I am pacified
   towards thee. Secondly, Because it put him in fear lest his Master
   foresaw some further miscarriage of his, which would be as great a
   contradiction to this profession of love to him as the former was.
   "Surely," thinks Peter, "my Master would not thus put me upon the rack
   if he did not see some cause for it. What would become of me if I
   should be again tempted?" Godly sorrow works carefulness and fear, 2
   Cor. vii. 11.

   (3.) Three times Christ committed the care of his flock to Peter: Feed
   my lambs; feed my sheep; feed my sheep. [1.] Those whom Christ
   committed to Peter's care were his lambs and his sheep. The church of
   Christ is his flock, which he hath purchased with his own blood (Acts
   xx. 28), and he is the chief shepherd of it. In this flock some are
   lambs, young and tender and weak, others are sheep, grown to some
   strength and maturity. The Shepherd here takes care of both, and of the
   lambs first, for upon all occasions he showed a particular tenderness
   for them. He gathers the lambs in his arms, and carries them in his
   bosom. Isa. xl. 11. [2.] The charge he gives him concerning them is to
   feed them. The word used in v. 15, 17, is boske, which strictly
   signifies to give them food; but the word used in v. 16 is poimaine,
   which signifies more largely to do all the offices of a shepherd to
   them: "Feed the lambs with that which is proper for them, and the sheep
   likewise with food convenient. The lost sheep of the house of Israel,
   seek and feed them, and the other sheep also which are not of this
   fold." Note, It is the duty of all Christ's ministers to feed his lambs
   and sheep. Feed them, that is, teach them; for the doctrine of the
   gospel is spiritual food. Feed them, that is, "Lead them to the green
   pastures, presiding in their religious assemblies, and ministering all
   the ordinances to them. Feed them by personal application to their
   respective state and case; not only lay meat before them, but feed
   those with it that are wilful and will not, or weak and cannot feed
   themselves." When Christ ascended on high, he gave pastors, left his
   flock with those that loved him, and would take care of them for his
   sake. [3.] But why did he give this charge particularly to Peter? Ask
   the advocates for the pope's supremacy, and they will tell you that
   Christ hereby designed to give to Peter, and therefore to his
   successors, and therefore to the bishops of Rome, an absolute dominion
   and headship over the whole Christian church as if a charge to serve
   the sheep gave a power to lord it over all the shepherds; whereas, it
   is plain, Peter himself never claimed such a power, nor did the other
   disciples ever own it in him. This charge given to Peter to preach the
   gospel is by a strange artifice made to support the usurpation of his
   pretended successors, that fleece the sheep, and, instead of feeding
   them, feed upon them. But the particular application to Peter here was
   designed, First, To restore him to his apostleship, now that he
   repented of his abjuration of it, and to renew his commission, both for
   his own satisfaction, and for the satisfaction of his brethren. A
   commission given to one convicted of a crime is supposed to amount to a
   pardon; no doubt, this commission given to Peter was an evidence that
   Christ was reconciled to him else he would never have reposed such a
   confidence in him. Of some that have deceived us we say, "Though we
   forgive them, we will never trust them;" but Christ, when he forgave
   Peter, trusted him with the most valuable treasure he had on earth.
   Secondly, It was designed to quicken him to a diligent discharge of his
   office as an apostle. Peter was a man of a bold and zealous spirit,
   always forward to speak and act, and, lest he should be tempted to take
   upon him the directing of the shepherds, he is charged to feed the
   sheep, as he himself charges all the presbyters to do, and not to lord
   it over God's heritage, 1 Pet. v. 2, 3. If he will be doing, let him do
   this, and pretend no further. Thirdly, What Christ said to him he said
   to all his disciples; he charged them all, not only to be fishers of
   men (though that was said to Peter, Luke v. 10), by the conversion of
   sinners, but feeders of the flock, by the edification of saints.

   II. Christ, having thus appointed Peter his doing work, next appoints
   him his suffering work. Having confirmed to him the honour of an
   apostle, he now tells him of further preferment designed him--the
   honour of a martyr. Observe,

   1. How his martyrdom is foretold (v. 18): Thou shalt stretch forth thy
   hands, being compelled to it, and another shall gird thee (as a
   prisoner that is pinioned) and carry thee whither naturally thou
   wouldest not.

   (1.) He prefaces the notice he gives to Peter of his sufferings with a
   solemn asseveration, Verily, verily, I say unto thee. It was not spoken
   of as a thing probable, which perhaps might happen, but as a thing
   certain, I say it to thee. "Others, perhaps, will say to thee, as thou
   didst to me, This shall not be unto thee; but I say it shall." As
   Christ foresaw all his own sufferings, so he foresaw the sufferings of
   all his followers, and foretold them, though not in particular, as to
   Peter, yet in general, that they must take up their cross. Having
   charged him to feed his sheep, he bids him not to expect ease and
   honour in it, but trouble and persecution, and to suffer ill for doing
   well.

   (2.) He foretels particularly that he should die a violent death, by
   the hands of an executioner. The stretching out of his hands, some
   think, points at the manner of his death by crucifying; and the
   tradition of the ancients, if we may rely upon that, informs us that
   Peter was crucified at Rome under Nero, A.D. 68, or, as others say, 79.
   Others think it points at the bonds and imprisonments which those are
   hampered with that are sentenced to death. The pomp and solemnity of an
   execution add much to the terror of death, and to any eye of sense make
   it look doubly formidable. Death, in these horrid shapes, has often
   been the lot of Christ's faithful ones, who yet have overcome it by the
   blood of the Lamb. This prediction, though pointing chiefly at his
   death, was to have its accomplishment in his previous sufferings. It
   began to be fulfilled presently, when he was imprisoned, Acts vi. 3; v.
   18; xii. 4. No more is implied here in his being carried whither he
   would not than that it was a violent death that he should be carried
   to, such a death as even innocent nature could not think of without
   dread, nor approach without some reluctance. He that puts on the
   Christian does not put off the man. Christ himself prayed against the
   bitter cup. A natural aversion to pain and death is well reconcileable
   with a holy submission to the will of God in both. Blessed Paul, though
   longing to be unloaded, owns he cannot desire to be unclothed, 2 Cor.
   v. 4.

   (3.) He compares this with his former liberty. "Time was when thou
   knewest not any of these hardships, thou girdest thyself, and walkedst
   whither thou wouldest." Where trouble comes we are apt to aggravate it
   with this, that it has been otherwise; and to fret the more at the
   grievances of restraint, sickness, and poverty, because we have known
   the sweets of liberty, health, and plenty, Job xxix. 2; Ps. xlii. 4.
   But we may turn it the other way, and reason thus with ourselves: "How
   many years of prosperity have I enjoyed more than I deserved and
   improved? And, having received good, shall I not receive evil also?"
   See here, [1.] What a change may possibly be made with us, as to our
   condition in this world! Those that have girded themselves with
   strength and honour, and indulged themselves in the greatest liberties,
   perhaps levities, may be reduced to such circumstances as are the
   reverse of all this. See 1 Sam. ii. 5. [2.] What a change is presently
   made with those that leave all to follow Christ! They must no longer
   gird themselves, but he must gird them! and must no longer walk whither
   they will, but whither he will. [3.] What a change will certainly be
   made with us if we should live to be old! Those who, when they were
   young, had strength of body and vigour of mind, and could easily go
   through business and hardship, and take the pleasures they had a mind
   to, when they shall be old, will find their strength gone, like Samson,
   when his hair was cut and he could not shake himself as at other times.

   (4.) Christ tells Peter he should suffer thus in his old age. [1.]
   Though he should be old, and in the course of nature not likely to live
   long, yet his enemies would hasten him out of the world violently when
   he was about to retire out of it peaceably, and would put out his
   candle when it was almost burned down to the socket. See 2 Chron.
   xxxvi. 17. [2.] God would shelter him from the rage of his enemies till
   he should come to be old, that he might be made the fitter for
   sufferings, and the church might the longer enjoy his services.

   2. The explication of this prediction (v. 19), This spoke he to Peter,
   signifying by what death he should glorify God, when he had finished
   his course. Observe, (1.) That it is not only appointed to all once to
   die, but it is appointed to each what death he shall die, whether
   natural or violent, slow or sudden, easy or painful. When Paul speaks
   of so great a death, he intimates that there are degrees of death;
   there is one way into the world, but many ways out, and God has
   determined which way we should go. (2.) That it is the great concern of
   every good man, whatever death he dies, to glorify God in it; for what
   is our chief end but this, to die to the Lord, at the word of the Lord?
   When we die patiently, submitting to the will of God,--die cheerfully,
   rejoicing in hope of the glory of God,--and die usefully, witnessing to
   the truth and goodness of religion and encouraging others, we glorify
   God in dying: and this is the earnest expectation and hope of all good
   Christians, as it was Paul's, that Christ may be magnified in them
   living and dying, Phil. i. 20. (3.) That the death of the martyrs was
   in a special manner for the glorifying of God. The truths of God, which
   they died in the defence of, are hereby confirmed. The grace of God,
   which carried them with so much constancy through their sufferings, is
   hereby magnified. And the consolations of God, which have abounded
   towards them in their sufferings, and his promises, the springs of
   their consolations, have hereby been recommended to the faith and joy
   of all the saints. The blood of the martyrs has been the seed of the
   church, and the conversion and establishment of thousands. Precious
   therefore in the sight of the Lord is the death of his saints, as that
   which honours him; and those who thereby at such an expense honour him
   he will honour.

   3. The word of command he gives him hereupon: When he had spoken thus,
   observing Peter perhaps to look blank upon it, he saith unto him,
   Follow me. Probably he rose from the place where he had sat at dinner,
   walked off a little, and bade Peter attend him. This word, Follow me,
   was (1.) A further confirmation of his restoration to his Master's
   favour, and to his apostleship; for Follow me was the first call. (2.)
   It was an explication of the prediction of his sufferings, which
   perhaps Peter at first did not fully understand, till Christ gave him
   that key to it, Follow me: "Expect to be treated as I have been, and to
   tread the same bloody path that I have trodden before thee; for the
   disciple is not greater than his Lord." (3.) It was to excite him to,
   and encourage him in, faithfulness and diligence in his work as an
   apostle. He had told him to feed his sheep, and let him set his Master
   before him as an example of pastoral care: "Do as I have done." Let the
   under-shepherds study to imitate the Chief Shepherd. They had followed
   Christ while he was here upon earth, and now that he was leaving them
   he still preaches the same duty to them, though to be performed in
   another way, Follow me; still they must follow the rules he had given
   them and the example he had set them. And what greater encouragement
   could they have than this, both in services and in sufferings? [1.]
   That herein they did follow him, and it was their present honour; who
   would be ashamed to follow such a leader? [2.] That hereafter they
   should follow him, and that would be their future happiness; and so it
   is a repetition of the promise Christ had given Peter (ch. xiii. 36),
   Thou shalt follow me afterwards. Those that faithfully follow Christ in
   grace shall certainly follow him to glory.

Christ's Conference with Peter; Conclusion of John's Gospel.

   20 Then Peter, turning about, seeth the disciple whom Jesus loved
   following; which also leaned on his breast at supper, and said, Lord,
   which is he that betrayeth thee?   21 Peter seeing him saith to Jesus,
   Lord, and what shall this man do?   22 Jesus saith unto him, If I will
   that he tarry till I come, what is that to thee? follow thou me.   23
   Then went this saying abroad among the brethren, that that disciple
   should not die: yet Jesus said not unto him, He shall not die; but, If
   I will that he tarry till I come, what is that to thee?   24 This is
   the disciple which testifieth of these things, and wrote these things:
   and we know that his testimony is true.   25 And there are also many
   other things which Jesus did, the which, if they should be written
   every one, I suppose that even the world itself could not contain the
   books that should be written. Amen.

   In these verses, we have,

   I. The conference Christ had with Peter concerning John, the beloved
   disciple, in which we have,

   1. The eye Peter cast upon him (v. 20): Peter, in obedience to his
   Master's orders, followed him, and turning about, pleased with the
   honours his Master now did him, he sees the disciple whom Jesus loved
   following likewise. Observe here, (1.) How John is described. He does
   not name himself, as thinking his own name not worthy to be preserved
   in these records; but gives such a description of himself as
   sufficiently informs us whom he meant, and withal gives us a reason why
   he followed Christ so closely. He was the disciple whom Jesus loved,
   for whom he had a particular kindness above the rest; and therefore you
   cannot blame him for coveting to be as much as possible within hearing
   of Christ's gracious words during those few precious minutes with which
   Christ favoured his disciples. It is probable that mention in here made
   of John's having leaned on Jesus's breast and his enquiring concerning
   the traitor, which he did at the instigation of Peter (ch. xiii. 24),
   as a reason why Peter made the following enquiry concerning him, to
   repay him for the former kindness. Then John was in the favourite's
   place, lying in Christ's bosom, and he improved the opportunity to
   oblige Peter. And now that Peter was in the favourite's place, called
   to take a walk with Christ, he thought himself bound in gratitude to
   put such a question for John as he thought would oblige him, we all
   being desirous to know things to come. Note, As we have interest at the
   throne of grace, we should improve it for the benefit of one another.
   Those that help us by their prayers at one time should be helped by us
   with ours at another time. This is the communion of saints. (2.) What
   he did: he also followed Jesus, which shows how well he loved his
   company; where he was there also would this servant of his be. When
   Christ called Peter to follow him, it looked as if he designed to have
   some private talk with him; but such an affection John had to his
   Master that he would rather do a thing that seemed rude than lose the
   benefit of any of Christ's discourse. What Christ said to Peter he took
   as said to himself; for that word of command, Follow me, was given to
   all the disciples. At least he desired to have fellowship with those
   that had fellowship with Christ, and to accompany those that attended
   him. The bringing of one to follow Christ should engage others. Draw me
   and we will run after thee, Cant. i. 4. (3.) The notice Peter took of
   it: He, turning about, seeth him. This may be looked upon either, [1.]
   As a culpable diversion from following his Master; he should have been
   wholly intent upon that, and have waited to hear what Christ had
   further to say to him, and then was he looking about him to see who
   followed. Note, The best men find it hard to attend upon the Lord
   without distraction, hard to keep their minds so closely fixed as they
   should be in following Christ: and a needless and unseasonable regard
   to our brethren often diverts us from communion with God. Or, [2.] As a
   laudable concern for his fellow-disciples. He was not so elevated with
   the honour his Master did him, in singling him out from the rest, as to
   deny a kind look to one that followed. Acts of love to our brethren
   must go along with actings of faith in Christ.

   2. The enquiry Peter made concerning him (v. 21): "Lord, and what shall
   this man do? Thou hast told me my work-to feed the sheep; and my
   lot--to be carried whither I would not. What shall be his work, and his
   lot?" Now this may be taken as the language, (1.) Of concern for John,
   and kindness to him: "Lord, thou showest me a great deal of favour.
   Here comes thy beloved disciple, who never forfeited thy favour, as I
   have done; he expects to be taken notice of; hast thou nothing to say
   to him? Wilt thou not tell how he must be employed, and how he must be
   honoured?" (2.) Or of uneasiness at what Christ had said to him
   concerning his sufferings: "Lord, must I alone be carried whither I
   would not? Must I be marked out to be run down, and must this man have
   no share of the cross?" It is hard to reconcile ourselves to
   distinguishing sufferings, and the troubles in which we think we stand
   alone. (3.) Or of curiosity, and a fond desire of knowing things to
   come, concerning others, as well as himself. It seems, by Christ's
   answer, there was something amiss in the question. When Christ had
   given him the charge of such a treasure, and the notice of such a
   trial, it had well become him to have said, "Lord, and what shall I do
   then to approve myself faithful to such a trust, in such a trial? Lord,
   increase my faith. As my day is, let my strength be." But instead of
   this, [1.] He seems more concerned for another than for himself. So apt
   are we to be busy in other men's matters, but negligent in the concerns
   of our own souls-quick-sighted abroad, but dim-sighted at home-judging
   others, and prognosticating what they will do, when we have enough to
   do to prove our own work, and understand our own way. [2.] He seems
   more concerned about events than about duty. John was younger than
   Peter, and, in the course of nature, likely to survive him: "Lord,"
   says he, "what times shall he be reserved for?" Whereas, if God by his
   grace enable us to persevere to the end, and finish well, and get
   safely to heaven, we need not ask, "What shall be the lot of those that
   shall come after us?" Is it not well if peace and truth be in my days?
   Scripture-predictions must be eyed for the directing of our
   consciences, not the satisfying of our curiosity.

   3. Christ's reply to this enquiry (v. 22), "If I will that he tarry
   till I come, and do not suffer as thou must, what is that to thee. Mind
   thou thy own duty, the present duty, follow thou me."

   (1.) There seems to be here an intimation of Christ's purpose
   concerning John, in two things:--[1.] That he should not die a violent
   death, like Peter, but should tarry till Christ himself came by a
   natural death to fetch him to himself. The most credible of the ancient
   historians tell us that John was the only one of all the twelve that
   did not actually die a martyr. He was often in jeopardy, in bonds and
   banishments; but at length died in his bed in a good old age. Note,
   First, At death Christ comes to us to call us to account; and it
   concerns us to be ready for his coming. Secondly, Though Christ calls
   out some of his disciples to resist unto blood, yet not all. Though the
   crown of martyrdom is bright and glorious, yet the beloved disciple
   comes short of it. [2.] That he should not die till after Christ's
   coming to destroy Jerusalem: so some understand his tarrying till
   Christ comes. All the other apostles died before that destruction; but
   John survived it many years. God wisely so ordered it that one of the
   apostles should live so long as to close up the canon of the New
   Testament, which John did solemnly (Rev. xxii. 18), and to obviate the
   design of the enemy that sowed tares even before the servants fell
   asleep. John lived to confront Ebion, and Cerinthus, and other
   heretics, who rose betimes, speaking perverse things.

   (2.) Others think that it is only a rebuke to Peter's curiosity, and
   that his tarrying till Christ's second coming is only the supposition
   of an absurdity: "Wherefore askest thou after that which is foreign and
   secret? Suppose I should design that John should never die, what does
   that concern thee? It is nothing to thee, when or where, or how, John
   must die. I have told thee how thou must die for thy part; it is enough
   for thee to know that, Follow thou me." Note, It is the will of Christ
   that his disciples should mind their own present duty, and not be
   curious in their enquiries about future events, concerning either
   themselves or others. [1.] There are many things we are apt to be
   solicitous about that are nothing to us. Other people's characters are
   nothing to us; it is out of our line to judge them, Rom. xiv. 4.
   Whatsoever they are, saith Paul, it makes no matter to me. Other
   people's affairs are nothing to us to intermeddle in; we must quietly
   work, and mind our own business. Many nice and curious questions are
   put by the scribes and disputers of this world concerning the counsels
   of God, and the state of the invisible world, concerning which we may
   say, What is this to us? What do you think will become of such and
   such? is a common question, which may easily be answered with another:
   What is that to me? To his own Master he stands or falls. What is it to
   us to know the times and the seasons? Secret things belong not to us.
   [2.] The great thing that is all in all to us is duty, and not event;
   for duty is ours, events are God's-our own duty, and not another's; for
   every one shall bear his own burden--our present duty, and not the duty
   of the time to come; for sufficient to the day shall be the directions
   thereof: a good man's steps are ordered by the Lord, (Ps. xxxvii. 23);
   he is guided step by step. Now all our duty is summed up in this one of
   following Christ. We must attend his motions, and accommodate ourselves
   to them, follow him to do him honour, as the servant his master; we
   must walk in the way in which he walked, and aim to be where he is.
   And, if we will closely attend to the duty of following Christ, we
   shall find neither heart nor time to meddle with at which does not
   belong to us.

   4. The mistake which arose from this saying of Christ, that that
   disciple should not die, but abide with the church to the end of time;
   together with the suppressing of this motion by a repetition of
   Christ's words, v. 23. Observe here,

   (1.) The easy rise of a mistake in the church by misconstruing the
   sayings of Christ, and turning a supposition to a position. Because
   John must not die a martyr, they conclude he must not die at all.

   [1.] They were inclined to expect it because they could not choose but
   desire it. Quod volumus facile crediumus--We easily believe what we
   wish to be true. For John to abide in the flesh when the rest were
   gone, and to continue in the world till Christ's second coming, they
   think, will be a great blessing to the church, which in every age might
   have recourse to him as an oracle. When they must lose Christ's bodily
   presence, they hope they shall have that of his beloved disciple; as if
   that must supply the want of his, forgetting that the blessed Spirit,
   the Comforter, was to do that. Note, We are apt to dote too much on men
   and means, instruments and external helps, and to think we are happy if
   we may but have them always with us; whereas God will change his
   workmen, and yet carry on his work, that the excellency of the power
   may be of God, and not of men. There is no need of immortal ministers
   to be the guides of the church, while it is under the conduct of an
   eternal Spirit.

   [2.] Perhaps they were confirmed in their expectations when they now
   found that John survived all the rest of the apostles. Because he lived
   long, they were ready to think he should live always; whereas that
   which waxeth old is ready to vanish away, Heb. viii. 13.

   [3.] However, it took rise from a saying of Christ's, misunderstood,
   and then made a saying of the church. Hence learn, First, The
   uncertainty of human tradition, and the folly of building our faith
   upon it. Here was a tradition, an apostolical tradition, a saying that
   went abroad among the brethren. It was early; it was common; it was
   public; and yet it was false. How little then are those unwritten
   traditions to be relied upon which the council of Trent hath decreed to
   be received with a veneration and pious affection equal to that which
   is owing to the holy scripture. Here was a traditional exposition of
   scripture. No new saying of Christ's advanced, but only a construction
   put by the brethren upon what he did really say, and yet it was a
   misconstruction. Let the scripture be its own interpreter and explain
   itself, as it is in a great measure its own evidence and proves itself,
   for it is light. Secondly, The aptness of men to misinterpret the
   sayings of Christ. The grossest errors have sometimes shrouded
   themselves under the umbrage of incontestable truths; and the
   scriptures themselves have ben wrested by the unlearned and unstable.
   We must not think it strange if we hear the sayings of Christ
   misinterpreted, quoted to patronise the errors of antichrist, and the
   impudent doctrine of transubstantiation--for instance, pretending to
   build upon that blessed word of Christ, This is my body.

   (2.) The easy rectifying of such mistakes, by adhering to the word of
   Christ, and abiding by that. So the evangelist here corrects and
   controls that saying among the brethren, by repeating the very words of
   Christ. He did not say that the disciple should not die. Let us not say
   so then; but he said, If I will that he tarry till I come, what is that
   to thee? He said so, and no more. Add thou not unto his words. Let the
   words of Christ speak for themselves, and let no sense be put upon them
   but what is genuine and natural; and in that let us agree. Note, The
   best end of men's controversies would be to keep to the express words
   of scripture, and speak, as well as think, according to that word, Isa.
   viii. 20. Scripture language is the safest and most proper vehicle of
   scripture truth: the words which the Holy Ghost teacheth, 1 Cor. ii.
   13. As the scripture itself, duly attended to, is the best weapon
   wherewith to wound all dangerous errors (and therefore deists,
   Socinians, papists, and enthusiasts do all they can to derogate the
   authority of scripture), so the scripture itself, humbly subscribed to,
   is the best weapon-salve to heal the wounds that are made by different
   modes of expression concerning the same truths. Those that cannot agree
   in the same logic and metaphysics, and the propriety of the same terms
   of air, and the application of them, may yet agree in the same
   scripture terms, and then may agree to love one another.

   II. We have here the conclusion of this gospel, and with it of the
   evangelical story, v. 24, 25. This evangelist ends not so abruptly as
   the other three did, but with a sort of cadency.

   1. This gospel concludes with an account of the author or penman of it,
   connected by a decent transition to that which went before (v. 24):
   This is the disciple which testifies of these things to the present
   age, and wrote these things for the benefit of posterity, even this
   same that Peter and his Master had that conference about in the
   foregoing verses--John the apostle. Observe here, (1.) Those who wrote
   the history of Christ were not ashamed to put their names to it. John
   here does in effect subscribe his name. As we are sure who was the
   author of the first five books of the Old Testament, which were the
   foundation of that revelation, so we are sure who were the penmen of
   the four gospels and the Acts, the pentateuch of the New Testament. The
   record of Christ's life and death is not the report of we know not who,
   but was drawn up by men of known integrity, who were ready not only to
   depose it upon oath, but, which was more, to seal it with their blood.
   (2.) Those who wrote the history of Christ wrote upon their own
   knowledge, not by hearsay, but what they themselves were eye and ear
   witnesses of. The penman of this history was a disciple, a beloved
   disciple, one that had leaned on Christ's breast, that had himself
   heard his sermons and conferences, had seen his miracles, and the
   proofs of his resurrection. This is he who testifies what he was well
   assured of. (3.) Those who wrote the history of Christ, as they
   testified what they had seen, so they wrote what they had first
   testified. It was published by word of mouth, with the greatest
   assurance, before it was committed to writing. They testified it in the
   pulpit, testified it at the bar, solemnly averred it, stedfastly avowed
   it, not as travellers give an account of their travels, to entertain
   the company, but as witnesses upon oath give account of what they know
   in a matter of consequence, with the utmost caution and exactness, to
   found a verdict upon. What they wrote they wrote as an affidavit, which
   they would abide by. Their writings are standing testimonies to the
   world of the truth of Christ's doctrine, and will be testimonies either
   for us or against us according as we do or do not receive it. (4.) It
   was graciously appointed, for the support and benefit of the church,
   that the history of Christ should be put into writing, that it might
   with the greater fulness and certainty spread to every place, and last
   through every age.

   2. It concludes with an attestation of the truth of what had been here
   related: We know that his testimony is true. This may be taken either,
   (1.) As expressing the common sense of mankind in matters of this
   nature, which is, that the testimony of one who is an eye-witness, is
   of unspotted reputation, solemnly deposes what he has seen, and puts it
   into writing for the greater certainty, is an unexceptionable evidence.
   We know, that is, All the world knows, that the testimony of such a one
   is valid, and the common faith of mankind requires us to give credit to
   it, unless we can disprove it; and in other cases verdict and judgment
   are given upon such testimonies. The truth of the gospel comes
   confirmed by all the evidence we can rationally desire or expect in a
   thing of this nature. The matter of fact, that Jesus did preach such
   doctrines, and work such miracles, and rise from the dead, is proved,
   beyond contradiction, by such evidence as is always admitted in other
   cases, and therefore to the satisfaction of all that are impartial; and
   then let the doctrine recommend itself, and let the miracles prove it
   to be of God. Or, (2.) As expressing the satisfaction of the churches
   at that time concerning the truth of what is here related. Some take it
   for the subscription of the church of Ephesus, others of the angels or
   ministers of the churches of Asia to this narrative. Not as if an
   inspired writing needed any attestation from men, or could thence
   receive any addition to its credibility; but hereby they recommended it
   to the notice of the churches, as an inspired writing, and declared the
   satisfaction they received by it. Or, (3.) As expressing the
   evangelist's own assurance of the truth of what he wrote, like that
   (ch. xix. 35), He knows that he saith true. He speaks of himself in the
   plural number, We know, not for majesty-sake, but for modesty-sake, as
   1 John i. 1, That which we have seen; and 2 Pet. i. 16. Note, The
   evangelists themselves were entirely satisfied of the truth of what
   they have testified and transmitted to us. They do not require us to
   believe what they did not believe themselves; no, they knew that their
   testimony was true, for they ventured both this life and the other upon
   it; threw away this life, and depended upon another, on the credit of
   what they spoke and wrote.

   3. It concludes with an et cetera, with a reference to many other
   things, very memorable, said and done by our Lord Jesus, which were
   well known by many then living, but not thought fit to be recorded for
   posterity, v. 25. There were many things very remarkable and
   improvable, which, if they should be written at large, with the several
   circumstances of them, even the world itself, that is, all the
   libraries in it, could not contain the books that might be written.
   Thus he concludes like an orator, as Paul (Heb. xi. 32), What shall I
   more say? For the time would fail me. If it be asked why the gospels
   are not larger, why they did not make the New Testament history as
   copious and as long as the Old, it may be answered,

   (1.) It was not because they had exhausted their subject, and had
   nothing more to write that was worth writing; no, there were many of
   Christ's sayings and doings not recorded by any of the evangelists,
   which yet were worthy to be written in letter of gold. For, [1.] Every
   thing that Christ said and did was worth our notice, and capable of
   being improved. He never spoke an idle word, nor did an idle thing;
   nay, he never spoke nor did any thing mean, or little, or trifling,
   which is more than can be said of the wisest or best of men. [2.] His
   miracles were many, very many, of many kinds, and the same often
   repeated, as occasion offered. Though one true miracle might perhaps
   suffice to prove a divine commission, yet the repetition of the
   miracles upon a great variety of persons, in a great variety of cases,
   and before a great variety of witnesses, helped very much to prove them
   true miracles. Every new miracle rendered the report of the former the
   more credible; and the multitude of them renders the whole report
   incontestable. [3.] The evangelists upon several occasions give general
   accounts of Christ's preaching and miracles, inclusive of many
   particulars, as Matt. iv. 23, 24; ix. 35; xi. 1; xiv. 14, 36; xv. 30;
   xix. 2; and many others. When we speak of Christ, we have a copious
   subject before us; the reality exceeds the report, and, after all, the
   one half is not told us. St. Paul quotes one of Christ's sayings, which
   is not recorded by any of the evangelists (Acts xx. 35), and doubtless
   there were many more. All his sayings were apophthegms.

   (2.) But it was for these three reasons:-- [1.] Because it was not
   needful to write more. This is implied here. There were many other
   things, which were not written because there was no occasion for
   writing them. What is written is a sufficient revelation of the
   doctrine of Christ and the proof of it, and the rest was but to the
   same purport. Those that argue from this against the sufficiency of the
   scripture as the rule of our faith and practice, and for the necessity
   of unwritten traditions, ought to show what there is in the traditions
   they pretend to be perfective of the written word; we are sure there is
   that which is contrary to it, and therefore reject them. By these
   therefore let us be admonished, for of making many books there is no
   end, Eccl. xii. 12. If we do not believe and improve what is written,
   neither should we if there had been much more. [2.] It was not possible
   to write all. It was possible for the Spirit to indite all, but morally
   impossible for the penmen to pen all. The world could not contain the
   books. It is a hyperbole common enough and justifiable, when no more is
   intended than this, that it would fill a vast and incredible number of
   volumes. It would be such a large and overgrown history as never was;
   such as would jostle out all other writings, and leave us no room for
   them. What volumes would be filled with Christ's prayers, had we the
   record of all those he made, when he continued all night in prayer to
   God, without any vain repetitions? Much more if all his sermons and
   conferences were particularly related, his miracles, his cures, all his
   labours, all his sufferings; it would have been an endless thing. [3.]
   It was not advisable to write much; for the world, in a moral sense,
   could not contain the books that should be written. Christ said not
   what he might have said to his disciples, because they were not able to
   bear it; and for the same reason the evangelists wrote not what they
   might have written. The world could not contain, choresai. It is the
   word that is used, ch. viii. 37, "My word has no place in you." They
   would have been so many that they would have found no room. All
   people's time would have been spent in reading, and other duties would
   thereby have been crowded out. Much is overlooked of what is written,
   much forgotten, and much made the matter of doubtful disputation; this
   would have been the case much more if there had been such a world of
   books of equal authority and necessity as the whole history would have
   swelled to; especially since it was requisite that what was written
   should be meditated upon and expounded, which God wisely thought fit to
   leave room for. Parents and ministers, in giving instruction, must
   consider the capacities of those they teach, and, like Jacob, must take
   heed of over-driving. Let us be thankful for the books that are
   written, and not prize them the less for their plainness and brevity,
   but diligently improve what God has thought fit to reveal, and long to
   be above, where our capacities shall be so elevated and enlarged that
   there will be no danger of their being over-loaded.

   The evangelist, concluding with Amen, thereby sets to his seal, and let
   us set to ours, an Amen of faith, subscribing to the gospel, that it is
   true, all true; and an Amen of satisfaction in what is written, as able
   to make us wise to salvation. Amen; so be it.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:1   [2]1:2   [3]1:16-18   [4]1:20   [5]1:20   [6]1:27   [7]1:27
   [8]1:28   [9]1:29   [10]2:1   [11]2:3   [12]2:7   [13]2:7   [14]2:7
   [15]2:17   [16]3:1   [17]3:6   [18]3:7   [19]3:15   [20]3:15
   [21]3:15   [22]3:15   [23]3:15   [24]3:15   [25]3:15   [26]3:16
   [27]3:16   [28]3:18   [29]3:19   [30]3:19   [31]3:19   [32]3:24
   [33]4:7   [34]4:7   [35]4:10   [36]4:11-12   [37]5:2   [38]5:3
   [39]5:29   [40]6:3   [41]6:3   [42]6:3   [43]6:3   [44]6:3   [45]6:5
   [46]6:5   [47]6:12   [48]7:1   [49]8:9   [50]8:11   [51]8:22
   [52]9:4   [53]9:4   [54]9:5-6   [55]9:27   [56]9:27   [57]10:5
   [58]10:24   [59]11:12   [60]12:3   [61]12:3   [62]12:5   [63]12:6-7
   [64]13:13   [65]15:1   [66]15:1   [67]15:3   [68]15:6   [69]15:8
   [70]15:11   [71]15:12   [72]15:14   [73]15:16   [74]16:12   [75]16:13
   [76]17:1   [77]17:16-17   [78]18:14   [79]18:17   [80]18:19
   [81]18:19   [82]18:19   [83]18:27   [84]19:4-5   [85]19:16
   [86]21:14   [87]21:19   [88]22:1   [89]22:5   [90]22:13   [91]22:17
   [92]22:18   [93]23:6   [94]23:19   [95]24:11   [96]24:18   [97]24:33
   [98]24:63   [99]25:6   [100]25:21   [101]25:22   [102]25:24
   [103]25:34   [104]26:12   [105]26:12   [106]26:22   [107]27:2
   [108]28:6   [109]28:12   [110]28:16   [111]29:4   [112]29:6
   [113]29:10   [114]29:22   [115]29:31   [116]30:1   [117]30:24
   [118]30:35-36   [119]31:1   [120]31:40   [121]31:42   [122]31:53
   [123]32:23-24   [124]32:24   [125]32:24   [126]32:26   [127]32:26
   [128]32:30   [129]33:13   [130]33:13   [131]33:18-20   [132]34:22-23
   [133]34:24   [134]35:2   [135]35:16   [136]35:18   [137]35:19
   [138]37:4   [139]37:8   [140]37:8   [141]37:14   [142]38:23
   [143]38:24   [144]38:24   [145]39:7   [146]40:7   [147]40:14
   [148]41:40   [149]41:46   [150]41:51   [151]43:9   [152]43:12
   [153]43:33   [154]45:12   [155]45:20   [156]45:23   [157]45:26
   [158]46:30   [159]47:9   [160]48:14   [161]48:22   [162]49:3
   [163]49:10   [164]49:10   [165]49:10   [166]49:10   [167]49:10
   [168]49:10   [169]49:10   [170]49:10   [171]49:10   [172]49:10-11
   [173]49:11   [174]49:11   [175]49:11   [176]49:13   [177]49:15
   [178]49:20   [179]49:21   [180]49:22   [181]49:26

   Exodus

   [182]3:6-7   [183]3:6-8   [184]3:10   [185]3:12   [186]3:12
   [187]3:14   [188]3:14   [189]3:14   [190]3:14   [191]3:14   [192]3:16
   [193]4:7   [194]4:8-9   [195]4:9   [196]4:9   [197]4:10   [198]4:11
   [199]4:11   [200]4:12   [201]4:12   [202]4:22   [203]4:24-26
   [204]4:25   [205]4:31   [206]6:9   [207]6:12   [208]6:23   [209]7:1
   [210]7:1   [211]7:20   [212]8:15   [213]8:19   [214]8:32   [215]9:9
   [216]10:28-29   [217]11:5   [218]12:1-36   [219]12:2   [220]12:3
   [221]12:3-4   [222]12:11   [223]12:22-23   [224]12:26   [225]12:26-27
   [226]12:29   [227]12:41   [228]12:41   [229]12:46   [230]13:2-11
   [231]13:9   [232]13:11-16   [233]13:17   [234]13:17-18   [235]14:13
   [236]14:24   [237]15:5   [238]15:8   [239]15:9   [240]15:27
   [241]16:18   [242]16:32   [243]17:6   [244]18:12   [245]18:12
   [246]18:12   [247]18:15   [248]18:26   [249]19:4   [250]19:4
   [251]19:9   [252]19:12   [253]19:13   [254]19:16   [255]19:16
   [256]21:10   [257]21:17   [258]21:24   [259]21:32   [260]21:32
   [261]21:33-22:6   [262]22:1   [263]22:22-23   [264]22:28
   [265]23:4-5   [266]23:9   [267]23:17   [268]24:1   [269]24:7
   [270]24:8   [271]24:8   [272]24:9   [273]24:9-11   [274]25:18
   [275]26:31   [276]29:33   [277]29:38   [278]30:12   [279]30:12
   [280]30:13   [281]30:15   [282]30:19-20   [283]32:11   [284]32:26
   [285]33:1-3   [286]33:12   [287]33:15   [288]33:17   [289]33:17
   [290]33:20   [291]33:22   [292]33:22   [293]34:5   [294]34:40
   [295]35:2   [296]35:14   [297]40:34   [298]40:34-35

   Leviticus

   [299]1:14   [300]2:13   [301]2:13   [302]5:15   [303]6:2-3   [304]8:6
   [305]8:12   [306]9:22   [307]9:24   [308]10:3   [309]10:3
   [310]11:22   [311]12:6   [312]12:8   [313]13:1-14:57   [314]14:2
   [315]14:4-6   [316]15:2   [317]16:8-9   [318]16:12   [319]16:14
   [320]16:21   [321]16:34   [322]17:5   [323]17:11   [324]17:11
   [325]17:11-14   [326]19:17   [327]19:17   [328]19:23-24   [329]20:10
   [330]21:6   [331]21:8   [332]21:10-11   [333]21:11-12   [334]21:17
   [335]21:21-22   [336]23:7   [337]23:34   [338]23:36   [339]23:40
   [340]24:5-9   [341]24:12   [342]24:16   [343]24:16   [344]24:16
   [345]24:20   [346]24:20   [347]25:9   [348]25:9   [349]26:42
   [350]27:6

   Numbers

   [351]3:9   [352]4:3   [353]4:47   [354]5:15   [355]5:18   [356]6:1-27
   [357]6:2   [358]6:6-8   [359]6:25   [360]9:6   [361]9:6-11
   [362]9:12   [363]10:2   [364]10:10   [365]11:12   [366]11:17
   [367]11:22   [368]11:22   [369]11:23   [370]11:24-25   [371]11:25
   [372]11:26   [373]11:28   [374]12:8   [375]12:14   [376]13:16
   [377]15:29-30   [378]15:38   [379]16:31   [380]17:8   [381]18:15
   [382]18:16   [383]18:19   [384]19:16   [385]19:16   [386]21:5
   [387]21:6-9   [388]21:9   [389]22:23   [390]24:10   [391]24:17
   [392]24:17   [393]24:17   [394]30:2   [395]32:14   [396]35:30
   [397]35:31

   Deuteronomy

   [398]1:17   [399]3:24-25   [400]3:26   [401]4:12   [402]5:14
   [403]5:14   [404]6:4-9   [405]6:6-7   [406]6:7   [407]6:11
   [408]6:13   [409]6:13   [410]6:13   [411]6:16   [412]6:16   [413]7:1
   [414]7:7-8   [415]8:3   [416]8:3   [417]8:3   [418]8:4   [419]8:5
   [420]8:8   [421]9:6   [422]9:15   [423]10:20   [424]10:20
   [425]11:13-21   [426]12:5   [427]13:1-2   [428]13:1-3   [429]13:2
   [430]13:3   [431]13:6   [432]13:6   [433]13:6-10   [434]13:8
   [435]13:9-10   [436]13:10   [437]14:24-26   [438]15:7-10   [439]15:11
   [440]15:11   [441]16:2   [442]16:7   [443]17:6   [444]17:7
   [445]17:7   [446]17:8-9   [447]17:12   [448]17:15   [449]17:15
   [450]18:18   [451]18:18   [452]18:18-19   [453]18:19   [454]18:21-22
   [455]19:15   [456]19:16-17   [457]19:21   [458]20:7   [459]20:8
   [460]21:6-7   [461]21:16-17   [462]21:20   [463]21:23   [464]21:23
   [465]22:6-7   [466]22:21   [467]22:22   [468]22:22   [469]22:23-24
   [470]22:26   [471]23:3   [472]23:3-4   [473]23:7   [474]23:13
   [475]23:18   [476]23:25   [477]24:1   [478]24:1   [479]24:1
   [480]24:5   [481]24:15   [482]24:15   [483]25:2-3   [484]25:5
   [485]25:7   [486]25:9   [487]26:5   [488]26:12-15   [489]27:12
   [490]27:26   [491]28:30   [492]28:56   [493]29:18   [494]29:21
   [495]29:29   [496]29:29   [497]30:11   [498]30:12   [499]30:15
   [500]31:27   [501]32:3   [502]32:6   [503]32:10   [504]32:11
   [505]32:12   [506]32:14   [507]32:15   [508]32:17   [509]32:20
   [510]32:20   [511]32:26-27   [512]32:30   [513]32:32   [514]32:34
   [515]32:34   [516]32:39   [517]33:3   [518]33:7   [519]33:9
   [520]33:9   [521]33:9   [522]33:9   [523]33:9   [524]33:18
   [525]33:19   [526]33:23   [527]33:26   [528]33:26   [529]33:29
   [530]34:5   [531]34:6

   Joshua

   [532]3:3   [533]3:3   [534]4:20   [535]7:20-21   [536]8:15
   [537]10:22   [538]10:24   [539]15:61-62   [540]19:15   [541]19:28
   [542]21:10-11   [543]22:27   [544]22:30-31   [545]24:15   [546]24:19
   [547]24:24   [548]24:27   [549]24:32   [550]25:15

   Judges

   [551]1:7   [552]1:7   [553]4:16-17   [554]5:4   [555]5:10   [556]5:11
   [557]5:11   [558]5:11   [559]5:24   [560]6:3   [561]6:12   [562]6:15
   [563]6:22-23   [564]6:36   [565]7:4   [566]7:17   [567]8:18-19
   [568]9:11   [569]9:13   [570]9:13   [571]9:48   [572]10:3
   [573]10:16   [574]10:16   [575]11:7   [576]11:12   [577]12:14
   [578]13:1-25   [579]13:5   [580]13:7   [581]13:20   [582]13:22-23
   [583]13:25   [584]14:9   [585]14:10   [586]14:17   [587]14:17
   [588]15:11   [589]15:18   [590]16:1   [591]16:20   [592]16:30
   [593]18:7   [594]18:24   [595]18:27

   Ruth

   [596]1:6   [597]1:15   [598]1:15   [599]1:17   [600]3:13   [601]4:2
   [602]4:5

   1 Samuel

   [603]1:11   [604]1:15   [605]1:19   [606]2:1   [607]2:2   [608]2:3
   [609]2:4-7   [610]2:5   [611]2:6   [612]2:29   [613]2:30   [614]3:10
   [615]3:12   [616]3:18   [617]3:19   [618]9:13   [619]9:18   [620]10:2
   [621]10:12   [622]10:26   [623]12:23   [624]13:13-14   [625]14:4
   [626]14:26   [627]14:33   [628]14:45   [629]15:12   [630]15:22
   [631]15:22-23   [632]15:27-28   [633]15:30   [634]16:7   [635]16:11
   [636]16:13   [637]17:28   [638]18:7-8   [639]18:9   [640]18:15
   [641]20:25-27   [642]20:26   [643]20:27   [644]21:6   [645]22:3
   [646]22:17-18   [647]24:13   [648]24:13   [649]24:14   [650]25:11
   [651]25:29   [652]25:36   [653]25:41   [654]25:41   [655]25:41
   [656]26:18   [657]27:4   [658]29:8   [659]30:13

   2 Samuel

   [660]1:22   [661]1:23   [662]3:33-34   [663]4:4   [664]5:4   [665]5:7
   [666]5:8   [667]6:20   [668]6:22   [669]6:22   [670]7:12
   [671]7:13-14   [672]7:14   [673]7:18   [674]7:18   [675]11:2
   [676]11:11   [677]14:2   [678]14:20   [679]14:33   [680]15:7
   [681]15:23   [682]15:30   [683]15:30   [684]15:30   [685]15:30
   [686]15:37   [687]16:10   [688]19:3   [689]19:14   [690]20:19
   [691]21:6   [692]22:1   [693]22:15   [694]23:1-2   [695]23:6-7
   [696]23:15   [697]24:10   [698]24:17

   1 Kings

   [699]1:39   [700]3:26   [701]4:5   [702]4:25   [703]4:32   [704]8:12
   [705]8:30   [706]8:35   [707]8:41   [708]8:56   [709]8:56
   [710]10:6-7   [711]10:6-7   [712]12:10   [713]13:9   [714]13:21-22
   [715]14:6   [716]14:6   [717]15:14   [718]15:20   [719]17:9
   [720]17:14   [721]17:21   [722]17:21   [723]18:1   [724]18:17
   [725]18:21   [726]18:26   [727]18:36   [728]18:38   [729]18:44
   [730]19:3-4   [731]19:4   [732]19:7   [733]19:11-12   [734]19:11-12
   [735]19:12   [736]19:14   [737]19:16   [738]19:20   [739]19:21
   [740]19:46   [741]20:27   [742]20:29   [743]21:10   [744]21:19
   [745]21:19   [746]22:8   [747]22:11   [748]22:17   [749]22:24
   [750]22:24

   2 Kings

   [751]1:8   [752]1:10   [753]1:12   [754]2:1-6   [755]2:7
   [756]2:9-10   [757]2:12   [758]3:11   [759]4:7   [760]4:27
   [761]4:29   [762]4:31   [763]4:33   [764]4:34   [765]4:39   [766]4:42
   [767]4:42-43   [768]4:43   [769]5:2   [770]5:7   [771]5:11
   [772]5:11   [773]5:11   [774]5:13   [775]5:15   [776]5:17   [777]6:6
   [778]6:9-10   [779]6:12   [780]6:15-17   [781]6:17   [782]7:1
   [783]7:2   [784]7:3   [785]7:3   [786]7:9   [787]7:9   [788]7:9
   [789]7:15   [790]8:12   [791]8:13   [792]8:13   [793]9:11   [794]9:11
   [795]12:9   [796]13:21   [797]13:21   [798]15:16   [799]15:29
   [800]17:27   [801]17:32   [802]17:33   [803]23:4   [804]23:4
   [805]23:6   [806]23:16-17   [807]23:17   [808]23:17-18   [809]24:4
   [810]24:4

   1 Chronicles

   [811]3:19   [812]4:9   [813]12:32   [814]12:32   [815]17:24
   [816]24:10   [817]28:19   [818]29:2   [819]29:11

   2 Chronicles

   [820]1:11-12   [821]5:13   [822]5:14   [823]5:14   [824]6:21
   [825]7:1   [826]7:14   [827]7:21   [828]13:19   [829]15:5-6
   [830]15:16   [831]16:9   [832]16:9   [833]17:7   [834]17:9
   [835]18:16   [836]19:5   [837]19:5-6   [838]19:8   [839]19:8
   [840]19:11   [841]20:12   [842]21:12   [843]22:3   [844]24:20-21
   [845]24:22   [846]25:16   [847]26:16   [848]29:36   [849]30:14
   [850]30:14-15   [851]30:22   [852]30:24   [853]31:10   [854]33:11
   [855]35:8-9   [856]35:18   [857]36:16   [858]36:16   [859]36:16
   [860]36:16   [861]36:17

   Ezra

   [862]1:5   [863]3:4   [864]4:1   [865]4:2   [866]4:2   [867]4:3
   [868]4:13   [869]6:10   [870]7:6   [871]7:10   [872]7:10   [873]9:8
   [874]9:8   [875]9:13-14

   Nehemiah

   [876]3:1   [877]3:1   [878]4:9   [879]4:14   [880]5:7   [881]6:11
   [882]6:16   [883]6:16   [884]8:2   [885]8:2   [886]8:4   [887]8:4
   [888]8:5   [889]8:10   [890]8:10   [891]8:10   [892]8:14   [893]8:15
   [894]8:17-18   [895]9:13   [896]10:4   [897]13:17   [898]19:20-21

   Esther

   [899]1:3-4   [900]1:4   [901]1:6   [902]1:6   [903]1:14   [904]1:14
   [905]4:16   [906]5:1   [907]7:10   [908]7:17   [909]8:6   [910]9:10
   [911]9:13   [912]9:19

   Job

   [913]1:7   [914]1:7   [915]1:10   [916]1:10   [917]2:4   [918]2:13
   [919]3:1   [920]3:14   [921]3:17   [922]3:17   [923]3:17   [924]3:18
   [925]3:20   [926]4:14-15   [927]4:16   [928]4:18   [929]5:22
   [930]5:26   [931]6:14   [932]6:24   [933]7:2   [934]8:11
   [935]8:11-13   [936]8:14-15   [937]8:21   [938]9:3   [939]9:8
   [940]9:14   [941]9:17   [942]9:26   [943]10:22   [944]11:6
   [945]11:12   [946]11:16   [947]11:20   [948]12:5   [949]12:7-8
   [950]12:16   [951]14:6   [952]14:7-9   [953]14:13   [954]14:15
   [955]14:17   [956]15:3   [957]15:4   [958]15:6   [959]15:25-26
   [960]15:25-26   [961]16:5   [962]16:5   [963]16:10   [964]16:11
   [965]16:14   [966]16:19   [967]17:1   [968]17:14   [969]18:5-6
   [970]18:14   [971]18:15   [972]18:19   [973]19:13   [974]19:13
   [975]19:25   [976]19:26   [977]19:26   [978]19:26-27   [979]19:28
   [980]20:6-7   [981]20:11   [982]20:12-14   [983]20:15   [984]20:21
   [985]20:22   [986]21:11   [987]21:14   [988]21:17   [989]21:26
   [990]21:29   [991]21:32   [992]21:32-33   [993]22:2   [994]22:2
   [995]22:21   [996]23:4   [997]23:6   [998]23:6   [999]23:8-9
   [1000]24:13   [1001]24:13   [1002]24:13   [1003]24:19   [1004]24:19
   [1005]25:2   [1006]26:5   [1007]26:5   [1008]27:8   [1009]27:8
   [1010]27:8   [1011]27:16-17   [1012]28:1-11   [1013]28:5
   [1014]28:12   [1015]28:28   [1016]29:2   [1017]29:11   [1018]29:15
   [1019]29:15   [1020]30:5   [1021]30:8   [1022]31:1   [1023]31:9-11
   [1024]31:10   [1025]31:13   [1026]31:14   [1027]31:15   [1028]31:17
   [1029]31:24   [1030]31:33   [1031]31:36   [1032]32:19   [1033]33:4
   [1034]33:6   [1035]33:12   [1036]33:14   [1037]33:15-16
   [1038]33:15-16   [1039]33:24   [1040]34:18   [1041]35:5   [1042]35:7
   [1043]35:7   [1044]35:11   [1045]35:14   [1046]37:3   [1047]37:16
   [1048]37:17   [1049]37:22   [1050]38:4-7   [1051]38:9
   [1052]38:12-13   [1053]38:12-13   [1054]38:13   [1055]38:35
   [1056]39:8   [1057]39:22   [1058]39:24   [1059]39:29   [1060]39:30
   [1061]40:12   [1062]42:2   [1063]42:10   [1064]42:10

   Psalms

   [1065]1:1   [1066]1:5   [1067]1:5   [1068]1:5   [1069]1:6
   [1070]2:1-2   [1071]2:1-2   [1072]2:1-3   [1073]2:2   [1074]2:2
   [1075]2:2   [1076]2:2   [1077]2:2-3   [1078]2:2-3   [1079]2:3-5
   [1080]2:4   [1081]2:4-5   [1082]2:6   [1083]2:6   [1084]2:6
   [1085]2:6   [1086]2:6   [1087]2:7   [1088]2:7   [1089]2:7   [1090]2:7
   [1091]2:7   [1092]2:7-8   [1093]2:8   [1094]2:8   [1095]2:8
   [1096]2:8   [1097]2:8   [1098]2:8   [1099]2:9   [1100]2:11
   [1101]2:11   [1102]2:12   [1103]3:1   [1104]3:2   [1105]3:3
   [1106]3:7   [1107]4:6   [1108]4:6   [1109]4:8   [1110]4:21
   [1111]5:1   [1112]5:9   [1113]5:9   [1114]5:9   [1115]7:6
   [1116]7:16   [1117]8:2   [1118]8:2   [1119]8:4-6   [1120]8:5
   [1121]8:5   [1122]8:5   [1123]8:5-6   [1124]8:6-8   [1125]8:8
   [1126]9:4   [1127]9:10   [1128]9:10   [1129]9:10   [1130]9:12
   [1131]9:20   [1132]9:20   [1133]10:3   [1134]10:3   [1135]10:3
   [1136]10:4   [1137]10:8   [1138]10:17   [1139]11:6   [1140]11:6-7
   [1141]12:1-2   [1142]12:8   [1143]14:3   [1144]14:3   [1145]14:3
   [1146]14:4   [1147]14:4-5   [1148]14:5   [1149]15:1   [1150]16:2
   [1151]16:2   [1152]16:3   [1153]16:8   [1154]16:10   [1155]16:10
   [1156]16:10   [1157]16:11   [1158]16:13-14   [1159]17:13-14
   [1160]17:14   [1161]17:14   [1162]17:14   [1163]17:14   [1164]17:14
   [1165]17:15   [1166]17:15   [1167]17:15   [1168]17:15
   [1169]17:23-24   [1170]18:4-5   [1171]18:4-7   [1172]18:10
   [1173]18:11   [1174]18:25   [1175]19:3-4   [1176]19:6   [1177]19:6
   [1178]19:11   [1179]19:12   [1180]19:13   [1181]20:6   [1182]20:6
   [1183]20:8   [1184]21:4   [1185]21:8   [1186]21:12   [1187]22:1
   [1188]22:1-2   [1189]22:6-7   [1190]22:7   [1191]22:8   [1192]22:12
   [1193]22:14   [1194]22:15   [1195]22:15   [1196]22:16   [1197]22:18
   [1198]22:18   [1199]22:28   [1200]22:31   [1201]23:1   [1202]23:3
   [1203]23:5   [1204]24:1   [1205]24:4   [1206]24:4-5   [1207]24:5
   [1208]24:7   [1209]24:7-9   [1210]24:8   [1211]25:1   [1212]25:8-9
   [1213]25:9   [1214]26:2   [1215]26:6   [1216]26:9   [1217]27:3
   [1218]27:4   [1219]27:5   [1220]27:8   [1221]27:8   [1222]27:8
   [1223]27:10   [1224]27:12   [1225]29:4   [1226]30:5   [1227]30:11
   [1228]31:5   [1229]31:19   [1230]31:19   [1231]31:23   [1232]32:2
   [1233]32:8   [1234]33:6   [1235]33:13-14   [1236]34:4   [1237]34:4-6
   [1238]34:6   [1239]34:6   [1240]34:10   [1241]34:15   [1242]34:18
   [1243]34:20   [1244]34:20   [1245]35:10   [1246]35:11   [1247]35:11
   [1248]35:12   [1249]35:13   [1250]35:13   [1251]35:13   [1252]35:15
   [1253]35:19   [1254]35:25   [1255]36:8   [1256]36:37   [1257]37:3
   [1258]37:3   [1259]37:11   [1260]37:12-13   [1261]37:13
   [1262]37:13-15   [1263]37:18   [1264]37:19   [1265]37:21
   [1266]37:23   [1267]37:25   [1268]38:4   [1269]38:6   [1270]38:9
   [1271]38:11   [1272]38:11   [1273]38:12-14   [1274]38:12-15
   [1275]38:13   [1276]38:13   [1277]38:14-15   [1278]38:15   [1279]39:1
   [1280]39:1-2   [1281]39:1-3   [1282]39:5   [1283]39:9-10   [1284]40:7
   [1285]40:7-8   [1286]40:8   [1287]40:12   [1288]40:12   [1289]40:12
   [1290]40:12   [1291]41:1   [1292]41:1-2   [1293]41:2   [1294]41:6
   [1295]41:8   [1296]41:9   [1297]41:9   [1298]41:9   [1299]41:13
   [1300]42:4   [1301]42:4   [1302]42:5   [1303]42:7   [1304]42:7
   [1305]42:7-8   [1306]42:10   [1307]43:4   [1308]43:5   [1309]43:10
   [1310]44:23   [1311]45:1-17   [1312]45:1-17   [1313]45:2   [1314]45:4
   [1315]45:4   [1316]45:6   [1317]45:8   [1318]45:14   [1319]46:1
   [1320]46:1-2   [1321]46:4   [1322]46:4   [1323]46:10   [1324]48:2
   [1325]48:6   [1326]49:6-7   [1327]49:7   [1328]49:10   [1329]49:13
   [1330]49:14   [1331]49:17   [1332]49:18   [1333]49:18   [1334]50:1
   [1335]50:3   [1336]50:3   [1337]50:4   [1338]50:5   [1339]50:5
   [1340]50:5   [1341]50:8   [1342]50:10   [1343]50:10   [1344]50:11
   [1345]50:12   [1346]50:14   [1347]50:15   [1348]50:16-17
   [1349]50:18   [1350]50:20   [1351]50:21   [1352]51:1-19   [1353]51:6
   [1354]51:8   [1355]51:11-13   [1356]52:2-4   [1357]53:5
   [1358]55:4-5   [1359]55:12-13   [1360]55:17   [1361]56:5   [1362]57:3
   [1363]58:1   [1364]58:2   [1365]58:3   [1366]58:4-5   [1367]58:4-5
   [1368]58:4-5   [1369]58:4-5   [1370]58:5   [1371]59:15   [1372]61:2
   [1373]61:6   [1374]61:9   [1375]62:3   [1376]62:5   [1377]62:10
   [1378]62:10   [1379]62:11   [1380]63:1-11   [1381]63:5   [1382]63:6
   [1383]63:8   [1384]63:8   [1385]63:9   [1386]64:3   [1387]64:4
   [1388]64:6   [1389]64:7   [1390]64:8   [1391]65:4   [1392]65:7
   [1393]65:7   [1394]65:7   [1395]66:3   [1396]66:12   [1397]66:16
   [1398]66:18   [1399]66:18-20   [1400]67:4   [1401]67:6   [1402]68:4-5
   [1403]68:5   [1404]68:5   [1405]68:7-8   [1406]68:17   [1407]68:18
   [1408]68:18   [1409]68:18   [1410]68:18   [1411]68:18   [1412]68:20
   [1413]68:23   [1414]69:1-2   [1415]69:1-3   [1416]69:1-3
   [1417]69:1-3   [1418]69:4   [1419]69:7   [1420]69:7-8   [1421]69:9
   [1422]69:9   [1423]69:9   [1424]69:9   [1425]69:10   [1426]69:10
   [1427]69:21   [1428]69:21   [1429]69:25   [1430]69:26   [1431]69:26
   [1432]69:27   [1433]71:11   [1434]71:14   [1435]72:1   [1436]72:2
   [1437]72:4   [1438]72:8   [1439]72:10   [1440]72:12   [1441]72:12-13
   [1442]72:12-13   [1443]72:13   [1444]72:13   [1445]72:14
   [1446]72:14   [1447]72:14   [1448]72:15   [1449]72:17   [1450]72:17
   [1451]72:17   [1452]72:19   [1453]73:7   [1454]73:7   [1455]73:10
   [1456]73:14   [1457]73:17   [1458]73:27-28   [1459]74:14
   [1460]74:19   [1461]75:1   [1462]75:8   [1463]76:1   [1464]76:1-2
   [1465]76:5   [1466]76:8-9   [1467]76:9   [1468]76:10   [1469]77:19
   [1470]77:38   [1471]77:40   [1472]78:2   [1473]78:15   [1474]78:18
   [1475]78:18   [1476]78:19-20   [1477]78:21   [1478]78:24
   [1479]78:36   [1480]78:38-39   [1481]78:39   [1482]78:39
   [1483]78:61   [1484]78:61   [1485]78:65   [1486]78:65   [1487]78:65
   [1488]79:2   [1489]80:4   [1490]80:8   [1491]80:9-11   [1492]80:14
   [1493]80:15   [1494]81:3   [1495]81:10   [1496]81:11-12
   [1497]81:11-12   [1498]81:13   [1499]81:16   [1500]82:1   [1501]82:5
   [1502]82:6   [1503]83:3   [1504]83:4   [1505]83:5   [1506]83:5
   [1507]83:7   [1508]83:7   [1509]83:8   [1510]84:3   [1511]84:3
   [1512]84:6-7   [1513]84:6-7   [1514]84:9   [1515]84:10   [1516]84:10
   [1517]84:10   [1518]84:11   [1519]85:8   [1520]85:9-10   [1521]87:6
   [1522]88:3   [1523]88:18   [1524]89:3   [1525]89:12   [1526]89:15
   [1527]89:15   [1528]89:19   [1529]89:19-20   [1530]89:21
   [1531]89:21   [1532]89:21   [1533]89:21   [1534]89:24   [1535]89:26
   [1536]89:27   [1537]89:27   [1538]89:27   [1539]89:29   [1540]89:29
   [1541]89:29   [1542]89:33   [1543]89:35   [1544]89:35-36
   [1545]89:36-37   [1546]89:38   [1547]89:52   [1548]90:2   [1549]90:3
   [1550]90:10   [1551]90:11   [1552]91:4   [1553]91:11   [1554]91:11
   [1555]91:11   [1556]91:13   [1557]92:6   [1558]93:3-4   [1559]93:3-4
   [1560]94:2   [1561]94:7   [1562]94:12   [1563]95:9   [1564]95:10
   [1565]96:11   [1566]96:13   [1567]96:13   [1568]96:13   [1569]97:4
   [1570]98:1   [1571]98:2   [1572]98:8-9   [1573]98:9   [1574]99:7
   [1575]101:3   [1576]102:3-5   [1577]102:13   [1578]102:25-26
   [1579]102:26   [1580]103:1   [1581]103:3   [1582]103:6   [1583]103:6
   [1584]103:13   [1585]103:13   [1586]103:13-14   [1587]103:19
   [1588]103:20-21   [1589]104:2   [1590]104:3   [1591]104:7-8
   [1592]104:12   [1593]104:14   [1594]104:14-15   [1595]104:17
   [1596]104:20   [1597]104:22-23   [1598]104:25   [1599]104:26
   [1600]104:27   [1601]104:30   [1602]105:3   [1603]105:3   [1604]105:8
   [1605]105:14-15   [1606]105:21-22   [1607]107:5-7   [1608]107:17-18
   [1609]107:20   [1610]107:30   [1611]107:33-41   [1612]107:38-39
   [1613]108:7-8   [1614]109:4   [1615]109:4   [1616]109:8
   [1617]109:18-19   [1618]109:25   [1619]110:1   [1620]110:1
   [1621]110:1   [1622]110:1   [1623]110:1   [1624]110:1   [1625]110:2-3
   [1626]110:3   [1627]110:3   [1628]110:3   [1629]110:3   [1630]110:4
   [1631]110:5-6   [1632]110:7   [1633]110:7   [1634]111:2   [1635]111:6
   [1636]111:10   [1637]112:3   [1638]112:5   [1639]112:9   [1640]112:9
   [1641]112:9-10   [1642]112:10   [1643]112:10   [1644]112:10
   [1645]113   [1646]113:1-118:29   [1647]113:7   [1648]113:7-9
   [1649]114:4   [1650]114:4-7   [1651]114:5   [1652]114:5   [1653]114:7
   [1654]115:1   [1655]115:1   [1656]116:3   [1657]116:11   [1658]116:15
   [1659]116:16   [1660]116:18-19   [1661]118:12   [1662]118:22-23
   [1663]118:23   [1664]118:25-26   [1665]118:25-26   [1666]118:26
   [1667]118:27   [1668]119:6   [1669]119:6   [1670]119:9   [1671]119:11
   [1672]119:46   [1673]119:60   [1674]119:70   [1675]119:99
   [1676]119:99-100   [1677]119:99-100   [1678]119:99-100
   [1679]119:105   [1680]119:111   [1681]119:113   [1682]119:115
   [1683]119:115   [1684]119:126   [1685]119:126   [1686]119:139
   [1687]119:148   [1688]119:165   [1689]119:165   [1690]120:2-3
   [1691]120:7   [1692]121:3-4   [1693]123:1-2   [1694]124:1-8
   [1695]124:7   [1696]125:5   [1697]126:5-6   [1698]126:5-6
   [1699]126:5-6   [1700]126:6   [1701]127:2   [1702]128:2   [1703]128:2
   [1704]128:3   [1705]128:5   [1706]128:6   [1707]129:1-2   [1708]129:3
   [1709]129:3   [1710]130:7   [1711]131:1-2   [1712]132:2-3
   [1713]132:3-4   [1714]132:11   [1715]132:13-14   [1716]132:14
   [1717]132:17   [1718]133:2   [1719]133:2   [1720]133:2   [1721]135:7
   [1722]135:10-11   [1723]136:1-26   [1724]136:23   [1725]136:25
   [1726]137:1   [1727]138:3   [1728]138:3   [1729]138:3   [1730]139:2
   [1731]139:4   [1732]139:13-16   [1733]139:14   [1734]139:15-16
   [1735]141:2   [1736]141:4   [1737]141:5   [1738]141:5   [1739]141:5
   [1740]142:2   [1741]144:6   [1742]144:6   [1743]145:15   [1744]146:4
   [1745]146:8   [1746]146:8   [1747]146:8   [1748]147:3   [1749]147:8
   [1750]147:19   [1751]147:19   [1752]147:19   [1753]148:8
   [1754]148:8   [1755]150:1

   Proverbs

   [1756]1:17   [1757]1:20   [1758]1:20   [1759]1:20   [1760]1:20
   [1761]1:20   [1762]1:20-21   [1763]1:20-21   [1764]1:21   [1765]1:21
   [1766]1:21   [1767]1:21   [1768]1:23   [1769]1:23   [1770]1:24
   [1771]1:24   [1772]1:28   [1773]2:4   [1774]2:4   [1775]2:6
   [1776]3:15   [1777]3:18   [1778]3:27   [1779]4:16   [1780]4:16
   [1781]4:18   [1782]4:18   [1783]4:18   [1784]4:23   [1785]5:12
   [1786]5:15-16   [1787]5:23   [1788]6:1-5   [1789]6:1-5   [1790]6:2
   [1791]6:6   [1792]6:9   [1793]6:22   [1794]6:30   [1795]7:3
   [1796]7:22   [1797]8:1   [1798]8:1   [1799]8:1-2   [1800]8:2
   [1801]8:2-3   [1802]8:3   [1803]8:3   [1804]8:6   [1805]8:6-9
   [1806]8:8   [1807]8:8   [1808]8:15   [1809]8:17   [1810]8:19
   [1811]8:21   [1812]8:21   [1813]8:21   [1814]8:22   [1815]8:22
   [1816]8:22   [1817]8:23   [1818]8:23   [1819]8:30   [1820]8:30
   [1821]8:30   [1822]8:30   [1823]8:30   [1824]8:30   [1825]8:30
   [1826]8:30   [1827]8:30   [1828]8:30   [1829]8:30   [1830]8:34
   [1831]9:3   [1832]9:4-5   [1833]9:8   [1834]9:12   [1835]9:12
   [1836]10:2   [1837]10:2   [1838]10:11   [1839]10:11   [1840]10:13
   [1841]10:14   [1842]10:20   [1843]10:21   [1844]10:22   [1845]10:23
   [1846]10:24   [1847]10:31   [1848]10:32   [1849]11:18   [1850]11:24
   [1851]11:24-25   [1852]11:30   [1853]12:27   [1854]12:27
   [1855]13:22   [1856]14:6   [1857]15:10   [1858]15:12   [1859]15:25
   [1860]15:30   [1861]16:27   [1862]17:15   [1863]17:16   [1864]18:9
   [1865]18:10-11   [1866]18:14   [1867]18:19   [1868]18:21
   [1869]19:17   [1870]19:17   [1871]20:4   [1872]20:6   [1873]20:6
   [1874]20:8   [1875]20:12   [1876]20:17   [1877]20:18   [1878]20:22
   [1879]20:27   [1880]21:18   [1881]21:24   [1882]22:3   [1883]22:7
   [1884]22:9   [1885]22:14   [1886]22:16   [1887]23:1-3   [1888]23:4-5
   [1889]23:6   [1890]23:6   [1891]23:22   [1892]23:26   [1893]23:26
   [1894]23:30-32   [1895]23:31-33   [1896]24:11-12   [1897]24:12
   [1898]24:16   [1899]24:27   [1900]24:29   [1901]24:29   [1902]24:30
   [1903]24:32   [1904]25:1   [1905]25:6   [1906]25:8-9   [1907]25:12
   [1908]25:14   [1909]25:21-22   [1910]25:22   [1911]25:26
   [1912]25:27   [1913]25:27   [1914]25:27   [1915]25:27   [1916]26:4-5
   [1917]26:5   [1918]26:6   [1919]26:12   [1920]26:12   [1921]26:16
   [1922]26:23   [1923]27:1   [1924]27:1   [1925]27:6   [1926]27:14
   [1927]27:14   [1928]27:16   [1929]27:18   [1930]27:23   [1931]27:24
   [1932]28:1   [1933]28:8   [1934]28:12   [1935]28:12   [1936]28:23
   [1937]28:27   [1938]28:28   [1939]29:10   [1940]29:10   [1941]29:12
   [1942]29:25   [1943]29:25   [1944]30:4   [1945]30:4   [1946]30:6
   [1947]30:8   [1948]30:12   [1949]30:17   [1950]30:20   [1951]30:20
   [1952]30:30   [1953]30:32   [1954]31:6-7   [1955]31:19   [1956]31:20
   [1957]31:24   [1958]31:27

   Ecclesiastes

   [1959]1:5-7   [1960]1:7   [1961]1:7   [1962]1:8   [1963]1:9
   [1964]1:9   [1965]1:18   [1966]2:3   [1967]2:3   [1968]2:13
   [1969]2:18-19   [1970]2:26   [1971]2:26   [1972]3:16   [1973]3:16
   [1974]4:1   [1975]4:8   [1976]4:9   [1977]4:11   [1978]4:12
   [1979]4:14   [1980]5:1   [1981]5:2   [1982]5:2   [1983]5:4-5
   [1984]5:6   [1985]5:6   [1986]5:8   [1987]5:8   [1988]5:9
   [1989]5:10   [1990]5:11   [1991]5:12   [1992]5:13-14   [1993]6:1-2
   [1994]6:2   [1995]6:7   [1996]6:12   [1997]7:2   [1998]7:6
   [1999]7:10   [2000]7:13   [2001]7:13   [2002]7:14   [2003]7:14
   [2004]7:17   [2005]7:17   [2006]7:17   [2007]7:26   [2008]8:11
   [2009]9:1-2   [2010]9:2   [2011]9:3   [2012]9:6   [2013]9:11
   [2014]9:12   [2015]9:12   [2016]9:12   [2017]9:12   [2018]9:12
   [2019]9:18   [2020]10:1   [2021]10:5   [2022]10:7   [2023]10:14
   [2024]10:19   [2025]10:20   [2026]11:1   [2027]11:1   [2028]11:4
   [2029]11:4   [2030]11:5   [2031]11:5   [2032]11:5   [2033]11:6
   [2034]11:6   [2035]12:5   [2036]12:5   [2037]12:7   [2038]12:11
   [2039]12:12   [2040]12:13   [2041]12:14

   Song of Solomon

   [2042]1:2   [2043]1:4   [2044]1:6   [2045]1:12   [2046]1:15
   [2047]2:7   [2048]2:8   [2049]2:8   [2050]2:8   [2051]2:8   [2052]2:8
   [2053]2:9   [2054]2:12   [2055]2:14   [2056]2:14   [2057]2:16
   [2058]3:2-3   [2059]3:3   [2060]3:3-4   [2061]3:4   [2062]3:4
   [2063]3:4   [2064]3:4   [2065]3:9-10   [2066]3:11   [2067]3:11
   [2068]3:11   [2069]3:11   [2070]3:11   [2071]4:1   [2072]4:11
   [2073]4:15   [2074]4:15   [2075]4:16   [2076]5:1   [2077]5:2
   [2078]5:2   [2079]5:2   [2080]5:2   [2081]5:2   [2082]5:2-3
   [2083]5:6-7   [2084]5:7   [2085]5:9   [2086]5:12   [2087]6:1
   [2088]6:8   [2089]6:12   [2090]6:12   [2091]7:11   [2092]7:11-12
   [2093]7:12   [2094]7:13   [2095]8:1   [2096]8:1   [2097]8:6-7
   [2098]8:6-7   [2099]8:11-12   [2100]8:11-12

   Isaiah

   [2101]1:2   [2102]1:3   [2103]1:3   [2104]1:4   [2105]1:10
   [2106]1:11   [2107]1:11   [2108]1:12   [2109]1:15   [2110]1:15-17
   [2111]1:16-18   [2112]1:17   [2113]1:18   [2114]1:21   [2115]2:2-3
   [2116]2:3   [2117]2:3   [2118]2:3   [2119]2:3   [2120]2:6
   [2121]2:20   [2122]2:21   [2123]2:21   [2124]3:9-10   [2125]3:15
   [2126]4:5   [2127]5:1-2   [2128]5:1-2   [2129]5:2   [2130]5:2
   [2131]5:3-4   [2132]5:5   [2133]5:5-6   [2134]5:7   [2135]5:7
   [2136]5:10   [2137]5:20   [2138]6:1   [2139]6:8   [2140]6:8
   [2141]6:8-9   [2142]6:9-10   [2143]6:9-10   [2144]6:10
   [2145]6:11-12   [2146]6:13   [2147]7:3   [2148]7:13   [2149]7:14
   [2150]7:14   [2151]7:16   [2152]7:16   [2153]7:18   [2154]8:6
   [2155]8:6   [2156]8:8   [2157]8:8   [2158]8:11-12   [2159]8:14
   [2160]8:14   [2161]8:14-15   [2162]8:19   [2163]8:19   [2164]8:20
   [2165]8:21-22   [2166]8:21-22   [2167]9:1-2   [2168]9:2-3   [2169]9:3
   [2170]9:5   [2171]9:6   [2172]9:6   [2173]9:7   [2174]9:15
   [2175]9:15   [2176]9:16   [2177]9:16   [2178]9:16   [2179]9:17
   [2180]9:19-21   [2181]10:1   [2182]10:1   [2183]10:1-2   [2184]10:5
   [2185]10:6   [2186]10:6   [2187]10:6   [2188]10:7   [2189]10:7
   [2190]10:7   [2191]10:15   [2192]10:22   [2193]11:1   [2194]11:1
   [2195]11:1   [2196]11:1   [2197]11:2   [2198]11:2   [2199]11:2
   [2200]11:2-3   [2201]11:2-3   [2202]11:3   [2203]11:3   [2204]11:3-4
   [2205]11:3-4   [2206]11:4   [2207]11:4   [2208]11:8   [2209]11:10
   [2210]11:19   [2211]12:3   [2212]12:3   [2213]12:3   [2214]12:3
   [2215]13:3   [2216]13:10   [2217]16:4-5   [2218]17:11   [2219]19:1
   [2220]19:20   [2221]19:25   [2222]21:4   [2223]21:8   [2224]21:10
   [2225]21:10   [2226]21:10   [2227]21:10   [2228]21:11-12
   [2229]22:11   [2230]22:12   [2231]22:12-13   [2232]22:14
   [2233]22:16   [2234]22:22   [2235]22:24   [2236]24:17-18
   [2237]24:23   [2238]24:23   [2239]25:2   [2240]25:6   [2241]25:6
   [2242]25:6   [2243]25:6   [2244]25:8   [2245]26:4   [2246]26:5
   [2247]26:11   [2248]26:19   [2249]26:19   [2250]26:19   [2251]26:19
   [2252]26:19   [2253]26:21   [2254]27:2-3   [2255]27:4-5   [2256]28:13
   [2257]28:16   [2258]28:16   [2259]28:19   [2260]28:24-26
   [2261]28:28   [2262]28:28   [2263]29:9-10   [2264]29:10   [2265]29:11
   [2266]29:11   [2267]29:13   [2268]29:14   [2269]29:14   [2270]29:14
   [2271]29:14   [2272]29:15   [2273]29:21   [2274]29:21   [2275]29:21
   [2276]29:21   [2277]30:10   [2278]30:10   [2279]30:10
   [2280]30:18-19   [2281]30:20   [2282]30:22   [2283]30:33
   [2284]30:33   [2285]30:33   [2286]31:4   [2287]32:3   [2288]32:5
   [2289]32:5-8   [2290]32:6   [2291]32:6   [2292]32:15   [2293]32:20
   [2294]32:20   [2295]33:1   [2296]33:2   [2297]33:14-16   [2298]33:24
   [2299]33:24   [2300]34:4   [2301]35:1-2   [2302]35:5   [2303]35:5-6
   [2304]35:5-6   [2305]35:5-6   [2306]35:5-6   [2307]35:7   [2308]35:8
   [2309]35:8   [2310]35:8   [2311]36:22   [2312]37:1   [2313]37:22
   [2314]37:28   [2315]38:9   [2316]38:14   [2317]38:16-17   [2318]38:17
   [2319]38:17   [2320]38:22   [2321]40:3   [2322]40:3   [2323]40:3
   [2324]40:3-4   [2325]40:3-4   [2326]40:3-5   [2327]40:6
   [2328]40:6-7   [2329]40:11   [2330]40:11   [2331]40:11   [2332]40:11
   [2333]40:11   [2334]40:12   [2335]40:27   [2336]40:28   [2337]41:2
   [2338]41:2   [2339]41:4   [2340]41:18   [2341]41:18-19   [2342]41:19
   [2343]41:19-20   [2344]42:1   [2345]42:1   [2346]42:1   [2347]42:1
   [2348]42:1   [2349]42:1   [2350]42:1   [2351]42:1   [2352]42:1-4
   [2353]42:1-4   [2354]42:2   [2355]42:2   [2356]42:3   [2357]42:4
   [2358]42:4   [2359]42:4   [2360]42:23   [2361]43:2   [2362]43:3-4
   [2363]43:6   [2364]43:10   [2365]43:10   [2366]43:19   [2367]43:23
   [2368]43:25   [2369]44:3   [2370]44:3   [2371]44:3   [2372]44:3
   [2373]44:3   [2374]44:3   [2375]44:3   [2376]44:4   [2377]44:6
   [2378]44:20   [2379]44:26   [2380]44:26   [2381]44:26   [2382]44:26
   [2383]44:28   [2384]45:4   [2385]45:4   [2386]45:4-5   [2387]45:15
   [2388]45:15   [2389]45:15   [2390]45:19   [2391]45:19   [2392]45:22
   [2393]45:23   [2394]45:25   [2395]47:7-9   [2396]47:13   [2397]48:1
   [2398]48:8   [2399]48:10   [2400]48:18   [2401]49:2   [2402]49:2
   [2403]49:4   [2404]49:4   [2405]49:4   [2406]49:5   [2407]49:5-6
   [2408]49:5-6   [2409]49:5-9   [2410]49:6   [2411]49:6   [2412]49:6
   [2413]49:6   [2414]49:7   [2415]49:7   [2416]49:7   [2417]49:7
   [2418]49:8   [2419]49:8   [2420]49:8   [2421]49:12   [2422]49:14
   [2423]49:14   [2424]49:14-15   [2425]49:18   [2426]49:21   [2427]50:1
   [2428]50:1   [2429]50:1   [2430]50:4   [2431]50:4   [2432]50:6
   [2433]50:6   [2434]50:6   [2435]50:6   [2436]50:6   [2437]50:6
   [2438]50:7   [2439]50:7   [2440]50:7   [2441]50:7   [2442]50:7-8
   [2443]50:7-8   [2444]50:10   [2445]50:11   [2446]50:14   [2447]51:1
   [2448]51:3   [2449]51:10   [2450]51:12   [2451]51:12-13
   [2452]51:12-13   [2453]51:12-13   [2454]51:12-13   [2455]51:18
   [2456]51:20   [2457]51:22   [2458]52:1-2   [2459]52:7   [2460]52:7
   [2461]52:7   [2462]52:8   [2463]52:8   [2464]52:11   [2465]52:14
   [2466]52:15   [2467]53:1   [2468]53:1   [2469]53:1   [2470]53:2
   [2471]53:2   [2472]53:2-3   [2473]53:2-3   [2474]53:2-3   [2475]53:3
   [2476]53:3   [2477]53:4   [2478]53:5   [2479]53:5   [2480]53:5
   [2481]53:6   [2482]53:6   [2483]53:7   [2484]53:7   [2485]53:7
   [2486]53:7   [2487]53:7-8   [2488]53:9   [2489]53:9   [2490]53:9
   [2491]53:10   [2492]53:10   [2493]53:10   [2494]53:10
   [2495]53:10-11   [2496]53:10-11   [2497]53:10-11   [2498]53:11
   [2499]53:11   [2500]53:11   [2501]53:11   [2502]53:12   [2503]53:12
   [2504]53:12   [2505]53:12   [2506]53:12   [2507]53:12   [2508]53:12
   [2509]53:12   [2510]53:12   [2511]54:1   [2512]54:1   [2513]54:5-6
   [2514]54:7   [2515]54:7-8   [2516]54:7-8   [2517]54:10   [2518]54:11
   [2519]54:13   [2520]54:13   [2521]54:13   [2522]55:1   [2523]55:1
   [2524]55:1   [2525]55:1   [2526]55:1   [2527]55:1   [2528]55:2
   [2529]55:2   [2530]55:2   [2531]55:3   [2532]55:4   [2533]55:4
   [2534]55:7   [2535]55:10-11   [2536]55:10-11   [2537]56:3
   [2538]56:5   [2539]56:7   [2540]56:7   [2541]56:7   [2542]56:10
   [2543]56:11   [2544]56:12   [2545]57:1   [2546]57:2   [2547]57:2
   [2548]57:3   [2549]57:3   [2550]57:15   [2551]57:17-18   [2552]57:19
   [2553]57:19   [2554]57:20   [2555]58:2   [2556]58:2   [2557]58:3
   [2558]58:3   [2559]58:3   [2560]58:4   [2561]58:4   [2562]58:4
   [2563]58:5   [2564]58:6   [2565]58:6   [2566]58:7   [2567]58:7
   [2568]58:9   [2569]58:10   [2570]58:11   [2571]59:14   [2572]59:14
   [2573]59:14-15   [2574]59:15   [2575]59:16   [2576]59:16-18
   [2577]59:21   [2578]59:21   [2579]59:21   [2580]60:3-4   [2581]60:4
   [2582]60:4   [2583]60:6   [2584]60:8   [2585]60:8   [2586]60:8
   [2587]60:9   [2588]60:19   [2589]60:19   [2590]61:1   [2591]61:1
   [2592]61:1   [2593]61:1   [2594]61:1   [2595]61:1   [2596]61:1
   [2597]61:1   [2598]61:1   [2599]61:1   [2600]61:1   [2601]61:1-2
   [2602]61:3   [2603]61:10   [2604]62:2   [2605]62:5   [2606]62:5
   [2607]62:6-7   [2608]62:6-7   [2609]62:13-14   [2610]63:1
   [2611]63:1   [2612]63:1-2   [2613]63:3   [2614]63:3   [2615]63:4
   [2616]63:5   [2617]63:5   [2618]63:9   [2619]63:9   [2620]63:9
   [2621]63:10   [2622]63:11   [2623]63:15   [2624]63:16   [2625]64:5
   [2626]64:5   [2627]65:1   [2628]65:1   [2629]65:1-2   [2630]65:5
   [2631]65:5   [2632]65:5   [2633]65:5   [2634]65:8   [2635]65:8-9
   [2636]65:24   [2637]66:1   [2638]66:1-2   [2639]66:3   [2640]66:4
   [2641]66:4-5   [2642]66:5   [2643]66:5   [2644]66:5   [2645]66:5
   [2646]66:5   [2647]66:5   [2648]66:5   [2649]66:10   [2650]66:12
   [2651]66:13   [2652]66:23-24   [2653]66:24   [2654]73:9

   Jeremiah

   [2655]1:2   [2656]1:5   [2657]1:5   [2658]1:5   [2659]1:5   [2660]1:6
   [2661]1:10   [2662]1:10   [2663]1:19   [2664]2:5   [2665]2:5
   [2666]2:5   [2667]2:6   [2668]2:6   [2669]2:12-13   [2670]2:13
   [2671]2:21   [2672]2:25   [2673]2:27   [2674]2:31   [2675]3:1
   [2676]3:4   [2677]3:19   [2678]3:22   [2679]3:22   [2680]4:2
   [2681]4:14   [2682]4:14   [2683]4:14   [2684]4:19   [2685]4:31
   [2686]5:4   [2687]5:4-5   [2688]5:31   [2689]6:7   [2690]6:8
   [2691]6:10   [2692]6:10   [2693]6:10   [2694]6:16   [2695]6:16
   [2696]6:24   [2697]6:29   [2698]7:4   [2699]7:4   [2700]7:4
   [2701]7:11   [2702]7:12   [2703]7:12   [2704]7:14   [2705]7:16
   [2706]7:33   [2707]8:1-2   [2708]8:2   [2709]8:6   [2710]8:7
   [2711]8:7   [2712]8:7   [2713]9:1-2   [2714]9:2   [2715]9:2
   [2716]9:8   [2717]10:2   [2718]10:11-12   [2719]11:21   [2720]12:2
   [2721]12:5   [2722]12:5   [2723]12:5   [2724]13:10   [2725]13:11
   [2726]13:11   [2727]13:23   [2728]13:23   [2729]14:9   [2730]14:13
   [2731]14:15-16   [2732]15:7   [2733]15:9   [2734]15:10   [2735]16:4
   [2736]16:7   [2737]16:14-15   [2738]16:14-15   [2739]17:1
   [2740]17:9   [2741]17:11   [2742]17:13   [2743]18:16   [2744]18:18
   [2745]18:18   [2746]18:18   [2747]18:18   [2748]18:18   [2749]19:1-15
   [2750]19:5   [2751]19:16-18   [2752]19:19-22   [2753]19:23-24
   [2754]19:25-27   [2755]19:28-29   [2756]19:30   [2757]19:31-37
   [2758]19:38-42   [2759]20:1   [2760]20:1-2   [2761]20:2   [2762]20:6
   [2763]20:10   [2764]20:10   [2765]20:10   [2766]20:15   [2767]20:18
   [2768]21:3   [2769]22:13   [2770]22:15-17   [2771]22:30   [2772]23:1
   [2773]23:5   [2774]23:7-8   [2775]23:14   [2776]23:16
   [2777]23:16-17   [2778]23:21   [2779]23:21   [2780]23:21-22
   [2781]23:23   [2782]23:27   [2783]23:31-32   [2784]23:32   [2785]25:6
   [2786]25:26   [2787]26:11   [2788]27:12-13   [2789]27:15-16
   [2790]27:16   [2791]28:2   [2792]29:6   [2793]29:11   [2794]29:11
   [2795]29:21   [2796]30:21   [2797]30:21   [2798]30:21   [2799]30:21
   [2800]30:21   [2801]30:21   [2802]31:3   [2803]31:3   [2804]31:3
   [2805]31:15   [2806]31:16-17   [2807]31:17   [2808]31:18
   [2809]31:18-20   [2810]31:18-20   [2811]31:19   [2812]31:21
   [2813]31:22   [2814]31:25   [2815]31:25-26   [2816]31:34
   [2817]31:35   [2818]33:15   [2819]36:25   [2820]36:26   [2821]40:1
   [2822]42:20   [2823]44:16-17   [2824]44:17   [2825]44:22
   [2826]45:4-5   [2827]45:5   [2828]48:13   [2829]50:4   [2830]51:6
   [2831]51:9   [2832]51:9   [2833]51:9   [2834]52:31-32

   Lamentations

   [2835]1:1   [2836]1:8   [2837]1:10   [2838]1:12   [2839]1:14
   [2840]2:15   [2841]3:1   [2842]3:2   [2843]3:8   [2844]3:9
   [2845]3:22-23   [2846]3:27   [2847]3:30   [2848]3:44   [2849]4:1
   [2850]4:3-4   [2851]4:9-10   [2852]4:13   [2853]4:20   [2854]4:20

   Ezekiel

   [2855]1:14   [2856]2:5   [2857]2:6   [2858]2:6   [2859]3:6-7
   [2860]3:8   [2861]3:19   [2862]3:27   [2863]3:27   [2864]6:9
   [2865]7:10   [2866]7:11   [2867]7:16   [2868]7:19   [2869]9:4
   [2870]10:2   [2871]11:23   [2872]12:6   [2873]12:27   [2874]12:27
   [2875]13:6   [2876]15:2   [2877]15:2-4   [2878]16:3   [2879]16:6
   [2880]16:6   [2881]16:6   [2882]16:6   [2883]16:8   [2884]16:8
   [2885]16:48-49   [2886]16:63   [2887]16:63   [2888]18:21-24
   [2889]18:22   [2890]18:25   [2891]18:28   [2892]18:30   [2893]18:31
   [2894]20:4   [2895]20:37   [2896]20:47   [2897]20:49   [2898]22:26
   [2899]24:27   [2900]29:3   [2901]31:12-13   [2902]32:7   [2903]32:27
   [2904]33:9   [2905]33:22   [2906]33:30-31   [2907]33:31   [2908]33:31
   [2909]33:31   [2910]33:31-32   [2911]33:32   [2912]33:32
   [2913]33:32   [2914]33:33   [2915]34:2   [2916]34:2   [2917]34:4
   [2918]34:8   [2919]34:10   [2920]34:12   [2921]34:12   [2922]34:14
   [2923]34:16   [2924]34:16   [2925]34:16   [2926]34:16   [2927]34:17
   [2928]34:17   [2929]34:19   [2930]34:21-22   [2931]34:22
   [2932]34:22-23   [2933]34:23   [2934]34:31   [2935]36:25
   [2936]36:25   [2937]36:25   [2938]36:25-26   [2939]36:37   [2940]37:1
   [2941]37:1-28   [2942]37:7   [2943]37:7   [2944]37:7   [2945]37:9
   [2946]37:9   [2947]37:10   [2948]37:11   [2949]37:12-14   [2950]37:13
   [2951]37:24   [2952]43:24   [2953]47:1   [2954]47:9   [2955]48:35

   Daniel

   [2956]1:12-13   [2957]2:1   [2958]2:22   [2959]2:34-35   [2960]2:44
   [2961]3:16   [2962]3:25   [2963]3:25   [2964]4:5   [2965]4:14
   [2966]4:21   [2967]4:23   [2968]5:19   [2969]5:19   [2970]6:10
   [2971]6:17   [2972]7:3   [2973]7:9-10   [2974]7:10   [2975]7:12
   [2976]7:13   [2977]7:13   [2978]7:13   [2979]7:13   [2980]7:13
   [2981]7:13-14   [2982]7:13-14   [2983]7:13-14   [2984]7:18
   [2985]8:13   [2986]8:13-14   [2987]8:16   [2988]8:18   [2989]9:2
   [2990]9:3   [2991]9:17   [2992]9:17   [2993]9:18-19   [2994]9:21
   [2995]9:21   [2996]9:21   [2997]9:23   [2998]9:24   [2999]9:24
   [3000]9:24   [3001]9:24   [3002]9:24   [3003]9:24   [3004]9:24
   [3005]9:24   [3006]9:25   [3007]9:25   [3008]9:26   [3009]9:26
   [3010]9:26   [3011]9:26   [3012]9:26   [3013]9:26   [3014]9:27
   [3015]9:27   [3016]9:27   [3017]9:27   [3018]9:27   [3019]9:27
   [3020]10:8   [3021]10:18   [3022]10:21   [3023]11:31   [3024]11:32-33
   [3025]11:35   [3026]12:2   [3027]12:2   [3028]12:2   [3029]12:2
   [3030]12:2   [3031]12:2   [3032]12:4   [3033]12:7   [3034]12:11
   [3035]12:12

   Hosea

   [3036]1:10   [3037]1:11   [3038]1:11   [3039]1:11   [3040]2:4
   [3041]2:7   [3042]2:8   [3043]2:8-9   [3044]2:9   [3045]2:12
   [3046]2:13-14   [3047]2:14   [3048]2:15   [3049]2:19   [3050]2:23
   [3051]2:23   [3052]2:23   [3053]4:17   [3054]4:17   [3055]4:17
   [3056]5:1   [3057]5:1-2   [3058]5:2   [3059]5:11   [3060]5:14
   [3061]6:2   [3062]6:2   [3063]6:2-3   [3064]6:6   [3065]6:6
   [3066]6:6   [3067]6:9   [3068]6:11   [3069]7:5   [3070]7:11
   [3071]7:11   [3072]7:13   [3073]8:1-2   [3074]8:12   [3075]9:1
   [3076]9:7   [3077]9:11-14   [3078]9:12   [3079]9:13   [3080]10:1
   [3081]10:8   [3082]11:1   [3083]11:1   [3084]11:2   [3085]11:3
   [3086]11:4   [3087]11:4   [3088]11:4   [3089]11:7   [3090]11:8
   [3091]12:1   [3092]12:8   [3093]12:10   [3094]13:9   [3095]13:16
   [3096]14:2   [3097]14:5   [3098]14:7   [3099]14:8

   Joel

   [3100]2:1-2   [3101]2:15-16   [3102]2:28   [3103]2:28   [3104]2:28
   [3105]2:28   [3106]2:28-29   [3107]2:31   [3108]2:32   [3109]3:2
   [3110]3:12   [3111]3:15-16   [3112]3:16

   Amos

   [3113]1:3   [3114]1:6   [3115]1:9   [3116]1:11   [3117]1:13
   [3118]1:13   [3119]2:1   [3120]2:7   [3121]2:11   [3122]3:2
   [3123]4:12   [3124]5:19   [3125]5:26   [3126]6:4-6   [3127]6:6
   [3128]6:6   [3129]6:6   [3130]7:12-13   [3131]8:5   [3132]8:5
   [3133]8:5   [3134]8:8   [3135]8:9   [3136]9:9   [3137]9:11

   Obadiah

   [3138]1:4   [3139]1:21

   Jonah

   [3140]1:6   [3141]1:16   [3142]2:2   [3143]2:4   [3144]2:4-5
   [3145]2:5   [3146]3:3   [3147]3:4   [3148]3:7   [3149]4:10-11

   Micah

   [3150]1:10   [3151]2:1   [3152]2:1   [3153]2:1   [3154]2:1
   [3155]2:1   [3156]2:12   [3157]3:3   [3158]3:5   [3159]3:11
   [3160]3:11   [3161]3:12   [3162]4:1-2   [3163]4:4   [3164]4:11-12
   [3165]4:16   [3166]5:1   [3167]5:1   [3168]5:1   [3169]5:1-4
   [3170]5:2   [3171]5:2   [3172]5:2   [3173]5:2   [3174]5:2   [3175]5:2
   [3176]5:5   [3177]5:6   [3178]5:7   [3179]6:3   [3180]6:3   [3181]6:3
   [3182]6:6   [3183]6:7   [3184]6:8   [3185]6:14   [3186]6:15
   [3187]6:15   [3188]6:16   [3189]7:5   [3190]7:18   [3191]7:19

   Nahum

   [3192]1:6   [3193]1:15   [3194]2:7

   Habakkuk

   [3195]1:8   [3196]1:14   [3197]2:3   [3198]2:3   [3199]2:3
   [3200]2:3   [3201]2:6   [3202]2:9   [3203]2:13   [3204]3:4
   [3205]3:4   [3206]3:13   [3207]3:17   [3208]3:17

   Zephaniah

   [3209]1:3   [3210]2:3   [3211]3:4   [3212]3:11   [3213]3:17
   [3214]3:17   [3215]3:18

   Haggai

   [3216]1:6   [3217]1:6   [3218]1:9   [3219]2:6   [3220]2:6-7
   [3221]2:6-7   [3222]2:7   [3223]2:9   [3224]2:9   [3225]2:15
   [3226]2:21

   Zechariah

   [3227]1:1   [3228]1:5   [3229]1:5   [3230]1:5-6   [3231]1:5-6
   [3232]1:5-6   [3233]1:11   [3234]2:5   [3235]2:5   [3236]2:10
   [3237]2:13   [3238]3:1   [3239]3:3   [3240]3:8   [3241]3:8
   [3242]3:8   [3243]3:10   [3244]4:2-3   [3245]4:5   [3246]4:7
   [3247]4:10   [3248]4:12   [3249]4:13   [3250]5:7-8   [3251]6:11
   [3252]6:11-12   [3253]6:11-13   [3254]6:12   [3255]6:13   [3256]6:13
   [3257]6:13   [3258]6:13   [3259]7:5-6   [3260]7:9   [3261]7:13
   [3262]9:9   [3263]9:19   [3264]10:12   [3265]11:4-5   [3266]11:10
   [3267]11:11   [3268]11:12   [3269]11:13   [3270]11:14   [3271]11:15
   [3272]11:17   [3273]11:17   [3274]11:17   [3275]12:3   [3276]12:3
   [3277]12:8   [3278]12:8   [3279]12:10   [3280]12:10   [3281]12:10
   [3282]12:10   [3283]12:11-12   [3284]13:1   [3285]13:1   [3286]13:1
   [3287]13:4   [3288]13:4   [3289]13:6   [3290]13:6-7   [3291]13:7
   [3292]13:7   [3293]13:7   [3294]13:7   [3295]13:17   [3296]14:4
   [3297]14:4   [3298]14:5   [3299]14:8   [3300]14:8   [3301]14:8
   [3302]14:9   [3303]14:16   [3304]14:16

   Malachi

   [3305]1:6   [3306]1:9   [3307]1:10   [3308]1:11   [3309]1:11
   [3310]2:4-5   [3311]2:7   [3312]2:7   [3313]2:7   [3314]2:7
   [3315]2:8   [3316]2:8   [3317]2:8-9   [3318]2:8-9   [3319]2:8-10
   [3320]2:9   [3321]2:9   [3322]2:9   [3323]2:10   [3324]2:10
   [3325]2:10   [3326]2:11   [3327]2:13   [3328]2:15   [3329]2:15
   [3330]2:15   [3331]2:15   [3332]2:16   [3333]3:1   [3334]3:1
   [3335]3:1   [3336]3:1   [3337]3:1   [3338]3:1   [3339]3:1   [3340]3:1
   [3341]3:1   [3342]3:1   [3343]3:1   [3344]3:1-2   [3345]3:1-2
   [3346]3:1-2   [3347]3:1-3   [3348]3:2-3   [3349]3:2-3   [3350]3:3
   [3351]3:3   [3352]3:5   [3353]3:7   [3354]3:7   [3355]3:8
   [3356]3:16   [3357]3:17   [3358]3:17   [3359]3:18   [3360]3:18
   [3361]3:18   [3362]4:1   [3363]4:1   [3364]4:1-2   [3365]4:2
   [3366]4:2   [3367]4:5   [3368]4:5   [3369]4:5   [3370]4:5-6   [3371]4:6

   Matthew

   [3372]1:1-17   [3373]1:1-2:23   [3374]1:6   [3375]1:7-8   [3376]1:8
   [3377]1:11   [3378]1:11-12   [3379]1:12   [3380]1:16   [3381]1:16
   [3382]1:17   [3383]1:18-25   [3384]1:20   [3385]1:20   [3386]1:20
   [3387]1:20-21   [3388]1:21   [3389]1:21   [3390]1:21   [3391]1:24
   [3392]1:25   [3393]2   [3394]2:1-8   [3395]2:1-23   [3396]2:2
   [3397]2:2   [3398]2:3   [3399]2:4   [3400]2:4-5   [3401]2:4-6
   [3402]2:5-6   [3403]2:7-8   [3404]2:7-8   [3405]2:9   [3406]2:9-10
   [3407]2:9-12   [3408]2:10   [3409]2:11   [3410]2:12   [3411]2:13
   [3412]2:13-15   [3413]2:14   [3414]2:15   [3415]2:16-18
   [3416]2:17-18   [3417]2:17-18   [3418]2:19-21   [3419]2:19-23
   [3420]2:22   [3421]2:22   [3422]2:22-23   [3423]3:1   [3424]3:1
   [3425]3:1   [3426]3:1   [3427]3:1   [3428]3:1-4:25   [3429]3:2
   [3430]3:2   [3431]3:2   [3432]3:3   [3433]3:3   [3434]3:3   [3435]3:3
   [3436]3:3   [3437]3:4   [3438]3:4   [3439]3:5   [3440]3:5-6
   [3441]3:6   [3442]3:6   [3443]3:7   [3444]3:7   [3445]3:7-10
   [3446]3:7-10   [3447]3:8   [3448]3:9   [3449]3:9   [3450]3:10
   [3451]3:10   [3452]3:10   [3453]3:10   [3454]3:11   [3455]3:11
   [3456]3:11   [3457]3:11   [3458]3:11-12   [3459]3:12   [3460]3:12
   [3461]3:13-15   [3462]3:14   [3463]3:14   [3464]3:14-15   [3465]3:15
   [3466]3:15   [3467]3:16-17   [3468]3:16-17   [3469]3:16-17
   [3470]3:17   [3471]3:17   [3472]3:17   [3473]4:1-2   [3474]4:1-11
   [3475]4:1-11   [3476]4:3   [3477]4:3   [3478]4:3   [3479]4:3
   [3480]4:4   [3481]4:4   [3482]4:4   [3483]4:5   [3484]4:6   [3485]4:6
   [3486]4:7   [3487]4:8-9   [3488]4:9   [3489]4:9   [3490]4:10
   [3491]4:11   [3492]4:12   [3493]4:12   [3494]4:12-16   [3495]4:13
   [3496]4:13   [3497]4:14-16   [3498]4:15   [3499]4:16   [3500]4:16
   [3501]4:17   [3502]4:17   [3503]4:17   [3504]4:17   [3505]4:18
   [3506]4:18   [3507]4:18-22   [3508]4:19   [3509]4:20   [3510]4:21
   [3511]4:22   [3512]4:22   [3513]4:23   [3514]4:23   [3515]4:23
   [3516]4:23-24   [3517]4:23-24   [3518]4:23-24   [3519]5:1   [3520]5:1
   [3521]5:1-2   [3522]5:1-48   [3523]5:1-7:29   [3524]5:1-7:29
   [3525]5:2   [3526]5:3   [3527]5:3   [3528]5:3-5   [3529]5:3-12
   [3530]5:4   [3531]5:5   [3532]5:6   [3533]5:6   [3534]5:7   [3535]5:8
   [3536]5:8   [3537]5:9   [3538]5:10   [3539]5:10   [3540]5:10-12
   [3541]5:10-12   [3542]5:11   [3543]5:11   [3544]5:12   [3545]5:12
   [3546]5:12   [3547]5:12   [3548]5:13   [3549]5:13   [3550]5:13-16
   [3551]5:14   [3552]5:15   [3553]5:15   [3554]5:16   [3555]5:17-20
   [3556]5:18   [3557]5:18   [3558]5:19   [3559]5:19   [3560]5:20
   [3561]5:20   [3562]5:20   [3563]5:21-26   [3564]5:22   [3565]5:23-24
   [3566]5:23-24   [3567]5:25   [3568]5:25-26   [3569]5:25-26
   [3570]5:27   [3571]5:27-32   [3572]5:28   [3573]5:28   [3574]5:29
   [3575]5:29-30   [3576]5:29-30   [3577]5:29-30   [3578]5:30
   [3579]5:31-32   [3580]5:31-32   [3581]5:32   [3582]5:32   [3583]5:32
   [3584]5:33   [3585]5:33-37   [3586]5:34   [3587]5:34   [3588]5:34
   [3589]5:37   [3590]5:38   [3591]5:38-42   [3592]5:39   [3593]5:39
   [3594]5:39   [3595]5:39   [3596]5:39-40   [3597]5:40   [3598]5:41
   [3599]5:41   [3600]5:42   [3601]5:43   [3602]5:43-48   [3603]5:44
   [3604]5:44-45   [3605]5:45   [3606]5:46-47   [3607]5:48   [3608]5:48
   [3609]6:1-4   [3610]6:2   [3611]6:2   [3612]6:3-4   [3613]6:5
   [3614]6:5   [3615]6:5   [3616]6:5-6   [3617]6:5-8   [3618]6:6
   [3619]6:6   [3620]6:7-8   [3621]6:7-8   [3622]6:9   [3623]6:9
   [3624]6:9-13   [3625]6:11   [3626]6:12   [3627]6:13   [3628]6:14
   [3629]6:14-15   [3630]6:14-15   [3631]6:14-15   [3632]6:16-18
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   [4534]21:9   [4535]21:10   [4536]21:11   [4537]21:12   [4538]21:12-16
   [4539]21:13   [4540]21:13   [4541]21:14   [4542]21:14   [4543]21:15
   [4544]21:15-16   [4545]21:16   [4546]21:17   [4547]21:17-22
   [4548]21:18   [4549]21:19   [4550]21:19   [4551]21:20
   [4552]21:21-22   [4553]21:23   [4554]21:23   [4555]21:23-27
   [4556]21:24-25   [4557]21:24-25   [4558]21:25   [4559]21:26
   [4560]21:28   [4561]21:29-32   [4562]21:30   [4563]21:30
   [4564]21:30   [4565]21:31   [4566]21:31-32   [4567]21:31-32
   [4568]21:32   [4569]21:33   [4570]21:33-46   [4571]21:34
   [4572]21:35   [4573]21:37   [4574]21:38   [4575]21:39   [4576]21:39
   [4577]21:40-41   [4578]21:41   [4579]21:41   [4580]21:41
   [4581]21:42   [4582]21:42   [4583]21:43   [4584]21:44   [4585]21:46
   [4586]22:1   [4587]22:1-10   [4588]22:3   [4589]22:4   [4590]22:4
   [4591]22:5   [4592]22:7   [4593]22:7   [4594]22:8   [4595]22:8-10
   [4596]22:10   [4597]22:11   [4598]22:11-14   [4599]22:12
   [4600]22:12   [4601]22:12   [4602]22:13   [4603]22:13   [4604]22:14
   [4605]22:14   [4606]22:15   [4607]22:15-22   [4608]22:16
   [4609]22:16-17   [4610]22:17   [4611]22:17-19   [4612]22:18
   [4613]22:19-20   [4614]22:21   [4615]22:22   [4616]22:23-33
   [4617]22:24   [4618]22:25-27   [4619]22:28   [4620]22:29
   [4621]22:30   [4622]22:32   [4623]22:32   [4624]22:32   [4625]22:33
   [4626]22:34   [4627]22:34   [4628]22:34-40   [4629]22:37
   [4630]22:37-39   [4631]22:39   [4632]22:40   [4633]22:40
   [4634]22:41   [4635]22:41-46   [4636]22:42   [4637]22:43-45
   [4638]22:45   [4639]22:46   [4640]23:1   [4641]23:1-39
   [4642]23:1-39   [4643]23:1-39   [4644]23:2   [4645]23:2
   [4646]23:2-3   [4647]23:3   [4648]23:3   [4649]23:3-32   [4650]23:4
   [4651]23:4-7   [4652]23:4-12   [4653]23:5   [4654]23:6   [4655]23:6-7
   [4656]23:7   [4657]23:8   [4658]23:8   [4659]23:8-10   [4660]23:9
   [4661]23:10   [4662]23:11   [4663]23:12   [4664]23:13   [4665]23:13
   [4666]23:13   [4667]23:13-33   [4668]23:14   [4669]23:14
   [4670]23:14   [4671]23:15   [4672]23:15   [4673]23:16   [4674]23:16
   [4675]23:17-19   [4676]23:18   [4677]23:20-22   [4678]23:23
   [4679]23:23   [4680]23:23   [4681]23:23   [4682]23:23-24
   [4683]23:24   [4684]23:25   [4685]23:25-26   [4686]23:26
   [4687]23:27-28   [4688]23:27-28   [4689]23:27-28   [4690]23:29
   [4691]23:29   [4692]23:29   [4693]23:29-30   [4694]23:29-37
   [4695]23:30   [4696]23:30   [4697]23:31   [4698]23:31-33
   [4699]23:32   [4700]23:33   [4701]23:34-39   [4702]23:35
   [4703]23:35-36   [4704]23:36   [4705]23:37   [4706]23:37
   [4707]23:37-39   [4708]23:38-39   [4709]24:1-3   [4710]24:1-51
   [4711]24:2   [4712]24:3   [4713]24:3   [4714]24:4-31   [4715]24:5
   [4716]24:5   [4717]24:6   [4718]24:6-7   [4719]24:6-7   [4720]24:7
   [4721]24:9   [4722]24:9-10   [4723]24:10-12   [4724]24:11
   [4725]24:11-24   [4726]24:12   [4727]24:12   [4728]24:13
   [4729]24:14   [4730]24:15   [4731]24:15   [4732]24:15   [4733]24:16
   [4734]24:17-18   [4735]24:19   [4736]24:19   [4737]24:20
   [4738]24:20   [4739]24:21   [4740]24:22   [4741]24:23   [4742]24:23
   [4743]24:23   [4744]24:24   [4745]24:24   [4746]24:24   [4747]24:24
   [4748]24:24   [4749]24:25   [4750]24:26   [4751]24:26
   [4752]24:27-28   [4753]24:28   [4754]24:29   [4755]24:29-31
   [4756]24:29-31   [4757]24:29-31   [4758]24:30   [4759]24:30
   [4760]24:30   [4761]24:30   [4762]24:31   [4763]24:31   [4764]24:31
   [4765]24:31   [4766]24:31   [4767]24:31   [4768]24:31   [4769]24:32
   [4770]24:32-33   [4771]24:32-51   [4772]24:34   [4773]24:34
   [4774]24:34   [4775]24:34   [4776]24:35   [4777]24:36   [4778]24:36
   [4779]24:36   [4780]24:37-39   [4781]24:37-41   [4782]24:39
   [4783]24:40-41   [4784]24:42   [4785]24:42   [4786]24:42
   [4787]24:42   [4788]24:42   [4789]24:42   [4790]24:43   [4791]24:43
   [4792]24:44   [4793]24:44   [4794]24:44   [4795]24:45   [4796]24:45
   [4797]24:46   [4798]24:47   [4799]24:48   [4800]24:48-49
   [4801]24:50   [4802]24:50   [4803]24:50-51   [4804]24:51
   [4805]24:51   [4806]25:1-13   [4807]25:1-46   [4808]25:2   [4809]25:3
   [4810]25:4   [4811]25:5   [4812]25:6   [4813]25:6   [4814]25:7
   [4815]25:8   [4816]25:8-9   [4817]25:10   [4818]25:11   [4819]25:12
   [4820]25:13   [4821]25:14-30   [4822]25:15   [4823]25:16-18
   [4824]25:18   [4825]25:19   [4826]25:20   [4827]25:21   [4828]25:22
   [4829]25:23   [4830]25:24-25   [4831]25:26-27   [4832]25:26-27
   [4833]25:28-29   [4834]25:29   [4835]25:30   [4836]25:31
   [4837]25:31   [4838]25:31-46   [4839]25:32   [4840]25:32
   [4841]25:32-33   [4842]25:33   [4843]25:34   [4844]25:34
   [4845]25:34   [4846]25:34   [4847]25:34-35   [4848]25:35
   [4849]25:35   [4850]25:35-36   [4851]25:35-40   [4852]25:36
   [4853]25:37   [4854]25:37-39   [4855]25:40   [4856]25:41
   [4857]25:44   [4858]25:45   [4859]25:46   [4860]26:1   [4861]26:1-2
   [4862]26:1-2   [4863]26:1-75   [4864]26:2   [4865]26:2-6   [4866]26:3
   [4867]26:3-5   [4868]26:4-5   [4869]26:5   [4870]26:6-7
   [4871]26:6-13   [4872]26:7   [4873]26:8   [4874]26:8   [4875]26:8-9
   [4876]26:10   [4877]26:10-11   [4878]26:12   [4879]26:13
   [4880]26:13   [4881]26:14-16   [4882]26:15   [4883]26:16
   [4884]26:17   [4885]26:17   [4886]26:17-25   [4887]26:18
   [4888]26:19   [4889]26:20   [4890]26:21   [4891]26:22
   [4892]26:23-24   [4893]26:25   [4894]26:26   [4895]26:26-35
   [4896]26:27-28   [4897]26:28   [4898]26:29   [4899]26:30
   [4900]26:31   [4901]26:32   [4902]26:32   [4903]26:33   [4904]26:34
   [4905]26:35   [4906]26:36-46   [4907]26:38   [4908]26:39
   [4909]26:40   [4910]26:40   [4911]26:41   [4912]26:42   [4913]26:43
   [4914]26:44   [4915]26:44   [4916]26:44   [4917]26:45
   [4918]26:45-46   [4919]26:47-56   [4920]26:48   [4921]26:50
   [4922]26:51   [4923]26:52   [4924]26:53   [4925]26:54   [4926]26:54
   [4927]26:55   [4928]26:55   [4929]26:56   [4930]26:56   [4931]26:56
   [4932]26:57-68   [4933]26:58   [4934]26:59   [4935]26:60
   [4936]26:60-61   [4937]26:61   [4938]26:62   [4939]26:63
   [4940]26:63-64   [4941]26:64   [4942]26:64   [4943]26:64
   [4944]26:66   [4945]26:67   [4946]26:67-68   [4947]26:69
   [4948]26:69-75   [4949]26:70   [4950]26:71   [4951]26:71
   [4952]26:72   [4953]26:73   [4954]26:74   [4955]26:74   [4956]26:75
   [4957]27:1-2   [4958]27:3-10   [4959]27:4   [4960]27:5   [4961]27:6
   [4962]27:6-10   [4963]27:9-10   [4964]27:11-14   [4965]27:12
   [4966]27:13   [4967]27:15   [4968]27:15   [4969]27:15-25
   [4970]27:16   [4971]27:17   [4972]27:18   [4973]27:19   [4974]27:20
   [4975]27:21   [4976]27:22-23   [4977]27:24   [4978]27:26
   [4979]27:27-30   [4980]27:28   [4981]27:29   [4982]27:31-33
   [4983]27:32   [4984]27:34   [4985]27:34   [4986]27:34-44
   [4987]27:35   [4988]27:35   [4989]27:36   [4990]27:37   [4991]27:38
   [4992]27:41   [4993]27:42   [4994]27:42   [4995]27:43   [4996]27:45
   [4997]27:45   [4998]27:45-49   [4999]27:46   [5000]27:46
   [5001]27:47   [5002]27:47   [5003]27:48   [5004]27:49   [5005]27:50
   [5006]27:50-56   [5007]27:53   [5008]27:54   [5009]27:54
   [5010]27:55-56   [5011]27:55-56   [5012]27:56   [5013]27:57-66
   [5014]27:58   [5015]27:59   [5016]27:60   [5017]27:61   [5018]27:62
   [5019]27:65   [5020]27:66   [5021]28:1   [5022]28:1-8   [5023]28:2
   [5024]28:2-4   [5025]28:3   [5026]28:4   [5027]28:5   [5028]28:5-6
   [5029]28:5-7   [5030]28:6   [5031]28:7   [5032]28:8   [5033]28:9
   [5034]28:9   [5035]28:9   [5036]28:9-10   [5037]28:9-10   [5038]28:10
   [5039]28:10   [5040]28:11   [5041]28:11-15   [5042]28:13
   [5043]28:16   [5044]28:16   [5045]28:16-20   [5046]28:17
   [5047]28:17   [5048]28:18   [5049]28:18   [5050]28:18   [5051]28:18
   [5052]28:18-20   [5053]28:19   [5054]28:19   [5055]28:19-20
   [5056]28:19-20   [5057]28:19-20   [5058]28:20   [5059]28:20
   [5060]28:20

   Mark

   [5061]1:1   [5062]1:1   [5063]1:1   [5064]1:1-3   [5065]1:2
   [5066]1:2   [5067]1:3   [5068]1:4-8   [5069]1:6   [5070]1:7-8
   [5071]1:9-11   [5072]1:10   [5073]1:12   [5074]1:12-13   [5075]1:13
   [5076]1:14-15   [5077]1:16   [5078]1:16-20   [5079]1:16-20
   [5080]1:21   [5081]1:21   [5082]1:22   [5083]1:23-28   [5084]1:24
   [5085]1:24   [5086]1:24   [5087]1:26   [5088]1:27   [5089]1:27
   [5090]1:27-28   [5091]1:29-31   [5092]1:32   [5093]1:34   [5094]1:34
   [5095]1:35   [5096]1:35   [5097]1:36-37   [5098]1:38   [5099]1:39
   [5100]1:39   [5101]1:40   [5102]1:40   [5103]1:40-45   [5104]1:42
   [5105]1:44   [5106]2:1   [5107]2:1-12   [5108]2:2   [5109]2:4
   [5110]2:5   [5111]2:9-11   [5112]2:12   [5113]2:12   [5114]2:13
   [5115]2:13   [5116]2:13-17   [5117]2:15   [5118]2:16   [5119]2:16
   [5120]2:17   [5121]2:18   [5122]2:19-20   [5123]2:21-22   [5124]2:23
   [5125]2:23   [5126]2:23-28   [5127]2:24   [5128]2:25-26   [5129]2:27
   [5130]2:28   [5131]3:1   [5132]3:1   [5133]3:1-6   [5134]3:3
   [5135]3:5   [5136]3:6-8   [5137]3:7-8   [5138]3:7-12   [5139]3:9
   [5140]3:10   [5141]3:11   [5142]3:12   [5143]3:13   [5144]3:13
   [5145]3:13-21   [5146]3:16-19   [5147]3:17   [5148]3:18   [5149]3:20
   [5150]3:21   [5151]3:22   [5152]3:22-30   [5153]3:23-26   [5154]3:27
   [5155]3:28   [5156]3:28   [5157]3:30   [5158]3:31-32   [5159]3:31-35
   [5160]3:33   [5161]3:33-35   [5162]4:1   [5163]4:1   [5164]4:1-9
   [5165]4:1-5:43   [5166]4:2   [5167]4:3   [5168]4:9   [5169]4:10
   [5170]4:10-20   [5171]4:11   [5172]4:11-12   [5173]4:12   [5174]4:12
   [5175]4:13   [5176]4:14   [5177]4:21   [5178]4:21-25   [5179]4:22
   [5180]4:23   [5181]4:24   [5182]4:25   [5183]4:26   [5184]4:26
   [5185]4:26-29   [5186]4:27   [5187]4:28   [5188]4:29   [5189]4:30-32
   [5190]4:30-34   [5191]4:33   [5192]4:34   [5193]4:35   [5194]4:35-41
   [5195]4:37   [5196]4:39   [5197]4:39   [5198]5:1-20   [5199]5:3-4
   [5200]5:3-4   [5201]5:5   [5202]5:5   [5203]5:6   [5204]5:7
   [5205]5:7   [5206]5:8   [5207]5:10   [5208]5:10   [5209]5:11
   [5210]5:13   [5211]5:13   [5212]5:14   [5213]5:15   [5214]5:18
   [5215]5:20   [5216]5:21   [5217]5:21-43   [5218]5:24   [5219]5:28
   [5220]5:29   [5221]5:30   [5222]5:31   [5223]5:33   [5224]5:34
   [5225]5:35   [5226]5:37   [5227]5:39   [5228]5:42   [5229]6:1
   [5230]6:1-6   [5231]6:2   [5232]6:2   [5233]6:3   [5234]6:3
   [5235]6:4   [5236]6:5   [5237]6:6   [5238]6:6   [5239]6:7   [5240]6:7
   [5241]6:7-13   [5242]6:10   [5243]6:11   [5244]6:11   [5245]6:12
   [5246]6:12   [5247]6:13   [5248]6:14   [5249]6:14-29   [5250]6:15
   [5251]6:16   [5252]6:17   [5253]6:17   [5254]6:19   [5255]6:20
   [5256]6:20   [5257]6:20   [5258]6:21   [5259]6:24-25   [5260]6:28
   [5261]6:30-44   [5262]6:31   [5263]6:31   [5264]6:32   [5265]6:34
   [5266]6:35   [5267]6:35   [5268]6:37   [5269]6:39   [5270]6:40
   [5271]6:41   [5272]6:41   [5273]6:42   [5274]6:44   [5275]6:45-56
   [5276]6:48   [5277]6:50   [5278]6:54   [5279]6:55   [5280]7:1-13
   [5281]7:2   [5282]7:2   [5283]7:3   [5284]7:3-4   [5285]7:4
   [5286]7:5   [5287]7:6   [5288]7:6-7   [5289]7:7   [5290]7:8
   [5291]7:8   [5292]7:9   [5293]7:10   [5294]7:11   [5295]7:11
   [5296]7:13   [5297]7:14   [5298]7:14   [5299]7:14-23   [5300]7:15
   [5301]7:17   [5302]7:21   [5303]7:22   [5304]7:23   [5305]7:24-30
   [5306]7:26   [5307]7:27   [5308]7:28   [5309]7:29   [5310]7:30
   [5311]7:31-37   [5312]7:32   [5313]7:33   [5314]7:35   [5315]7:36
   [5316]7:36   [5317]7:37   [5318]8:1   [5319]8:1-9   [5320]8:3
   [5321]8:4   [5322]8:7   [5323]8:10   [5324]8:10-13   [5325]8:12
   [5326]8:13   [5327]8:14   [5328]8:14-21   [5329]8:15   [5330]8:22
   [5331]8:22-26   [5332]8:23   [5333]8:23   [5334]8:25   [5335]8:27
   [5336]8:27-30   [5337]8:28   [5338]8:29   [5339]8:30   [5340]8:31
   [5341]8:31-33   [5342]8:32   [5343]8:33   [5344]8:34   [5345]8:34-38
   [5346]8:35   [5347]8:35   [5348]8:36-37   [5349]8:38   [5350]8:38
   [5351]9:1   [5352]9:4   [5353]9:5   [5354]9:6   [5355]9:7   [5356]9:8
   [5357]9:9   [5358]9:11   [5359]9:12-13   [5360]9:14   [5361]9:14
   [5362]9:14   [5363]9:17-18   [5364]9:19   [5365]9:21   [5366]9:22
   [5367]9:23   [5368]9:23   [5369]9:24   [5370]9:25   [5371]9:25
   [5372]9:27   [5373]9:27   [5374]9:29   [5375]9:30   [5376]9:31
   [5377]9:31   [5378]9:32   [5379]9:32   [5380]9:32   [5381]9:33
   [5382]9:34   [5383]9:34   [5384]9:34   [5385]9:38   [5386]9:38
   [5387]9:38   [5388]9:38-39   [5389]9:39   [5390]9:41   [5391]9:42
   [5392]9:43   [5393]9:45   [5394]9:47   [5395]9:49-50   [5396]9:50
   [5397]10:1   [5398]10:1-12   [5399]10:1-13   [5400]10:2   [5401]10:3
   [5402]10:3   [5403]10:4   [5404]10:5   [5405]10:7   [5406]10:8
   [5407]10:10-12   [5408]10:11   [5409]10:12   [5410]10:13
   [5411]10:13-16   [5412]10:14   [5413]10:14-29   [5414]10:15
   [5415]10:15-45   [5416]10:16   [5417]10:17-22   [5418]10:18
   [5419]10:19   [5420]10:20   [5421]10:21   [5422]10:22   [5423]10:23
   [5424]10:23-27   [5425]10:24   [5426]10:24   [5427]10:25
   [5428]10:27   [5429]10:28   [5430]10:28-31   [5431]10:30
   [5432]10:30-32   [5433]10:32   [5434]10:32-34   [5435]10:33
   [5436]10:33-34   [5437]10:33-37   [5438]10:34   [5439]10:38-41
   [5440]10:39   [5441]10:41   [5442]10:42   [5443]10:42
   [5444]10:42-44   [5445]10:43-50   [5446]10:45   [5447]10:46
   [5448]10:46-52   [5449]10:50   [5450]10:52   [5451]11:1-3
   [5452]11:1-11   [5453]11:4   [5454]11:6   [5455]11:7   [5456]11:8
   [5457]11:9   [5458]11:9   [5459]11:10   [5460]11:11   [5461]11:12
   [5462]11:12-14   [5463]11:14   [5464]11:15-19   [5465]11:16
   [5466]11:17   [5467]11:18   [5468]11:19   [5469]11:20
   [5470]11:20-26   [5471]11:21   [5472]11:22   [5473]11:23
   [5474]11:23-24   [5475]11:24   [5476]11:24   [5477]11:25
   [5478]11:25   [5479]11:25-26   [5480]11:27-33   [5481]11:28
   [5482]11:30   [5483]12:1   [5484]12:1-12   [5485]12:2   [5486]12:2
   [5487]12:3   [5488]12:4   [5489]12:5   [5490]12:6   [5491]12:7
   [5492]12:8   [5493]12:9   [5494]12:10-11   [5495]12:12   [5496]12:13
   [5497]12:13-17   [5498]12:14   [5499]12:15-17   [5500]12:18-27
   [5501]12:19   [5502]12:20   [5503]12:25   [5504]12:26-27
   [5505]12:28   [5506]12:28   [5507]12:28-34   [5508]12:29
   [5509]12:29-31   [5510]12:31   [5511]12:32-33   [5512]12:34
   [5513]12:34   [5514]12:35   [5515]12:35-37   [5516]12:37
   [5517]12:38   [5518]12:38   [5519]12:38   [5520]12:38-40
   [5521]12:41-44   [5522]12:42   [5523]12:43   [5524]12:44   [5525]13:1
   [5526]13:1-2   [5527]13:2   [5528]13:3-4   [5529]13:5-6
   [5530]13:5-6   [5531]13:7   [5532]13:7-8   [5533]13:7-8   [5534]13:9
   [5535]13:9   [5536]13:9-13   [5537]13:10   [5538]13:11   [5539]13:13
   [5540]13:14   [5541]13:14-20   [5542]13:16   [5543]13:17
   [5544]13:18   [5545]13:19   [5546]13:21-23   [5547]13:22
   [5548]13:23   [5549]13:24-27   [5550]13:26   [5551]13:27
   [5552]13:28   [5553]13:28-32   [5554]13:31   [5555]13:33
   [5556]13:33-37   [5557]13:34   [5558]13:35-37   [5559]13:37
   [5560]13:37   [5561]13:37   [5562]14:1-2   [5563]14:1-2   [5564]14:2
   [5565]14:3   [5566]14:3   [5567]14:3-9   [5568]14:4   [5569]14:5
   [5570]14:8   [5571]14:9   [5572]14:9   [5573]14:10-11
   [5574]14:10-11   [5575]14:12   [5576]14:12-31   [5577]14:14
   [5578]14:18   [5579]14:18   [5580]14:20   [5581]14:21   [5582]14:22
   [5583]14:22   [5584]14:23   [5585]14:23   [5586]14:25   [5587]14:26
   [5588]14:27   [5589]14:28   [5590]14:29   [5591]14:32
   [5592]14:32-42   [5593]14:33   [5594]14:33   [5595]14:35
   [5596]14:35   [5597]14:35   [5598]14:36   [5599]14:37-38
   [5600]14:38   [5601]14:39   [5602]14:40   [5603]14:41   [5604]14:43
   [5605]14:43-52   [5606]14:46   [5607]14:47   [5608]14:49
   [5609]14:50   [5610]14:51-52   [5611]14:53-65   [5612]14:54
   [5613]14:54   [5614]14:55-56   [5615]14:57-58   [5616]14:59
   [5617]14:59   [5618]14:60   [5619]14:61-62   [5620]14:62
   [5621]14:63   [5622]14:64   [5623]14:65   [5624]14:66-72
   [5625]14:67   [5626]14:69   [5627]14:70   [5628]15:1-5   [5629]15:2
   [5630]15:2   [5631]15:3   [5632]15:3   [5633]15:4   [5634]15:4
   [5635]15:5   [5636]15:6-14   [5637]15:8   [5638]15:10   [5639]15:11
   [5640]15:12   [5641]15:15   [5642]15:15   [5643]15:16-19
   [5644]15:20   [5645]15:20-24   [5646]15:24   [5647]15:25
   [5648]15:25   [5649]15:25-28   [5650]15:26   [5651]15:27
   [5652]15:28   [5653]15:29   [5654]15:29-32   [5655]15:32
   [5656]15:32   [5657]15:33-36   [5658]15:34   [5659]15:35-36
   [5660]15:36   [5661]15:37   [5662]15:37-38   [5663]15:38
   [5664]15:39   [5665]15:39   [5666]15:39-41   [5667]15:40
   [5668]15:40-41   [5669]15:42   [5670]15:42-47   [5671]15:43
   [5672]15:44   [5673]15:46   [5674]16:1   [5675]16:1-8   [5676]16:3-4
   [5677]16:6   [5678]16:7   [5679]16:8   [5680]16:9   [5681]16:9
   [5682]16:9-11   [5683]16:10   [5684]16:12   [5685]16:12
   [5686]16:12-13   [5687]16:13   [5688]16:14   [5689]16:14-18
   [5690]16:16   [5691]16:16   [5692]16:16   [5693]16:16   [5694]16:17
   [5695]16:17-18   [5696]16:18   [5697]16:18   [5698]16:19
   [5699]16:19-20

   Luke

   [5700]1:1   [5701]1:1   [5702]1:1-4   [5703]1:2   [5704]1:2
   [5705]1:2   [5706]1:2   [5707]1:3   [5708]1:3   [5709]1:3   [5710]1:3
   [5711]1:4   [5712]1:4   [5713]1:4-5   [5714]1:5   [5715]1:5
   [5716]1:5-25   [5717]1:6   [5718]1:7   [5719]1:8   [5720]1:8-11
   [5721]1:9   [5722]1:10   [5723]1:10   [5724]1:11   [5725]1:11
   [5726]1:12   [5727]1:12   [5728]1:13   [5729]1:13   [5730]1:14
   [5731]1:14-15   [5732]1:15   [5733]1:15   [5734]1:15   [5735]1:15
   [5736]1:15   [5737]1:16-17   [5738]1:17   [5739]1:17   [5740]1:17
   [5741]1:17   [5742]1:17   [5743]1:17   [5744]1:18   [5745]1:19
   [5746]1:19   [5747]1:20   [5748]1:20   [5749]1:20   [5750]1:21
   [5751]1:22   [5752]1:22   [5753]1:22   [5754]1:26-27   [5755]1:26-38
   [5756]1:27   [5757]1:28   [5758]1:28   [5759]1:29   [5760]1:29
   [5761]1:30   [5762]1:31   [5763]1:31   [5764]1:32   [5765]1:32
   [5766]1:32   [5767]1:32   [5768]1:32   [5769]1:33   [5770]1:34
   [5771]1:34   [5772]1:35   [5773]1:35   [5774]1:35   [5775]1:35
   [5776]1:36   [5777]1:36   [5778]1:37   [5779]1:38   [5780]1:39
   [5781]1:39-56   [5782]1:40   [5783]1:41   [5784]1:42   [5785]1:43
   [5786]1:43   [5787]1:43   [5788]1:44   [5789]1:45   [5790]1:45
   [5791]1:46-47   [5792]1:48   [5793]1:48   [5794]1:48-49
   [5795]1:48-49   [5796]1:49   [5797]1:50   [5798]1:50   [5799]1:53
   [5800]1:53   [5801]1:54   [5802]1:55   [5803]1:56   [5804]1:56
   [5805]1:57   [5806]1:57-66   [5807]1:58   [5808]1:58   [5809]1:59
   [5810]1:60   [5811]1:61   [5812]1:62   [5813]1:62   [5814]1:63
   [5815]1:64   [5816]1:65-66   [5817]1:67   [5818]1:67-79   [5819]1:68
   [5820]1:68   [5821]1:68-75   [5822]1:69   [5823]1:70   [5824]1:70
   [5825]1:71   [5826]1:72   [5827]1:72   [5828]1:73   [5829]1:74
   [5830]1:74-75   [5831]1:74-75   [5832]1:76   [5833]1:76   [5834]1:77
   [5835]1:77-78   [5836]1:78   [5837]1:78   [5838]1:78   [5839]1:78-79
   [5840]1:78-79   [5841]1:79   [5842]1:80   [5843]1:80   [5844]1:80
   [5845]2:1   [5846]2:1   [5847]2:1-7   [5848]2:2   [5849]2:4-5
   [5850]2:8   [5851]2:8   [5852]2:8-20   [5853]2:9   [5854]2:10
   [5855]2:10   [5856]2:10-12   [5857]2:11   [5858]2:13-14   [5859]2:14
   [5860]2:14   [5861]2:14   [5862]2:15   [5863]2:15   [5864]2:16
   [5865]2:17   [5866]2:18   [5867]2:19   [5868]2:20   [5869]2:21
   [5870]2:21   [5871]2:21   [5872]2:22   [5873]2:22   [5874]2:22-24
   [5875]2:23   [5876]2:24   [5877]2:25-39   [5878]2:26   [5879]2:27
   [5880]2:28   [5881]2:28   [5882]2:29-32   [5883]2:32   [5884]2:32
   [5885]2:33   [5886]2:34   [5887]2:34   [5888]2:34   [5889]2:34
   [5890]2:34   [5891]2:34-35   [5892]2:35   [5893]2:35   [5894]2:37
   [5895]2:38   [5896]2:38   [5897]2:39   [5898]2:40   [5899]2:40
   [5900]2:40-52   [5901]2:41-42   [5902]2:41-51   [5903]2:44
   [5904]2:45   [5905]2:46   [5906]2:46   [5907]2:46   [5908]2:47
   [5909]2:48   [5910]2:48   [5911]2:49   [5912]2:49   [5913]2:50
   [5914]2:51   [5915]2:51   [5916]2:52   [5917]2:52   [5918]3:1-6
   [5919]3:2   [5920]3:2   [5921]3:3   [5922]3:5-6   [5923]3:6
   [5924]3:7   [5925]3:7   [5926]3:7-9   [5927]3:7-9   [5928]3:8
   [5929]3:10-14   [5930]3:11   [5931]3:13   [5932]3:13-14   [5933]3:14
   [5934]3:14   [5935]3:15   [5936]3:15-18   [5937]3:16-17   [5938]3:18
   [5939]3:19-20   [5940]3:19-20   [5941]3:21   [5942]3:21-22
   [5943]3:21-22   [5944]3:22   [5945]3:23   [5946]3:23   [5947]3:23-38
   [5948]3:35-36   [5949]3:38   [5950]4:1-13   [5951]4:2   [5952]4:2
   [5953]4:2   [5954]4:3   [5955]4:4   [5956]4:5-7   [5957]4:6
   [5958]4:6-7   [5959]4:7   [5960]4:8   [5961]4:9   [5962]4:10
   [5963]4:12   [5964]4:13   [5965]4:13   [5966]4:14   [5967]4:14
   [5968]4:14-15   [5969]4:15   [5970]4:16   [5971]4:16   [5972]4:16-30
   [5973]4:18   [5974]4:18   [5975]4:18   [5976]4:18   [5977]4:18-19
   [5978]4:19   [5979]4:20   [5980]4:20   [5981]4:21   [5982]4:22
   [5983]4:22   [5984]4:23   [5985]4:23   [5986]4:24   [5987]4:24
   [5988]4:25   [5989]4:25-26   [5990]4:26   [5991]4:27   [5992]4:27
   [5993]4:28   [5994]4:29   [5995]4:29   [5996]4:31   [5997]4:31-32
   [5998]4:32   [5999]4:33   [6000]4:33-37   [6001]4:36   [6002]4:37
   [6003]4:38-39   [6004]4:38-39   [6005]4:40   [6006]4:40
   [6007]4:40-41   [6008]4:41   [6009]4:42-43   [6010]4:42-44
   [6011]4:43   [6012]4:43   [6013]4:44   [6014]5:1   [6015]5:1
   [6016]5:1   [6017]5:1-3   [6018]5:2   [6019]5:4   [6020]5:4
   [6021]5:4-5   [6022]5:4-11   [6023]5:5   [6024]5:6   [6025]5:6
   [6026]5:7   [6027]5:8   [6028]5:8   [6029]5:9   [6030]5:10
   [6031]5:10   [6032]5:10   [6033]5:11   [6034]5:12   [6035]5:12
   [6036]5:12-14   [6037]5:12-15   [6038]5:13   [6039]5:14   [6040]5:14
   [6041]5:15   [6042]5:15   [6043]5:16   [6044]5:16   [6045]5:16-17
   [6046]5:17   [6047]5:18   [6048]5:18-26   [6049]5:19   [6050]5:20
   [6051]5:20   [6052]5:21   [6053]5:21   [6054]5:22   [6055]5:24
   [6056]5:25   [6057]5:26   [6058]5:27   [6059]5:27   [6060]5:27-32
   [6061]5:28   [6062]5:30   [6063]5:31   [6064]5:32   [6065]5:33
   [6066]5:33   [6067]5:33   [6068]5:33-39   [6069]5:35   [6070]5:36
   [6071]5:37-38   [6072]5:39   [6073]5:39   [6074]6:1   [6075]6:1
   [6076]6:1-11   [6077]6:2   [6078]6:3-4   [6079]6:5   [6080]6:7
   [6081]6:8   [6082]6:9   [6083]6:10   [6084]6:11   [6085]6:12
   [6086]6:12   [6087]6:12   [6088]6:12   [6089]6:12-13   [6090]6:13
   [6091]6:13   [6092]6:13-16   [6093]6:15   [6094]6:16   [6095]6:16
   [6096]6:17   [6097]6:17   [6098]6:17-18   [6099]6:17-19   [6100]6:19
   [6101]6:20   [6102]6:20-49   [6103]6:21   [6104]6:23   [6105]6:24
   [6106]6:24   [6107]6:24   [6108]6:24   [6109]6:25   [6110]6:26
   [6111]6:27   [6112]6:27-36   [6113]6:29   [6114]6:30   [6115]6:30
   [6116]6:30   [6117]6:31   [6118]6:32   [6119]6:33   [6120]6:35
   [6121]6:35   [6122]6:35   [6123]6:36   [6124]6:36   [6125]6:37
   [6126]6:38   [6127]6:39   [6128]6:40   [6129]6:41-42   [6130]6:43-44
   [6131]6:45   [6132]6:47-49   [6133]7:1   [6134]7:1-10   [6135]7:2
   [6136]7:3   [6137]7:3   [6138]7:4   [6139]7:5   [6140]7:6   [6141]7:6
   [6142]7:7   [6143]7:8   [6144]7:9   [6145]7:10   [6146]7:11
   [6147]7:11   [6148]7:11-18   [6149]7:12   [6150]7:13   [6151]7:14
   [6152]7:15   [6153]7:16   [6154]7:16   [6155]7:17   [6156]7:18
   [6157]7:19-20   [6158]7:19-23   [6159]7:21   [6160]7:22   [6161]7:22
   [6162]7:23   [6163]7:24   [6164]7:24   [6165]7:24-35   [6166]7:25
   [6167]7:26   [6168]7:27   [6169]7:29   [6170]7:29   [6171]7:29
   [6172]7:29-30   [6173]7:29-30   [6174]7:30   [6175]7:31   [6176]7:32
   [6177]7:34   [6178]7:35   [6179]7:36   [6180]7:36   [6181]7:36-50
   [6182]7:37   [6183]7:37   [6184]7:37-38   [6185]7:38   [6186]7:38
   [6187]7:39   [6188]7:39   [6189]7:39   [6190]7:40   [6191]7:41-43
   [6192]7:42   [6193]7:42   [6194]7:44   [6195]7:45   [6196]7:46
   [6197]7:46   [6198]7:47   [6199]7:47   [6200]7:47   [6201]7:47
   [6202]7:48   [6203]7:48   [6204]7:49   [6205]7:50   [6206]7:50
   [6207]8:1   [6208]8:1   [6209]8:1-3   [6210]8:2   [6211]8:2
   [6212]8:2   [6213]8:2-3   [6214]8:2-3   [6215]8:2-3   [6216]8:3
   [6217]8:3   [6218]8:3   [6219]8:3   [6220]8:4   [6221]8:4-18
   [6222]8:4-21   [6223]8:5   [6224]8:9   [6225]8:10   [6226]8:12
   [6227]8:13   [6228]8:13   [6229]8:14   [6230]8:15   [6231]8:16
   [6232]8:17   [6233]8:18   [6234]8:18   [6235]8:18   [6236]8:18
   [6237]8:19   [6238]8:19-21   [6239]8:19-21   [6240]8:22
   [6241]8:22-25   [6242]8:23   [6243]8:23   [6244]8:24   [6245]8:24
   [6246]8:25   [6247]8:26-27   [6248]8:26-40   [6249]8:27   [6250]8:27
   [6251]8:29   [6252]8:29   [6253]8:30   [6254]8:32   [6255]8:34
   [6256]8:35   [6257]8:35   [6258]8:36   [6259]8:37   [6260]8:40
   [6261]8:41-56   [6262]8:42-49   [6263]8:43   [6264]8:44   [6265]8:46
   [6266]8:47   [6267]8:48   [6268]8:48   [6269]8:54   [6270]8:55
   [6271]8:56   [6272]9:1-2   [6273]9:1-6   [6274]9:3   [6275]9:4
   [6276]9:5   [6277]9:5   [6278]9:6   [6279]9:7-8   [6280]9:7-9
   [6281]9:10-17   [6282]9:11   [6283]9:14   [6284]9:18   [6285]9:18
   [6286]9:18-27   [6287]9:22   [6288]9:23   [6289]9:25   [6290]9:26
   [6291]9:27   [6292]9:28   [6293]9:28-29   [6294]9:28-36   [6295]9:32
   [6296]9:33   [6297]9:37-42   [6298]9:38   [6299]9:39   [6300]9:40
   [6301]9:42   [6302]9:43   [6303]9:43   [6304]9:43-45   [6305]9:46
   [6306]9:46-48   [6307]9:46-48   [6308]9:47   [6309]9:47
   [6310]9:49-50   [6311]9:50   [6312]9:50   [6313]9:51   [6314]9:51
   [6315]9:51-56   [6316]9:53   [6317]9:53   [6318]9:53   [6319]9:54
   [6320]9:55   [6321]9:55   [6322]9:56   [6323]9:57   [6324]9:57-62
   [6325]9:59   [6326]9:60   [6327]9:61   [6328]9:62   [6329]10:1
   [6330]10:1   [6331]10:1-16   [6332]10:2   [6333]10:5-6   [6334]10:5-6
   [6335]10:7   [6336]10:7-8   [6337]10:8   [6338]10:9   [6339]10:10
   [6340]10:11   [6341]10:12   [6342]10:14   [6343]10:16   [6344]10:17
   [6345]10:17   [6346]10:17-24   [6347]10:17-13:17   [6348]10:18
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   [7179]24:50-53   [7180]24:52   [7181]24:52   [7182]24:53

   John

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   [8184]11:11   [8185]11:11   [8186]11:11-16   [8187]11:12-13
   [8188]11:13   [8189]11:14   [8190]11:14-15   [8191]11:16
   [8192]11:16   [8193]11:17   [8194]11:17-32   [8195]11:18
   [8196]11:19   [8197]11:20   [8198]11:21-22   [8199]11:22
   [8200]11:23   [8201]11:24   [8202]11:25   [8203]11:25-26
   [8204]11:26   [8205]11:26   [8206]11:27   [8207]11:27   [8208]11:28
   [8209]11:29   [8210]11:30   [8211]11:31   [8212]11:32   [8213]11:33
   [8214]11:33   [8215]11:33   [8216]11:33   [8217]11:33-44
   [8218]11:34   [8219]11:35   [8220]11:36   [8221]11:37   [8222]11:38
   [8223]11:38   [8224]11:38   [8225]11:39   [8226]11:40   [8227]11:41
   [8228]11:41   [8229]11:42   [8230]11:42   [8231]11:44   [8232]11:44
   [8233]11:45   [8234]11:45-57   [8235]11:46   [8236]11:47
   [8237]11:47   [8238]11:47-48   [8239]11:48   [8240]11:48
   [8241]11:48   [8242]11:49-50   [8243]11:49-50   [8244]11:50
   [8245]11:50   [8246]11:50   [8247]11:50   [8248]11:51   [8249]11:51
   [8250]11:51-52   [8251]11:51-52   [8252]11:52   [8253]11:52
   [8254]11:52   [8255]11:52   [8256]11:52   [8257]11:52   [8258]11:53
   [8259]11:54   [8260]11:55   [8261]11:55-56   [8262]11:55-57
   [8263]11:56   [8264]11:57   [8265]11:57   [8266]12:1   [8267]12:1-11
   [8268]12:2   [8269]12:3   [8270]12:3   [8271]12:3   [8272]12:3
   [8273]12:4   [8274]12:4-5   [8275]12:5   [8276]12:6   [8277]12:6
   [8278]12:7-8   [8279]12:8   [8280]12:9   [8281]12:10-11
   [8282]12:12-13   [8283]12:12-19   [8284]12:13   [8285]12:14
   [8286]12:15   [8287]12:16   [8288]12:17   [8289]12:17-18
   [8290]12:18   [8291]12:20   [8292]12:20   [8293]12:20-26
   [8294]12:21   [8295]12:21   [8296]12:22   [8297]12:23   [8298]12:23
   [8299]12:23   [8300]12:23   [8301]12:23-24   [8302]12:24
   [8303]12:24   [8304]12:24   [8305]12:24   [8306]12:24   [8307]12:24
   [8308]12:24   [8309]12:24   [8310]12:25   [8311]12:25-26
   [8312]12:26   [8313]12:26   [8314]12:26   [8315]12:26   [8316]12:26
   [8317]12:26   [8318]12:26   [8319]12:27   [8320]12:27   [8321]12:27
   [8322]12:27   [8323]12:27-36   [8324]12:29   [8325]12:29
   [8326]12:30   [8327]12:31   [8328]12:31   [8329]12:31   [8330]12:31
   [8331]12:31   [8332]12:32   [8333]12:32   [8334]12:32   [8335]12:32
   [8336]12:32   [8337]12:32-33   [8338]12:33   [8339]12:34
   [8340]12:35   [8341]12:35-36   [8342]12:36   [8343]12:36
   [8344]12:37   [8345]12:37-41   [8346]12:38   [8347]12:39-40
   [8348]12:41   [8349]12:41   [8350]12:42   [8351]12:42
   [8352]12:42-43   [8353]12:44   [8354]12:44-45   [8355]12:44-50
   [8356]12:45   [8357]12:46   [8358]12:47-48   [8359]12:48
   [8360]12:48   [8361]12:49   [8362]12:49-50   [8363]12:50   [8364]13:1
   [8365]13:1   [8366]13:1   [8367]13:1   [8368]13:1   [8369]13:1
   [8370]13:1-2   [8371]13:1-2   [8372]13:1-17   [8373]13:1-17
   [8374]13:2   [8375]13:2   [8376]13:3-5   [8377]13:3-5   [8378]13:4-5
   [8379]13:5   [8380]13:6   [8381]13:6   [8382]13:6-11   [8383]13:6-11
   [8384]13:7   [8385]13:8   [8386]13:8   [8387]13:9   [8388]13:9
   [8389]13:10   [8390]13:10   [8391]13:10-11   [8392]13:12
   [8393]13:12   [8394]13:12-17   [8395]13:12-17   [8396]13:13
   [8397]13:13   [8398]13:14   [8399]13:15   [8400]13:16   [8401]13:16
   [8402]13:17   [8403]13:18   [8404]13:18   [8405]13:18   [8406]13:18
   [8407]13:18-30   [8408]13:19   [8409]13:19   [8410]13:19
   [8411]13:20   [8412]13:20   [8413]13:20   [8414]13:21   [8415]13:22
   [8416]13:23   [8417]13:23   [8418]13:24   [8419]13:24   [8420]13:25
   [8421]13:26   [8422]13:26   [8423]13:27   [8424]13:28-29
   [8425]13:29   [8426]13:30   [8427]13:30   [8428]13:31   [8429]13:31
   [8430]13:31-35   [8431]13:31-14:33   [8432]13:32   [8433]13:32
   [8434]13:32   [8435]13:33   [8436]13:33   [8437]13:34   [8438]13:34
   [8439]13:34-35   [8440]13:35   [8441]13:36   [8442]13:36
   [8443]13:36   [8444]13:36   [8445]13:36   [8446]13:36
   [8447]13:36-38   [8448]13:38   [8449]13:38   [8450]14   [8451]14
   [8452]14:1   [8453]14:1   [8454]14:1   [8455]14:1   [8456]14:1
   [8457]14:1   [8458]14:1   [8459]14:2   [8460]14:2   [8461]14:2
   [8462]14:2   [8463]14:2-3   [8464]14:2-3   [8465]14:3   [8466]14:4-11
   [8467]14:5   [8468]14:5   [8469]14:5   [8470]14:5   [8471]14:5
   [8472]14:6   [8473]14:6   [8474]14:6   [8475]14:6   [8476]14:6
   [8477]14:6   [8478]14:6-7   [8479]14:7   [8480]14:7   [8481]14:8
   [8482]14:8   [8483]14:9   [8484]14:9   [8485]14:9   [8486]14:9
   [8487]14:9   [8488]14:9-10   [8489]14:9-11   [8490]14:9-11
   [8491]14:10-11   [8492]14:12   [8493]14:12   [8494]14:12
   [8495]14:12-14   [8496]14:13   [8497]14:13   [8498]14:13-14
   [8499]14:14   [8500]14:14   [8501]14:15   [8502]14:15-16
   [8503]14:15-17   [8504]14:16   [8505]14:16   [8506]14:16
   [8507]14:16   [8508]14:16-17   [8509]14:16-17   [8510]14:18
   [8511]14:18-24   [8512]14:19-20   [8513]14:20   [8514]14:21
   [8515]14:21   [8516]14:21-24   [8517]14:22   [8518]14:22
   [8519]14:22   [8520]14:22   [8521]14:22   [8522]14:23   [8523]14:23
   [8524]14:23   [8525]14:23-24   [8526]14:24   [8527]14:24
   [8528]14:25-26   [8529]14:25-26   [8530]14:26   [8531]14:26
   [8532]14:27   [8533]14:27   [8534]14:27   [8535]14:28-31
   [8536]14:29   [8537]14:29   [8538]14:30   [8539]14:30
   [8540]14:30-31   [8541]14:31   [8542]15:1   [8543]15:1-8
   [8544]15:1-16:33   [8545]15:2   [8546]15:2   [8547]15:3   [8548]15:3
   [8549]15:3   [8550]15:4   [8551]15:4-5   [8552]15:6   [8553]15:6
   [8554]15:6   [8555]15:7   [8556]15:8   [8557]15:8   [8558]15:8
   [8559]15:8   [8560]15:9   [8561]15:9   [8562]15:9-17   [8563]15:10
   [8564]15:10   [8565]15:11   [8566]15:11   [8567]15:12   [8568]15:12
   [8569]15:12   [8570]15:12   [8571]15:13   [8572]15:13   [8573]15:14
   [8574]15:14-15   [8575]15:15   [8576]15:15   [8577]15:16
   [8578]15:16   [8579]15:17   [8580]15:17   [8581]15:17   [8582]15:18
   [8583]15:18   [8584]15:18   [8585]15:18-25   [8586]15:19
   [8587]15:19   [8588]15:19   [8589]15:20   [8590]15:20   [8591]15:20
   [8592]15:21   [8593]15:21   [8594]15:22   [8595]15:23   [8596]15:24
   [8597]15:24   [8598]15:25   [8599]15:25   [8600]15:26   [8601]15:26
   [8602]15:26   [8603]15:26-27   [8604]15:27   [8605]15:27
   [8606]15:27   [8607]16:1   [8608]16:1-6   [8609]16:2   [8610]16:2
   [8611]16:2   [8612]16:2   [8613]16:2   [8614]16:3   [8615]16:4
   [8616]16:4   [8617]16:5-6   [8618]16:6   [8619]16:7   [8620]16:7
   [8621]16:7   [8622]16:7-8   [8623]16:7-15   [8624]16:8   [8625]16:8
   [8626]16:9   [8627]16:10   [8628]16:10   [8629]16:11   [8630]16:11
   [8631]16:12   [8632]16:12   [8633]16:14   [8634]16:14
   [8635]16:14-15   [8636]16:16   [8637]16:16   [8638]16:16-22
   [8639]16:17   [8640]16:17-18   [8641]16:19   [8642]16:20
   [8643]16:20   [8644]16:21   [8645]16:21   [8646]16:21-22
   [8647]16:22   [8648]16:22   [8649]16:22   [8650]16:23   [8651]16:23
   [8652]16:23-27   [8653]16:24   [8654]16:25   [8655]16:26-27
   [8656]16:27   [8657]16:27   [8658]16:28   [8659]16:28   [8660]16:28
   [8661]16:28-32   [8662]16:28-32   [8663]16:29-30   [8664]16:30
   [8665]16:31-32   [8666]16:33   [8667]16:33   [8668]16:33   [8669]17:1
   [8670]17:1   [8671]17:1   [8672]17:1   [8673]17:1   [8674]17:1
   [8675]17:1   [8676]17:1-3   [8677]17:1-5   [8678]17:1-26
   [8679]17:1-26   [8680]17:2   [8681]17:2   [8682]17:2   [8683]17:2
   [8684]17:2   [8685]17:2   [8686]17:2   [8687]17:2   [8688]17:2
   [8689]17:2-3   [8690]17:3   [8691]17:4   [8692]17:4   [8693]17:4-5
   [8694]17:4-5   [8695]17:4-5   [8696]17:5   [8697]17:5   [8698]17:5
   [8699]17:5   [8700]17:5   [8701]17:6   [8702]17:6   [8703]17:6
   [8704]17:6   [8705]17:6   [8706]17:6-10   [8707]17:7   [8708]17:7
   [8709]17:8   [8710]17:8   [8711]17:8   [8712]17:8   [8713]17:9
   [8714]17:9   [8715]17:9   [8716]17:11   [8717]17:11   [8718]17:11
   [8719]17:11   [8720]17:11   [8721]17:11   [8722]17:11   [8723]17:11
   [8724]17:11   [8725]17:11   [8726]17:11-16   [8727]17:11-16
   [8728]17:12   [8729]17:12   [8730]17:13   [8731]17:14   [8732]17:15
   [8733]17:16   [8734]17:17   [8735]17:17   [8736]17:17   [8737]17:17
   [8738]17:17-19   [8739]17:18   [8740]17:19   [8741]17:19
   [8742]17:19   [8743]17:20   [8744]17:20   [8745]17:20-23
   [8746]17:21   [8747]17:21   [8748]17:21   [8749]17:21   [8750]17:21
   [8751]17:21   [8752]17:21   [8753]17:21   [8754]17:21   [8755]17:21
   [8756]17:21-23   [8757]17:21-23   [8758]17:22   [8759]17:22
   [8760]17:22   [8761]17:23   [8762]17:23   [8763]17:23   [8764]17:23
   [8765]17:24   [8766]17:24   [8767]17:24   [8768]17:24   [8769]17:24
   [8770]17:24-26   [8771]17:25   [8772]17:25   [8773]17:25
   [8774]17:26   [8775]17:26   [8776]18:1-2   [8777]18:1-12   [8778]18:3
   [8779]18:4   [8780]18:4   [8781]18:4-6   [8782]18:5   [8783]18:6
   [8784]18:6   [8785]18:7   [8786]18:7-9   [8787]18:8   [8788]18:8
   [8789]18:8   [8790]18:9   [8791]18:10   [8792]18:10-11   [8793]18:11
   [8794]18:11   [8795]18:11   [8796]18:13   [8797]18:13
   [8798]18:13-27   [8799]18:14   [8800]18:14   [8801]18:15-16
   [8802]18:15-18   [8803]18:17   [8804]18:18   [8805]18:19
   [8806]18:19-21   [8807]18:20   [8808]18:20   [8809]18:20
   [8810]18:20   [8811]18:20   [8812]18:20-21   [8813]18:22-23
   [8814]18:23   [8815]18:24   [8816]18:25   [8817]18:25-27
   [8818]18:26-27   [8819]18:28   [8820]18:28-40   [8821]18:29-32
   [8822]18:30   [8823]18:30   [8824]18:30   [8825]18:31   [8826]18:31
   [8827]18:32   [8828]18:33   [8829]18:34   [8830]18:34   [8831]18:35
   [8832]18:35   [8833]18:36   [8834]18:36   [8835]18:37   [8836]18:38
   [8837]18:38   [8838]18:38   [8839]18:38-40   [8840]18:39
   [8841]18:40   [8842]18:40   [8843]19:1   [8844]19:2-3   [8845]19:4
   [8846]19:4-5   [8847]19:5   [8848]19:6-7   [8849]19:7   [8850]19:7
   [8851]19:8   [8852]19:9   [8853]19:10   [8854]19:11   [8855]19:11
   [8856]19:11   [8857]19:11   [8858]19:12   [8859]19:12   [8860]19:13
   [8861]19:13-15   [8862]19:14   [8863]19:14   [8864]19:14
   [8865]19:16   [8866]19:17   [8867]19:18   [8868]19:19   [8869]19:20
   [8870]19:21   [8871]19:21   [8872]19:23-24   [8873]19:25
   [8874]19:26   [8875]19:28   [8876]19:28-29   [8877]19:29
   [8878]19:30   [8879]19:31   [8880]19:31   [8881]19:32   [8882]19:33
   [8883]19:34   [8884]19:35   [8885]19:35   [8886]19:35   [8887]19:36
   [8888]19:36   [8889]19:37   [8890]19:38   [8891]19:39   [8892]19:39
   [8893]19:39   [8894]19:39   [8895]19:40   [8896]19:42   [8897]20:1
   [8898]20:1-2   [8899]20:1-10   [8900]20:1-10   [8901]20:2
   [8902]20:3   [8903]20:3-4   [8904]20:6-7   [8905]20:8   [8906]20:9
   [8907]20:10   [8908]20:11   [8909]20:11-13   [8910]20:12
   [8911]20:12   [8912]20:13   [8913]20:14   [8914]20:14   [8915]20:14
   [8916]20:14-18   [8917]20:15   [8918]20:16   [8919]20:16
   [8920]20:17   [8921]20:17   [8922]20:17   [8923]20:17   [8924]20:17
   [8925]20:17   [8926]20:17   [8927]20:18   [8928]20:19   [8929]20:19
   [8930]20:19   [8931]20:19   [8932]20:19   [8933]20:19-25
   [8934]20:20   [8935]20:21   [8936]20:21   [8937]20:21   [8938]20:21
   [8939]20:21   [8940]20:21   [8941]20:22   [8942]20:23   [8943]20:24
   [8944]20:25   [8945]20:25   [8946]20:26   [8947]20:26-31
   [8948]20:27   [8949]20:28   [8950]20:28   [8951]20:28   [8952]20:29
   [8953]20:29   [8954]20:29   [8955]20:30   [8956]20:30   [8957]20:30
   [8958]20:30-31   [8959]20:30-31   [8960]20:31   [8961]20:31
   [8962]20:31   [8963]21:1   [8964]21:1-14   [8965]21:2   [8966]21:2
   [8967]21:2   [8968]21:3   [8969]21:4   [8970]21:5   [8971]21:5
   [8972]21:5   [8973]21:6   [8974]21:6   [8975]21:7   [8976]21:7
   [8977]21:7-8   [8978]21:8   [8979]21:10-11   [8980]21:11
   [8981]21:13   [8982]21:14   [8983]21:15   [8984]21:15-17
   [8985]21:15-19   [8986]21:15-25   [8987]21:16   [8988]21:17
   [8989]21:17   [8990]21:17   [8991]21:18   [8992]21:19   [8993]21:20
   [8994]21:20   [8995]21:20-23   [8996]21:21   [8997]21:21
   [8998]21:22   [8999]21:23   [9000]21:24   [9001]21:24   [9002]21:24
   [9003]21:24-25   [9004]21:24-25   [9005]21:25   [9006]21:25
   [9007]24:15   [9008]30   [9009]30   [9010]42   [9011]61

   Acts

   [9012]1:1   [9013]1:1   [9014]1:1   [9015]1:3   [9016]1:3   [9017]1:3
   [9018]1:3   [9019]1:3   [9020]1:3   [9021]1:4   [9022]1:4   [9023]1:5
   [9024]1:5   [9025]1:5   [9026]1:6   [9027]1:7   [9028]1:8   [9029]1:8
   [9030]1:8   [9031]1:8   [9032]1:9   [9033]1:9   [9034]1:9-10
   [9035]1:11   [9036]1:11   [9037]1:11   [9038]1:14   [9039]1:15
   [9040]1:15   [9041]1:15   [9042]1:16   [9043]1:21   [9044]1:21
   [9045]1:21   [9046]1:21   [9047]1:21-22   [9048]1:22   [9049]1:22
   [9050]1:22   [9051]2:1   [9052]2:1-4   [9053]2:1-13   [9054]2:1-47
   [9055]2:2   [9056]2:2   [9057]2:4   [9058]2:4   [9059]2:5
   [9060]2:11   [9061]2:17   [9062]2:21   [9063]2:22   [9064]2:23
   [9065]2:23   [9066]2:23   [9067]2:23   [9068]2:23   [9069]2:23
   [9070]2:23   [9071]2:23   [9072]2:26-27   [9073]2:29   [9074]2:33
   [9075]2:33   [9076]2:33   [9077]2:33   [9078]2:36   [9079]2:36
   [9080]2:36   [9081]2:36   [9082]2:36   [9083]2:36   [9084]2:37
   [9085]2:37   [9086]2:37   [9087]2:37   [9088]2:38   [9089]2:38
   [9090]2:39   [9091]2:42   [9092]2:42-43   [9093]2:46   [9094]2:46-47
   [9095]2:46-47   [9096]3:11   [9097]3:14   [9098]3:15   [9099]3:17
   [9100]3:19   [9101]3:26   [9102]3:26   [9103]3:26   [9104]4:1-6:15
   [9105]4:13   [9106]4:13   [9107]4:16   [9108]4:19   [9109]4:19
   [9110]4:20   [9111]4:20   [9112]4:20   [9113]4:20   [9114]4:25-26
   [9115]4:26   [9116]4:26-27   [9117]4:27   [9118]4:27   [9119]4:27-28
   [9120]4:31   [9121]4:32-33   [9122]4:34   [9123]4:34-35   [9124]5:3
   [9125]5:13   [9126]5:15   [9127]5:18   [9128]5:20   [9129]5:20
   [9130]5:28   [9131]5:31   [9132]5:32   [9133]5:32   [9134]5:33
   [9135]5:33   [9136]5:36-37   [9137]5:37   [9138]5:38   [9139]5:38-39
   [9140]5:38-39   [9141]5:41   [9142]5:41   [9143]5:41   [9144]5:42
   [9145]6:1   [9146]6:2   [9147]6:3   [9148]6:4   [9149]6:13
   [9150]6:13-14   [9151]7:8   [9152]7:24-25   [9153]7:27   [9154]7:35
   [9155]7:45   [9156]7:51   [9157]7:52   [9158]7:54   [9159]7:57
   [9160]7:58   [9161]7:60   [9162]8:1   [9163]8:1-4   [9164]8:2
   [9165]8:2   [9166]8:9   [9167]8:10   [9168]8:11   [9169]8:13
   [9170]8:13   [9171]8:16   [9172]8:18   [9173]8:18   [9174]8:21
   [9175]8:30   [9176]8:31   [9177]8:32   [9178]8:33   [9179]9:2
   [9180]9:4   [9181]9:6   [9182]9:6   [9183]9:6   [9184]9:9
   [9185]9:11   [9186]9:11   [9187]9:11   [9188]9:15   [9189]9:16
   [9190]9:29   [9191]9:31   [9192]9:36   [9193]10:1-48   [9194]10:2
   [9195]10:2   [9196]10:4   [9197]10:9   [9198]10:9-16   [9199]10:10
   [9200]10:13-15   [9201]10:20   [9202]10:25   [9203]10:28
   [9204]10:28   [9205]10:30   [9206]10:30-31   [9207]10:36
   [9208]10:36   [9209]10:38   [9210]10:40-41   [9211]10:41
   [9212]10:41   [9213]10:41   [9214]10:41   [9215]10:41   [9216]10:41
   [9217]10:41   [9218]10:41   [9219]10:41   [9220]10:43   [9221]10:47
   [9222]11:16   [9223]11:28   [9224]11:28   [9225]12:1-3   [9226]12:2
   [9227]12:2   [9228]12:4   [9229]12:5   [9230]12:6   [9231]12:12
   [9232]12:19   [9233]13:1   [9234]13:2   [9235]13:2   [9236]13:3
   [9237]13:3   [9238]13:6   [9239]13:15   [9240]13:18   [9241]13:18
   [9242]13:18   [9243]13:26   [9244]13:27   [9245]13:27   [9246]13:29
   [9247]13:32-33   [9248]13:40   [9249]13:41   [9250]13:42
   [9251]13:45   [9252]13:45-48   [9253]13:46   [9254]13:46
   [9255]13:46   [9256]13:48   [9257]13:51   [9258]13:51   [9259]14:2-19
   [9260]14:14   [9261]14:16-17   [9262]14:17   [9263]14:17
   [9264]14:19   [9265]14:23   [9266]14:27   [9267]15:9   [9268]15:9
   [9269]15:10   [9270]15:16   [9271]15:18   [9272]15:21   [9273]15:21
   [9274]15:28   [9275]15:37-38   [9276]16:9   [9277]16:10   [9278]16:13
   [9279]16:15   [9280]16:16-17   [9281]16:22   [9282]16:25
   [9283]16:29-30   [9284]16:31   [9285]17:4   [9286]17:4   [9287]17:5
   [9288]17:6   [9289]17:6   [9290]17:11   [9291]17:13   [9292]17:19-20
   [9293]17:19-20   [9294]17:24   [9295]17:25   [9296]17:26
   [9297]17:28   [9298]17:30   [9299]17:30   [9300]17:31   [9301]17:31
   [9302]17:32   [9303]18:5   [9304]18:6   [9305]18:6   [9306]18:6
   [9307]18:10   [9308]18:15   [9309]19:3   [9310]19:4   [9311]19:5
   [9312]19:12   [9313]19:13   [9314]19:13   [9315]19:34   [9316]20:7
   [9317]20:20   [9318]20:20   [9319]20:20-21   [9320]20:22
   [9321]20:23   [9322]20:24   [9323]20:24   [9324]20:24   [9325]20:25
   [9326]20:26-27   [9327]20:27   [9328]20:27   [9329]20:27
   [9330]20:28   [9331]20:28   [9332]20:28   [9333]20:28   [9334]20:29
   [9335]20:29   [9336]20:29-30   [9337]20:29-30   [9338]20:30
   [9339]20:32   [9340]20:35   [9341]20:35   [9342]20:35   [9343]20:35
   [9344]20:36   [9345]21:11   [9346]21:13   [9347]21:14   [9348]21:38
   [9349]22:21   [9350]22:21-22   [9351]22:22   [9352]22:22   [9353]23:2
   [9354]23:6-7   [9355]23:7-8   [9356]23:8   [9357]23:8   [9358]23:9
   [9359]23:22   [9360]24:14-15   [9361]24:15   [9362]24:15
   [9363]24:16   [9364]24:25   [9365]25:16-17   [9366]25:18
   [9367]25:23   [9368]26:8   [9369]26:9   [9370]26:11   [9371]26:18
   [9372]26:18   [9373]26:18   [9374]26:18   [9375]26:18   [9376]26:22
   [9377]26:25   [9378]26:25   [9379]26:26   [9380]26:27   [9381]27:24
   [9382]27:35   [9383]28:5   [9384]28:5-6   [9385]28:14   [9386]28:22
   [9387]28:24   [9388]28:26-27

   Romans

   [9389]1:1   [9390]1:4   [9391]1:4   [9392]1:4   [9393]1:5   [9394]1:9
   [9395]1:13   [9396]1:13   [9397]1:14   [9398]1:16   [9399]1:16
   [9400]1:16   [9401]1:16   [9402]1:18   [9403]1:18   [9404]1:18-19
   [9405]1:19-20   [9406]1:20   [9407]1:20   [9408]1:21   [9409]1:25
   [9410]1:28   [9411]1:32-2:1   [9412]2:2   [9413]2:4   [9414]2:4
   [9415]2:4   [9416]2:7   [9417]2:7   [9418]2:7   [9419]2:8   [9420]2:8
   [9421]2:8-9   [9422]2:16   [9423]2:16   [9424]2:16   [9425]2:17-24
   [9426]2:19-20   [9427]2:21   [9428]2:23   [9429]2:29   [9430]2:29
   [9431]2:29   [9432]3:2   [9433]3:2   [9434]3:2   [9435]3:3-4
   [9436]3:5-6   [9437]3:13   [9438]3:17   [9439]3:24   [9440]3:25
   [9441]3:27   [9442]3:29   [9443]3:29   [9444]4:4   [9445]4:11
   [9446]4:12   [9447]4:17   [9448]4:17   [9449]4:17   [9450]4:18
   [9451]4:19   [9452]4:19-20   [9453]4:19-21   [9454]4:20   [9455]4:20
   [9456]4:20-21   [9457]5:1   [9458]5:3   [9459]5:3   [9460]5:5
   [9461]5:5   [9462]5:7   [9463]5:8   [9464]5:8   [9465]5:10
   [9466]5:14-15   [9467]5:21   [9468]5:21   [9469]6:1-2   [9470]6:2
   [9471]6:9   [9472]6:11   [9473]6:13   [9474]6:14   [9475]6:16
   [9476]6:17   [9477]6:19   [9478]7:7   [9479]7:9   [9480]7:11
   [9481]7:14   [9482]7:14   [9483]7:25   [9484]8:1   [9485]8:1
   [9486]8:3   [9487]8:3   [9488]8:3   [9489]8:3   [9490]8:3   [9491]8:3
   [9492]8:3   [9493]8:3   [9494]8:5   [9495]8:5   [9496]8:13
   [9497]8:14   [9498]8:15   [9499]8:15   [9500]8:17   [9501]8:17
   [9502]8:18   [9503]8:19   [9504]8:21   [9505]8:22   [9506]8:23
   [9507]8:26   [9508]8:26   [9509]8:26   [9510]8:28   [9511]8:29
   [9512]8:29   [9513]8:29   [9514]8:30   [9515]8:30   [9516]8:32
   [9517]8:33-34   [9518]8:33-34   [9519]8:34   [9520]8:35   [9521]8:35
   [9522]8:35   [9523]8:36   [9524]8:36   [9525]8:37   [9526]9:2
   [9527]9:3   [9528]9:4   [9529]9:4   [9530]9:4   [9531]9:4   [9532]9:5
   [9533]9:5   [9534]9:5   [9535]9:5   [9536]9:6   [9537]9:6
   [9538]9:16   [9539]9:19   [9540]9:22   [9541]9:27   [9542]9:30-31
   [9543]9:31   [9544]9:31-32   [9545]10:3   [9546]10:3   [9547]10:3
   [9548]10:6   [9549]10:6-8   [9550]10:6-8   [9551]10:6-9   [9552]10:8
   [9553]10:9   [9554]10:9   [9555]10:18   [9556]10:18   [9557]10:18
   [9558]10:18   [9559]11:4   [9560]11:5   [9561]11:5   [9562]11:5
   [9563]11:7   [9564]11:7   [9565]11:7   [9566]11:7-8   [9567]11:8
   [9568]11:8   [9569]11:8   [9570]11:8   [9571]11:8-10   [9572]11:8-10
   [9573]11:11-12   [9574]11:12   [9575]11:12   [9576]11:14
   [9577]11:14   [9578]11:14   [9579]11:14   [9580]11:18   [9581]11:20
   [9582]11:25   [9583]11:25-26   [9584]11:26   [9585]11:26
   [9586]11:26   [9587]11:26   [9588]11:28   [9589]11:28   [9590]11:30
   [9591]11:33   [9592]11:34   [9593]11:35   [9594]12:1   [9595]12:6
   [9596]12:6   [9597]12:6   [9598]12:7   [9599]12:8   [9600]12:16
   [9601]12:16   [9602]12:19   [9603]13:2   [9604]13:3-4   [9605]13:4
   [9606]13:4   [9607]13:6   [9608]13:7   [9609]13:9   [9610]13:10
   [9611]13:10   [9612]13:11   [9613]14:1-2   [9614]14:3   [9615]14:3
   [9616]14:4   [9617]14:4   [9618]14:6   [9619]14:9   [9620]14:9
   [9621]14:10   [9622]14:10   [9623]14:10   [9624]14:10
   [9625]14:10-11   [9626]14:11   [9627]14:13   [9628]14:15
   [9629]14:15   [9630]14:17   [9631]14:17   [9632]14:19   [9633]14:20
   [9634]14:21   [9635]14:22   [9636]15:1   [9637]15:1-2   [9638]15:2
   [9639]15:3   [9640]15:3   [9641]15:3   [9642]15:3   [9643]15:3
   [9644]15:8   [9645]15:8   [9646]15:8   [9647]15:8   [9648]15:9
   [9649]15:16   [9650]15:16   [9651]15:18   [9652]15:19   [9653]15:31
   [9654]16:18   [9655]16:18   [9656]16:18   [9657]16:18   [9658]16:20
   [9659]16:25   [9660]16:25-26

   1 Corinthians

   [9661]1:6   [9662]1:13-14   [9663]1:17   [9664]1:20   [9665]1:21
   [9666]1:23   [9667]1:23-24   [9668]1:24   [9669]1:25   [9670]1:26
   [9671]1:26   [9672]1:26   [9673]1:26-27   [9674]1:26-27   [9675]1:27
   [9676]1:27   [9677]1:28   [9678]1:30   [9679]1:30   [9680]1:30
   [9681]1:31   [9682]2:1   [9683]2:2   [9684]2:2   [9685]2:2
   [9686]2:4   [9687]2:4   [9688]2:5   [9689]2:6   [9690]2:7   [9691]2:8
   [9692]2:8   [9693]2:8   [9694]2:8   [9695]2:8   [9696]2:8   [9697]2:8
   [9698]2:8   [9699]2:8   [9700]2:8   [9701]2:8   [9702]2:8   [9703]2:9
   [9704]2:10   [9705]2:10-11   [9706]2:10-11   [9707]2:12   [9708]2:12
   [9709]2:13   [9710]2:14   [9711]2:14   [9712]2:14   [9713]2:14
   [9714]2:14-15   [9715]3:2   [9716]3:5   [9717]3:6   [9718]3:7
   [9719]3:9   [9720]3:9   [9721]3:9   [9722]3:11   [9723]3:11
   [9724]3:12   [9725]3:13   [9726]3:13   [9727]3:16   [9728]3:18
   [9729]3:19   [9730]3:22   [9731]4:1   [9732]4:2   [9733]4:3-4
   [9734]4:4   [9735]4:5   [9736]4:7   [9737]4:8   [9738]4:9   [9739]4:9
   [9740]4:9   [9741]4:9   [9742]4:11   [9743]4:11   [9744]4:11
   [9745]4:13   [9746]4:13   [9747]4:13   [9748]4:14   [9749]4:15
   [9750]4:20   [9751]5:1-2   [9752]5:2   [9753]5:2   [9754]5:4
   [9755]5:4   [9756]5:4   [9757]5:7   [9758]5:7   [9759]5:7   [9760]5:7
   [9761]5:8   [9762]5:10   [9763]5:10   [9764]5:12-13   [9765]6:1-20
   [9766]6:2   [9767]6:4   [9768]6:11   [9769]6:11   [9770]6:11
   [9771]6:11   [9772]6:11   [9773]6:11-12   [9774]6:12   [9775]6:13
   [9776]6:17   [9777]6:17   [9778]6:19   [9779]7:1   [9780]7:5
   [9781]7:14   [9782]7:15   [9783]7:16   [9784]7:28   [9785]7:32-34
   [9786]7:37   [9787]7:39   [9788]8:6   [9789]8:6   [9790]8:8
   [9791]8:9   [9792]8:10-11   [9793]8:11-12   [9794]8:12   [9795]8:13
   [9796]9:2   [9797]9:7   [9798]9:9   [9799]9:9   [9800]9:9-10
   [9801]9:12   [9802]9:13-14   [9803]9:13-14   [9804]9:16   [9805]9:19
   [9806]9:19   [9807]9:21   [9808]9:22   [9809]9:22   [9810]9:25
   [9811]10:2   [9812]10:2   [9813]10:3-4   [9814]10:3-5   [9815]10:3-5
   [9816]10:4   [9817]10:4   [9818]10:9   [9819]10:9   [9820]10:11
   [9821]10:12   [9822]10:12   [9823]10:13   [9824]10:13   [9825]10:20
   [9826]10:20   [9827]10:24   [9828]10:24   [9829]10:31   [9830]11:3
   [9831]11:18   [9832]11:19   [9833]11:23   [9834]11:23   [9835]11:23
   [9836]11:32   [9837]11:32   [9838]12:3   [9839]12:3   [9840]12:3
   [9841]12:4   [9842]12:4   [9843]12:6   [9844]12:7   [9845]12:11
   [9846]12:11   [9847]12:23-24   [9848]13:1-2   [9849]13:1-2
   [9850]13:2   [9851]13:5-7   [9852]13:12   [9853]14:16   [9854]14:16
   [9855]14:20   [9856]14:20   [9857]14:22   [9858]14:22   [9859]14:22
   [9860]14:22   [9861]14:24   [9862]14:24-25   [9863]14:27-28
   [9864]14:35   [9865]15:3   [9866]15:3-4   [9867]15:5   [9868]15:5
   [9869]15:5-7   [9870]15:6   [9871]15:8   [9872]15:10   [9873]15:10
   [9874]15:12   [9875]15:14-17   [9876]15:17   [9877]15:18
   [9878]15:22   [9879]15:24   [9880]15:28   [9881]15:32   [9882]15:34
   [9883]15:42   [9884]15:47   [9885]15:47   [9886]15:49   [9887]15:50
   [9888]15:51   [9889]15:52   [9890]15:52   [9891]16:2   [9892]16:2
   [9893]16:22

   2 Corinthians

   [9894]1:5   [9895]1:5   [9896]1:5   [9897]1:12   [9898]1:12
   [9899]1:12   [9900]1:12   [9901]1:20   [9902]1:22   [9903]1:23
   [9904]1:24   [9905]2:6   [9906]2:6   [9907]2:7   [9908]2:10
   [9909]2:14   [9910]2:14   [9911]2:14   [9912]2:14   [9913]2:16
   [9914]3:5   [9915]3:5   [9916]3:6   [9917]3:7   [9918]3:7
   [9919]3:8-11   [9920]3:10   [9921]3:10   [9922]3:13   [9923]3:13
   [9924]3:17   [9925]3:18   [9926]3:18   [9927]3:18   [9928]3:18
   [9929]4:4   [9930]4:4   [9931]4:4   [9932]4:4   [9933]4:6   [9934]4:6
   [9935]4:6   [9936]4:6   [9937]4:6   [9938]4:6   [9939]4:7   [9940]4:9
   [9941]4:15   [9942]4:15   [9943]4:16-18   [9944]4:17   [9945]4:18
   [9946]5:1   [9947]5:1   [9948]5:3   [9949]5:4   [9950]5:5   [9951]5:5
   [9952]5:7   [9953]5:11   [9954]5:13-14   [9955]5:16   [9956]5:16
   [9957]5:16   [9958]5:19   [9959]5:20   [9960]5:20   [9961]5:21
   [9962]6:1   [9963]6:1   [9964]6:2   [9965]6:2   [9966]6:8
   [9967]6:10   [9968]6:10   [9969]6:15   [9970]7:10   [9971]7:11
   [9972]7:11   [9973]8:2   [9974]8:2-3   [9975]8:9   [9976]8:9
   [9977]8:9   [9978]8:18   [9979]9:7   [9980]9:7   [9981]9:10
   [9982]9:10   [9983]9:11   [9984]9:13   [9985]9:13   [9986]10:3-4
   [9987]10:8   [9988]10:18   [9989]11:1   [9990]11:2   [9991]11:13
   [9992]11:13-14   [9993]11:13-14   [9994]11:19   [9995]11:20
   [9996]11:23   [9997]11:23-25   [9998]11:24   [9999]11:26
   [10000]11:28   [10001]11:29   [10002]12:4   [10003]12:6   [10004]12:7
   [10005]12:7   [10006]12:7-8   [10007]12:7-9   [10008]12:9-10
   [10009]12:10   [10010]12:14   [10011]12:14   [10012]12:16
   [10013]13:3   [10014]13:4   [10015]13:4   [10016]13:4   [10017]13:7
   [10018]13:14

   Galatians

   [10019]1:8   [10020]1:8-9   [10021]1:10   [10022]1:15-16
   [10023]1:15-16   [10024]1:16   [10025]1:16   [10026]1:17
   [10027]1:24   [10028]2:2   [10029]2:9   [10030]2:12   [10031]2:20
   [10032]2:20   [10033]3:3   [10034]3:3-4   [10035]3:4   [10036]3:8
   [10037]3:10   [10038]3:13   [10039]3:14   [10040]3:14   [10041]3:17
   [10042]3:23   [10043]3:26   [10044]4:1-2   [10045]4:2   [10046]4:4
   [10047]4:4   [10048]4:4   [10049]4:4   [10050]4:4   [10051]4:6
   [10052]4:6   [10053]4:6   [10054]4:9   [10055]4:9   [10056]4:9
   [10057]4:9   [10058]4:9   [10059]4:9   [10060]4:15   [10061]4:19
   [10062]4:20   [10063]4:21   [10064]4:24-25   [10065]4:25
   [10066]4:27   [10067]4:31   [10068]5:3   [10069]5:6   [10070]5:7
   [10071]5:8   [10072]5:11   [10073]5:14   [10074]5:15   [10075]5:17
   [10076]5:24   [10077]5:24   [10078]6:1   [10079]6:1   [10080]6:1
   [10081]6:1   [10082]6:4   [10083]6:4   [10084]6:7   [10085]6:7-8
   [10086]6:14   [10087]6:14   [10088]6:16

   Ephesians

   [10089]1:3   [10090]1:3   [10091]1:4   [10092]1:4   [10093]1:5
   [10094]1:5   [10095]1:6   [10096]1:6   [10097]1:6   [10098]1:6
   [10099]1:7   [10100]1:10   [10101]1:10   [10102]1:10   [10103]1:10
   [10104]1:11   [10105]1:13   [10106]1:17-18   [10107]1:19
   [10108]1:19-20   [10109]1:20   [10110]1:20-21   [10111]1:21
   [10112]1:23   [10113]2:1   [10114]2:2   [10115]2:2   [10116]2:2
   [10117]2:2   [10118]2:2   [10119]2:5-6   [10120]2:5-6   [10121]2:5-6
   [10122]2:6   [10123]2:6   [10124]2:8   [10125]2:14   [10126]2:14-15
   [10127]2:14-16   [10128]2:15-16   [10129]2:16   [10130]2:20
   [10131]3:3-6   [10132]3:6   [10133]3:8   [10134]3:8   [10135]3:9
   [10136]3:9   [10137]3:9   [10138]3:11   [10139]3:14   [10140]3:15
   [10141]3:15   [10142]3:18-19   [10143]3:20   [10144]3:20
   [10145]3:20   [10146]4:1   [10147]4:3-6   [10148]4:6   [10149]4:8
   [10150]4:8   [10151]4:8   [10152]4:8   [10153]4:8   [10154]4:8
   [10155]4:9-10   [10156]4:11   [10157]4:11   [10158]4:11   [10159]4:11
   [10160]4:11   [10161]4:11-13   [10162]4:12   [10163]4:13
   [10164]4:13   [10165]4:13   [10166]4:14   [10167]4:14   [10168]4:16
   [10169]4:18   [10170]4:20   [10171]4:21   [10172]4:28   [10173]4:28
   [10174]4:28   [10175]4:28   [10176]4:30   [10177]5:2   [10178]5:4
   [10179]5:8   [10180]5:8   [10181]5:8   [10182]5:13   [10183]5:14
   [10184]5:14   [10185]5:18   [10186]5:21   [10187]5:25
   [10188]5:25-26   [10189]5:30   [10190]5:32   [10191]6:5-7
   [10192]6:12   [10193]6:12   [10194]6:15   [10195]6:16   [10196]6:17
   [10197]50:6

   Philippians

   [10198]1:6   [10199]1:12   [10200]1:12   [10201]1:12   [10202]1:12-14
   [10203]1:18   [10204]1:18   [10205]1:18   [10206]1:20   [10207]1:21
   [10208]1:23   [10209]1:23   [10210]1:23   [10211]1:24-25
   [10212]1:27   [10213]1:29   [10214]1:29   [10215]2:1-5   [10216]2:6
   [10217]2:6   [10218]2:7   [10219]2:7   [10220]2:7-8   [10221]2:7-8
   [10222]2:8-9   [10223]2:8-9   [10224]2:9   [10225]2:10-11
   [10226]2:11   [10227]2:15   [10228]2:15-16   [10229]2:17
   [10230]2:17   [10231]2:17   [10232]2:17   [10233]2:17   [10234]2:17
   [10235]2:20   [10236]2:21   [10237]3:1   [10238]3:1   [10239]3:1
   [10240]3:1   [10241]3:2   [10242]3:2   [10243]3:3   [10244]3:5
   [10245]3:6   [10246]3:7   [10247]3:12   [10248]3:12   [10249]3:12
   [10250]3:12-14   [10251]3:18   [10252]3:18-19   [10253]3:19
   [10254]3:20   [10255]3:20   [10256]3:21   [10257]4:4   [10258]4:4
   [10259]4:5   [10260]4:5   [10261]4:8   [10262]4:12

   Colossians

   [10263]1:5-6   [10264]1:6   [10265]1:6   [10266]1:6-23   [10267]1:12
   [10268]1:12   [10269]1:13   [10270]1:15   [10271]1:17   [10272]1:17
   [10273]1:18   [10274]1:19   [10275]1:19   [10276]1:19   [10277]1:20
   [10278]1:20   [10279]1:24   [10280]1:26   [10281]1:27   [10282]2:2
   [10283]2:3   [10284]2:7   [10285]2:9   [10286]2:11   [10287]2:15
   [10288]2:15   [10289]2:15   [10290]2:15   [10291]2:17   [10292]2:18
   [10293]2:18   [10294]2:23   [10295]3:1-2   [10296]3:1-3   [10297]3:2
   [10298]3:3   [10299]3:4   [10300]3:4   [10301]3:12   [10302]3:14
   [10303]3:17   [10304]4:6   [10305]4:10   [10306]4:11   [10307]4:14
   [10308]4:18

   1 Thessalonians

   [10309]2:2   [10310]2:7   [10311]2:13   [10312]2:13   [10313]2:13
   [10314]2:15   [10315]2:15   [10316]2:15   [10317]2:15-16
   [10318]2:15-16   [10319]2:15-16   [10320]2:16   [10321]2:16
   [10322]2:19   [10323]2:19   [10324]3:3   [10325]3:9   [10326]3:10
   [10327]4:13   [10328]4:13   [10329]4:13-14   [10330]4:14
   [10331]4:14   [10332]4:16   [10333]4:16   [10334]4:16   [10335]4:16
   [10336]4:17   [10337]4:17   [10338]5:3   [10339]5:3   [10340]5:5
   [10341]5:6   [10342]5:21   [10343]5:21   [10344]5:23   [10345]5:23
   [10346]5:23

   2 Thessalonians

   [10347]1:6-7   [10348]1:6-7   [10349]1:8   [10350]1:8   [10351]1:9
   [10352]1:10   [10353]1:10   [10354]2:1   [10355]2:1   [10356]2:1
   [10357]2:1-17   [10358]2:2   [10359]2:3   [10360]2:3   [10361]2:4
   [10362]2:7   [10363]2:8   [10364]2:9   [10365]2:10-11
   [10366]2:11-12   [10367]3:8   [10368]3:12

   1 Timothy

   [10369]1:1   [10370]1:5   [10371]1:5   [10372]1:12   [10373]1:12
   [10374]1:13   [10375]1:13   [10376]1:13   [10377]1:13-14
   [10378]1:15   [10379]1:15   [10380]1:15   [10381]1:16   [10382]1:19
   [10383]1:20   [10384]2:1   [10385]2:4   [10386]2:4   [10387]2:4
   [10388]2:5   [10389]2:8   [10390]2:8   [10391]2:8   [10392]2:8
   [10393]2:9   [10394]2:14   [10395]3:2   [10396]3:6   [10397]3:7
   [10398]3:9   [10399]3:10   [10400]3:13   [10401]3:16   [10402]3:16
   [10403]3:16   [10404]3:16   [10405]3:16   [10406]3:16   [10407]3:16
   [10408]4:1   [10409]4:1-16   [10410]4:4   [10411]4:4-5   [10412]4:4-5
   [10413]4:8   [10414]4:16   [10415]4:16   [10416]4:16   [10417]5:3
   [10418]5:4   [10419]5:10   [10420]5:10   [10421]5:13   [10422]5:22
   [10423]6:1   [10424]6:5   [10425]6:5   [10426]6:5   [10427]6:9-10
   [10428]6:10   [10429]6:11   [10430]6:13   [10431]6:13-14
   [10432]6:14   [10433]6:14   [10434]6:14   [10435]6:16   [10436]6:16
   [10437]6:17-19   [10438]6:18   [10439]6:19   [10440]6:19
   [10441]6:19   [10442]6:20   [10443]6:20

   2 Timothy

   [10444]1:12   [10445]1:12   [10446]1:12   [10447]1:12   [10448]1:14
   [10449]1:14   [10450]1:18   [10451]2:2   [10452]2:4   [10453]2:4
   [10454]2:9   [10455]2:12   [10456]2:15   [10457]2:18   [10458]2:18-19
   [10459]2:19   [10460]2:19   [10461]2:19   [10462]2:19   [10463]2:24
   [10464]2:25   [10465]2:25   [10466]3:3   [10467]3:6   [10468]3:7
   [10469]3:7-8   [10470]3:12   [10471]3:13   [10472]3:15
   [10473]3:16-17   [10474]4:6   [10475]4:6   [10476]4:6   [10477]4:6-8
   [10478]4:7   [10479]4:7-8   [10480]4:8   [10481]4:10   [10482]4:11
   [10483]4:11   [10484]4:16   [10485]4:16   [10486]4:17-18   [10487]4:21

   Titus

   [10488]1:1   [10489]1:2   [10490]1:7   [10491]1:15   [10492]1:15
   [10493]1:15   [10494]2:11   [10495]2:11-12   [10496]2:14   [10497]3:2
   [10498]3:3-4   [10499]3:5   [10500]3:5   [10501]3:5-6   [10502]3:10

   Philemon

   [10503]1:8-9   [10504]1:10   [10505]1:11   [10506]1:24

   Hebrews

   [10507]1:1   [10508]1:1   [10509]1:2   [10510]1:2   [10511]1:3
   [10512]1:3   [10513]1:3   [10514]1:3   [10515]1:3   [10516]1:5
   [10517]1:6   [10518]1:6   [10519]1:6   [10520]1:8-9   [10521]1:9
   [10522]1:14   [10523]1:14   [10524]1:14   [10525]2:1   [10526]2:2
   [10527]2:3   [10528]2:3   [10529]2:3   [10530]2:3   [10531]2:4
   [10532]2:4   [10533]2:5   [10534]2:5   [10535]2:8   [10536]2:9
   [10537]2:10   [10538]2:10   [10539]2:10   [10540]2:10   [10541]2:10
   [10542]2:10   [10543]2:10   [10544]2:11   [10545]2:11
   [10546]2:11-13   [10547]2:13   [10548]2:13   [10549]2:13
   [10550]2:13   [10551]2:14   [10552]2:14   [10553]2:14   [10554]2:14
   [10555]2:16   [10556]2:16   [10557]2:17   [10558]2:18   [10559]3:1
   [10560]3:1   [10561]3:2   [10562]3:4   [10563]3:5-6   [10564]3:5-6
   [10565]3:6   [10566]3:13   [10567]3:14   [10568]3:14
   [10569]3:16-4:1   [10570]4:1   [10571]4:1   [10572]4:1   [10573]4:2
   [10574]4:2   [10575]4:3   [10576]4:8   [10577]4:9   [10578]4:12
   [10579]4:12   [10580]4:12   [10581]4:12   [10582]4:12-13
   [10583]4:12-13   [10584]4:12-13   [10585]4:12-13   [10586]4:12-13
   [10587]4:13   [10588]4:15   [10589]4:15   [10590]4:16   [10591]4:16
   [10592]5:1   [10593]5:1-2   [10594]5:2   [10595]5:2   [10596]5:2
   [10597]5:2   [10598]5:4   [10599]5:4-5   [10600]5:5   [10601]5:7
   [10602]5:7   [10603]5:7   [10604]5:7   [10605]5:7   [10606]5:7
   [10607]5:7   [10608]5:7   [10609]5:7   [10610]5:8   [10611]5:8-9
   [10612]5:9   [10613]5:12   [10614]5:12   [10615]6:1   [10616]6:1
   [10617]6:2   [10618]6:2   [10619]6:4   [10620]6:4-6   [10621]6:4-6
   [10622]6:4-6   [10623]6:5   [10624]6:7   [10625]6:8   [10626]6:9
   [10627]6:10   [10628]6:10   [10629]6:12   [10630]6:16
   [10631]6:17-18   [10632]6:18   [10633]6:20   [10634]7:7   [10635]7:8
   [10636]7:25   [10637]7:26   [10638]7:27-28   [10639]8:1   [10640]8:1
   [10641]8:1   [10642]8:2   [10643]8:11   [10644]8:13   [10645]8:13
   [10646]9:1   [10647]9:3   [10648]9:6   [10649]9:7   [10650]9:9
   [10651]9:10   [10652]9:10   [10653]9:10   [10654]9:10   [10655]9:10
   [10656]9:10   [10657]9:10   [10658]9:12   [10659]9:12
   [10660]9:13-14   [10661]9:14   [10662]9:15   [10663]9:15
   [10664]9:16   [10665]9:16-17   [10666]9:19-20   [10667]9:22
   [10668]9:22   [10669]9:24   [10670]9:24   [10671]9:26   [10672]9:26
   [10673]10:1   [10674]10:5   [10675]10:5   [10676]10:7
   [10677]10:9-10   [10678]10:10   [10679]10:10   [10680]10:13
   [10681]10:19-20   [10682]10:19-20   [10683]10:20   [10684]10:22
   [10685]10:25   [10686]10:25   [10687]10:25   [10688]10:31
   [10689]10:33   [10690]10:34   [10691]10:34   [10692]11:1-2
   [10693]11:6   [10694]11:6   [10695]11:7   [10696]11:8   [10697]11:8
   [10698]11:13   [10699]11:16   [10700]11:22   [10701]11:27
   [10702]11:32   [10703]11:35   [10704]11:36   [10705]11:38
   [10706]11:38   [10707]11:39   [10708]11:40   [10709]12:1
   [10710]12:2   [10711]12:2   [10712]12:2   [10713]12:5   [10714]12:5
   [10715]12:9   [10716]12:13   [10717]12:14   [10718]12:15
   [10719]12:18   [10720]12:18   [10721]12:18   [10722]12:18
   [10723]12:18   [10724]12:22-23   [10725]12:24   [10726]12:24
   [10727]12:24   [10728]12:26   [10729]12:27   [10730]12:28
   [10731]13:7-8   [10732]13:8   [10733]13:8   [10734]13:8   [10735]13:8
   [10736]13:8   [10737]13:10   [10738]13:12   [10739]13:12
   [10740]13:12   [10741]13:13   [10742]13:13   [10743]13:13
   [10744]13:13   [10745]13:13-14   [10746]13:17   [10747]13:17
   [10748]13:17   [10749]13:17   [10750]13:20   [10751]13:20

   James

   [10752]1:1   [10753]1:5   [10754]1:10   [10755]1:14   [10756]1:14
   [10757]1:15   [10758]1:15   [10759]1:15   [10760]1:15   [10761]1:17
   [10762]1:17   [10763]1:17   [10764]1:22   [10765]1:22   [10766]1:24
   [10767]1:26   [10768]1:26   [10769]1:27   [10770]1:27   [10771]2:5
   [10772]2:5   [10773]2:8   [10774]2:12   [10775]2:13   [10776]2:15-16
   [10777]2:15-16   [10778]2:15-16   [10779]2:16   [10780]2:16
   [10781]2:19   [10782]2:21-22   [10783]3:1   [10784]3:1   [10785]3:1
   [10786]3:13   [10787]3:13   [10788]3:15   [10789]4:1   [10790]4:1-3
   [10791]4:3   [10792]4:3   [10793]4:4   [10794]4:4   [10795]4:6
   [10796]4:6   [10797]4:9   [10798]4:11   [10799]4:13   [10800]4:13
   [10801]4:13   [10802]4:13-15   [10803]5:1   [10804]5:2-3   [10805]5:3
   [10806]5:3   [10807]5:3   [10808]5:3   [10809]5:4   [10810]5:4
   [10811]5:5   [10812]5:5   [10813]5:6   [10814]5:8   [10815]5:10
   [10816]5:12   [10817]5:13   [10818]5:14   [10819]5:14   [10820]5:16
   [10821]5:17   [10822]5:19-20   [10823]5:20   [10824]38

   1 Peter

   [10825]1:1   [10826]1:2   [10827]1:5   [10828]1:5   [10829]1:5
   [10830]1:5   [10831]1:6   [10832]1:6-7   [10833]1:7   [10834]1:9
   [10835]1:10   [10836]1:10   [10837]1:10-11   [10838]1:10-11
   [10839]1:11   [10840]1:11   [10841]1:11   [10842]1:11   [10843]1:11
   [10844]1:11   [10845]1:12   [10846]1:13   [10847]1:15
   [10848]1:15-16   [10849]1:18-19   [10850]1:22   [10851]1:23
   [10852]1:23   [10853]1:23   [10854]1:23   [10855]1:24
   [10856]1:24-25   [10857]1:25   [10858]2:1-2   [10859]2:1-2
   [10860]2:2   [10861]2:4   [10862]2:4   [10863]2:5   [10864]2:5
   [10865]2:5   [10866]2:6   [10867]2:7   [10868]2:7-8   [10869]2:7-8
   [10870]2:8   [10871]2:15   [10872]2:16   [10873]2:21   [10874]2:23
   [10875]2:23   [10876]2:24   [10877]2:24   [10878]2:25   [10879]2:25
   [10880]3:4   [10881]3:6   [10882]3:6   [10883]3:7   [10884]3:9
   [10885]3:15   [10886]3:15   [10887]3:18   [10888]3:18
   [10889]3:19-20   [10890]3:20   [10891]3:22   [10892]4:1   [10893]4:2
   [10894]4:5   [10895]4:9   [10896]4:10   [10897]4:10   [10898]4:10
   [10899]4:11   [10900]4:11   [10901]4:14   [10902]4:15
   [10903]4:17-18   [10904]4:19   [10905]5:2-3   [10906]5:3   [10907]5:4
   [10908]5:4   [10909]5:5   [10910]5:7   [10911]5:8   [10912]5:13

   2 Peter

   [10913]1:3   [10914]1:3   [10915]1:4   [10916]1:5   [10917]1:10
   [10918]1:10   [10919]1:11   [10920]1:12   [10921]1:16   [10922]1:16
   [10923]1:16   [10924]1:16   [10925]1:16   [10926]1:16-18
   [10927]1:16-18   [10928]1:16-18   [10929]1:17   [10930]1:17
   [10931]1:17   [10932]1:18   [10933]1:19   [10934]1:20   [10935]2:4
   [10936]2:4   [10937]2:4   [10938]2:10   [10939]2:14   [10940]2:14
   [10941]2:14   [10942]2:20   [10943]2:20   [10944]3:3-4   [10945]3:4
   [10946]3:5   [10947]3:6-7   [10948]3:8   [10949]3:8-9   [10950]3:9
   [10951]3:9   [10952]3:10   [10953]3:10   [10954]3:10-13   [10955]3:11
   [10956]3:12   [10957]3:14   [10958]3:14   [10959]3:14   [10960]3:16
   [10961]3:16

   1 John

   [10962]1:1   [10963]1:1   [10964]1:1   [10965]1:1   [10966]1:1
   [10967]1:1   [10968]1:1   [10969]1:1   [10970]1:3   [10971]1:3
   [10972]1:4   [10973]1:5   [10974]1:7   [10975]1:9   [10976]2:1
   [10977]2:1   [10978]2:1   [10979]2:1-2   [10980]2:2   [10981]2:2
   [10982]2:2   [10983]2:3   [10984]2:3   [10985]2:3   [10986]2:6
   [10987]2:7   [10988]2:13   [10989]2:13   [10990]2:14   [10991]2:15
   [10992]2:15   [10993]2:19   [10994]2:19   [10995]2:19   [10996]2:19
   [10997]2:21   [10998]2:27   [10999]2:28-4:17   [11000]3:1
   [11001]3:1-2   [11002]3:2   [11003]3:2   [11004]3:9   [11005]3:12
   [11006]3:12   [11007]3:13   [11008]3:13   [11009]3:15   [11010]3:16
   [11011]3:16   [11012]3:16   [11013]3:16   [11014]3:17   [11015]3:17
   [11016]3:19   [11017]3:20   [11018]3:20   [11019]3:23   [11020]3:23
   [11021]3:23   [11022]3:23   [11023]3:24   [11024]3:24   [11025]4:1
   [11026]4:6   [11027]4:10   [11028]4:13   [11029]4:17   [11030]4:19
   [11031]4:20   [11032]5:1   [11033]5:1   [11034]5:4   [11035]5:4
   [11036]5:6   [11037]5:7   [11038]5:7   [11039]5:7   [11040]5:7-8
   [11041]5:8   [11042]5:9   [11043]5:9   [11044]5:9-10   [11045]5:9-11
   [11046]5:10   [11047]5:11   [11048]5:11   [11049]5:11   [11050]5:11
   [11051]5:11   [11052]5:14-15   [11053]5:20

   2 John

   [11054]1:8

   3 John

   [11055]1:5   [11056]1:9

   Jude

   [11057]1:7   [11058]1:7   [11059]1:8   [11060]1:10   [11061]1:12
   [11062]1:14   [11063]1:14   [11064]1:15   [11065]1:15   [11066]1:15

   Revelation

   [11067]1:1   [11068]1:1   [11069]1:1   [11070]1:1   [11071]1:1
   [11072]1:4   [11073]1:5   [11074]1:5   [11075]1:7   [11076]1:7
   [11077]1:7   [11078]1:7   [11079]1:7   [11080]1:8   [11081]1:8
   [11082]1:8   [11083]1:8   [11084]1:9   [11085]1:9   [11086]1:9
   [11087]1:9   [11088]1:10   [11089]1:10   [11090]1:15   [11091]1:17
   [11092]1:18   [11093]1:18   [11094]2:1   [11095]2:1-2   [11096]2:2
   [11097]2:2   [11098]2:2-4   [11099]2:4-5   [11100]2:4-5   [11101]2:7
   [11102]2:9   [11103]2:9   [11104]2:10   [11105]2:13   [11106]2:17
   [11107]2:23   [11108]2:23   [11109]2:23   [11110]2:23
   [11111]2:24-25   [11112]2:25   [11113]2:26   [11114]2:26-27
   [11115]2:26-3:21   [11116]3:1   [11117]3:7   [11118]3:8   [11119]3:10
   [11120]3:10   [11121]3:10   [11122]3:10   [11123]3:11   [11124]3:12
   [11125]3:14   [11126]3:14   [11127]3:14   [11128]3:14-15
   [11129]3:17   [11130]3:17   [11131]3:17   [11132]3:17   [11133]3:17
   [11134]3:17   [11135]3:18   [11136]3:18   [11137]3:18   [11138]3:18
   [11139]3:19   [11140]3:20   [11141]3:20   [11142]3:20   [11143]3:20
   [11144]3:20   [11145]3:20   [11146]3:21   [11147]3:21   [11148]3:21
   [11149]3:21   [11150]3:21   [11151]3:21   [11152]4:1   [11153]4:1
   [11154]4:3   [11155]4:4   [11156]4:5   [11157]4:8   [11158]4:8
   [11159]5:6   [11160]5:6   [11161]5:6   [11162]5:9   [11163]5:9
   [11164]5:9-10   [11165]5:11-12   [11166]5:13   [11167]6:2
   [11168]6:2   [11169]6:2   [11170]6:2   [11171]6:3   [11172]6:4
   [11173]6:5-6   [11174]6:7-8   [11175]6:11   [11176]6:12   [11177]6:15
   [11178]6:16   [11179]6:16   [11180]6:16   [11181]6:16-17   [11182]7:2
   [11183]7:5   [11184]7:9   [11185]7:9   [11186]7:9   [11187]7:9
   [11188]7:9-10   [11189]7:9-14   [11190]7:10   [11191]7:10
   [11192]7:11   [11193]7:12   [11194]7:15   [11195]7:16   [11196]8:1
   [11197]8:1   [11198]8:3   [11199]8:4   [11200]8:13   [11201]9:7-8
   [11202]9:12   [11203]10:1   [11204]10:2   [11205]10:3-4   [11206]10:9
   [11207]11:2   [11208]11:2-3   [11209]11:7   [11210]11:7   [11211]11:7
   [11212]11:8   [11213]11:10   [11214]11:10   [11215]11:10
   [11216]11:10   [11217]11:10   [11218]11:10   [11219]11:10
   [11220]11:10-11   [11221]11:11   [11222]11:12-13   [11223]11:19
   [11224]12:1   [11225]12:1   [11226]12:1   [11227]12:2   [11228]12:4
   [11229]12:6   [11230]12:6   [11231]12:7-8   [11232]12:7-8
   [11233]12:8-11   [11234]12:9   [11235]12:9-10   [11236]12:11
   [11237]12:11   [11238]12:13   [11239]12:14   [11240]12:14
   [11241]12:14   [11242]12:16   [11243]12:17   [11244]13:1
   [11245]13:3   [11246]13:3   [11247]13:8   [11248]13:10   [11249]13:10
   [11250]13:11   [11251]13:11   [11252]14:2   [11253]14:3   [11254]14:4
   [11255]14:4   [11256]14:4   [11257]14:4   [11258]14:4   [11259]14:4
   [11260]14:4   [11261]14:6   [11262]14:6   [11263]14:6-7   [11264]14:7
   [11265]14:10   [11266]14:10   [11267]14:10   [11268]14:13
   [11269]14:13   [11270]14:14   [11271]14:15   [11272]14:15
   [11273]14:15-19   [11274]15:2-3   [11275]15:3-4   [11276]16:10
   [11277]16:13   [11278]16:17-19   [11279]17:1-2   [11280]17:5-6
   [11281]17:6   [11282]18:2   [11283]18:4   [11284]18:6   [11285]18:7
   [11286]19:7   [11287]19:7   [11288]19:8   [11289]19:9   [11290]19:9
   [11291]19:10   [11292]19:10   [11293]19:11   [11294]19:13
   [11295]19:17   [11296]19:17-18   [11297]19:18   [11298]19:21
   [11299]19:21   [11300]19:21   [11301]20:4   [11302]20:4
   [11303]20:4-5   [11304]20:6   [11305]20:12-13   [11306]21:2
   [11307]21:3   [11308]21:4   [11309]21:4   [11310]21:5   [11311]21:6
   [11312]21:9   [11313]21:12   [11314]21:14   [11315]21:14
   [11316]21:23   [11317]21:24   [11318]22:1   [11319]22:2   [11320]22:5
   [11321]22:6   [11322]22:6   [11323]22:9   [11324]22:11   [11325]22:14
   [11326]22:15   [11327]22:16   [11328]22:16   [11329]22:16
   [11330]22:16   [11331]22:16   [11332]22:17   [11333]22:17
   [11334]22:18   [11335]22:19   [11336]22:20   [11337]22:20
   [11338]22:20

   Wisdom of Solomon

   [11339]16:20

   1 Maccabees

   [11340]1:54

   2 Maccabees

   [11341]1:18   [11342]7:9

   Sirach

   [11343]2:1
     __________________________________________________________________

Index of Scripture Commentary

   Matthew

   [11344]1   [11345]1:1-17   [11346]1:18-25   [11347]2   [11348]2:1-8
   [11349]2:9-12   [11350]2:13-15   [11351]2:16-18   [11352]2:19-23
   [11353]3   [11354]3:1-6   [11355]3:7-12   [11356]3:13-17   [11357]4
   [11358]4:1-11   [11359]4:12-17   [11360]4:18-22   [11361]4:23-25
   [11362]5   [11363]5:1-2   [11364]5:3-12   [11365]5:13-16
   [11366]5:17-20   [11367]5:21-26   [11368]5:27-32   [11369]5:33-37
   [11370]5:38-42   [11371]5:43-48   [11372]6   [11373]6:1-4
   [11374]6:5-8   [11375]6:9-15   [11376]6:16-18   [11377]6:19-24
   [11378]6:25-34   [11379]7   [11380]7:1-6   [11381]7:7-11
   [11382]7:12-14   [11383]7:15-20   [11384]7:21-29   [11385]8
   [11386]8:1-4   [11387]8:5-13   [11388]8:14-17   [11389]8:18-22
   [11390]8:23-27   [11391]8:28-34   [11392]9   [11393]9:1-8
   [11394]9:9-13   [11395]9:14-17   [11396]9:18-26   [11397]9:27-34
   [11398]9:35-38   [11399]10   [11400]10:1-4   [11401]10:5-15
   [11402]10:16-42   [11403]11   [11404]11:1-6   [11405]11:7-15
   [11406]11:16-24   [11407]11:25-30   [11408]12   [11409]12:1-13
   [11410]12:14-21   [11411]12:22-37   [11412]12:38-45   [11413]12:46-50
   [11414]13   [11415]13:1-23   [11416]13:24-43   [11417]13:44-52
   [11418]13:53-58   [11419]14   [11420]14:1-12   [11421]14:13-21
   [11422]14:22-33   [11423]14:34-36   [11424]15   [11425]15:1-9
   [11426]15:10-20   [11427]15:21-28   [11428]15:29-39   [11429]16
   [11430]16:1-4   [11431]16:5-12   [11432]16:13-20   [11433]16:21-23
   [11434]16:24-28   [11435]17   [11436]17:1-13   [11437]17:14-21
   [11438]17:22-23   [11439]17:24-27   [11440]18   [11441]18:1-6
   [11442]18:7-14   [11443]18:15-20   [11444]18:21-35   [11445]19
   [11446]19:1-2   [11447]19:3-12   [11448]19:13-15   [11449]19:16-22
   [11450]19:23-30   [11451]20   [11452]20:1-16   [11453]20:17-19
   [11454]20:20-28   [11455]20:29-34   [11456]21   [11457]21:1-11
   [11458]21:12-17   [11459]21:18-22   [11460]21:23-27   [11461]21:28-32
   [11462]21:33-46   [11463]22   [11464]22:1-14   [11465]22:15-22
   [11466]22:23-33   [11467]22:34-40   [11468]22:41-46   [11469]23
   [11470]23:1-12   [11471]23:13-33   [11472]23:34-39   [11473]24
   [11474]24:1-3   [11475]24:4-31   [11476]24:32-51   [11477]25
   [11478]25:1-13   [11479]25:14-30   [11480]25:31-46   [11481]26
   [11482]26:1-5   [11483]26:6-13   [11484]26:14-16   [11485]26:17-25
   [11486]26:26-30   [11487]26:31-35   [11488]26:36-46   [11489]26:47-56
   [11490]26:57-68   [11491]26:69-75   [11492]27   [11493]27:1-10
   [11494]27:11-25   [11495]27:26-32   [11496]27:33-49   [11497]27:50-56
   [11498]27:57-66   [11499]28   [11500]28:1-10   [11501]28:11-15
   [11502]28:16-20

   Mark

   [11503]1   [11504]1:1-8   [11505]1:9-13   [11506]1:14-22
   [11507]1:23-28   [11508]1:29-39   [11509]1:40-45   [11510]2
   [11511]2:1-12   [11512]2:13-17   [11513]2:18-28   [11514]3
   [11515]3:1-12   [11516]3:13-21   [11517]3:22-30   [11518]3:31-35
   [11519]4   [11520]4:1-20   [11521]4:21-34   [11522]4:35-41   [11523]5
   [11524]5:1-20   [11525]5:21-34   [11526]5:35-43   [11527]6
   [11528]6:1-6   [11529]6:7-13   [11530]6:14-29   [11531]6:30-44
   [11532]6:45-56   [11533]7   [11534]7:1-23   [11535]7:24-30
   [11536]7:31-37   [11537]8   [11538]8:1-9   [11539]8:10-21
   [11540]8:22-26   [11541]8:27-38   [11542]9   [11543]9:1-13
   [11544]9:14-29   [11545]9:30-40   [11546]9:41-50   [11547]10
   [11548]10:1-12   [11549]10:13-16   [11550]10:17-31   [11551]10:32-45
   [11552]10:46-52   [11553]11   [11554]11:1-11   [11555]11:12-26
   [11556]11:27-33   [11557]12   [11558]12:1-12   [11559]12:13-17
   [11560]12:18-27   [11561]12:28-34   [11562]12:35-40   [11563]12:41-44
   [11564]13   [11565]13:1-4   [11566]13:5-13   [11567]13:14-23
   [11568]13:24-27   [11569]13:28-37   [11570]14   [11571]14:1-11
   [11572]14:12-31   [11573]14:32-42   [11574]14:43-52   [11575]14:53-65
   [11576]14:66-72   [11577]15   [11578]15:1-14   [11579]15:15-21
   [11580]15:22-32   [11581]15:33-41   [11582]15:42-47   [11583]16
   [11584]16:1-8   [11585]16:9-13   [11586]16:14-18   [11587]16:19-20

   Luke

   [11588]1   [11589]1:1-4   [11590]1:5-25   [11591]1:26-38
   [11592]1:39-56   [11593]1:57-66   [11594]1:67-80   [11595]2
   [11596]2:1-7   [11597]2:8-20   [11598]2:21-24   [11599]2:25-40
   [11600]2:41-52   [11601]3   [11602]3:1-14   [11603]3:15-20
   [11604]3:21-38   [11605]4   [11606]4:1-13   [11607]4:14-30
   [11608]4:31-44   [11609]5   [11610]5:1-11   [11611]5:12-16
   [11612]5:17-26   [11613]5:27-39   [11614]6   [11615]6:1-11
   [11616]6:12-19   [11617]6:20-26   [11618]6:27-36   [11619]6:37-49
   [11620]7   [11621]7:1-10   [11622]7:11-18   [11623]7:19-35
   [11624]7:36-50   [11625]8   [11626]8:1-3   [11627]8:4-21
   [11628]8:22-39   [11629]8:40-56   [11630]9   [11631]9:1-9
   [11632]9:10-17   [11633]9:18-27   [11634]9:28-36   [11635]9:37-42
   [11636]9:43-50   [11637]9:51-56   [11638]9:57-62   [11639]10
   [11640]10:1-16   [11641]10:17-24   [11642]10:25-37   [11643]10:38-42
   [11644]11   [11645]11:1-13   [11646]11:14-26   [11647]11:27-28
   [11648]11:29-36   [11649]11:37-54   [11650]12   [11651]12:1-12
   [11652]12:13-21   [11653]12:22-40   [11654]12:41-53   [11655]12:54-59
   [11656]13   [11657]13:1-5   [11658]13:6-9   [11659]13:10-17
   [11660]13:18-22   [11661]13:23-30   [11662]13:31-35   [11663]14
   [11664]14:1-6   [11665]14:7-14   [11666]14:15-24   [11667]14:25-35
   [11668]15   [11669]15:1-10   [11670]15:11-32   [11671]16
   [11672]16:1-18   [11673]17   [11674]17:1-10   [11675]17:11-19
   [11676]17:19-31   [11677]17:20-37   [11678]18   [11679]18:1-8
   [11680]18:9-14   [11681]18:15-17   [11682]18:18-30   [11683]18:31-34
   [11684]18:35-43   [11685]19   [11686]19:1-10   [11687]19:11-27
   [11688]19:28-40   [11689]19:41-48   [11690]20   [11691]20:1-8
   [11692]20:9-19   [11693]20:20-26   [11694]20:27-38   [11695]20:39-47
   [11696]21   [11697]21:1-4   [11698]21:5-19   [11699]21:20-28
   [11700]21:29-38   [11701]22   [11702]22:1-6   [11703]22:7-20
   [11704]22:21-38   [11705]22:39-46   [11706]22:47-53   [11707]22:54-62
   [11708]22:63-71   [11709]23   [11710]23:1-12   [11711]23:13-25
   [11712]23:26-31   [11713]23:32-43   [11714]23:44-49   [11715]23:50-56
   [11716]24   [11717]24:1-12   [11718]24:13-35   [11719]24:36-49
   [11720]24:50-53

   John

   [11721]1   [11722]1:1-5   [11723]1:6-14   [11724]1:15-18
   [11725]1:19-28   [11726]1:29-36   [11727]1:37-42   [11728]1:43-51
   [11729]2   [11730]2:1-11   [11731]2:12-22   [11732]2:23-25   [11733]3
   [11734]3:1-21   [11735]3:22-36   [11736]4   [11737]4:1-3
   [11738]4:4-26   [11739]4:27-42   [11740]4:43-54   [11741]5
   [11742]5:1-16   [11743]5:17-30   [11744]5:31-47   [11745]6
   [11746]6:1-14   [11747]6:15-21   [11748]6:22-27   [11749]6:28-59
   [11750]6:60-71   [11751]7   [11752]7:1-13   [11753]7:14-36
   [11754]7:37-44   [11755]7:45-53   [11756]8   [11757]8:1-11
   [11758]8:12-20   [11759]8:21-30   [11760]8:31-37   [11761]8:38-47
   [11762]8:48-50   [11763]8:51-59   [11764]9   [11765]9:1-7
   [11766]9:8-12   [11767]9:13-34   [11768]9:35-38   [11769]9:39-41
   [11770]10   [11771]10:1-18   [11772]10:19-21   [11773]10:22-38
   [11774]10:39-42   [11775]11   [11776]11:1-16   [11777]11:17-32
   [11778]11:33-44   [11779]11:45-57   [11780]12   [11781]12:1-11
   [11782]12:12-19   [11783]12:20-26   [11784]12:27-36   [11785]12:37-41
   [11786]12:42-43   [11787]12:44-50   [11788]13   [11789]13:1-17
   [11790]13:18-30   [11791]13:31-35   [11792]13:36-38   [11793]14
   [11794]14:1-3   [11795]14:4-11   [11796]14:12-14   [11797]14:15-17
   [11798]14:18-24   [11799]14:25-27   [11800]14:28-31   [11801]15
   [11802]15:1-8   [11803]15:9-17   [11804]15:18-25   [11805]15:26-27
   [11806]16   [11807]16:1-6   [11808]16:7-15   [11809]16:16-22
   [11810]16:23-27   [11811]16:28-33   [11812]17   [11813]17:1-5
   [11814]17:6-10   [11815]17:11-16   [11816]17:17-19   [11817]17:20-23
   [11818]17:24-26   [11819]18   [11820]18:1-12   [11821]18:13-27
   [11822]18:28-40   [11823]19   [11824]19:1-15   [11825]19:16-18
   [11826]19:19-30   [11827]19:31-37   [11828]19:38-42   [11829]20
   [11830]20:1-10   [11831]20:11-18   [11832]20:19-25   [11833]20:26-31
   [11834]21   [11835]21:1-14   [11836]21:15-19   [11837]21:20-25
     __________________________________________________________________

Index of Pages of the Print Edition

   [11838]iii  [11839]1  [11840]449  [11841]573  [11842]847
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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  31. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=3&scrV=19#John.v-p19.1
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  40. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=6&scrV=3#John.ii-p31.7
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  44. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=6&scrV=3#Mark.x-p42.3
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  48. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=7&scrV=1#Luke.ii-p15.2
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  50. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=8&scrV=11#John.ii-p81.1
  51. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=8&scrV=22#Matt.xiv-p71.6
  52. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=9&scrV=4#John.vii-p90.3
  53. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=9&scrV=4#Mark.xvi-p11.2
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  55. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=9&scrV=27#John.ii-p32.3
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  59. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=11&scrV=12#Luke.iv-p50.2
  60. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=12&scrV=3#Matt.ii-p5.1
  61. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=12&scrV=3#Matt.vi-p9.2
  62. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=12&scrV=5#John.v-p4.2
  63. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=12&scrV=6#John.v-p54.1
  64. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=13&scrV=13#Matt.xi-p43.3
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  74. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=16&scrV=12#Matt.viii-p6.1
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  77. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=17&scrV=16#John.ix-p170.1
  78. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=18&scrV=14#Matt.xx-p79.2
  79. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=18&scrV=17#Matt.xvi-p108.2
  80. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=18&scrV=19#John.ix-p113.1
  81. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=18&scrV=19#John.xviii-p4.1
  82. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=18&scrV=19#John.v-p110.1
  83. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=18&scrV=27#John.xiv-p65.3
  84. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=19&scrV=4#Matt.xi-p43.4
  85. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=19&scrV=16#Matt.xxv-p131.4
  86. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=21&scrV=14#John.ix-p98.3
  87. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=21&scrV=19#Mark.vii-p67.1
  88. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=22&scrV=1#Matt.xvi-p75.3
  89. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=22&scrV=5#Matt.xxvii-p101.1
  90. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=22&scrV=13#Matt.xxviii-p82.4
  91. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=22&scrV=17#Luke.vi-p4.2
  92. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=22&scrV=18#Matt.ii-p5.1
  93. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=23&scrV=6#Matt.xxviii-p22.4
  94. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=23&scrV=19#John.xii-p76.1
  95. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=24&scrV=11#Mark.xi-p34.5
  96. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=24&scrV=18#John.v-p75.2
  97. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=24&scrV=33#John.v-p82.2
  98. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=24&scrV=63#Matt.vii-p26.1
  99. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=25&scrV=6#Matt.iii-p7.3
 100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=25&scrV=21#Luke.ii-p23.2
 101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=25&scrV=22#Luke.ii-p79.2
 102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=25&scrV=24#John.xii-p25.2
 103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=25&scrV=34#Matt.xi-p39.1
 104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=26&scrV=12#Matt.xiv-p50.1
 105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=26&scrV=12#Mark.v-p21.1
 106. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=26&scrV=22#John.xv-p11.3
 107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=27&scrV=2#Matt.xxv-p138.2
 108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=28&scrV=6#Matt.xxii-p102.2
 109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=28&scrV=12#John.ii-p123.6
 110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=28&scrV=16#Matt.iv-p4.4
 111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=29&scrV=4#Matt.xxv-p152.2
 112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=29&scrV=6#Matt.xxv-p152.2
 113. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=29&scrV=10#John.xxi-p8.1
 114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=29&scrV=22#John.iii-p7.1
 115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=29&scrV=31#Luke.ii-p91.3
 116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=30&scrV=1#Matt.ix-p34.1
 117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=30&scrV=24#Matt.xiv-p14.3
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 144. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=38&scrV=24#Matt.ii-p26.2
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 146. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=40&scrV=7#Luke.xxv-p17.1
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 155. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=45&scrV=20#Matt.vii-p108.3
 156. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=45&scrV=23#Matt.vii-p108.3
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 175. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=49&scrV=11#Matt.xxviii-p81.2
 176. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=49&scrV=13#Matt.v-p58.2
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 178. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=49&scrV=20#John.iii-p6.2
 179. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=49&scrV=21#Matt.v-p58.3
 180. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=49&scrV=22#John.xvi-p5.8
 181. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gen&scrCh=49&scrV=26#Matt.iii-p55.3
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 183. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=3&scrV=6#Luke.ii-p127.2
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 185. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=3&scrV=12#Luke.ii-p127.3
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 190. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=3&scrV=14#John.vi-p49.2
 191. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=3&scrV=14#Mark.vii-p67.4
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 194. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=4&scrV=8#Matt.xiii-p82.2
 195. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=4&scrV=9#John.iii-p20.2
 196. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=4&scrV=9#Matt.xiii-p86.2
 197. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=4&scrV=10#Matt.xi-p80.1
 198. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=4&scrV=11#Matt.x-p65.2
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 202. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Exod&scrCh=4&scrV=22#Matt.iii-p37.2
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 308. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=10&scrV=3#John.xii-p9.1
 309. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=10&scrV=3#Matt.vii-p42.4
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 312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=12&scrV=8#Luke.iii-p36.2
 313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=13&scrV=1#Matt.ix-p4.6
 314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=14&scrV=2#Matt.ix-p14.1
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 334. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=21&scrV=17#Luke.xxiii-p14.1
 335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=21&scrV=21#John.vii-p62.6
 336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=23&scrV=7#Matt.xxviii-p110.2
 337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=23&scrV=34#John.viii-p4.2
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 340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=24&scrV=5#Matt.xiii-p12.3
 341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=24&scrV=12#John.xix-p40.3
 342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=24&scrV=16#John.ix-p174.2
 343. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=24&scrV=16#John.xi-p73.1
 344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=24&scrV=16#John.xx-p16.5
 345. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=24&scrV=20#Matt.vi-p103.1
 346. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=24&scrV=20#Matt.xxvii-p62.4
 347. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=25&scrV=9#Matt.xix-p105.4
 348. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lev&scrCh=25&scrV=9#Matt.xxv-p108.8
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 381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Num&scrCh=18&scrV=15#Luke.iii-p35.3
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 460. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=21&scrV=6#Matt.xxviii-p62.1
 461. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=21&scrV=16#Luke.xiii-p17.2
 462. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=21&scrV=20#Matt.xii-p45.1
 463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=21&scrV=23#John.xx-p77.2
 464. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=21&scrV=23#Mark.xvi-p11.4
 465. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=22&scrV=6#Matt.vi-p58.3
 466. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=22&scrV=21#John.ix-p14.3
 467. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=22&scrV=22#John.ix-p14.2
 468. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=22&scrV=22#Matt.xx-p22.1
 469. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=22&scrV=23#Matt.ii-p26.1
 470. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=22&scrV=26#Matt.ii-p27.1
 471. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=23&scrV=3#John.ix-p119.1
 472. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=23&scrV=3#Matt.xxvi-p121.2
 473. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=23&scrV=7#Matt.vi-p116.2
 474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=23&scrV=13#Mark.viii-p17.2
 475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=23&scrV=18#Matt.xxviii-p25.1
 476. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=23&scrV=25#Matt.xiii-p7.3
 477. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=24&scrV=1#Matt.xx-p10.1
 478. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=24&scrV=1#Matt.xx-p16.2
 479. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=24&scrV=1#Mark.xi-p8.2
 480. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=24&scrV=5#Luke.xv-p27.3
 481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=24&scrV=15#John.xi-p24.1
 482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=24&scrV=15#Matt.xxi-p22.1
 483. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=25&scrV=2#Luke.xiii-p66.3
 484. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=25&scrV=5#Matt.xxiii-p72.2
 485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=25&scrV=7#Matt.xxiii-p75.1
 486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=25&scrV=9#Matt.xxvii-p191.4
 487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=26&scrV=5#John.ix-p112.2
 488. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=26&scrV=12#Luke.xii-p64.2
 489. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=27&scrV=12#Matt.vi-p12.1
 490. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=27&scrV=26#Matt.xxvii-p174.10
 491. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=28&scrV=30#John.v-p89.2
 492. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=28&scrV=56#Luke.xvii-p49.2
 493. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=29&scrV=18#Matt.xxviii-p96.3
 494. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=29&scrV=21#Matt.xxv-p162.1
 495. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=29&scrV=29#Matt.xii-p70.2
 496. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=29&scrV=29#Matt.xiv-p52.5
 497. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=30&scrV=11#John.xix-p62.5
 498. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=30&scrV=12#John.iv-p30.3
 499. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=30&scrV=15#John.xiii-p116.5
 500. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=31&scrV=27#Matt.xx-p19.1
 501. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=3#John.xviii-p42.2
 502. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=6#John.xi-p69.1
 503. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=10#Matt.iv-p6.4
 504. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=11#Matt.xxix-p64.2
 505. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=12#Matt.xxvii-p159.4
 506. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=14#John.vii-p15.3
 507. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=15#Matt.xiv-p19.2
 508. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=17#Matt.v-p41.1
 509. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=20#John.xiii-p97.1
 510. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=20#Matt.xviii-p58.4
 511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=26#John.ix-p36.1
 512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=30#John.vi-p48.2
 513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=32#Matt.xxviii-p96.4
 514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=34#John.ix-p73.2
 515. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=34#Matt.xix-p84.1
 516. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=32&scrV=39#John.xvii-p1.1
 517. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=3#John.xi-p65.1
 518. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=7#Matt.xii-p5.1
 519. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=9#Luke.x-p68.2
 520. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=9#Luke.xv-p36.2
 521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=9#John.iii-p16.3
 522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=9#Matt.xi-p89.2
 523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=9#Matt.xiii-p103.1
 524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=18#Matt.v-p58.2
 525. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=19#Matt.vi-p5.2
 526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=23#Matt.v-p58.4
 527. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=26#John.vii-p33.2
 528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=26#John.xiii-p37.1
 529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=33&scrV=29#Luke.xxiii-p35.5
 530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=34&scrV=5#Luke.iii-p45.4
 531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Deut&scrCh=34&scrV=6#Mark.xvi-p47.1
 532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=3&scrV=3#Matt.xv-p38.3
 533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=3&scrV=3#John.iv-p49.3
 534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=4&scrV=20#Matt.iv-p26.2
 535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=7&scrV=20#Matt.xvi-p61.3
 536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=8&scrV=15#John.xi-p39.3
 537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=10&scrV=22#Luke.xx-p28.3
 538. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=10&scrV=24#Luke.xx-p28.3
 539. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=15&scrV=61#Matt.iv-p6.1
 540. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=19&scrV=15#Matt.iii-p15.1
 541. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=19&scrV=28#John.iii-p6.1
 542. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=21&scrV=10#Luke.ii-p74.3
 543. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=22&scrV=27#Matt.xx-p40.3
 544. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=22&scrV=30#Luke.xviii-p6.1
 545. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=24&scrV=15#Matt.xxi-p11.4
 546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=24&scrV=19#Luke.xv-p38.1
 547. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=24&scrV=24#Matt.xxii-p95.3
 548. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=24&scrV=27#Luke.xxiii-p14.2
 549. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=24&scrV=32#John.v-p17.3
 550. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Josh&scrCh=25&scrV=15#John.vii-p113.2
 551. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=1&scrV=7#Luke.vii-p40.1
 552. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=1&scrV=7#Matt.viii-p7.2
 553. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=4&scrV=16#Matt.xiii-p63.4
 554. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=5&scrV=4#Matt.xxviii-p145.1
 555. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=5&scrV=10#Matt.xxii-p7.3
 556. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=5&scrV=11#Luke.ix-p4.2
 557. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=5&scrV=11#Matt.x-p79.1
 558. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=5&scrV=11#Mark.ii-p54.2
 559. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=5&scrV=24#Luke.ii-p57.2
 560. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=6&scrV=3#Matt.iii-p7.4
 561. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=6&scrV=12#Luke.ii-p56.1
 562. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=6&scrV=15#Luke.ii-p91.2
 563. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=6&scrV=22#John.xxi-p65.1
 564. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=6&scrV=36#Matt.xii-p9.8
 565. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=7&scrV=4#Luke.xi-p28.2
 566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=7&scrV=17#John.xiv-p50.2
 567. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=8&scrV=18#Mark.iv-p35.2
 568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=9&scrV=11#Mark.xii-p10.3
 569. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=9&scrV=13#John.iii-p22.3
 570. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=9&scrV=13#John.xvi-p5.3
 571. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=9&scrV=48#John.xiv-p50.3
 572. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=10&scrV=3#Mark.vi-p19.1
 573. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=10&scrV=16#Luke.xvi-p48.2
 574. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=10&scrV=16#John.xii-p67.1
 575. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=11&scrV=7#Luke.ii-p91.5
 576. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=11&scrV=12#John.iii-p16.1
 577. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=12&scrV=14#Matt.xxii-p7.4
 578. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=13&scrV=1#Luke.ii-p18.6
 579. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=13&scrV=5#Matt.iii-p55.2
 580. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=13&scrV=7#Luke.ii-p28.1
 581. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=13&scrV=20#Luke.xxv-p56.4
 582. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=13&scrV=22#Matt.xvi-p88.1
 583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=13&scrV=25#John.ii-p81.3
 584. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=14&scrV=9#Matt.x-p22.2
 585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=14&scrV=10#John.iii-p7.1
 586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=14&scrV=17#Matt.x-p39.1
 587. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=14&scrV=17#Mark.iii-p21.2
 588. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=15&scrV=11#John.xii-p113.1
 589. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=15&scrV=18#John.xx-p70.3
 590. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=16&scrV=1#Matt.vi-p78.4
 591. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=16&scrV=20#John.ix-p175.8
 592. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=16&scrV=30#Matt.xxviii-p135.3
 593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=18&scrV=7#Matt.xxv-p123.2
 594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=18&scrV=24#Matt.xxiii-p106.1
 595. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Judg&scrCh=18&scrV=27#Matt.xxv-p123.2
 596. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ruth&scrCh=1&scrV=6#Luke.ii-p120.2
 597. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ruth&scrCh=1&scrV=15#John.vii-p111.2
 598. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ruth&scrCh=1&scrV=15#John.vii-p113.2
 599. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ruth&scrCh=1&scrV=17#John.xii-p27.2
 600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ruth&scrCh=3&scrV=13#Matt.xiii-p106.3
 601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ruth&scrCh=4&scrV=2#Matt.xxvi-p5.1
 602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ruth&scrCh=4&scrV=5#Matt.xxiii-p72.3
 603. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=1&scrV=11#Luke.ii-p28.2
 604. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=1&scrV=15#Matt.x-p50.2
 605. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=1&scrV=19#Luke.ii-p91.4
 606. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=1#Luke.ii-p87.1
 607. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=2#Luke.ii-p91.9
 608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=3#Luke.ii-p92.2
 609. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=4#Luke.ii-p94.2
 610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=5#John.xxii-p44.2
 611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=6#John.vi-p48.2
 612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=29#John.xi-p24.2
 613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=2&scrV=30#Matt.vi-p58.7
 614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=3&scrV=10#Matt.ix-p63.4
 615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=3&scrV=12#Matt.xxv-p44.7
 616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=3&scrV=18#Matt.vii-p46.1
 617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=3&scrV=19#Luke.xxii-p31.3
 618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=9&scrV=13#Matt.xv-p48.2
 619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=9&scrV=18#Matt.xi-p35.4
 620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=10&scrV=2#Matt.iii-p45.1
 621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=10&scrV=12#Matt.xvii-p53.1
 622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=10&scrV=26#Mark.ii-p58.1
 623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=12&scrV=23#John.xviii-p32.5
 624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=13&scrV=13#Matt.xi-p39.2
 625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=14&scrV=4#Matt.viii-p34.2
 626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=14&scrV=26#Matt.iv-p16.3
 627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=14&scrV=33#Matt.xxix-p15.1
 628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=14&scrV=45#Matt.xv-p26.2
 629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=15&scrV=12#Luke.xxiii-p51.3
 630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=15&scrV=22#John.xiv-p33.1
 631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=15&scrV=22#Matt.x-p28.3
 632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=15&scrV=27#Mark.xv-p79.3
 633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=15&scrV=30#Mark.xii-p26.1
 634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=16&scrV=7#John.viii-p36.7
 635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=16&scrV=11#John.v-p82.3
 636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=16&scrV=13#Matt.ii-p19.5
 637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=17&scrV=28#John.v-p99.2
 638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=18&scrV=7#Matt.xiii-p51.2
 639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=18&scrV=9#Matt.xxi-p34.1
 640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=18&scrV=15#Matt.xxi-p34.1
 641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=20&scrV=25#John.xii-p136.2
 642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=20&scrV=26#Mark.xv-p23.2
 643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=20&scrV=27#John.viii-p16.2
 644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=21&scrV=6#Matt.xiii-p12.2
 645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=22&scrV=3#John.xx-p65.2
 646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=22&scrV=17#John.viii-p48.2
 647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=24&scrV=13#Luke.vii-p45.3
 648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=24&scrV=13#Matt.xiii-p73.5
 649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=24&scrV=14#Matt.xxvii-p154.2
 650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=25&scrV=11#Matt.xvi-p114.2
 651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=25&scrV=29#Matt.xiv-p75.3
 652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=25&scrV=36#Matt.xxiii-p9.1
 653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=25&scrV=41#Luke.viii-p45.1
 654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=25&scrV=41#John.ii-p70.3
 655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=25&scrV=41#John.xiv-p20.1
 656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=26&scrV=18#Matt.xxvii-p154.2
 657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=27&scrV=4#John.xii-p131.4
 658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=29&scrV=8#John.xiv-p96.3
 659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Sam&scrCh=30&scrV=13#Matt.ix-p24.1
 660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=1&scrV=22#Matt.xii-p44.4
 661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=1&scrV=23#John.xxi-p14.1
 662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=3&scrV=33#John.xix-p37.1
 663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=4&scrV=4#Matt.xxv-p71.6
 664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=5&scrV=4#Luke.iv-p48.2
 665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=5&scrV=7#Luke.iii-p8.4
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 667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=6&scrV=20#John.xviii-p4.2
 668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=6&scrV=22#John.xiv-p48.2
 669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=6&scrV=22#Matt.xxiv-p72.4
 670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=7&scrV=12#Matt.ii-p5.2
 671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=7&scrV=13#John.iii-p45.2
 672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=7&scrV=14#Luke.iv-p46.2
 673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=7&scrV=18#John.ii-p114.1
 674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=7&scrV=18#John.xv-p72.4
 675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=11&scrV=2#Matt.vi-p78.5
 676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=11&scrV=11#Luke.x-p65.3
 677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=14&scrV=2#Matt.xxii-p82.2
 678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=14&scrV=20#John.v-p47.4
 679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=14&scrV=33#Luke.xvi-p48.3
 680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=15&scrV=7#Matt.xxiv-p42.2
 681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=15&scrV=23#John.xix-p7.2
 682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=15&scrV=30#John.xiv-p61.1
 683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=15&scrV=30#John.xix-p7.2
 684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=15&scrV=30#Matt.xxvii-p79.1
 685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=15&scrV=30#Matt.xxvii-p120.2
 686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=15&scrV=37#John.xvi-p26.2
 687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=16&scrV=10#John.iii-p16.1
 688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=19&scrV=3#John.ix-p30.1
 689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=19&scrV=14#Matt.iv-p13.2
 690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=20&scrV=19#Matt.xix-p101.2
 691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=21&scrV=6#Mark.xvi-p11.5
 692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=22&scrV=1#Matt.xxii-p82.1
 693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=22&scrV=15#Matt.xxv-p83.2
 694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=23&scrV=1#Matt.xxiii-p117.1
 695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=23&scrV=6#Matt.xiv-p43.1
 696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=23&scrV=15#Matt.iii-p15.4
 697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=24&scrV=10#Luke.xix-p23.2
 698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Sam&scrCh=24&scrV=17#John.xi-p36.2
 699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=1&scrV=39#John.xiii-p34.4
 700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=3&scrV=26#John.x-p42.2
 701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=4&scrV=5#John.xvi-p26.2
 702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=4&scrV=25#John.xvi-p5.9
 703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=4&scrV=32#John.i-p2.2
 704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=8&scrV=12#Matt.xviii-p28.2
 705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=8&scrV=30#John.iii-p54.4
 706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=8&scrV=35#John.iii-p54.4
 707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=8&scrV=41#Mark.xii-p14.3
 708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=8&scrV=56#Luke.iii-p45.1
 709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=8&scrV=56#John.ii-p49.6
 710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=10&scrV=6#John.xi-p90.1
 711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=10&scrV=6#John.v-p95.6
 712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=12&scrV=10#Matt.xii-p81.3
 713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=13&scrV=9#Matt.xi-p42.2
 714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=13&scrV=21#Luke.xi-p16.4
 715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=14&scrV=6#John.vii-p119.4
 716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=14&scrV=6#Matt.xxiii-p56.3
 717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=15&scrV=14#John.iv-p46.5
 718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=15&scrV=20#Matt.v-p57.3
 719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=17&scrV=9#Luke.v-p54.2
 720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=17&scrV=14#Matt.xx-p68.2
 721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=17&scrV=21#Matt.x-p56.2
 722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=17&scrV=21#John.vi-p51.3
 723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=18&scrV=1#Luke.v-p54.3
 724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=18&scrV=17#Matt.xi-p50.4
 725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=18&scrV=21#Matt.xiii-p63.3
 726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=18&scrV=26#Matt.vii-p34.1
 727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=18&scrV=36#Matt.vii-p34.1
 728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=18&scrV=38#Mark.xvi-p30.5
 729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=18&scrV=44#Luke.xiii-p75.1
 730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=3#John.ix-p175.6
 731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=4#Matt.v-p48.2
 732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=7#Matt.v-p48.2
 733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=11#Matt.xviii-p30.2
 734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=11#Matt.xxv-p105.4
 735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=12#John.ii-p65.2
 736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=14#Matt.ix-p37.10
 737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=16#Matt.ii-p19.7
 738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=20#Matt.xiv-p86.2
 739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=21#Mark.iii-p14.2
 740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=19&scrV=46#Luke.xvi-p59.2
 741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=20&scrV=27#Luke.xiii-p49.2
 742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=20&scrV=29#Matt.xiii-p87.3
 743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=21&scrV=10#John.ix-p50.2
 744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=21&scrV=19#Luke.xvii-p32.1
 745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=21&scrV=19#Matt.xxviii-p16.1
 746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=22&scrV=8#Matt.xv-p13.2
 747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=22&scrV=11#Matt.viii-p40.1
 748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=22&scrV=17#Matt.x-p83.2
 749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=22&scrV=24#John.iv-p22.15
 750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Kgs&scrCh=22&scrV=24#Matt.xxii-p70.2
 751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=1&scrV=8#Matt.iv-p15.2
 752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=1&scrV=10#Luke.x-p54.1
 753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=1&scrV=12#Luke.x-p54.1
 754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=2&scrV=1#John.xxi-p5.2
 755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=2&scrV=7#Mark.xv-p68.2
 756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=2&scrV=9#John.iv-p70.4
 757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=2&scrV=12#John.xvii-p45.1
 758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=3&scrV=11#John.xiv-p20.2
 759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=7#John.iii-p22.4
 760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=27#John.vii-p104.2
 761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=29#Luke.xi-p11.2
 762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=31#Matt.iv-p31.2
 763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=33#Matt.x-p56.3
 764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=34#John.vi-p51.3
 765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=39#John.xvi-p5.5
 766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=42#Matt.xvi-p114.3
 767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=42#John.vii-p15.5
 768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=4&scrV=43#Matt.xv-p53.2
 769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=2#John.v-p92.2
 770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=7#Matt.ix-p4.3
 771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=11#Luke.viii-p10.1
 772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=11#John.iii-p25.2
 773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=11#Matt.xv-p108.2
 774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=13#Matt.xxvii-p124.3
 775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=15#Matt.v-p85.1
 776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=5&scrV=17#Matt.v-p85.1
 777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=6&scrV=6#Matt.xv-p71.5
 778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=6&scrV=9#Matt.xxv-p32.2
 779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=6&scrV=12#John.v-p8.2
 780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=6&scrV=15#Mark.vii-p67.1
 781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=6&scrV=17#John.xxi-p19.3
 782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=1#Luke.v-p54.5
 783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=2#Matt.xxiii-p35.1
 784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=3#Luke.v-p54.5
 785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=3#John.v-p79.2
 786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=9#John.ii-p96.1
 787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=9#John.xxi-p44.3
 788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=9#Matt.xxix-p24.2
 789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=7&scrV=15#Matt.xxv-p69.2
 790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=8&scrV=12#John.xiv-p60.2
 791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=8&scrV=13#Matt.xv-p15.1
 792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=8&scrV=13#Matt.xxvii-p49.2
 793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=9&scrV=11#John.ix-p144.1
 794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=9&scrV=11#Mark.iv-p26.3
 795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=12&scrV=9#Luke.iii-p27.2
 796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=13&scrV=21#Matt.x-p48.1
 797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=13&scrV=21#John.vi-p51.3
 798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=15&scrV=16#Matt.xxv-p71.4
 799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=15&scrV=29#Matt.v-p57.4
 800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=17&scrV=27#John.v-p59.3
 801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=17&scrV=32#John.v-p59.2
 802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=17&scrV=33#John.v-p59.3
 803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=23&scrV=4#John.iii-p37.3
 804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=23&scrV=4#John.xix-p7.5
 805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=23&scrV=6#John.xix-p7.5
 806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=23&scrV=16#Matt.xxiv-p68.2
 807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=23&scrV=17#Matt.xxiv-p72.2
 808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=23&scrV=17#Luke.xii-p72.3
 809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=24&scrV=4#Matt.xxiii-p18.1
 810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Kgs&scrCh=24&scrV=4#Matt.xxiv-p97.5
 811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=3&scrV=19#Matt.ii-p17.4
 812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=4&scrV=9#John.xvii-p61.2
 813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=12&scrV=32#Luke.xiii-p76.4
 814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=12&scrV=32#Matt.xxv-p64.3
 815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=17&scrV=24#Matt.xxiii-p90.1
 816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=24&scrV=10#Luke.ii-p13.1
 817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=28&scrV=19#John.iii-p54.3
 818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=29&scrV=2#John.iii-p46.4
 819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Chr&scrCh=29&scrV=11#Matt.vii-p55.1
 820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=1&scrV=11#Matt.vii-p108.2
 821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=5&scrV=13#Matt.xix-p72.1
 822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=5&scrV=14#Luke.x-p35.2
 823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=5&scrV=14#Matt.xix-p77.4
 824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=6&scrV=21#Matt.xxii-p38.2
 825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=7&scrV=1#Mark.xvi-p30.5
 826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=7&scrV=14#John.iv-p31.3
 827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=7&scrV=21#Matt.xxv-p8.1
 828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=13&scrV=19#John.xii-p131.2
 829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=15&scrV=5#Matt.xxv-p36.3
 830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=15&scrV=16#John.xix-p7.3
 831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=16&scrV=9#John.iii-p63.2
 832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=16&scrV=9#Matt.vii-p35.1
 833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=17&scrV=7#Matt.xxiv-p5.2
 834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=17&scrV=9#Matt.xxiv-p5.2
 835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=18&scrV=16#Matt.xxv-p68.1
 836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=19&scrV=5#Matt.xxii-p64.1
 837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=19&scrV=5#Matt.xxiv-p5.2
 838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=19&scrV=8#Matt.xxii-p64.1
 839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=19&scrV=8#Matt.xxiv-p5.2
 840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=19&scrV=11#Matt.xxii-p64.1
 841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=20&scrV=12#Mark.v-p50.2
 842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=21&scrV=12#Luke.ii-p33.1
 843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=22&scrV=3#Matt.xv-p21.2
 844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=24&scrV=20#Matt.xxiv-p94.4
 845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=24&scrV=22#Matt.xxiv-p94.5
 846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=25&scrV=16#Matt.viii-p12.7
 847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=26&scrV=16#Matt.xiii-p12.5
 848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=29&scrV=36#John.v-p87.6
 849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=30&scrV=14#John.xix-p7.4
 850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=30&scrV=14#John.iii-p37.2
 851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=30&scrV=22#John.iii-p60.1
 852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=30&scrV=24#John.xix-p78.3
 853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=31&scrV=10#John.vii-p22.3
 854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=33&scrV=11#Matt.xxviii-p82.5
 855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=35&scrV=8#John.xix-p78.3
 856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=35&scrV=18#John.xii-p133.2
 857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=36&scrV=16#Matt.vi-p41.3
 858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=36&scrV=16#Matt.xxii-p110.1
 859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=36&scrV=16#Matt.xxiv-p79.6
 860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=36&scrV=16#Matt.xxiv-p97.5
 861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Chr&scrCh=36&scrV=17#John.xxii-p45.1
 862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=1&scrV=5#Luke.v-p45.1
 863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=3&scrV=4#Matt.vii-p110.3
 864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=4&scrV=1#John.v-p28.2
 865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=4&scrV=2#John.v-p13.2
 866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=4&scrV=2#John.v-p59.2
 867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=4&scrV=3#John.iii-p16.1
 868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=4&scrV=13#Matt.xviii-p82.1
 869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=6&scrV=10#Luke.viii-p8.4
 870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=7&scrV=6#Matt.xiv-p107.1
 871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=7&scrV=10#Matt.xx-p55.2
 872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=7&scrV=10#Matt.xiv-p107.1
 873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=9&scrV=8#John.ix-p98.5
 874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=9&scrV=8#Matt.xviii-p19.1
 875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezra&scrCh=9&scrV=13#John.vi-p33.4
 876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=3&scrV=1#John.xix-p40.2
 877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=3&scrV=1#John.vi-p6.1
 878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=4&scrV=9#Luke.xxii-p33.6
 879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=4&scrV=14#Matt.xi-p74.6
 880. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=5&scrV=7#Matt.xix-p97.2
 881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=6&scrV=11#John.vii-p113.3
 882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=6&scrV=16#John.viii-p74.1
 883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=6&scrV=16#Matt.xxix-p43.2
 884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=2#Luke.iii-p64.2
 885. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=2#Matt.xiv-p27.6
 886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=4#Matt.xiv-p8.1
 887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=4#Matt.xxiv-p5.4
 888. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=5#Luke.v-p36.1
 889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=10#Luke.xii-p64.3
 890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=10#Luke.xv-p15.1
 891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=10#John.iii-p27.3
 892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=14#John.viii-p4.3
 893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=15#John.xiii-p33.1
 894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=8&scrV=17#John.viii-p19.4
 895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=9&scrV=13#John.iv-p31.5
 896. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=10&scrV=4#John.xix-p28.2
 897. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=13&scrV=17#John.vi-p25.2
 898. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Neh&scrCh=19&scrV=20#John.vii-p56.3
 899. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=1&scrV=3#Luke.xv-p16.3
 900. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=1&scrV=4#Matt.xxiii-p9.2
 901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=1&scrV=6#John.vii-p17.4
 902. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=1&scrV=6#Matt.xv-p47.2
 903. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=1&scrV=14#Luke.ii-p40.3
 904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=1&scrV=14#Matt.xix-p42.2
 905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=4&scrV=16#Matt.xiii-p87.3
 906. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=5&scrV=1#Matt.xiii-p87.3
 907. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=7&scrV=10#Mark.xvi-p11.6
 908. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=7&scrV=17#Matt.xxiii-p7.3
 909. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=8&scrV=6#John.x-p45.2
 910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=9&scrV=10#Matt.xxii-p36.4
 911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=9&scrV=13#Mark.xvi-p11.6
 912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Esth&scrCh=9&scrV=19#John.xi-p49.3
 913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=1&scrV=7#Matt.ix-p84.3
 914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=1&scrV=7#Mark.vi-p13.4
 915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=1&scrV=10#Matt.v-p31.1
 916. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=1&scrV=10#Matt.xxii-p106.5
 917. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=2&scrV=4#John.ii-p48.3
 918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=2&scrV=13#Luke.xi-p11.3
 919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=3&scrV=1#Matt.vi-p7.3
 920. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=3&scrV=14#Mark.vi-p6.1
 921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=3&scrV=17#Matt.iii-p50.3
 922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=3&scrV=17#Matt.xi-p81.3
 923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=3&scrV=17#Matt.xxix-p7.1
 924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=3&scrV=18#Matt.xv-p17.1
 925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=3&scrV=20#John.x-p5.1
 926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=4&scrV=14#Matt.xv-p74.4
 927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=4&scrV=16#Mark.ix-p25.4
 928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=4&scrV=18#John.ix-p131.1
 929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=5&scrV=22#Luke.v-p13.3
 930. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=5&scrV=26#Matt.xiv-p76.3
 931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=6&scrV=14#Matt.vi-p26.2
 932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=6&scrV=24#John.ix-p137.4
 933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=7&scrV=2#Matt.xxi-p14.2
 934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=8&scrV=11#Matt.xxvi-p24.7
 935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=8&scrV=11#John.xvi-p17.2
 936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=8&scrV=14#Matt.viii-p73.2
 937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=8&scrV=21#Luke.vii-p16.2
 938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=9&scrV=3#Matt.xxvii-p175.6
 939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=9&scrV=8#Matt.xv-p71.2
 940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=9&scrV=14#Matt.vii-p32.9
 941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=9&scrV=17#Matt.xxvii-p62.2
 942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=9&scrV=26#Matt.xxv-p85.6
 943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=10&scrV=22#Matt.xxiii-p36.1
 944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=11&scrV=6#Matt.xii-p69.2
 945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=11&scrV=12#Mark.xii-p5.5
 946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=11&scrV=16#John.xvii-p63.3
 947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=11&scrV=20#Matt.xxvi-p24.8
 948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=12&scrV=5#Matt.xix-p37.1
 949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=12&scrV=7#Matt.vii-p92.1
 950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=12&scrV=16#Matt.xvi-p47.2
 951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=14&scrV=6#Matt.xxi-p14.1
 952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=14&scrV=7#Matt.xv-p7.3
 953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=14&scrV=13#Luke.xxiv-p38.6
 954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=14&scrV=15#John.xii-p21.2
 955. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=14&scrV=17#John.ix-p27.3
 956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=15&scrV=3#Matt.xiii-p78.3
 957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=15&scrV=4#Matt.xv-p64.1
 958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=15&scrV=6#Matt.xiii-p79.3
 959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=15&scrV=25#Matt.xxviii-p66.1
 960. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=15&scrV=25#Mark.xv-p78.6
 961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=16&scrV=5#John.xii-p66.1
 962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=16&scrV=5#Matt.vi-p26.4
 963. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=16&scrV=10#John.xix-p66.3
 964. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=16&scrV=11#Matt.xxviii-p122.1
 965. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=16&scrV=14#Matt.xxvii-p62.2
 966. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=16&scrV=19#Matt.xix-p47.5
 967. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=17&scrV=1#Mark.xvi-p47.2
 968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=17&scrV=14#John.xxi-p14.2
 969. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=18&scrV=5#Matt.xxvi-p24.4
 970. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=18&scrV=14#Matt.xxv-p162.2
 971. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=18&scrV=15#Mark.x-p42.8
 972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=18&scrV=19#Matt.xxiii-p74.2
 973. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=19&scrV=13#Luke.xxiv-p49.2
 974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=19&scrV=13#Matt.xxviii-p159.1
 975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=19&scrV=25#John.xxi-p14.3
 976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=19&scrV=26#John.ii-p29.3
 977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=19&scrV=26#Matt.xxiii-p81.2
 978. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=19&scrV=26#John.xviii-p114.4
 979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=19&scrV=28#John.xi-p69.3
 980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=20&scrV=6#Matt.xii-p58.1
 981. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=20&scrV=11#John.ix-p62.3
 982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=20&scrV=12#Matt.xxviii-p10.1
 983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=20&scrV=15#Matt.xxviii-p12.1
 984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=20&scrV=21#John.vii-p22.4
 985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=20&scrV=22#Luke.xiii-p28.5
 986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=21&scrV=11#Luke.ii-p16.3
 987. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=21&scrV=14#John.iv-p44.3
 988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=21&scrV=17#Matt.xxvi-p24.2
 989. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=21&scrV=26#Luke.xvii-p34.2
 990. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=21&scrV=29#Matt.xxiii-p22.7
 991. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=21&scrV=32#Matt.xxviii-p170.2
 992. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=21&scrV=32#Luke.xvii-p36.1
 993. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=22&scrV=2#Luke.xviii-p10.2
 994. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=22&scrV=2#Matt.xxvi-p78.2
 995. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=22&scrV=21#Matt.vi-p73.1
 996. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=23&scrV=4#Matt.vii-p56.1
 997. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=23&scrV=6#Luke.xxiii-p40.3
 998. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=23&scrV=6#Matt.xvi-p77.2
 999. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=23&scrV=8#Luke.iii-p68.3
1000. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=24&scrV=13#John.ix-p135.2
1001. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=24&scrV=13#John.xiv-p75.1
1002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=24&scrV=13#John.iv-p45.2
1003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=24&scrV=19#John.vi-p54.2
1004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=24&scrV=19#Matt.xxviii-p171.1
1005. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=25&scrV=2#Luke.xx-p37.6
1006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=26&scrV=5#John.xxii-p12.2
1007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=26&scrV=5#Matt.xiii-p87.6
1008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=27&scrV=8#Matt.viii-p73.1
1009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=27&scrV=8#Matt.vii-p76.3
1010. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=27&scrV=8#Matt.xxvi-p24.3
1011. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=27&scrV=16#Matt.xxvi-p76.6
1012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=28&scrV=1#John.vi-p90.2
1013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=28&scrV=5#Matt.v-p21.6
1014. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=28&scrV=12#Matt.xii-p89.2
1015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=28&scrV=28#John.xvii-p86.1
1016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=29&scrV=2#John.xxii-p44.1
1017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=29&scrV=11#Matt.vi-p50.5
1018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=29&scrV=15#Matt.x-p65.3
1019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=29&scrV=15#Mark.ix-p24.2
1020. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=30&scrV=5#John.xix-p104.3
1021. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=30&scrV=8#Mark.xv-p86.4
1022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=1#Matt.vi-p78.7
1023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=9#John.ix-p12.1
1024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=10#Matt.xxvii-p191.2
1025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=13#Matt.ix-p24.3
1026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=14#Matt.viii-p7.4
1027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=15#Matt.ix-p24.3
1028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=17#Luke.xii-p64.4
1029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=24#Mark.xi-p34.3
1030. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=33#John.iv-p45.3
1031. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=31&scrV=36#Matt.xxviii-p82.3
1032. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=32&scrV=19#Matt.xiv-p108.3
1033. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=33&scrV=4#John.xxi-p70.3
1034. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=33&scrV=6#John.iv-p64.2
1035. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=33&scrV=12#John.xvi-p55.4
1036. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=33&scrV=14#John.ii-p12.2
1037. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=33&scrV=15#Matt.xxviii-p47.2
1038. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=33&scrV=15#Mark.v-p33.1
1039. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=33&scrV=24#Luke.viii-p21.2
1040. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=34&scrV=18#Matt.xv-p12.2
1041. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=35&scrV=5#Matt.xxvii-p150.2
1042. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=35&scrV=7#Luke.xviii-p10.2
1043. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=35&scrV=7#Matt.xxvii-p150.2
1044. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=35&scrV=11#Matt.vii-p95.1
1045. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=35&scrV=14#Matt.xvi-p77.6
1046. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=37&scrV=3#Matt.xxv-p81.2
1047. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=37&scrV=16#Matt.xvii-p12.1
1048. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=37&scrV=17#Matt.vii-p102.1
1049. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=37&scrV=22#Matt.xviii-p38.1
1050. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=38&scrV=4#Matt.xxvi-p99.4
1051. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=38&scrV=9#Luke.iii-p15.1
1052. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=38&scrV=12#Matt.v-p61.1
1053. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=38&scrV=12#John.iv-p45.4
1054. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=38&scrV=13#Matt.xxv-p44.5
1055. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=38&scrV=35#Matt.xxv-p81.1
1056. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=39&scrV=8#Mark.vi-p13.5
1057. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=39&scrV=22#Mark.xv-p78.5
1058. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=39&scrV=24#Mark.xv-p78.5
1059. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=39&scrV=29#Luke.xiii-p45.3
1060. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=39&scrV=30#Matt.xxv-p85.5
1061. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=40&scrV=12#Luke.xix-p25.1
1062. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=42&scrV=2#Matt.xx-p79.5
1063. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=42&scrV=10#Luke.xii-p24.1
1064. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Job&scrCh=42&scrV=10#Matt.ix-p42.1
1065. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=1&scrV=1#Matt.x-p23.3
1066. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=1&scrV=5#Luke.xxii-p33.2
1067. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=1&scrV=5#Matt.xix-p68.2
1068. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=1&scrV=5#Matt.xxvi-p89.4
1069. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=1&scrV=6#John.xi-p29.1
1070. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=1#John.xix-p12.1
1071. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=1#Matt.xi-p61.4
1072. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=1#Luke.xx-p27.2
1073. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=2#Luke.xxiv-p9.3
1074. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=2#John.xii-p106.2
1075. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=2#Matt.ii-p19.4
1076. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=2#Matt.xxiii-p41.1
1077. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=2#Matt.xi-p63.4
1078. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=2#Matt.xxii-p115.4
1079. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=3#John.vi-p38.2
1080. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=4#John.xi-p85.1
1081. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=4#Matt.xxviii-p181.1
1082. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=6#John.xiii-p34.3
1083. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=6#John.xiii-p83.5
1084. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=6#Matt.xxii-p14.2
1085. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=6#Matt.xxii-p115.4
1086. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=6#Matt.xxix-p63.1
1087. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=7#John.ii-p116.2
1088. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=7#John.vii-p118.4
1089. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=7#John.ix-p74.3
1090. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=7#John.x-p84.1
1091. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=7#John.xii-p55.1
1092. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=7#John.xviii-p12.1
1093. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=8#Luke.v-p17.4
1094. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=8#Luke.x-p29.2
1095. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=8#John.vii-p81.6
1096. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=8#John.xii-p89.1
1097. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=8#John.xiii-p83.5
1098. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=8#John.xviii-p8.1
1099. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=9#Matt.xxii-p115.4
1100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=11#Luke.iii-p51.1
1101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=11#Matt.xxix-p31.1
1102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=2&scrV=12#Matt.xxvii-p139.1
1103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=3&scrV=1#Matt.xxvii-p132.2
1104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=3&scrV=2#Matt.xxviii-p113.5
1105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=3&scrV=3#Matt.vi-p98.1
1106. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=3&scrV=7#Luke.vii-p30.1
1107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=4&scrV=6#Matt.vi-p10.1
1108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=4&scrV=6#Mark.xi-p25.1
1109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=4&scrV=8#Matt.ix-p68.1
1110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=4&scrV=21#Matt.xvi-p59.2
1111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=5&scrV=1#Matt.vii-p42.3
1112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=5&scrV=9#John.xii-p80.1
1113. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=5&scrV=9#Matt.xvi-p56.3
1114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=5&scrV=9#Matt.xxiv-p64.1
1115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=7&scrV=6#John.ix-p32.2
1116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=7&scrV=16#Luke.xvi-p42.2
1117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=2#Matt.xii-p69.3
1118. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=2#Matt.xxii-p47.1
1119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=4#John.vi-p65.5
1120. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=5#Matt.xviii-p91.1
1121. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=5#Matt.xii-p27.2
1122. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=5#Matt.xxiii-p84.3
1123. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=5#Mark.xii-p5.2
1124. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=6#Matt.xi-p85.9
1125. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=8&scrV=8#Luke.vi-p13.1
1126. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=9&scrV=4#Matt.vi-p7.2
1127. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=9&scrV=10#Matt.xv-p74.5
1128. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=9&scrV=10#John.v-p33.1
1129. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=9&scrV=10#Matt.xxviii-p113.2
1130. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=9&scrV=12#Matt.xv-p28.2
1131. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=9&scrV=20#Matt.xi-p59.6
1132. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=9&scrV=20#Matt.xxix-p17.4
1133. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=10&scrV=3#Luke.xiii-p28.2
1134. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=10&scrV=3#John.xvi-p50.2
1135. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=10&scrV=3#Matt.vi-p10.2
1136. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=10&scrV=4#Matt.xxii-p102.3
1137. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=10&scrV=8#Mark.xv-p65.3
1138. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=10&scrV=17#Matt.x-p86.9
1139. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=11&scrV=6#Matt.xxi-p57.2
1140. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=11&scrV=6#Matt.xii-p80.4
1141. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=12&scrV=1#Luke.xix-p15.1
1142. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=12&scrV=8#Matt.xxiv-p5.7
1143. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=14&scrV=3#John.xii-p80.2
1144. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=14&scrV=3#Matt.xi-p62.2
1145. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=14&scrV=3#Matt.xxvi-p73.2
1146. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=14&scrV=4#John.xvi-p53.2
1147. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=14&scrV=4#Matt.xv-p31.3
1148. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=14&scrV=5#Matt.xv-p8.2
1149. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=15&scrV=1#Matt.viii-p55.2
1150. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=2#Luke.xviii-p10.2
1151. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=2#John.xxi-p90.1
1152. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=3#Matt.xii-p27.1
1153. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=8#John.vi-p43.4
1154. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=10#John.iii-p50.3
1155. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=10#John.xi-p39.1
1156. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=10#John.xiv-p82.4
1157. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=11#John.xv-p28.1
1158. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=16&scrV=13#John.xvi-p42.2
1159. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=13#John.xx-p25.2
1160. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=14#Luke.ii-p16.2
1161. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=14#Luke.vii-p21.3
1162. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=14#Matt.vii-p11.1
1163. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=14#Matt.xxi-p30.1
1164. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=14#Matt.xi-p59.5
1165. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=15#John.xv-p28.1
1166. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=15#John.xviii-p24.1
1167. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=15#Matt.vi-p30.1
1168. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=15#Mark.xiii-p24.3
1169. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=17&scrV=23#John.vii-p30.1
1170. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=18&scrV=4#Matt.xxvii-p102.4
1171. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=18&scrV=4#Matt.xv-p94.2
1172. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=18&scrV=10#Matt.xxii-p7.2
1173. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=18&scrV=11#Matt.xxv-p107.6
1174. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=18&scrV=25#Matt.vi-p27.3
1175. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=19&scrV=3#Matt.xxv-p84.4
1176. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=19&scrV=6#John.ii-p20.3
1177. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=19&scrV=6#John.iv-p49.2
1178. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=19&scrV=11#Matt.xviii-p93.1
1179. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=19&scrV=12#Matt.xix-p90.4
1180. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=19&scrV=13#Matt.vii-p53.1
1181. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=20&scrV=6#Matt.xv-p94.1
1182. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=20&scrV=6#Matt.xxii-p26.3
1183. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=20&scrV=8#John.xix-p20.2
1184. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=21&scrV=4#John.xiii-p88.3
1185. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=21&scrV=8#Luke.xviii-p33.2
1186. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=21&scrV=12#John.xix-p20.1
1187. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=1#Matt.xxviii-p119.1
1188. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=1#Matt.xvi-p77.3
1189. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=6#Matt.iii-p55.6
1190. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=7#Matt.xxviii-p106.3
1191. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=8#Matt.xxviii-p113.7
1192. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=12#John.xix-p35.1
1193. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=14#Matt.xxvii-p102.3
1194. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=15#Luke.xxiv-p51.1
1195. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=15#John.xx-p70.2
1196. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=16#Matt.xxvii-p163.1
1197. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=18#John.xx-p61.3
1198. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=18#Matt.xxviii-p97.2
1199. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=28#John.xviii-p17.3
1200. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=22&scrV=31#John.xviii-p96.3
1201. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=23&scrV=1#John.xi-p6.7
1202. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=23&scrV=3#John.vii-p15.4
1203. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=23&scrV=5#Matt.xxvii-p9.2
1204. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=24&scrV=1#Matt.vi-p96.1
1205. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=24&scrV=4#Matt.vi-p87.2
1206. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=24&scrV=4#Matt.vi-p29.2
1207. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=24&scrV=5#Matt.vi-p24.3
1208. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=24&scrV=7#John.ii-p65.4
1209. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=24&scrV=7#John.xiii-p34.7
1210. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=24&scrV=8#Matt.xxii-p29.2
1211. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=25&scrV=1#John.xviii-p5.2
1212. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=25&scrV=8#Matt.xiv-p55.1
1213. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=25&scrV=9#Matt.xii-p88.2
1214. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=26&scrV=2#John.iv-p46.6
1215. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=26&scrV=6#Matt.xxiv-p55.1
1216. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=26&scrV=9#Matt.xiv-p75.2
1217. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=3#John.xxii-p11.3
1218. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=4#Matt.xviii-p17.1
1219. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=5#John.ix-p175.1
1220. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=8#John.ii-p92.1
1221. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=8#John.xii-p58.4
1222. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=8#Matt.xxii-p92.1
1223. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=10#Matt.viii-p21.3
1224. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=27&scrV=12#Matt.xxvii-p174.7
1225. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=29&scrV=4#Matt.xviii-p38.2
1226. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=30&scrV=5#John.xvii-p66.1
1227. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=30&scrV=11#John.xvii-p66.1
1228. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=31&scrV=5#Luke.xxiv-p45.2
1229. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=31&scrV=19#John.iii-p26.1
1230. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=31&scrV=19#Matt.x-p66.1
1231. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=31&scrV=23#Matt.xxiv-p31.4
1232. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=32&scrV=2#John.ii-p112.3
1233. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=32&scrV=8#Matt.iii-p21.3
1234. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=33&scrV=6#John.ii-p8.3
1235. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=33&scrV=13#Matt.vii-p42.5
1236. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=4#Matt.xv-p94.4
1237. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=4#John.x-p31.3
1238. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=6#Luke.xii-p26.3
1239. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=6#John.xi-p61.2
1240. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=10#Mark.ix-p6.1
1241. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=15#John.x-p74.1
1242. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=18#John.xxi-p36.2
1243. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=20#John.xx-p92.1
1244. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=34&scrV=20#Matt.v-p31.2
1245. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=10#John.xx-p92.2
1246. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=11#Matt.vi-p36.1
1247. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=11#Matt.xxvii-p174.8
1248. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=12#John.xi-p69.2
1249. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=13#Luke.xi-p14.1
1250. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=13#Matt.vii-p68.2
1251. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=13#Matt.xi-p38.1
1252. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=15#Matt.xxvii-p163.2
1253. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=19#John.xvi-p60.2
1254. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=35&scrV=25#Matt.xxviii-p106.2
1255. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=36&scrV=8#John.xvi-p36.1
1256. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=36&scrV=37#Matt.xxv-p100.1
1257. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=3#Matt.v-p21.8
1258. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=3#Matt.v-p48.3
1259. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=11#Matt.vi-p23.2
1260. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=12#Matt.xxiii-p42.2
1261. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=13#Luke.xxiii-p49.1
1262. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=13#John.ix-p150.3
1263. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=18#John.xi-p29.1
1264. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=19#Matt.xv-p52.1
1265. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=21#Matt.vii-p7.2
1266. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=23#John.xxii-p55.2
1267. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=37&scrV=25#Matt.vii-p7.2
1268. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=4#John.xx-p74.1
1269. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=6#Luke.xiv-p29.3
1270. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=9#Matt.vii-p35.4
1271. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=11#Matt.xxvii-p159.2
1272. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=11#Matt.xxviii-p159.1
1273. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=12#Matt.xxvii-p175.4
1274. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=12#Matt.xi-p85.6
1275. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=13#John.ix-p17.1
1276. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=13#John.ix-p74.5
1277. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=14#Matt.vii-p14.1
1278. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=38&scrV=15#John.ix-p74.5
1279. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=39&scrV=1#Mark.viii-p33.1
1280. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=39&scrV=1#Luke.xv-p10.1
1281. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=39&scrV=1#John.v-p73.1
1282. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=39&scrV=5#Matt.vii-p103.2
1283. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=39&scrV=9#Matt.xxvii-p115.3
1284. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=40&scrV=7#Matt.xxvii-p105.2
1285. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=40&scrV=7#Luke.xxiii-p38.1
1286. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=40&scrV=8#Matt.xxvii-p116.2
1287. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=40&scrV=12#Luke.xix-p23.1
1288. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=40&scrV=12#John.xx-p74.1
1289. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=40&scrV=12#Matt.xix-p90.3
1290. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=40&scrV=12#Matt.xxvii-p105.2
1291. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=1#Matt.vi-p27.1
1292. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=1#Matt.vii-p7.3
1293. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=2#Matt.vi-p27.6
1294. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=6#John.xii-p68.3
1295. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=8#Matt.xxviii-p180.2
1296. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=9#John.xi-p69.2
1297. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=9#John.xiv-p54.2
1298. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=9#John.xviii-p71.3
1299. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=41&scrV=13#John.xi-p4.2
1300. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=42&scrV=4#John.xxii-p44.1
1301. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=42&scrV=4#Matt.xxv-p72.3
1302. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=42&scrV=5#John.xv-p7.1
1303. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=42&scrV=7#Matt.xxvii-p102.4
1304. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=42&scrV=7#Matt.xxviii-p29.3
1305. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=42&scrV=7#Mark.vii-p64.2
1306. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=42&scrV=10#Matt.xxviii-p113.3
1307. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=43&scrV=4#Matt.xxiv-p55.1
1308. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=43&scrV=5#Matt.xv-p91.2
1309. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=43&scrV=10#Matt.xxi-p57.1
1310. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=44&scrV=23#Matt.xvi-p77.3
1311. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=1#Matt.xxvi-p6.1
1312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=1#John.iv-p61.2
1313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=2#Luke.v-p49.2
1314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=4#John.xix-p96.7
1315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=4#Matt.xxii-p26.2
1316. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=6#Matt.xxviii-p83.2
1317. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=8#John.xx-p98.2
1318. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=45&scrV=14#Matt.xxvi-p7.1
1319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=46&scrV=1#Matt.xxix-p75.4
1320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=46&scrV=1#Matt.xxviii-p154.1
1321. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=46&scrV=4#John.x-p21.2
1322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=46&scrV=4#Matt.vi-p97.2
1323. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=46&scrV=10#Matt.vii-p44.2
1324. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=48&scrV=2#Matt.vi-p97.1
1325. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=48&scrV=6#John.xvii-p62.2
1326. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=6#Matt.xix-p91.1
1327. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=7#John.xiv-p88.2
1328. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=10#Matt.xxvi-p20.2
1329. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=13#Luke.xiii-p35.1
1330. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=14#Matt.vii-p97.2
1331. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=17#Luke.xiii-p33.1
1332. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=18#Luke.xiii-p28.3
1333. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=49&scrV=18#John.xvi-p50.2
1334. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=1#Matt.xiv-p74.2
1335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=3#Matt.xxv-p105.4
1336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=3#Matt.xxviii-p39.3
1337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=4#John.xii-p97.6
1338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=5#John.iv-p25.1
1339. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=5#Matt.xiv-p76.2
1340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=5#Matt.xxv-p109.1
1341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=8#Matt.xxvi-p121.1
1342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=10#John.iv-p25.1
1343. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=10#Matt.v-p16.1
1344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=11#Matt.vii-p94.1
1345. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=12#Matt.v-p16.1
1346. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=14#Luke.ii-p127.5
1347. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=15#Matt.xv-p100.1
1348. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=16#Matt.xxiii-p31.2
1349. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=18#Matt.vi-p84.1
1350. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=20#Matt.xv-p12.1
1351. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=50&scrV=21#Mark.xii-p8.3
1352. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=51&scrV=1#Luke.xvi-p49.2
1353. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=51&scrV=6#John.v-p62.8
1354. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=51&scrV=8#John.xx-p92.8
1355. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=51&scrV=11#Luke.xxiii-p30.1
1356. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=52&scrV=2#John.xii-p104.2
1357. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=53&scrV=5#Mark.xv-p65.4
1358. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=55&scrV=4#Matt.xxvii-p102.4
1359. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=55&scrV=12#Matt.xi-p63.6
1360. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=55&scrV=17#Matt.xxviii-p120.2
1361. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=56&scrV=5#Luke.xii-p75.2
1362. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=57&scrV=3#John.iv-p31.6
1363. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=1#John.xix-p61.1
1364. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=2#Matt.xvi-p57.1
1365. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=3#John.ix-p132.2
1366. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=4#John.ix-p124.6
1367. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=4#Matt.i-p3.3
1368. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=4#Matt.xi-p66.4
1369. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=4#Matt.xiv-p19.3
1370. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=58&scrV=5#John.xi-p59.5
1371. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=59&scrV=15#Luke.xiii-p45.2
1372. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=61&scrV=2#Matt.xvii-p63.1
1373. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=61&scrV=6#John.xiii-p88.3
1374. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=61&scrV=9#Matt.xxvii-p53.2
1375. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=62&scrV=3#John.ix-p115.1
1376. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=62&scrV=5#John.iii-p18.4
1377. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=62&scrV=10#Matt.xx-p68.1
1378. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=62&scrV=10#Matt.xvi-p61.2
1379. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=62&scrV=11#Mark.xiii-p23.1
1380. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=63&scrV=1#Matt.iv-p6.2
1381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=63&scrV=5#John.vii-p90.5
1382. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=63&scrV=6#John.iv-p6.2
1383. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=63&scrV=8#Matt.xv-p87.1
1384. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=63&scrV=8#Matt.xvi-p85.3
1385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=63&scrV=9#Luke.xvi-p42.1
1386. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=64&scrV=3#Matt.vi-p66.3
1387. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=64&scrV=4#Matt.xi-p85.6
1388. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=64&scrV=6#Matt.xvi-p62.1
1389. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=64&scrV=7#Matt.xi-p85.6
1390. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=64&scrV=8#Matt.xxiv-p75.1
1391. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=65&scrV=4#Matt.xvi-p119.3
1392. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=65&scrV=7#Luke.ix-p35.3
1393. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=65&scrV=7#Matt.ix-p72.1
1394. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=65&scrV=7#Mark.v-p51.2
1395. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=66&scrV=3#Matt.xvi-p25.1
1396. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=66&scrV=12#Luke.xiii-p68.2
1397. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=66&scrV=16#John.v-p92.3
1398. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=66&scrV=18#Matt.vi-p76.2
1399. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=66&scrV=18#John.x-p72.1
1400. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=67&scrV=4#John.vi-p62.3
1401. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=67&scrV=6#John.vii-p17.3
1402. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=4#John.xiv-p18.3
1403. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=5#Luke.xix-p4.4
1404. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=5#Matt.xix-p47.6
1405. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=7#Matt.xxviii-p145.1
1406. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=17#Luke.v-p22.3
1407. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=18#John.ii-p32.1
1408. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=18#John.ii-p45.4
1409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=18#John.xviii-p36.2
1410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=18#John.xviii-p92.5
1411. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=18#John.xxi-p50.2
1412. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=20#John.vi-p48.2
1413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=68&scrV=23#Luke.xvii-p32.2
1414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=1#Luke.xiii-p68.2
1415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=1#Matt.xxvii-p102.4
1416. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=1#Matt.xxviii-p123.1
1417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=1#Mark.xvi-p30.3
1418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=4#John.xvi-p60.2
1419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=7#John.xviii-p80.1
1420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=7#Matt.iii-p55.7
1421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=9#John.iii-p46.2
1422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=9#John.iii-p46.5
1423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=9#Matt.xix-p56.2
1424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=9#Matt.vi-p37.3
1425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=10#Matt.vii-p68.3
1426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=10#Matt.xii-p45.3
1427. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=21#John.xx-p70.4
1428. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=21#Matt.xxviii-p96.7
1429. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=25#John.xviii-p71.3
1430. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=26#John.x-p12.2
1431. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=26#Mark.xvi-p25.2
1432. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=69&scrV=27#Matt.xxix-p44.1
1433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=71&scrV=11#Matt.xxviii-p113.6
1434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=71&scrV=14#Matt.vii-p57.1
1435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=1#John.vi-p62.3
1436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=2#Matt.xii-p13.2
1437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=4#Matt.xii-p13.2
1438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=8#John.xviii-p17.3
1439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=10#Matt.iii-p24.1
1440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=12#Matt.xii-p13.2
1441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=12#Matt.x-p63.1
1442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=12#Matt.xxi-p84.2
1443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=13#Luke.viii-p28.6
1444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=13#Matt.xii-p13.2
1445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=14#Luke.xiv-p8.2
1446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=14#Matt.xxi-p74.1
1447. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=14#Matt.xxiv-p94.1
1448. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=15#Matt.xxii-p26.1
1449. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=17#John.xiii-p34.6
1450. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=17#John.xiii-p93.1
1451. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=17#Matt.xxii-p25.1
1452. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=72&scrV=19#John.xi-p4.2
1453. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=73&scrV=7#Luke.vii-p21.2
1454. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=73&scrV=7#Luke.xvii-p31.2
1455. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=73&scrV=10#Luke.xvii-p31.2
1456. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=73&scrV=14#Luke.xvii-p31.2
1457. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=73&scrV=17#John.ii-p73.1
1458. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=73&scrV=27#John.vii-p115.1
1459. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=74&scrV=14#Matt.xvii-p27.3
1460. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=74&scrV=19#Matt.vi-p19.1
1461. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=75&scrV=1#John.ix-p140.2
1462. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=75&scrV=8#Matt.xxi-p57.5
1463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=76&scrV=1#John.ix-p55.1
1464. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=76&scrV=1#Matt.xxii-p129.4
1465. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=76&scrV=5#Matt.xxix-p17.2
1466. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=76&scrV=8#Matt.xix-p46.3
1467. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=76&scrV=9#Matt.xxix-p17.2
1468. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=76&scrV=10#Matt.xxii-p137.2
1469. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=77&scrV=19#Matt.xv-p71.7
1470. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=77&scrV=38#Matt.xix-p84.2
1471. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=77&scrV=40#Matt.xix-p84.2
1472. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=2#Matt.xiv-p52.2
1473. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=15#Matt.xxviii-p146.6
1474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=18#John.vii-p15.6
1475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=18#Mark.vii-p53.1
1476. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=19#Luke.v-p11.2
1477. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=21#John.xxi-p84.2
1478. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=24#John.vii-p56.2
1479. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=36#Matt.xxii-p95.4
1480. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=38#Matt.xxvii-p126.1
1481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=39#John.ii-p31.5
1482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=39#Mark.x-p42.3
1483. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=61#Matt.xxvii-p143.3
1484. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=61#Matt.xxix-p1.1
1485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=65#John.ix-p20.1
1486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=65#Matt.ix-p70.1
1487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=78&scrV=65#Matt.xxix-p1.1
1488. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=79&scrV=2#Matt.xv-p31.2
1489. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=80&scrV=4#Matt.xvi-p77.4
1490. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=80&scrV=8#John.xvi-p5.1
1491. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=80&scrV=9#Matt.xiv-p82.1
1492. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=80&scrV=14#John.iv-p31.4
1493. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=80&scrV=15#Matt.xxii-p106.2
1494. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=81&scrV=3#Matt.xxv-p108.6
1495. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=81&scrV=10#John.vii-p21.1
1496. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=81&scrV=11#Matt.xiv-p20.2
1497. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=81&scrV=11#Matt.xxiv-p101.2
1498. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=81&scrV=13#Luke.xx-p46.2
1499. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=81&scrV=16#John.vii-p15.2
1500. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=82&scrV=1#John.xi-p50.3
1501. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=82&scrV=5#Matt.vii-p79.1
1502. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=82&scrV=6#John.xi-p76.1
1503. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=83&scrV=3#Matt.xxiii-p46.1
1504. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=83&scrV=4#Matt.xvii-p69.1
1505. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=83&scrV=5#John.xvi-p42.1
1506. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=83&scrV=5#Matt.xxiii-p46.1
1507. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=83&scrV=7#Luke.xxiv-p9.9
1508. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=83&scrV=7#Matt.xxiii-p46.1
1509. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=83&scrV=8#Matt.xxiii-p46.1
1510. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=3#John.iii-p42.1
1511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=3#Matt.ix-p59.2
1512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=6#Matt.xiii-p7.2
1513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=6#Mark.vii-p50.3
1514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=9#John.xv-p45.2
1515. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=10#Luke.xvi-p44.1
1516. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=10#John.ii-p70.4
1517. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=10#Matt.xxiv-p20.2
1518. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=84&scrV=11#John.xviii-p111.1
1519. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=85&scrV=8#John.ix-p37.2
1520. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=85&scrV=9#Matt.xi-p25.4
1521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=87&scrV=6#Matt.iii-p15.3
1522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=88&scrV=3#Matt.xxvii-p102.4
1523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=88&scrV=18#Luke.xxiv-p49.3
1524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=3#Matt.ii-p5.2
1525. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=12#Mark.x-p5.1
1526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=15#Luke.v-p43.2
1527. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=15#Matt.xvii-p53.2
1528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=19#Matt.xiii-p34.1
1529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=19#Luke.ii-p122.1
1530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=21#Luke.xxiii-p40.4
1531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=21#John.ix-p48.4
1532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=21#John.ix-p79.1
1533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=21#John.xvii-p97.1
1534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=24#Luke.ii-p122.1
1535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=26#John.xxi-p49.2
1536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=27#Luke.iv-p46.3
1537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=27#John.x-p84.1
1538. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=27#Matt.iv-p53.4
1539. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=29#Luke.ii-p122.1
1540. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=29#John.xiii-p88.2
1541. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=29#Matt.xxv-p100.1
1542. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=33#John.xvi-p21.3
1543. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=35#John.xviii-p64.1
1544. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=35#Matt.xxiii-p114.1
1545. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=36#John.xiii-p93.1
1546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=38#Luke.ii-p122.2
1547. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=89&scrV=52#John.xi-p4.2
1548. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=90&scrV=2#John.ii-p6.1
1549. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=90&scrV=3#John.xix-p96.9
1550. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=90&scrV=10#John.vii-p75.4
1551. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=90&scrV=11#Matt.xi-p74.3
1552. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=91&scrV=4#Matt.xxiv-p98.2
1553. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=91&scrV=11#Matt.v-p30.1
1554. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=91&scrV=11#Matt.xvii-p57.2
1555. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=91&scrV=11#Matt.xxvii-p152.5
1556. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=91&scrV=13#Luke.xi-p25.3
1557. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=92&scrV=6#John.ix-p46.1
1558. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=93&scrV=3#Mark.v-p51.2
1559. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=93&scrV=3#Mark.vii-p64.1
1560. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=94&scrV=2#John.ix-p32.2
1561. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=94&scrV=7#Matt.xxvii-p54.2
1562. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=94&scrV=12#John.xii-p58.3
1563. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=95&scrV=9#Matt.xviii-p58.3
1564. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=95&scrV=10#John.xiv-p60.5
1565. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=96&scrV=11#Matt.xxv-p101.1
1566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=96&scrV=13#John.vi-p62.3
1567. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=96&scrV=13#John.xix-p96.8
1568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=96&scrV=13#Matt.xxv-p101.1
1569. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=97&scrV=4#Matt.xxv-p81.3
1570. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=98&scrV=1#Matt.x-p74.1
1571. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=98&scrV=2#Matt.xxv-p82.5
1572. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=98&scrV=8#Luke.ii-p84.2
1573. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=98&scrV=9#John.vi-p62.3
1574. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=99&scrV=7#Matt.xviii-p30.1
1575. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=101&scrV=3#Matt.xi-p42.1
1576. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=102&scrV=3#Mark.x-p19.2
1577. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=102&scrV=13#Matt.ix-p70.2
1578. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=102&scrV=25#Matt.xxv-p114.2
1579. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=102&scrV=26#Matt.xxv-p99.1
1580. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=1#Matt.xxiii-p107.1
1581. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=3#Mark.iii-p7.1
1582. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=6#John.x-p82.2
1583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=6#Matt.vi-p24.2
1584. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=13#Matt.viii-p21.1
1585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=13#Matt.vii-p41.3
1586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=13#Matt.xxii-p86.3
1587. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=19#Matt.vii-p42.1
1588. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=103&scrV=20#Matt.xxvii-p152.3
1589. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=2#Matt.xviii-p11.3
1590. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=3#Matt.xxv-p107.4
1591. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=7#Matt.ix-p73.6
1592. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=12#Matt.vii-p95.3
1593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=14#Luke.xii-p17.1
1594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=14#John.iii-p20.1
1595. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=17#Matt.ix-p59.1
1596. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=20#Matt.xiv-p64.1
1597. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=22#John.x-p15.1
1598. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=25#Matt.xiv-p102.1
1599. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=26#Matt.xxii-p89.2
1600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=27#Matt.xvi-p121.2
1601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=104&scrV=30#Mark.xiii-p23.2
1602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=105&scrV=3#Matt.iii-p21.8
1603. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=105&scrV=3#Matt.xiv-p95.3
1604. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=105&scrV=8#Matt.xii-p4.2
1605. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=105&scrV=14#Matt.xxvii-p143.2
1606. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=105&scrV=21#Matt.xvii-p74.1
1607. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=107&scrV=5#Luke.v-p12.3
1608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=107&scrV=17#John.vi-p33.2
1609. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=107&scrV=20#Mark.ii-p58.2
1610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=107&scrV=30#Luke.ix-p35.1
1611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=107&scrV=33#Luke.ii-p94.3
1612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=107&scrV=38#Matt.xxiii-p74.1
1613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=108&scrV=7#Matt.viii-p18.2
1614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=109&scrV=4#Luke.vii-p8.2
1615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=109&scrV=4#Luke.xii-p4.7
1616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=109&scrV=8#John.xviii-p71.3
1617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=109&scrV=18#Matt.xxviii-p20.2
1618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=109&scrV=25#Matt.xxviii-p106.4
1619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=1#Luke.xxi-p34.4
1620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=1#John.xiv-p17.2
1621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=1#Matt.xxiii-p117.3
1622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=1#Matt.xxvii-p183.1
1623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=1#Matt.xxix-p63.7
1624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=1#Mark.xiii-p37.1
1625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=2#John.v-p4.1
1626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=3#Matt.iv-p17.3
1627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=3#Matt.v-p77.1
1628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=3#Matt.xvii-p105.1
1629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=3#Mark.ii-p12.1
1630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=4#John.xiii-p88.1
1631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=5#Matt.xxii-p133.3
1632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=7#John.xix-p7.1
1633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=110&scrV=7#Matt.xxi-p58.2
1634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=111&scrV=2#John.x-p31.1
1635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=111&scrV=6#John.xi-p68.2
1636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=111&scrV=10#John.viii-p25.2
1637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=3#Luke.xx-p12.2
1638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=5#Matt.vi-p113.2
1639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=9#Matt.vii-p7.4
1640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=9#Matt.vii-p6.1
1641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=9#John.xiii-p47.1
1642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=10#Luke.xiv-p53.2
1643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=10#John.viii-p74.1
1644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=112&scrV=10#John.ix-p92.1
1645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=113&scrV=0#Matt.xxvii-p78.2
1646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=113&scrV=1#Mark.xv-p35.2
1647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=113&scrV=7#Matt.xxvi-p96.1
1648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=113&scrV=7#Luke.ii-p94.3
1649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=114&scrV=4#Luke.ii-p79.3
1650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=114&scrV=4#Mark.xii-p19.11
1651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=114&scrV=5#John.iii-p48.1
1652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=114&scrV=5#Matt.xv-p71.6
1653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=114&scrV=7#John.iii-p48.1
1654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=115&scrV=1#Luke.xx-p24.2
1655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=115&scrV=1#Matt.xvii-p55.1
1656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=116&scrV=3#Matt.xxvii-p102.4
1657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=116&scrV=11#Matt.xxvii-p205.1
1658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=116&scrV=15#John.xii-p24.3
1659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=116&scrV=16#Luke.ii-p127.4
1660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=116&scrV=18#John.vi-p32.2
1661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=118&scrV=12#John.xix-p35.2
1662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=118&scrV=22#Matt.xxii-p123.2
1663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=118&scrV=23#Matt.xvi-p105.1
1664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=118&scrV=25#John.xiii-p34.2
1665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=118&scrV=25#Matt.xxii-p23.2
1666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=118&scrV=26#Matt.xii-p9.1
1667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=118&scrV=27#Mark.xvi-p4.1
1668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=6#John.xii-p15.2
1669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=6#Matt.xxiv-p58.3
1670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=9#John.xiv-p38.2
1671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=11#Matt.xiv-p85.1
1672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=46#Matt.xi-p69.3
1673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=60#Matt.xxix-p27.2
1674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=70#Matt.xiv-p19.1
1675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=99#John.ii-p96.2
1676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=99#Luke.iii-p70.4
1677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=99#John.viii-p80.2
1678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=99#Mark.viii-p8.3
1679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=105#Luke.ii-p132.7
1680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=111#Matt.vii-p75.4
1681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=113#Matt.xvi-p58.1
1682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=115#Matt.x-p23.3
1683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=115#Matt.xxvii-p197.1
1684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=126#Matt.xvi-p19.2
1685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=126#Matt.vi-p58.4
1686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=139#John.iii-p46.7
1687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=148#John.iv-p6.2
1688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=165#Matt.xix-p29.1
1689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=119&scrV=165#Matt.xvi-p48.3
1690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=120&scrV=2#John.xii-p104.2
1691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=120&scrV=7#Matt.vi-p31.2
1692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=121&scrV=3#Mark.v-p49.3
1693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=123&scrV=1#Matt.vii-p81.2
1694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=124&scrV=1#Matt.xi-p59.3
1695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=124&scrV=7#Matt.xi-p85.7
1696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=125&scrV=5#John.xx-p47.3
1697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=126&scrV=5#Luke.vii-p16.1
1698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=126&scrV=5#Matt.vi-p21.2
1699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=126&scrV=5#Matt.xiv-p71.8
1700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=126&scrV=6#Matt.xiv-p60.2
1701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=127&scrV=2#Matt.vii-p87.3
1702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=128&scrV=2#John.xxii-p20.1
1703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=128&scrV=2#Matt.xvi-p116.1
1704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=128&scrV=3#Luke.ii-p117.1
1705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=128&scrV=5#Luke.ii-p117.1
1706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=128&scrV=6#Luke.ii-p117.1
1707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=129&scrV=1#Matt.xvii-p70.1
1708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=129&scrV=3#John.xx-p5.4
1709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=129&scrV=3#Matt.xxviii-p73.1
1710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=130&scrV=7#Matt.xxi-p83.1
1711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=131&scrV=1#Matt.xix-p15.9
1712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=132&scrV=2#John.iii-p46.3
1713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=132&scrV=3#Mark.xv-p36.1
1714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=132&scrV=11#Matt.ii-p5.2
1715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=132&scrV=13#John.v-p65.2
1716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=132&scrV=14#Matt.xix-p77.1
1717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=132&scrV=17#Luke.ii-p122.3
1718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=133&scrV=2#Matt.xv-p109.2
1719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=133&scrV=2#Matt.x-p48.3
1720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=133&scrV=2#Matt.xxviii-p82.6
1721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=135&scrV=7#Matt.ix-p73.3
1722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=135&scrV=10#Matt.xxii-p130.3
1723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=136&scrV=1#Matt.vii-p32.5
1724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=136&scrV=23#Luke.ii-p91.6
1725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=136&scrV=25#Matt.xvi-p121.1
1726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=137&scrV=1#Matt.vi-p20.4
1727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=138&scrV=3#Luke.xxiii-p40.2
1728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=138&scrV=3#Matt.xvi-p77.2
1729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=138&scrV=3#Matt.xxvii-p118.1
1730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=139&scrV=2#Matt.x-p10.2
1731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=139&scrV=4#Matt.xiii-p78.1
1732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=139&scrV=13#Matt.ii-p22.2
1733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=139&scrV=14#John.iv-p22.17
1734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=139&scrV=15#Luke.ii-p67.2
1735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=141&scrV=2#Luke.ii-p19.2
1736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=141&scrV=4#John.xix-p54.1
1737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=141&scrV=5#John.iii-p18.2
1738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=141&scrV=5#Matt.viii-p12.5
1739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=141&scrV=5#Matt.xvii-p95.2
1740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=142&scrV=2#Matt.xvi-p102.2
1741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=144&scrV=6#Matt.xxv-p83.2
1742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=144&scrV=6#Matt.xxix-p16.2
1743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=145&scrV=15#Matt.xvi-p121.2
1744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=146&scrV=4#Matt.xxviii-p171.2
1745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=146&scrV=8#Luke.xiv-p29.1
1746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=146&scrV=8#Matt.x-p65.1
1747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=146&scrV=8#Matt.xii-p12.1
1748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=147&scrV=3#Luke.xi-p45.1
1749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=147&scrV=8#John.vii-p17.2
1750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=147&scrV=19#Matt.xiii-p40.2
1751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=147&scrV=19#Matt.xxii-p107.2
1752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=147&scrV=19#Mark.xiii-p4.1
1753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=148&scrV=8#John.iv-p22.12
1754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=148&scrV=8#Matt.xv-p97.1
1755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ps&scrCh=150&scrV=1#Matt.vii-p42.6
1756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=17#Matt.xxiii-p56.2
1757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=20#John.viii-p55.2
1758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=20#John.xiii-p116.3
1759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=20#Matt.xii-p49.3
1760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=20#Matt.xiv-p7.1
1761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=20#Matt.xxiii-p22.6
1762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=20#Matt.xxi-p11.5
1763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=20#Matt.xi-p75.5
1764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=21#John.xix-p62.2
1765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=21#Matt.v-p80.1
1766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=21#Matt.xii-p6.3
1767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=21#John.vi-p4.3
1768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=23#John.viii-p62.1
1769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=23#Matt.xiii-p24.2
1770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=24#Matt.xxi-p38.4
1771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=24#Matt.xii-p49.3
1772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=1&scrV=28#John.viii-p51.1
1773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=2&scrV=4#John.vi-p90.1
1774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=2&scrV=4#Matt.xiv-p93.2
1775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=2&scrV=6#Matt.xiv-p12.3
1776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=3&scrV=15#Matt.xxvi-p45.1
1777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=3&scrV=18#Matt.viii-p12.6
1778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=3&scrV=27#Matt.vii-p6.2
1779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=4&scrV=16#Matt.ix-p87.2
1780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=4&scrV=16#Matt.xiii-p93.2
1781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=4&scrV=18#Matt.xiv-p14.2
1782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=4&scrV=18#Matt.xiv-p81.1
1783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=4&scrV=18#Mark.ix-p25.6
1784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=4&scrV=23#John.viii-p61.4
1785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=5&scrV=12#Mark.x-p41.2
1786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=5&scrV=15#John.viii-p61.7
1787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=5&scrV=23#Mark.x-p41.2
1788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=6&scrV=1#Matt.vi-p71.1
1789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=6&scrV=1#Mark.xv-p16.1
1790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=6&scrV=2#Matt.xv-p20.2
1791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=6&scrV=6#Matt.vii-p96.1
1792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=6&scrV=9#Matt.vii-p83.3
1793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=6&scrV=22#Matt.xiv-p26.2
1794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=6&scrV=30#Matt.xiii-p12.6
1795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=7&scrV=3#Matt.xxiv-p16.3
1796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=7&scrV=22#Matt.vii-p78.4
1797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=1#John.ii-p65.3
1798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=1#John.xiii-p116.2
1799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=1#Matt.vi-p7.5
1800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=2#Luke.vi-p5.4
1801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=2#Matt.xi-p75.5
1802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=3#John.xix-p62.2
1803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=3#Matt.xii-p6.4
1804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=6#Matt.vi-p7.5
1805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=6#Matt.xxiii-p49.1
1806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=8#John.vi-p70.2
1807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=8#Mark.xv-p65.1
1808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=15#Matt.xi-p61.3
1809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=17#John.xv-p70.1
1810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=19#John.xvi-p5.4
1811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=21#John.ii-p45.7
1812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=21#John.ix-p101.2
1813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=21#John.xvii-p78.2
1814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=22#Luke.xi-p29.2
1815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=22#John.ii-p4.4
1816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=22#Matt.xiii-p35.3
1817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=23#John.ii-p6.2
1818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=23#John.ix-p172.4
1819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#Luke.xi-p29.3
1820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#John.ii-p7.4
1821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#John.ii-p7.8
1822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#John.ii-p8.2
1823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#John.iv-p27.3
1824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#John.xviii-p28.3
1825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#Matt.iv-p53.3
1826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#Matt.iv-p53.7
1827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#Matt.xii-p77.3
1828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#Matt.xiii-p35.2
1829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=30#John.iv-p72.2
1830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=8&scrV=34#Mark.iii-p6.3
1831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=9&scrV=3#John.xix-p62.2
1832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=9&scrV=4#Matt.xxiii-p10.1
1833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=9&scrV=8#Matt.xv-p13.3
1834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=9&scrV=12#Luke.xiii-p37.1
1835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=9&scrV=12#Matt.v-p29.1
1836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=2#Matt.vii-p6.1
1837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=2#Matt.xiii-p76.2
1838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=11#John.viii-p61.6
1839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=11#Matt.xiii-p75.1
1840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=13#Matt.xiii-p75.1
1841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=14#Matt.xiii-p75.1
1842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=20#Matt.xiii-p75.1
1843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=21#Matt.xiii-p75.1
1844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=22#Matt.xxviii-p5.1
1845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=23#Matt.xv-p19.2
1846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=24#John.xii-p113.3
1847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=31#Matt.xiii-p75.1
1848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=10&scrV=32#Matt.xiii-p75.1
1849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=11&scrV=18#Matt.xxviii-p72.1
1850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=11&scrV=24#Matt.xxvi-p76.3
1851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=11&scrV=24#Matt.vii-p7.1
1852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=11&scrV=30#Matt.xix-p61.2
1853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=12&scrV=27#John.xxii-p20.2
1854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=12&scrV=27#Matt.xvi-p116.2
1855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=13&scrV=22#Matt.xxvi-p76.6
1856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=14&scrV=6#Matt.xii-p83.1
1857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=15&scrV=10#Matt.xv-p13.3
1858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=15&scrV=12#Matt.xv-p13.3
1859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=15&scrV=25#Matt.xxiv-p41.2
1860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=15&scrV=30#Matt.vii-p77.2
1861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=16&scrV=27#Matt.xxvii-p172.1
1862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=17&scrV=15#John.xix-p103.3
1863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=17&scrV=16#John.v-p68.1
1864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=18&scrV=9#Matt.xxvi-p73.1
1865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=18&scrV=10#Matt.vii-p75.3
1866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=18&scrV=14#Mark.xvi-p30.2
1867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=18&scrV=19#Matt.xi-p63.7
1868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=18&scrV=21#Matt.xiii-p79.4
1869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=19&scrV=17#Matt.vi-p27.5
1870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=19&scrV=17#Matt.vii-p7.1
1871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=4#Matt.xiv-p71.10
1872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=6#Matt.x-p33.2
1873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=6#Matt.x-p68.2
1874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=8#Matt.xxii-p36.3
1875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=12#Matt.xiv-p24.2
1876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=17#Matt.vii-p48.1
1877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=18#Luke.xv-p42.2
1878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=22#Matt.vi-p108.3
1879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=20&scrV=27#Mark.v-p24.2
1880. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=21&scrV=18#Matt.xxviii-p72.1
1881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=21&scrV=24#Matt.vi-p66.1
1882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=22&scrV=3#Matt.xxv-p70.1
1883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=22&scrV=7#Matt.xix-p100.1
1884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=22&scrV=9#Matt.vii-p78.2
1885. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=22&scrV=14#John.xi-p57.1
1886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=22&scrV=16#Luke.xv-p16.2
1887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=1#Luke.xi-p63.1
1888. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=4#John.vii-p46.2
1889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=6#Matt.xvii-p22.2
1890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=6#Mark.viii-p17.5
1891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=22#John.xx-p66.2
1892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=26#Matt.xvi-p27.4
1893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=26#Matt.vii-p75.5
1894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=30#John.iv-p34.2
1895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=23&scrV=31#Matt.xv-p19.3
1896. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=11#Matt.xxvi-p122.2
1897. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=12#Matt.xxvii-p200.1
1898. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=16#Matt.xix-p83.2
1899. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=27#Matt.xvii-p80.2
1900. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=29#Luke.xviii-p5.2
1901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=29#Matt.vi-p108.3
1902. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=30#Matt.xiv-p31.1
1903. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=24&scrV=32#Matt.vii-p96.1
1904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=1#John.i-p2.1
1905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=6#Luke.xv-p13.3
1906. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=8#Matt.xix-p51.2
1907. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=12#Matt.viii-p12.4
1908. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=14#Matt.xx-p32.2
1909. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=21#Matt.vi-p108.3
1910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=22#Matt.vi-p110.3
1911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=26#Matt.xiii-p73.3
1912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=27#John.ix-p150.2
1913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=27#John.ix-p158.2
1914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=27#Matt.x-p68.2
1915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=25&scrV=27#Mark.ii-p59.5
1916. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=26&scrV=4#John.xx-p25.1
1917. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=26&scrV=5#Matt.xvii-p9.1
1918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=26&scrV=6#Matt.xi-p5.4
1919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=26&scrV=12#Matt.xvi-p46.1
1920. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=26&scrV=12#Mark.iii-p16.4
1921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=26&scrV=16#Matt.xxvi-p66.1
1922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=26&scrV=23#Matt.xxiii-p47.2
1923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=1#Matt.xxvii-p84.1
1924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=1#Matt.xxv-p138.5
1925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=6#Mark.vii-p38.2
1926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=14#Luke.xii-p72.4
1927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=14#Matt.xxiv-p16.4
1928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=16#John.xiii-p9.2
1929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=18#John.xiii-p68.1
1930. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=23#Matt.vii-p86.4
1931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=27&scrV=24#Luke.ii-p63.2
1932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=28&scrV=1#Matt.xv-p8.1
1933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=28&scrV=8#Matt.xxvi-p76.5
1934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=28&scrV=12#John.ix-p175.2
1935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=28&scrV=12#John.xxi-p58.2
1936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=28&scrV=23#Mark.vii-p38.3
1937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=28&scrV=27#Matt.vii-p7.2
1938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=28&scrV=28#John.ix-p175.2
1939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=29&scrV=10#John.xiii-p91.1
1940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=29&scrV=10#Matt.xi-p57.1
1941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=29&scrV=12#Matt.xxvii-p172.4
1942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=29&scrV=25#John.x-p49.1
1943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=29&scrV=25#Matt.xxii-p78.4
1944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=4#John.iv-p30.3
1945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=4#Matt.ix-p73.4
1946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=6#Matt.xiii-p3.2
1947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=8#Matt.vii-p47.1
1948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=12#John.xiv-p39.3
1949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=17#Matt.xxv-p89.3
1950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=20#Matt.xvii-p16.3
1951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=20#Matt.xiv-p65.3
1952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=30#Matt.xxiii-p50.1
1953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=30&scrV=32#John.v-p73.1
1954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=31&scrV=6#Matt.xxviii-p96.2
1955. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=31&scrV=19#Matt.vii-p98.1
1956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=31&scrV=20#Luke.xi-p44.3
1957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=31&scrV=24#Matt.vii-p98.1
1958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Prov&scrCh=31&scrV=27#Matt.vii-p48.2
1959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=1&scrV=5#Matt.xxv-p20.3
1960. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=1&scrV=7#John.v-p38.1
1961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=1&scrV=7#John.v-p44.2
1962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=1&scrV=8#Luke.iii-p45.2
1963. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=1&scrV=9#Matt.iii-p37.3
1964. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=1&scrV=9#Matt.xxv-p20.3
1965. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=1&scrV=18#John.xvii-p78.3
1966. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=2&scrV=3#Matt.vii-p71.1
1967. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=2&scrV=3#Mark.xi-p25.2
1968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=2&scrV=13#Matt.xxvi-p12.2
1969. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=2&scrV=18#Luke.xiii-p34.1
1970. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=2&scrV=26#Luke.xvii-p13.2
1971. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=2&scrV=26#Matt.xxvi-p76.6
1972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=3&scrV=16#Luke.xix-p4.1
1973. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=3&scrV=16#Matt.xi-p51.2
1974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=4&scrV=1#Matt.xix-p102.2
1975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=4&scrV=8#Luke.xiii-p21.1
1976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=4&scrV=9#John.xxi-p10.3
1977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=4&scrV=11#John.xix-p71.2
1978. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=4&scrV=12#Luke.xxv-p13.2
1979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=4&scrV=14#John.iv-p39.6
1980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=1#Matt.xvi-p27.5
1981. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=2#Matt.vii-p42.7
1982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=2#Matt.vii-p32.7
1983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=4#Matt.vi-p88.2
1984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=6#Matt.xvi-p36.1
1985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=6#Matt.xv-p20.4
1986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=8#John.xx-p25.4
1987. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=8#Matt.vi-p111.2
1988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=9#Luke.xiii-p23.2
1989. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=10#Luke.xiii-p26.3
1990. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=11#Matt.vii-p73.2
1991. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=12#Matt.xii-p80.3
1992. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=5&scrV=13#Matt.xxvi-p76.4
1993. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=6&scrV=1#Matt.xxvi-p49.1
1994. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=6&scrV=2#John.xvii-p78.1
1995. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=6&scrV=7#Luke.xiii-p37.2
1996. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=6&scrV=12#Matt.viii-p20.1
1997. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=2#John.xii-p33.1
1998. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=6#John.xvi-p17.4
1999. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=10#Mark.viii-p14.4
2000. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=13#Luke.iv-p15.3
2001. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=13#Luke.xiv-p29.2
2002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=14#Matt.xx-p25.2
2003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=14#Matt.x-p39.6
2004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=17#Matt.iii-p41.1
2005. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=17#Matt.xv-p16.1
2006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=17#Matt.xxii-p78.5
2007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=7&scrV=26#Matt.xxviii-p96.5
2008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=8&scrV=11#Matt.xxv-p155.1
2009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=1#Luke.xiv-p8.3
2010. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=2#Matt.xv-p20.3
2011. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=3#Luke.xvi-p32.2
2012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=6#Matt.iii-p50.2
2013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=11#Luke.ii-p94.3
2014. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=12#Luke.xiii-p76.2
2015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=12#Luke.xiv-p7.2
2016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=12#Luke.xxii-p32.2
2017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=12#John.xviii-p13.1
2018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=12#Matt.xxvii-p42.2
2019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=9&scrV=18#Luke.xvi-p25.4
2020. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=10&scrV=1#Matt.vii-p76.1
2021. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=10&scrV=5#Matt.xxvii-p172.5
2022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=10&scrV=7#John.v-p19.2
2023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=10&scrV=14#Matt.vii-p32.1
2024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=10&scrV=19#Matt.xxiii-p7.5
2025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=10&scrV=20#Luke.xiii-p7.2
2026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=1#Luke.xvii-p10.1
2027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=1#Matt.xxvii-p15.2
2028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=4#John.x-p18.2
2029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=4#Mark.v-p11.4
2030. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=5#Luke.ii-p67.1
2031. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=5#John.iv-p22.16
2032. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=5#Matt.ii-p22.1
2033. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=6#Matt.xiv-p4.1
2034. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=11&scrV=6#Mark.v-p11.4
2035. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=12&scrV=5#John.xii-p33.2
2036. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=12&scrV=5#Matt.iv-p16.2
2037. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=12&scrV=7#Luke.xxi-p29.2
2038. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=12&scrV=11#Matt.xxiii-p111.4
2039. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=12&scrV=12#John.xxii-p67.1
2040. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=12&scrV=13#John.xvii-p86.1
2041. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eccl&scrCh=12&scrV=14#Luke.xiii-p7.3
2042. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=1&scrV=2#Luke.viii-p48.2
2043. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=1&scrV=4#John.xxii-p51.3
2044. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=1&scrV=6#Matt.xi-p63.5
2045. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=1&scrV=12#Mark.xv-p6.1
2046. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=1&scrV=15#Matt.iv-p51.4
2047. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=7#Mark.v-p50.1
2048. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=8#John.ix-p140.4
2049. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=8#John.xi-p59.4
2050. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=8#John.xxi-p42.1
2051. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=8#Matt.xv-p76.3
2052. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=8#Mark.vii-p67.3
2053. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=9#Matt.iv-p4.5
2054. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=12#Matt.iv-p51.7
2055. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=14#John.v-p65.2
2056. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=14#Matt.xxviii-p146.4
2057. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=2&scrV=16#John.xxi-p89.1
2058. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=2#John.x-p85.2
2059. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=3#Luke.xix-p27.2
2060. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=3#Matt.iii-p21.6
2061. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=4#Luke.xxv-p13.3
2062. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=4#John.vii-p34.2
2063. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=4#Matt.xv-p81.1
2064. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=4#Matt.xxix-p37.1
2065. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=9#John.xiii-p35.2
2066. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=11#John.xiii-p38.1
2067. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=11#John.xx-p12.4
2068. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=11#Matt.xxii-p14.5
2069. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=11#Matt.xxiii-p5.1
2070. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=3&scrV=11#John.iv-p61.4
2071. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=4&scrV=1#Matt.iv-p51.4
2072. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=4&scrV=11#Matt.x-p48.2
2073. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=4&scrV=15#John.viii-p62.5
2074. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=4&scrV=15#John.xx-p101.3
2075. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=4&scrV=16#John.iv-p22.11
2076. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=1#John.xxii-p23.1
2077. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=2#Matt.viii-p15.4
2078. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=2#Matt.xxvii-p127.2
2079. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=2#Matt.xxviii-p82.7
2080. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=2#Mark.v-p49.4
2081. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=2#Mark.vii-p67.3
2082. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=2#Luke.xx-p6.5
2083. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=6#John.x-p85.2
2084. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=7#Luke.xix-p27.2
2085. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=9#Matt.xxii-p29.1
2086. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=5&scrV=12#Matt.iv-p51.3
2087. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=6&scrV=1#Luke.xxv-p4.6
2088. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=6&scrV=8#Matt.xxvi-p7.6
2089. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=6&scrV=12#Matt.xxix-p35.1
2090. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=6&scrV=12#Mark.vii-p68.2
2091. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=7&scrV=11#Matt.xxix-p40.1
2092. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=7&scrV=11#John.iv-p49.4
2093. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=7&scrV=12#Matt.xxiii-p27.1
2094. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=7&scrV=13#Matt.xiv-p108.1
2095. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=8&scrV=1#John.xii-p62.5
2096. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=8&scrV=1#Mark.xi-p23.1
2097. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=8&scrV=6#John.xix-p71.1
2098. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=8&scrV=6#Matt.xxviii-p175.2
2099. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=8&scrV=11#Matt.xxii-p107.4
2100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Song&scrCh=8&scrV=11#John.v-p88.6
2101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=2#John.xiv-p60.4
2102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=3#John.xi-p5.7
2103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=3#Matt.xvii-p14.1
2104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=4#Matt.xxiv-p77.2
2105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=10#Luke.xviii-p31.4
2106. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=11#Matt.xvi-p29.2
2107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=11#Matt.xxiv-p60.2
2108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=12#Matt.xxiii-p31.3
2109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=15#Matt.vi-p69.4
2110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=15#Matt.viii-p24.2
2111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=16#Mark.xv-p21.3
2112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=17#Luke.xix-p4.3
2113. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=18#Matt.xiii-p67.1
2114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=1&scrV=21#Matt.xxiii-p19.4
2115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=2#Matt.vi-p5.3
2116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=3#Luke.iii-p58.1
2117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=3#Luke.xxv-p52.1
2118. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=3#John.ii-p108.1
2119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=3#Matt.xxii-p66.3
2120. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=6#Matt.iii-p7.2
2121. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=20#John.xx-p41.4
2122. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=21#Matt.xxv-p44.4
2123. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=2&scrV=21#Matt.xxviii-p146.1
2124. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=3&scrV=9#Matt.xxiii-p113.2
2125. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=3&scrV=15#Matt.xix-p46.2
2126. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=4&scrV=5#Mark.x-p10.2
2127. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=1#Luke.xiv-p14.2
2128. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=1#John.xvi-p7.2
2129. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=2#John.xvi-p9.1
2130. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=2#Matt.xxii-p106.3
2131. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=3#Matt.xii-p55.3
2132. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=5#Matt.xxii-p129.1
2133. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=5#Luke.xiv-p19.1
2134. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=7#Luke.xxiv-p18.3
2135. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=7#Matt.x-p86.3
2136. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=10#Luke.xix-p15.4
2137. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=5&scrV=20#Matt.vii-p79.3
2138. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=6&scrV=1#Matt.xxii-p15.1
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2140. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=6&scrV=8#Matt.x-p86.10
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2207. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=11&scrV=4#Matt.xxiii-p50.2
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2226. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=21&scrV=10#Matt.x-p86.5
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2231. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=22&scrV=12#Luke.xviii-p29.1
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2238. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=24&scrV=23#Mark.xiv-p34.1
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2241. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=25&scrV=6#John.vii-p17.6
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2243. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=25&scrV=6#Matt.xxiii-p7.1
2244. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=25&scrV=8#Luke.xi-p25.7
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2252. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=26&scrV=19#Matt.xxviii-p27.2
2253. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=26&scrV=21#Matt.xv-p28.2
2254. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=27&scrV=2#John.xvi-p7.2
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2257. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=28&scrV=16#Matt.xvii-p62.1
2258. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=28&scrV=16#Matt.viii-p68.1
2259. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=28&scrV=19#Matt.xxv-p40.1
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2276. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=29&scrV=21#Mark.xv-p77.4
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2283. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=30&scrV=33#John.xxi-p70.5
2284. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=30&scrV=33#Matt.ix-p84.1
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2304. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=35&scrV=5#Matt.v-p87.4
2305. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=35&scrV=5#Matt.xii-p12.2
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2312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=37&scrV=1#Matt.xxvii-p184.1
2313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=37&scrV=22#Matt.xxviii-p106.1
2314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=37&scrV=28#Matt.iii-p29.1
2315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=38&scrV=9#John.vi-p33.1
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2317. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=38&scrV=16#Matt.x-p51.1
2318. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=38&scrV=17#Matt.x-p7.2
2319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=38&scrV=17#Mark.iii-p7.1
2320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=38&scrV=22#John.vi-p32.1
2321. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=3#Luke.iv-p15.1
2322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=3#John.ii-p65.1
2323. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=3#Mark.ii-p8.1
2324. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=3#Luke.ii-p129.1
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2326. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=3#John.v-p89.4
2327. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=6#John.ii-p31.11
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2329. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=11#John.xi-p14.2
2330. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=11#John.xxii-p39.2
2331. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=11#Matt.xiii-p44.3
2332. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=11#Matt.xiv-p80.1
2333. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=40&scrV=11#Mark.xi-p19.4
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2338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=41&scrV=2#Matt.xxv-p84.1
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2350. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=1#Matt.xxviii-p121.1
2351. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=1#Mark.xiv-p40.2
2352. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=1#John.xvi-p21.4
2353. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=1#Matt.xiii-p31.2
2354. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=2#John.viii-p14.1
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2358. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=4#Matt.xxi-p44.3
2359. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=4#Matt.xiii-p41.2
2360. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=42&scrV=23#John.iii-p56.1
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2362. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=43&scrV=3#Matt.xxviii-p30.1
2363. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=43&scrV=6#Matt.xxv-p109.5
2364. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=43&scrV=10#Matt.xi-p79.2
2365. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=43&scrV=10#Matt.xii-p47.7
2366. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=43&scrV=19#John.viii-p62.3
2367. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=43&scrV=23#Mark.xv-p54.2
2368. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=43&scrV=25#Mark.iii-p8.1
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2370. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=3#Luke.xix-p27.1
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2373. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=3#Matt.xx-p40.4
2374. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=3#Matt.xxix-p68.1
2375. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=3#Mark.xi-p17.2
2376. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=4#John.v-p34.2
2377. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=6#John.ii-p44.1
2378. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=20#Luke.xvi-p28.5
2379. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=26#John.ix-p79.2
2380. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=26#Matt.v-p63.4
2381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=26#Matt.xi-p77.2
2382. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=26#Matt.xxix-p38.3
2383. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=44&scrV=28#Matt.xvii-p61.2
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2385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=45&scrV=4#John.xiii-p40.1
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2389. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=45&scrV=15#Mark.v-p49.1
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2396. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=47&scrV=13#Matt.xvii-p12.2
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2400. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=48&scrV=18#Luke.xx-p46.2
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2404. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=4#Matt.xii-p44.2
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2408. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=5#Mark.xiii-p10.2
2409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=5#Matt.xxviii-p124.1
2410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=6#Luke.iii-p47.1
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2413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=6#John.v-p95.5
2414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=7#Luke.iii-p13.1
2415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=7#John.xx-p41.1
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2417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=7#John.vi-p45.1
2418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=8#Luke.xxiii-p40.4
2419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=8#John.vii-p81.7
2420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=8#John.xvii-p97.2
2421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=12#Matt.xxv-p109.5
2422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=14#Luke.xix-p15.6
2423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=14#John.xii-p10.3
2424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=14#Matt.viii-p21.2
2425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=18#Matt.xxvi-p7.3
2426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=49&scrV=21#John.xx-p65.1
2427. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=1#Matt.xx-p24.1
2428. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=1#Matt.xxvi-p114.2
2429. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=1#Mark.xi-p13.1
2430. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=4#Matt.vi-p7.7
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2433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=6#John.xix-p66.1
2434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=6#John.xx-p5.3
2435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=6#Matt.xxvii-p191.1
2436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=6#Matt.xxvii-p192.1
2437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=6#Matt.xxviii-p73.2
2438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=7#Luke.x-p51.3
2439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=7#Luke.xxiii-p40.4
2440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=7#John.xiii-p116.4
2441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=7#John.xvii-p97.3
2442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=7#John.viii-p19.3
2443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=7#John.ix-p164.1
2444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=10#Matt.xxviii-p117.4
2445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=11#Matt.xxvi-p24.5
2446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=50&scrV=14#Matt.xxviii-p5.2
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2463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=52&scrV=8#Matt.xiv-p24.4
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2474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=2#Mark.xv-p78.3
2475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=3#John.xii-p72.2
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2481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=6#Luke.xvi-p8.1
2482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=6#John.xx-p48.2
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2485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=7#Matt.xxvii-p153.2
2486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=7#Matt.xxvii-p175.3
2487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=7#Matt.xxviii-p6.1
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2490. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=9#Mark.xvi-p38.1
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2499. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=11#John.xvii-p63.8
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2502. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#Luke.xxiv-p31.1
2503. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#John.vii-p81.8
2504. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#John.xiii-p56.1
2505. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#John.xiii-p88.5
2506. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#John.xiv-p82.5
2507. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#John.xviii-p29.2
2508. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#Matt.xxviii-p100.2
2509. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#Mark.xv-p32.2
2510. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=53&scrV=12#Mark.xvi-p22.3
2511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=1#Matt.xxi-p37.1
2512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=1#Matt.xxvi-p7.2
2513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=5#Luke.ii-p35.2
2514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=7#John.xvii-p66.2
2515. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=7#John.xii-p10.3
2516. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=7#Matt.xxix-p9.1
2517. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=10#Matt.xxv-p114.5
2518. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=11#Matt.ix-p67.3
2519. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=13#Luke.ii-p35.2
2520. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=13#John.vii-p83.2
2521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=54&scrV=13#Matt.vi-p7.6
2522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=1#John.iii-p20.4
2523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=1#John.viii-p56.1
2524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=1#John.viii-p62.9
2525. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=1#Matt.xi-p29.2
2526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=1#Matt.xxvi-p27.1
2527. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=1#John.v-p34.2
2528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=2#Luke.xvi-p28.2
2529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=2#Matt.vi-p25.1
2530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=2#Matt.xvi-p119.2
2531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=3#John.vi-p51.7
2532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=4#John.ix-p74.1
2533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=4#John.xix-p96.3
2534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=7#John.ix-p37.2
2535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=10#Matt.xiv-p45.3
2536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=55&scrV=10#Matt.xiv-p102.3
2537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=3#Matt.vii-p102.4
2538. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=5#Matt.vii-p102.4
2539. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=7#Luke.xix-p18.2
2540. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=7#Matt.xxii-p38.1
2541. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=7#Mark.xii-p14.2
2542. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=10#Matt.xxiv-p47.2
2543. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=11#John.xi-p24.2
2544. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=56&scrV=12#Matt.xxv-p125.1
2545. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=1#John.xviii-p59.3
2546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=2#John.xii-p20.1
2547. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=2#Matt.x-p53.4
2548. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=3#John.ix-p121.1
2549. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=3#Matt.xiii-p84.2
2550. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=15#John.xiv-p18.3
2551. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=17#John.xiv-p18.2
2552. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=19#John.xvii-p99.2
2553. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=19#Matt.x-p50.3
2554. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=57&scrV=20#Mark.v-p51.3
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2556. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=58&scrV=2#Mark.v-p13.1
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2565. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=58&scrV=6#Matt.viii-p24.2
2566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=58&scrV=7#Luke.xi-p44.3
2567. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=58&scrV=7#Matt.vi-p26.6
2568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=58&scrV=9#Matt.viii-p24.2
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2571. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=59&scrV=14#Luke.xxiv-p18.2
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2575. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=59&scrV=16#Luke.xix-p15.2
2576. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=59&scrV=16#Matt.xxvii-p104.4
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2578. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=59&scrV=21#John.xvi-p66.3
2579. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=59&scrV=21#Matt.xxix-p64.3
2580. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=3#Matt.ix-p37.11
2581. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=4#Luke.ii-p35.2
2582. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=4#Matt.xxiii-p24.2
2583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=6#Matt.iii-p24.2
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2585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=8#Matt.xxiii-p24.2
2586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=8#Matt.xxv-p85.4
2587. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=9#Luke.ii-p35.2
2588. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=60&scrV=19#Luke.iii-p48.1
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2592. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=1#Luke.viii-p28.5
2593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=1#Luke.xi-p45.1
2594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=1#John.ix-p90.1
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2598. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=1#Matt.iv-p50.2
2599. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=1#Matt.vi-p7.8
2600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=1#Matt.xii-p13.3
2601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=1#Luke.v-p36.3
2602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=3#Matt.xxii-p106.1
2603. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=61&scrV=10#Luke.xvi-p51.1
2604. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=62&scrV=2#John.ii-p100.1
2605. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=62&scrV=5#Luke.ii-p35.2
2606. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=62&scrV=5#Matt.xxvi-p30.3
2607. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=62&scrV=6#Luke.xii-p26.4
2608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=62&scrV=6#Luke.xix-p8.1
2609. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=62&scrV=13#Matt.xxviii-p135.2
2610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=1#Matt.xxii-p29.2
2611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=1#Matt.xxviii-p135.1
2612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=1#Matt.xxviii-p81.1
2613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=3#Luke.xiii-p68.5
2614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=3#Matt.xxvii-p159.3
2615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=4#Luke.xxiii-p3.1
2616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=5#Luke.xix-p15.2
2617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=5#Matt.xxvii-p159.3
2618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=9#Luke.viii-p20.2
2619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=9#John.xii-p67.1
2620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=9#Matt.xv-p39.2
2621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=10#John.xiv-p60.5
2622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=11#Luke.ii-p98.1
2623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=15#John.xii-p68.2
2624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=63&scrV=16#John.ix-p116.1
2625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=64&scrV=5#John.ii-p89.2
2626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=64&scrV=5#Matt.iii-p21.7
2627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=1#Luke.ix-p11.3
2628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=1#John.x-p6.1
2629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=1#Matt.xxiii-p22.5
2630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=5#Luke.viii-p49.2
2631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=5#Luke.xvi-p57.2
2632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=5#Matt.xxviii-p22.3
2633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=5#Mark.viii-p6.2
2634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=8#Mark.xiv-p28.3
2635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=8#Matt.ii-p16.2
2636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=65&scrV=24#Matt.vii-p35.2
2637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=1#Matt.xxiv-p57.2
2638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=1#John.xiv-p18.3
2639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=3#Matt.xix-p43.2
2640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=4#Matt.xiv-p20.1
2641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=4#John.ix-p80.2
2642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=5#John.x-p48.1
2643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=5#John.xi-p73.3
2644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=5#John.xvii-p7.2
2645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=5#Matt.xi-p60.3
2646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=5#Matt.xxii-p110.2
2647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=5#Matt.xxiv-p92.1
2648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=5#Matt.xxv-p157.6
2649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=10#Matt.vi-p21.3
2650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=12#Luke.ii-p35.2
2651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=13#Matt.viii-p21.2
2652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=23#Luke.xvii-p41.2
2653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=66&scrV=24#Mark.x-p41.1
2654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Isa&scrCh=73&scrV=9#Matt.xii-p84.3
2655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=2#Luke.iv-p11.2
2656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=5#John.ii-p108.1
2657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=5#John.xviii-p88.1
2658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=5#John.xviii-p96.4
2659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=5#Matt.iii-p29.3
2660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=6#Matt.xi-p80.2
2661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=10#Matt.xvii-p43.1
2662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=10#Matt.xi-p80.2
2663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=1&scrV=19#Matt.xx-p90.3
2664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=5#John.ix-p137.3
2665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=5#John.xi-p69.1
2666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=5#Matt.xxvi-p69.2
2667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=6#John.x-p66.5
2668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=6#Matt.xi-p24.5
2669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=12#John.vi-p95.2
2670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=13#John.viii-p61.3
2671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=21#Matt.xxii-p106.4
2672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=25#Matt.xxii-p89.1
2673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=27#John.ix-p125.6
2674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=2&scrV=31#John.ix-p137.3
2675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=3&scrV=1#Mark.xi-p13.1
2676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=3&scrV=4#Matt.vii-p41.7
2677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=3&scrV=19#Matt.vii-p41.6
2678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=3&scrV=22#John.vii-p72.4
2679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=3&scrV=22#Matt.xxii-p92.1
2680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=4&scrV=2#Matt.vi-p89.2
2681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=4&scrV=14#Matt.iv-p24.2
2682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=4&scrV=14#Matt.vi-p29.1
2683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=4&scrV=14#Matt.xxiv-p65.4
2684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=4&scrV=19#Matt.xxv-p36.2
2685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=4&scrV=31#John.xvii-p62.2
2686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=5&scrV=4#Matt.xii-p13.4
2687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=5&scrV=4#Matt.xiv-p44.1
2688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=5&scrV=31#Matt.xvi-p46.6
2689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=7#Matt.xiii-p73.2
2690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=8#Matt.xxv-p4.1
2691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=10#Luke.xii-p69.2
2692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=10#Luke.xvii-p16.2
2693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=10#Matt.viii-p12.3
2694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=16#Matt.xx-p20.2
2695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=16#Matt.xii-p89.1
2696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=24#John.xvii-p62.2
2697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=6&scrV=29#Matt.xii-p44.1
2698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=4#Matt.iv-p25.1
2699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=4#Matt.viii-p58.6
2700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=4#Matt.xxvii-p174.2
2701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=11#Matt.xxii-p39.1
2702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=12#Matt.xii-p56.2
2703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=12#Matt.xxvi-p76.8
2704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=14#Matt.xii-p56.2
2705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=16#John.xviii-p32.3
2706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=7&scrV=33#Matt.xxv-p89.4
2707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=8&scrV=1#Matt.xxiv-p69.1
2708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=8&scrV=2#Matt.xxiii-p106.1
2709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=8&scrV=6#John.ix-p27.2
2710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=8&scrV=7#Matt.vii-p95.2
2711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=8&scrV=7#Matt.xvii-p14.1
2712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=8&scrV=7#Matt.xvi-p56.1
2713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=9&scrV=1#Matt.xxvii-p211.2
2714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=9&scrV=2#John.xii-p131.1
2715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=9&scrV=2#John.xviii-p60.1
2716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=9&scrV=8#Matt.xvi-p62.1
2717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=10&scrV=2#Luke.xxii-p10.3
2718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=10&scrV=11#John.ii-p8.7
2719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=11&scrV=21#John.v-p99.3
2720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=12&scrV=2#Matt.xvi-p27.2
2721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=12&scrV=5#Matt.xxv-p40.2
2722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=12&scrV=5#Matt.xxvii-p204.1
2723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=12&scrV=5#Mark.v-p9.2
2724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=13&scrV=10#Matt.xxviii-p12.1
2725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=13&scrV=11#John.xvi-p13.3
2726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=13&scrV=11#Matt.xxii-p107.1
2727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=13&scrV=23#John.xiii-p105.3
2728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=13&scrV=23#Matt.xx-p77.3
2729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=14&scrV=9#Matt.xvi-p77.3
2730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=14&scrV=13#Matt.xxv-p77.2
2731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=14&scrV=15#Matt.xvi-p47.3
2732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=15&scrV=7#Matt.iv-p34.2
2733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=15&scrV=9#Mark.xvi-p29.2
2734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=15&scrV=10#Matt.iii-p29.2
2735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=16&scrV=4#Matt.xxv-p89.4
2736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=16&scrV=7#Matt.xxvii-p77.3
2737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=16&scrV=14#Luke.vii-p4.6
2738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=16&scrV=14#Matt.xxvii-p46.2
2739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=17&scrV=1#John.ix-p27.4
2740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=17&scrV=9#Matt.xvi-p56.2
2741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=17&scrV=11#Luke.xiii-p35.2
2742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=17&scrV=13#Matt.vii-p76.5
2743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=18&scrV=16#Matt.xxviii-p106.1
2744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=18&scrV=18#Luke.vi-p28.5
2745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=18&scrV=18#John.xvi-p48.3
2746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=18&scrV=18#Matt.xxiii-p41.2
2747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=18&scrV=18#Matt.xxv-p157.3
2748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=18&scrV=18#Matt.xxvii-p172.2
2749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=1#John.xx-p1.1
2750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=5#Matt.xvi-p42.3
2751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=16#John.xx-p1.2
2752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=19#John.xx-p1.3
2753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=23#John.xx-p1.4
2754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=25#John.xx-p1.5
2755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=28#John.xx-p1.6
2756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=30#John.xx-p1.7
2757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=31#John.xx-p1.8
2758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=19&scrV=38#John.xx-p1.9
2759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=1#Matt.xxii-p70.2
2760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=1#Matt.xxii-p110.3
2761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=2#Matt.xxv-p157.4
2762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=6#Matt.xvi-p47.4
2763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=10#Luke.vi-p28.6
2764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=10#Matt.xxiii-p41.2
2765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=10#Matt.xxvii-p172.2
2766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=15#John.xvii-p63.1
2767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=20&scrV=18#Matt.vi-p36.1
2768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=21&scrV=3#Luke.xix-p4.2
2769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=22&scrV=13#John.v-p88.2
2770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=22&scrV=15#John.ix-p116.2
2771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=22&scrV=30#Matt.ii-p17.3
2772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=1#Matt.x-p83.3
2773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=5#John.vi-p62.3
2774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=7#Matt.xxix-p8.3
2775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=14#Matt.xxv-p154.2
2776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=16#Matt.xxv-p25.2
2777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=16#Matt.xxv-p77.2
2778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=21#John.ix-p123.5
2779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=21#John.xi-p12.3
2780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=21#Matt.xxii-p69.1
2781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=23#Matt.ix-p27.1
2782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=27#John.ix-p163.1
2783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=31#Matt.xvi-p42.3
2784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=23&scrV=32#Mark.xii-p23.1
2785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=25&scrV=6#Mark.vi-p15.4
2786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=25&scrV=26#Matt.xxiii-p76.1
2787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=26&scrV=11#Matt.xxii-p110.3
2788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=27&scrV=12#Matt.xxiii-p53.2
2789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=27&scrV=15#Matt.xvi-p47.4
2790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=27&scrV=16#Matt.xxv-p77.2
2791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=28&scrV=2#Matt.xxv-p77.2
2792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=29&scrV=6#Matt.xxiii-p83.1
2793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=29&scrV=11#John.vii-p12.3
2794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=29&scrV=11#Matt.xi-p81.4
2795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=29&scrV=21#Matt.viii-p40.2
2796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=30&scrV=21#Luke.iii-p35.2
2797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=30&scrV=21#Luke.iv-p8.1
2798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=30&scrV=21#John.vi-p65.2
2799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=30&scrV=21#John.x-p14.1
2800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=30&scrV=21#John.v-p65.1
2801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=30&scrV=21#Matt.xxviii-p142.2
2802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=3#John.xiii-p85.3
2803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=3#John.xiv-p8.1
2804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=3#Matt.xxiv-p98.1
2805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=15#Matt.iii-p44.2
2806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=16#Mark.vi-p28.1
2807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=17#Luke.viii-p20.4
2808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=18#Matt.xvi-p85.2
2809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=18#Luke.xvi-p50.3
2810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=18#Matt.xii-p79.4
2811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=19#Luke.xix-p23.3
2812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=21#Mark.ii-p30.2
2813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=22#Luke.ii-p67.4
2814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=25#Matt.vi-p25.3
2815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=25#John.vii-p90.6
2816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=34#John.vii-p83.2
2817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=31&scrV=35#Mark.v-p51.4
2818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=33&scrV=15#Luke.ii-p74.2
2819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=36&scrV=25#Matt.xv-p26.1
2820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=36&scrV=26#John.ix-p175.3
2821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=40&scrV=1#Matt.iii-p44.3
2822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=42&scrV=20#Mark.xiii-p17.1
2823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=44&scrV=16#John.ix-p97.1
2824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=44&scrV=17#Matt.xxiv-p77.4
2825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=44&scrV=22#Matt.xxiv-p79.2
2826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=45&scrV=4#Matt.xxv-p69.3
2827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=45&scrV=5#Matt.xxi-p51.1
2828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=48&scrV=13#Matt.viii-p58.4
2829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=50&scrV=4#Luke.ii-p74.2
2830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=51&scrV=6#Luke.xviii-p31.1
2831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=51&scrV=9#Luke.xviii-p31.1
2832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=51&scrV=9#John.x-p62.2
2833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=51&scrV=9#Matt.xiii-p28.2
2834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jer&scrCh=52&scrV=31#Luke.xxiv-p38.4
2835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=1&scrV=1#Matt.xxiv-p96.2
2836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=1&scrV=8#Matt.xxiv-p96.3
2837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=1&scrV=10#Mark.xiv-p25.3
2838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=1&scrV=12#John.xvii-p55.1
2839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=1&scrV=14#Matt.xxvii-p144.1
2840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=2&scrV=15#Matt.xxviii-p106.1
2841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=1#John.xx-p5.7
2842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=2#Luke.xxiv-p54.1
2843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=8#Matt.xvi-p77.4
2844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=9#Luke.xxiv-p54.1
2845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=22#Matt.vii-p110.1
2846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=27#Matt.xxii-p86.1
2847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=30#Matt.xxvii-p192.2
2848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=3&scrV=44#Matt.xvi-p77.4
2849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=4&scrV=1#Matt.xxiv-p96.2
2850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=4&scrV=3#Matt.xxv-p71.3
2851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=4&scrV=9#Matt.xxv-p42.3
2852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=4&scrV=13#Mark.xvi-p6.4
2853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=4&scrV=20#John.xix-p35.3
2854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Lam&scrCh=4&scrV=20#Matt.xxvii-p130.1
2855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=1&scrV=14#Matt.xix-p42.3
2856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=2&scrV=5#Matt.xv-p105.3
2857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=2&scrV=6#Luke.xi-p25.6
2858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=2&scrV=6#Matt.xiii-p73.7
2859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=3&scrV=6#Matt.xii-p54.1
2860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=3&scrV=8#John.xviii-p60.2
2861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=3&scrV=19#John.ix-p62.2
2862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=3&scrV=27#Luke.ii-p111.4
2863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=3&scrV=27#Matt.vi-p7.4
2864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=6&scrV=9#Matt.xxvii-p62.3
2865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=7&scrV=10#John.xii-p128.2
2866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=7&scrV=11#Matt.xxv-p54.1
2867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=7&scrV=16#Matt.xxvii-p211.2
2868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=7&scrV=19#Luke.xvi-p28.3
2869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=9&scrV=4#Matt.vi-p20.3
2870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=10&scrV=2#Mark.x-p42.7
2871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=11&scrV=23#Matt.xxv-p14.1
2872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=12&scrV=6#Matt.xxv-p105.3
2873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=12&scrV=27#John.xvii-p49.2
2874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=12&scrV=27#Matt.xxv-p155.2
2875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=13&scrV=6#Matt.xxv-p25.2
2876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=15&scrV=2#John.xvi-p6.2
2877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=15&scrV=2#John.xvi-p17.3
2878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=3#John.ix-p112.3
2879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=6#John.xii-p97.3
2880. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=6#John.iv-p39.4
2881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=6#John.v-p15.3
2882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=6#Mark.vi-p35.2
2883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=8#John.iv-p39.4
2884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=8#Mark.xi-p19.7
2885. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=48#Matt.xi-p43.6
2886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=63#Luke.viii-p47.1
2887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=16&scrV=63#Luke.xvi-p49.3
2888. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=18&scrV=21#Matt.xxii-p94.2
2889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=18&scrV=22#Luke.xvi-p50.4
2890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=18&scrV=25#Matt.xxvi-p69.1
2891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=18&scrV=28#Luke.xvi-p35.1
2892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=18&scrV=30#Luke.iv-p14.1
2893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=18&scrV=31#John.iv-p25.1
2894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=20&scrV=4#Matt.xx-p90.4
2895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=20&scrV=37#Matt.xxi-p57.6
2896. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=20&scrV=47#Luke.xxiv-p25.2
2897. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=20&scrV=49#John.ix-p93.3
2898. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=22&scrV=26#Mark.xvi-p6.3
2899. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=24&scrV=27#Matt.vi-p7.4
2900. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=29&scrV=3#Luke.xii-p41.1
2901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=31&scrV=12#Matt.viii-p48.3
2902. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=32&scrV=7#Matt.xxv-p94.1
2903. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=32&scrV=27#John.ix-p62.3
2904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=9#John.ix-p62.2
2905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=22#Matt.vi-p7.4
2906. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=30#Matt.viii-p63.1
2907. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=31#John.iii-p44.1
2908. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=31#Matt.xvi-p27.2
2909. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=31#Matt.xii-p46.3
2910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=31#Matt.iv-p17.6
2911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=32#Mark.v-p13.4
2912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=32#Mark.vii-p37.1
2913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=32#Mark.xiii-p38.2
2914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=33&scrV=33#John.ix-p77.7
2915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=2#Matt.xix-p45.3
2916. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=2#Matt.x-p83.3
2917. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=4#Matt.xxiv-p12.3
2918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=8#Matt.xxv-p143.3
2919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=10#Matt.xix-p45.3
2920. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=12#John.xvii-p96.2
2921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=12#Mark.xv-p38.2
2922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=14#John.xi-p6.2
2923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=16#John.xi-p5.3
2924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=16#John.xi-p18.1
2925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=16#John.xxi-p84.3
2926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=16#Matt.xix-p45.3
2927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=17#John.x-p92.3
2928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=17#Matt.xxvi-p89.5
2929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=19#Matt.xix-p45.3
2930. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=21#John.xi-p26.1
2931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=22#John.x-p92.3
2932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=22#John.viii-p19.5
2933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=23#John.xi-p14.2
2934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=34&scrV=31#John.xi-p5.8
2935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=36&scrV=25#John.ii-p67.3
2936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=36&scrV=25#John.iv-p22.5
2937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=36&scrV=25#Matt.xxix-p68.3
2938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=36&scrV=25#John.iv-p25.1
2939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=36&scrV=37#Matt.viii-p15.2
2940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=1#John.vi-p51.5
2941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=1#Matt.xxiii-p81.3
2942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=7#Luke.xiii-p70.1
2943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=7#John.viii-p17.3
2944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=7#Matt.xxix-p13.2
2945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=9#John.iv-p22.10
2946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=9#John.xxi-p70.4
2947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=10#John.xii-p97.5
2948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=11#John.xii-p13.2
2949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=12#Mark.xiii-p23.4
2950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=13#John.xii-p13.2
2951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=37&scrV=24#John.xi-p14.2
2952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=43&scrV=24#Matt.vi-p44.7
2953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=47&scrV=1#John.viii-p62.6
2954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=47&scrV=9#John.x-p21.3
2955. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Ezek&scrCh=48&scrV=35#Matt.ii-p39.1
2956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=1&scrV=12#Luke.v-p13.4
2957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=2&scrV=1#Matt.xxviii-p47.1
2958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=2&scrV=22#John.ix-p41.2
2959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=2&scrV=34#Matt.xxii-p133.2
2960. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=2&scrV=44#Luke.iii-p5.2
2961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=3&scrV=16#Matt.xi-p69.2
2962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=3&scrV=25#Matt.vi-p39.3
2963. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=3&scrV=25#Matt.xii-p84.3
2964. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=4&scrV=5#Matt.xxviii-p47.1
2965. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=4&scrV=14#Matt.viii-p48.3
2966. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=4&scrV=21#Luke.xiv-p39.5
2967. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=4&scrV=23#John.xxi-p31.2
2968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=5&scrV=19#John.xx-p23.2
2969. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=5&scrV=19#John.vi-p48.6
2970. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=6&scrV=10#John.xix-p6.1
2971. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=6&scrV=17#John.xii-p76.2
2972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=3#John.xix-p94.1
2973. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=9#Matt.xxvi-p87.1
2974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=10#Matt.xxvii-p152.2
2975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=12#Matt.xix-p34.2
2976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#John.xiii-p87.3
2977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#John.xiv-p17.1
2978. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#John.xviii-p28.3
2979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#Matt.xvii-p34.2
2980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#John.iv-p31.7
2981. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#Luke.xxiii-p65.2
2982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#John.vi-p65.4
2983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=13#Matt.xxvii-p183.2
2984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=7&scrV=18#Matt.xx-p90.5
2985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=8&scrV=13#John.ii-p4.7
2986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=8&scrV=13#John.xi-p49.1
2987. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=8&scrV=16#Luke.ii-p40.2
2988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=8&scrV=18#Matt.xviii-p39.1
2989. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=2#Matt.vii-p45.1
2990. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=3#Matt.viii-p15.3
2991. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=17#John.xv-p45.1
2992. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=17#Matt.ii-p16.3
2993. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=18#Matt.vii-p32.4
2994. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=21#Luke.ii-p40.2
2995. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=21#Matt.xxviii-p131.2
2996. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=21#Matt.xxix-p27.1
2997. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=23#John.xiv-p63.4
2998. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#John.vii-p49.1
2999. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#John.vii-p118.2
3000. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#John.x-p57.2
3001. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#John.xiii-p83.2
3002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#John.xvii-p31.6
3003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#John.xx-p73.4
3004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#Matt.xxvii-p1.1
3005. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=24#Matt.xxviii-p131.2
3006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=25#Matt.ii-p19.3
3007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=25#Matt.xxv-p64.2
3008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=26#John.iii-p50.2
3009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=26#John.xii-p123.1
3010. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=26#John.xiii-p88.4
3011. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=26#John.xix-p102.4
3012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=26#John.xx-p60.1
3013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=26#Matt.xxvii-p1.1
3014. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=27#Luke.iv-p48.5
3015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=27#Matt.iv-p4.2
3016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=27#Matt.xxvii-p74.1
3017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=27#Matt.xxv-p63.6
3018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=27#Matt.xxv-p76.1
3019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=9&scrV=27#Mark.xiv-p39.2
3020. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=10&scrV=8#Luke.ii-p21.3
3021. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=10&scrV=18#Matt.xviii-p39.1
3022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=10&scrV=21#Matt.xxix-p75.3
3023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=11&scrV=31#Matt.xxv-p63.5
3024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=11&scrV=32#Matt.xxv-p60.1
3025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=11&scrV=35#Matt.xix-p27.1
3026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=2#Matt.x-p53.3
3027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=2#Matt.xxiii-p81.4
3028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=2#Matt.xxiv-p31.3
3029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=2#Matt.xxv-p131.2
3030. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=2#Matt.xxvi-p89.8
3031. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=2#John.vi-p54.1
3032. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=4#John.ix-p169.2
3033. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=7#Luke.iv-p48.6
3034. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=11#Matt.xxv-p63.5
3035. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Dan&scrCh=12&scrV=12#Matt.xvii-p122.3
3036. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=1&scrV=10#John.x-p92.1
3037. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=1&scrV=11#John.xiii-p10.1
3038. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=1&scrV=11#Matt.xxvii-p10.1
3039. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=1&scrV=11#Matt.xxii-p14.3
3040. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=4#John.ix-p121.1
3041. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=7#Luke.xvi-p37.1
3042. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=8#John.iii-p27.2
3043. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=8#Luke.xiii-p26.2
3044. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=9#John.vii-p115.1
3045. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=12#Luke.v-p17.5
3046. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=13#John.xiv-p18.2
3047. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=14#Matt.iv-p6.3
3048. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=15#John.v-p17.2
3049. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=19#Matt.xxvi-p6.2
3050. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=23#John.x-p92.1
3051. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=23#Matt.xiv-p60.4
3052. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=2&scrV=23#Matt.xxviii-p27.2
3053. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=4&scrV=17#Matt.xvi-p44.2
3054. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=4&scrV=17#Matt.xiv-p20.3
3055. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=4&scrV=17#Matt.xxvii-p127.4
3056. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=5&scrV=1#Mark.xvi-p6.3
3057. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=5&scrV=1#John.xii-p136.1
3058. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=5&scrV=2#Matt.xxv-p157.5
3059. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=5&scrV=11#Matt.xvi-p46.4
3060. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=5&scrV=14#Mark.xvi-p33.4
3061. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=2#John.xvii-p46.1
3062. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=2#Matt.xxix-p6.2
3063. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=2#John.xxi-p23.1
3064. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=6#Matt.x-p28.2
3065. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=6#Matt.xiii-p16.2
3066. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=6#Matt.xxiv-p60.3
3067. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=9#Mark.xvi-p6.3
3068. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=6&scrV=11#Matt.xiv-p71.5
3069. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=7&scrV=5#Matt.xv-p19.1
3070. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=7&scrV=11#Matt.iv-p51.2
3071. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=7&scrV=11#Matt.xvi-p27.3
3072. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=7&scrV=13#Matt.xxvii-p174.9
3073. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=8&scrV=1#John.xvii-p8.2
3074. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=8&scrV=12#Matt.xxiii-p99.1
3075. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=9&scrV=1#Matt.x-p39.3
3076. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=9&scrV=7#John.ix-p144.1
3077. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=9&scrV=11#Luke.xxiv-p24.4
3078. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=9&scrV=12#Matt.xxv-p4.1
3079. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=9&scrV=13#Matt.xxv-p71.5
3080. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=10&scrV=1#John.xvi-p10.2
3081. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=10&scrV=8#Luke.xxiv-p24.6
3082. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=1#Matt.iii-p37.1
3083. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=1#Matt.v-p21.2
3084. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=2#Matt.xxi-p38.5
3085. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=3#Matt.xii-p88.1
3086. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=4#John.xiii-p85.3
3087. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=4#Matt.v-p88.1
3088. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=4#Matt.xi-p36.3
3089. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=7#Matt.xxi-p38.5
3090. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=11&scrV=8#Luke.xvi-p48.2
3091. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=12&scrV=1#Luke.xvi-p28.4
3092. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=12&scrV=8#Matt.viii-p70.1
3093. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=12&scrV=10#Matt.xiv-p9.1
3094. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=13&scrV=9#Matt.xvii-p115.4
3095. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=13&scrV=16#Matt.xxv-p71.4
3096. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=14&scrV=2#Matt.vii-p32.8
3097. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=14&scrV=5#Matt.vii-p99.1
3098. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=14&scrV=7#Matt.xiv-p82.2
3099. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hos&scrCh=14&scrV=8#John.xx-p41.5
3100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=1#Mark.xvi-p29.3
3101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=15#Matt.xix-p75.1
3102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=28#Luke.xxv-p53.2
3103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=28#John.viii-p62.1
3104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=28#John.viii-p66.4
3105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=28#John.xvii-p40.4
3106. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=28#John.xii-p123.2
3107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=31#Matt.xxv-p94.1
3108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=2&scrV=32#Luke.xxv-p52.2
3109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=3&scrV=2#Matt.xxvii-p105.1
3110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=3&scrV=12#Matt.xxvii-p105.1
3111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=3&scrV=15#Matt.xxviii-p120.1
3112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Joel&scrCh=3&scrV=16#Luke.xxv-p52.2
3113. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=1&scrV=3#Matt.xxiv-p79.8
3114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=1&scrV=6#Matt.xxiv-p79.8
3115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=1&scrV=9#Matt.xxiv-p79.8
3116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=1&scrV=11#Matt.xxiv-p79.8
3117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=1&scrV=13#Matt.xxiv-p79.8
3118. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=1&scrV=13#Matt.xxv-p71.4
3119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=2&scrV=1#Matt.xix-p83.3
3120. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=2&scrV=7#Matt.vi-p25.1
3121. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=2&scrV=11#Luke.ii-p28.3
3122. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=3&scrV=2#Matt.xxv-p74.1
3123. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=4&scrV=12#John.xiii-p31.2
3124. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=5&scrV=19#Luke.xix-p15.4
3125. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=5&scrV=26#Matt.iii-p8.1
3126. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=6&scrV=4#Matt.xxvi-p120.1
3127. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=6&scrV=6#John.xix-p53.1
3128. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=6&scrV=6#Matt.xxvii-p15.1
3129. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=6&scrV=6#Matt.xxvii-p120.4
3130. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=7&scrV=12#John.ix-p56.1
3131. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=8&scrV=5#John.iii-p44.1
3132. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=8&scrV=5#John.xxi-p7.1
3133. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=8&scrV=5#Matt.xii-p46.3
3134. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=8&scrV=8#Matt.xxviii-p144.2
3135. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=8&scrV=9#Mark.xvi-p29.1
3136. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=9&scrV=9#John.vii-p81.11
3137. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Amos&scrCh=9&scrV=11#John.iii-p52.3
3138. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Obad&scrCh=1&scrV=4#Luke.xviii-p33.3
3139. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Obad&scrCh=1&scrV=21#Luke.xxv-p52.2
3140. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=1&scrV=6#Luke.xxiii-p38.4
3141. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=1&scrV=16#Mark.v-p53.1
3142. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=2&scrV=2#Matt.xiii-p87.2
3143. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=2&scrV=4#Matt.xiii-p87.4
3144. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=2&scrV=4#Matt.xxvii-p102.5
3145. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=2&scrV=5#Matt.xxi-p57.3
3146. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=3&scrV=3#Matt.xxviii-p29.4
3147. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=3&scrV=4#Matt.xi-p25.3
3148. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=3&scrV=7#Luke.xiv-p33.1
3149. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jonah&scrCh=4&scrV=10#Matt.vii-p102.2
3150. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=1&scrV=10#Matt.xxvii-p112.1
3151. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=2&scrV=1#Luke.xxiii-p61.1
3152. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=2&scrV=1#John.xix-p78.2
3153. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=2&scrV=1#Matt.xvi-p58.2
3154. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=2&scrV=1#Matt.xxiii-p41.3
3155. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=2&scrV=1#Mark.xv-p42.1
3156. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=2&scrV=12#John.xi-p6.3
3157. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=3&scrV=3#Matt.xxiv-p41.4
3158. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=3&scrV=5#John.xi-p24.2
3159. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=3&scrV=11#John.xi-p24.2
3160. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=3&scrV=11#Mark.xvi-p6.3
3161. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=3&scrV=12#Matt.xxv-p12.2
3162. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=4&scrV=1#Matt.vi-p5.3
3163. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=4&scrV=4#John.ii-p115.4
3164. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=4&scrV=11#Matt.xxiii-p19.3
3165. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=4&scrV=16#Matt.xvi-p12.1
3166. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=1#John.xix-p66.2
3167. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=1#Matt.vi-p110.2
3168. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=1#Matt.xxvii-p192.4
3169. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=1#John.vi-p62.3
3170. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=2#Luke.iii-p8.1
3171. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=2#John.ii-p44.5
3172. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=2#John.viii-p41.2
3173. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=2#John.viii-p69.2
3174. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=2#Matt.ii-p4.1
3175. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=2#Matt.iii-p15.2
3176. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=5#John.xvii-p99.1
3177. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=6#John.xvii-p17.1
3178. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=5&scrV=7#Mark.v-p33.3
3179. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=3#John.ix-p137.3
3180. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=3#John.xi-p69.1
3181. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=3#Matt.xxvi-p69.3
3182. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=6#Matt.xix-p93.2
3183. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=7#Matt.xix-p95.1
3184. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=8#Matt.xxiv-p60.1
3185. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=14#Matt.v-p21.7
3186. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=15#Matt.xxvii-p98.1
3187. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=15#John.v-p89.2
3188. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=6&scrV=16#John.xx-p16.4
3189. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=7&scrV=5#Matt.xi-p68.2
3190. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=7&scrV=18#Matt.xiii-p67.3
3191. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mic&scrCh=7&scrV=19#Mark.xii-p19.8
3192. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Nah&scrCh=1&scrV=6#Matt.xxviii-p146.2
3193. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Nah&scrCh=1&scrV=15#Matt.xxiii-p16.1
3194. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Nah&scrCh=2&scrV=7#Luke.xix-p23.4
3195. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=1&scrV=8#Matt.xxv-p89.1
3196. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=1&scrV=14#Matt.xiv-p102.2
3197. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=2&scrV=3#Matt.xxvi-p19.1
3198. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=2&scrV=3#John.vi-p19.2
3199. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=2&scrV=3#Mark.v-p49.2
3200. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=2&scrV=3#Mark.xv-p56.3
3201. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=2&scrV=6#Matt.xx-p77.5
3202. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=2&scrV=9#Luke.xx-p12.1
3203. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=2&scrV=13#Matt.xxi-p27.2
3204. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=3&scrV=4#Matt.iii-p3.1
3205. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=3&scrV=4#Matt.xxv-p105.5
3206. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=3&scrV=13#Matt.viii-p71.2
3207. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=3&scrV=17#Luke.v-p13.5
3208. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hab&scrCh=3&scrV=17#John.xvi-p5.6
3209. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zeph&scrCh=1&scrV=3#Matt.xiv-p74.4
3210. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zeph&scrCh=2&scrV=3#Matt.xxv-p130.1
3211. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zeph&scrCh=3&scrV=4#Mark.xvi-p6.3
3212. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zeph&scrCh=3&scrV=11#Matt.viii-p58.5
3213. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zeph&scrCh=3&scrV=17#John.xv-p75.4
3214. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zeph&scrCh=3&scrV=17#John.xvi-p35.1
3215. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zeph&scrCh=3&scrV=18#Matt.vi-p20.4
3216. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=1&scrV=6#Matt.v-p21.7
3217. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=1&scrV=6#Matt.xv-p52.2
3218. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=1&scrV=9#Matt.v-p21.7
3219. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=6#Matt.xxviii-p145.2
3220. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=6#Matt.xxv-p44.6
3221. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=6#Matt.xxix-p13.1
3222. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=7#John.xiii-p85.1
3223. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=9#John.iii-p36.1
3224. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=9#Matt.xxv-p7.2
3225. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=15#Matt.xxv-p12.1
3226. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Hag&scrCh=2&scrV=21#Matt.xxviii-p145.2
3227. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=1&scrV=1#Matt.xxiv-p94.3
3228. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=1&scrV=5#Matt.xviii-p40.2
3229. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=1&scrV=5#Matt.xii-p32.4
3230. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=1&scrV=5#John.xi-p90.2
3231. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=1&scrV=5#Matt.xv-p7.1
3232. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=1&scrV=5#Mark.v-p33.2
3233. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=1&scrV=11#Matt.xxvii-p124.1
3234. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=2&scrV=5#John.xi-p6.4
3235. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=2&scrV=5#Matt.xxii-p106.6
3236. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=2&scrV=10#John.ii-p32.4
3237. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=2&scrV=13#Luke.xxii-p30.2
3238. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=3&scrV=1#Luke.ii-p20.2
3239. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=3&scrV=3#John.xxi-p30.1
3240. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=3&scrV=8#John.xvii-p17.1
3241. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=3&scrV=8#Matt.vi-p49.2
3242. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=3&scrV=8#John.v-p28.3
3243. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=3&scrV=10#John.ii-p115.4
3244. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=4&scrV=2#Matt.xxvi-p17.3
3245. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=4&scrV=5#John.xiv-p43.1
3246. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=4&scrV=7#Mark.xii-p19.10
3247. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=4&scrV=10#Matt.xiii-p44.2
3248. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=4&scrV=12#Matt.xxvi-p17.3
3249. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=4&scrV=13#John.xiv-p43.1
3250. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=5&scrV=7#Matt.xix-p90.1
3251. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=11#Luke.iii-p33.4
3252. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=11#Matt.ii-p34.2
3253. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=11#Matt.xvii-p61.1
3254. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=12#John.iii-p52.1
3255. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=13#Luke.iii-p33.4
3256. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=13#John.ii-p7.7
3257. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=13#John.ix-p48.3
3258. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=6&scrV=13#Matt.xii-p77.1
3259. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=7&scrV=5#Matt.vii-p27.1
3260. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=7&scrV=9#Matt.viii-p24.2
3261. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=7&scrV=13#Matt.viii-p24.2
3262. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=9&scrV=9#Matt.xxii-p13.2
3263. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=9&scrV=19#John.xiii-p36.2
3264. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=10&scrV=12#John.xi-p10.2
3265. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=4#Matt.xi-p60.3
3266. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=10#Mark.xvi-p33.3
3267. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=11#Matt.xii-p13.1
3268. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=12#Mark.xvi-p33.3
3269. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=13#Matt.xxvii-p32.2
3270. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=14#Matt.x-p83.1
3271. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=15#John.xi-p20.1
3272. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=17#John.xi-p20.1
3273. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=17#John.xi-p23.2
3274. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=11&scrV=17#Matt.xxvi-p76.10
3275. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=3#John.xii-p113.2
3276. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=3#Matt.xxii-p133.1
3277. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=8#John.xx-p63.2
3278. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=8#Matt.xii-p27.3
3279. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=10#Luke.viii-p18.1
3280. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=10#John.viii-p62.1
3281. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=10#John.xx-p93.2
3282. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=10#Matt.vi-p20.2
3283. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=12&scrV=11#Matt.xxvii-p211.3
3284. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=1#John.ii-p67.2
3285. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=1#John.xii-p124.2
3286. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=1#John.xx-p87.4
3287. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=4#Matt.iv-p15.1
3288. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=4#Matt.viii-p43.1
3289. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=6#John.xx-p93.3
3290. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=6#Luke.xxv-p42.3
3291. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=7#John.xi-p14.2
3292. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=7#Matt.xxvii-p85.1
3293. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=7#Matt.xxvii-p86.2
3294. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=7#Matt.xxvii-p147.5
3295. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=13&scrV=17#John.xi-p36.3
3296. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=4#Luke.xxv-p56.1
3297. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=4#Matt.xxii-p61.1
3298. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=5#Matt.xxv-p44.1
3299. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=8#Luke.xxv-p52.2
3300. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=8#John.viii-p62.8
3301. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=8#John.v-p34.2
3302. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=9#Mark.xi-p26.2
3303. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=16#John.xiii-p33.2
3304. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Zech&scrCh=14&scrV=16#Matt.xxii-p22.1
3305. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=1&scrV=6#Mark.xvi-p6.3
3306. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=1&scrV=9#Luke.ii-p24.1
3307. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=1&scrV=10#Luke.vi-p13.2
3308. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=1&scrV=11#Matt.ix-p37.8
3309. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=1&scrV=11#John.v-p57.2
3310. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=4#Matt.xxii-p107.3
3311. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=7#John.iv-p6.1
3312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=7#Matt.iii-p14.2
3313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=7#Matt.xiv-p54.3
3314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=7#Matt.xxiv-p5.6
3315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=8#Matt.vi-p58.6
3316. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=8#Mark.xvi-p6.3
3317. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=8#John.xix-p92.3
3318. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=8#Matt.xxii-p78.2
3319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=8#Matt.xxiv-p59.2
3320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=9#Matt.xxiii-p99.2
3321. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=9#Matt.xxiv-p31.1
3322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=9#Matt.xxiv-p58.2
3323. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=10#Luke.xvi-p16.1
3324. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=10#Matt.vii-p41.1
3325. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=10#Mark.xiii-p31.2
3326. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=11#Matt.vi-p58.6
3327. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=13#Matt.xx-p19.2
3328. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=15#Luke.xxi-p25.1
3329. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=15#John.ix-p119.2
3330. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=15#Matt.xx-p14.2
3331. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=15#Matt.xxiii-p83.2
3332. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=2&scrV=16#Matt.xx-p15.1
3333. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Luke.viii-p34.2
3334. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#John.ii-p16.1
3335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#John.iii-p36.2
3336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#John.viii-p19.5
3337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#John.x-p21.5
3338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#John.xviii-p92.4
3339. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Matt.xviii-p86.1
3340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Matt.iv-p5.1
3341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Matt.iv-p6.5
3342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Matt.v-p28.1
3343. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Mark.ii-p7.1
3344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#John.ix-p173.1
3345. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Matt.iv-p32.1
3346. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Matt.xxv-p86.2
3347. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=1#Mark.xii-p8.1
3348. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=2#John.iii-p37.1
3349. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=2#John.iii-p45.3
3350. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=3#John.ii-p57.1
3351. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=3#Matt.vi-p7.1
3352. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=5#Matt.xxv-p86.2
3353. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=7#Matt.vi-p4.2
3354. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=7#Mark.iii-p16.3
3355. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=8#Matt.xxii-p39.2
3356. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=16#Matt.vii-p76.4
3357. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=17#Matt.vii-p41.4
3358. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=17#Matt.xxii-p86.4
3359. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=18#Luke.iv-p36.1
3360. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=18#Matt.xiv-p74.1
3361. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=3&scrV=18#Matt.xxvi-p89.1
3362. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=1#Matt.iv-p32.3
3363. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=1#Matt.xiv-p74.1
3364. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=1#Luke.iv-p36.1
3365. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=2#Luke.ii-p132.2
3366. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=2#Matt.xxiv-p98.3
3367. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=5#Luke.ii-p33.2
3368. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=5#John.ii-p61.3
3369. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=5#Matt.xviii-p45.2
3370. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=5#Matt.xii-p33.2
3371. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mal&scrCh=4&scrV=6#Matt.vi-p9.3
3372. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=1#Matt.ii-p1.1
3373. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=1#Luke.iii-p1.8
3374. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=6#Matt.ii-p13.1
3375. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=7#Matt.ii-p15.1
3376. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=8#Matt.ii-p14.1
3377. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=11#Matt.ii-p17.1
3378. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=11#Matt.ii-p16.1
3379. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=12#Matt.ii-p17.2
3380. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=16#Matt.ii-p18.1
3381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=16#Matt.ii-p19.1
3382. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=17#Matt.ii-p20.1
3383. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=18#Matt.ii-p1.2
3384. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=20#Luke.ii-p52.1
3385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=20#Matt.iii-p28.2
3386. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=20#Matt.xiv-p114.2
3387. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=20#Matt.ii-p29.1
3388. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=21#Luke.ii-p125.2
3389. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=21#Luke.iii-p33.2
3390. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=21#Matt.ii-p33.1
3391. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=24#Matt.ii-p41.1
3392. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=25#Matt.ii-p42.1
3393. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=0#Luke.v-p1.4
3394. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=1#Matt.iii-p1.1
3395. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=1#Luke.iii-p60.2
3396. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=2#Matt.xix-p23.1
3397. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=2#Matt.xxviii-p117.2
3398. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=3#Matt.iii-p12.1
3399. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=4#Matt.xix-p23.1
3400. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=4#John.viii-p41.3
3401. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=4#Matt.iii-p14.1
3402. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=5#Luke.iii-p8.2
3403. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=7#Matt.iii-p16.1
3404. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=7#Matt.iii-p17.1
3405. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=9#Matt.xix-p23.1
3406. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=9#Matt.iii-p21.1
3407. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=9#Matt.iii-p1.2
3408. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=10#Matt.iii-p21.5
3409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=11#Matt.iii-p22.1
3410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=12#Matt.iii-p25.1
3411. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=13#Matt.iii-p28.1
3412. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=13#Matt.iii-p1.3
3413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=14#Matt.iii-p34.1
3414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=15#Matt.v-p21.3
3415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=16#Matt.iii-p1.4
3416. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=17#Matt.iii-p4.2
3417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=17#Matt.iii-p44.1
3418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=19#Matt.iii-p51.1
3419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=19#Matt.iii-p1.5
3420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=22#Matt.iii-p53.1
3421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=22#Matt.iii-p54.1
3422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=22#Matt.iii-p52.1
3423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=1#John.ii-p44.4
3424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=1#Matt.iv-p1.3
3425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=1#Matt.iv-p4.1
3426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=1#Matt.iv-p8.1
3427. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=1#John.iv-p49.6
3428. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=1#Mark.ii-p14.1
3429. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=2#Matt.iv-p1.4
3430. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=2#Matt.iv-p9.1
3431. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=2#Matt.v-p63.1
3432. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=3#Matt.iv-p1.5
3433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=3#Matt.iv-p32.2
3434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=3#Matt.iv-p11.1
3435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=3#Matt.iv-p12.4
3436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=3#Mark.ii-p8.3
3437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=4#Matt.iv-p1.6
3438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=4#Matt.iv-p14.1
3439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=5#Matt.iv-p17.1
3440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=5#Matt.iv-p1.7
3441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=6#Matt.iv-p46.2
3442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=6#Matt.iv-p18.1
3443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=7#Matt.iv-p21.1
3444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=7#Matt.xiii-p73.4
3445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=7#Luke.iv-p16.2
3446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=7#Matt.iv-p1.8
3447. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=8#Matt.iv-p23.1
3448. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=9#Luke.ii-p35.1
3449. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=9#Matt.iv-p24.1
3450. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=10#Luke.xiv-p12.1
3451. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=10#Luke.xxiv-p25.3
3452. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=10#Matt.iv-p27.1
3453. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=10#Matt.viii-p48.2
3454. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=11#John.iv-p22.2
3455. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=11#Matt.iv-p31.1
3456. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=11#Matt.iv-p40.1
3457. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=11#Matt.xii-p16.1
3458. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=11#Matt.iv-p1.9
3459. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=12#Matt.iv-p34.1
3460. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=12#Matt.xiv-p76.4
3461. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=13#Matt.iv-p1.10
3462. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=14#Luke.ii-p83.2
3463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=14#Matt.iv-p39.1
3464. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=14#Matt.iv-p38.1
3465. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=15#Matt.iv-p42.1
3466. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=15#Matt.xviii-p83.6
3467. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=16#Matt.iv-p46.1
3468. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=16#Matt.iv-p1.11
3469. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=16#Mark.ix-p15.1
3470. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=17#John.vi-p88.2
3471. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=17#John.xiii-p78.1
3472. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=17#Matt.xviii-p32.1
3473. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=1#John.xxi-p80.1
3474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=1#John.xv-p94.5
3475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=1#Matt.v-p1.1
3476. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=3#Matt.v-p14.1
3477. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=3#Matt.v-p17.1
3478. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=3#Matt.ix-p81.2
3479. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=3#Matt.xxviii-p109.1
3480. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=4#John.ii-p9.3
3481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=4#Matt.v-p20.1
3482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=4#Matt.xxvii-p59.2
3483. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=5#Matt.xvii-p42.1
3484. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=6#Matt.xvii-p57.3
3485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=6#Matt.xxviii-p109.1
3486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=7#John.vii-p5.2
3487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=8#Matt.v-p36.1
3488. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=9#Matt.v-p39.1
3489. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=9#Matt.xxvii-p31.2
3490. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=10#Matt.xvii-p95.1
3491. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=11#Matt.v-p45.1
3492. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=12#Matt.v-p53.1
3493. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=12#Matt.xii-p7.2
3494. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=12#Matt.v-p1.2
3495. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=13#Matt.v-p55.1
3496. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=13#Matt.ix-p17.1
3497. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=14#Matt.v-p57.1
3498. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=15#Matt.v-p58.1
3499. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=16#Matt.v-p59.1
3500. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=16#Matt.xxv-p83.1
3501. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=17#Matt.v-p1.3
3502. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=17#Matt.v-p62.1
3503. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=17#Matt.x-p29.1
3504. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=17#Matt.xii-p49.2
3505. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=18#Luke.vi-p3.1
3506. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=18#Matt.x-p19.2
3507. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=18#Matt.v-p1.4
3508. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=19#Matt.v-p73.1
3509. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=20#Matt.v-p76.1
3510. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=21#Luke.vi-p17.2
3511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=22#Matt.v-p76.2
3512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=22#Matt.xiii-p106.1
3513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=23#Matt.x-p77.2
3514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=23#John.v-p102.1
3515. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=23#John.v-p111.4
3516. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=23#John.xxii-p66.1
3517. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=23#Matt.v-p1.5
3518. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=23#Matt.vi-p12.2
3519. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=1#Luke.vii-p13.3
3520. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=1#Matt.xi-p7.2
3521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=1#Matt.vi-p1.1
3522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=1#Matt.xiii-p3.1
3523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=1#Luke.vii-p12.1
3524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=1#Matt.x-p77.3
3525. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=2#Matt.xi-p5.5
3526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=3#Matt.vi-p16.1
3527. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=3#Matt.xxiv-p34.2
3528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=3#Matt.xxvii-p6.1
3529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=3#Matt.vi-p1.2
3530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=4#Matt.vi-p20.1
3531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=5#Matt.vi-p22.1
3532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=6#John.vii-p91.1
3533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=6#Matt.vi-p24.1
3534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=7#Matt.vi-p26.1
3535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=8#Matt.vi-p28.1
3536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=8#Matt.vi-p78.8
3537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=9#Matt.vi-p31.1
3538. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=10#Matt.vi-p37.1
3539. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=10#Matt.xxvii-p106.1
3540. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=10#Luke.vii-p17.1
3541. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=10#Matt.vi-p33.1
3542. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=11#John.x-p63.2
3543. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=11#Matt.vi-p37.2
3544. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=12#Matt.vi-p40.1
3545. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=12#Matt.vi-p41.1
3546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=12#Matt.vi-p62.1
3547. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=12#Matt.xxvii-p106.1
3548. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=13#Luke.xv-p43.2
3549. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=13#Mark.x-p42.6
3550. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=13#Matt.vi-p1.3
3551. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=14#Matt.vi-p47.1
3552. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=15#John.ii-p20.5
3553. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=15#Matt.vi-p50.1
3554. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=16#John.vi-p85.1
3555. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=17#Matt.vi-p1.4
3556. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=18#John.xi-p77.3
3557. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=18#Matt.vi-p57.1
3558. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=19#Matt.xvi-p19.1
3559. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=19#Matt.vi-p58.1
3560. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=20#Matt.vi-p1.5
3561. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=20#Matt.vi-p59.1
3562. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=20#Mark.viii-p7.2
3563. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=21#Matt.vi-p1.6
3564. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=22#Matt.vi-p65.1
3565. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=23#Matt.vi-p69.1
3566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=23#Mark.xii-p20.2
3567. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=25#Luke.xv-p41.1
3568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=25#Luke.xiii-p77.2
3569. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=25#Matt.vi-p70.1
3570. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=27#Matt.vi-p76.1
3571. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=27#Matt.vi-p1.7
3572. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=28#Matt.vi-p78.1
3573. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=28#Matt.xvi-p60.2
3574. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=29#Matt.vi-p81.1
3575. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=29#Matt.xix-p32.2
3576. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=29#Matt.vi-p79.1
3577. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=29#Mark.x-p37.1
3578. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=30#Matt.vi-p81.2
3579. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=31#Matt.vi-p82.1
3580. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=31#Matt.xx-p9.2
3581. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=32#Luke.xvii-p21.3
3582. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=32#Matt.xx-p21.2
3583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=32#Mark.xi-p9.1
3584. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=33#Matt.vi-p87.1
3585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=33#Matt.vi-p1.8
3586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=34#Matt.vi-p89.1
3587. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=34#Matt.vi-p94.1
3588. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=34#Matt.xxiv-p57.1
3589. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=37#Matt.vi-p99.1
3590. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=38#Luke.vii-p25.1
3591. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=38#Matt.vi-p1.9
3592. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=39#John.xix-p30.1
3593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=39#John.xix-p68.2
3594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=39#Matt.vi-p108.1
3595. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=39#Matt.xxvii-p147.3
3596. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=39#Matt.vii-p51.1
3597. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=40#Matt.vi-p111.1
3598. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=41#Matt.vi-p112.1
3599. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=41#Matt.xxvi-p112.1
3600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=42#Matt.vi-p113.1
3601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=43#Matt.vi-p116.1
3602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=43#Matt.vi-p1.10
3603. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=44#Matt.vi-p117.1
3604. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=44#Luke.xxiv-p32.3
3605. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=45#Matt.vi-p122.1
3606. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=46#Matt.vi-p123.1
3607. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=48#Luke.vii-p35.2
3608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=48#Matt.vi-p124.1
3609. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=1#Matt.vii-p1.2
3610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=2#Matt.vii-p16.2
3611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=2#Matt.xxi-p30.2
3612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=3#Matt.vii-p13.1
3613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=5#Matt.vii-p16.1
3614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=5#Matt.vii-p44.1
3615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=5#Matt.xxi-p30.2
3616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=5#Matt.vii-p17.1
3617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=5#Matt.vii-p1.3
3618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=6#Matt.xv-p63.1
3619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=6#Matt.vii-p24.1
3620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=7#Matt.vii-p17.2
3621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=7#Matt.vii-p31.1
3622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=9#Luke.xii-p8.1
3623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=9#Matt.vii-p37.1
3624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=9#Matt.vii-p1.4
3625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=11#Matt.xxvii-p59.2
3626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=12#John.iv-p54.2
3627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=13#Matt.vii-p68.4
3628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=14#Matt.vi-p27.4
3629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=14#Matt.vii-p1.5
3630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=14#Matt.vii-p59.2
3631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=14#Matt.xix-p82.1
3632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=16#Matt.vii-p1.6
3633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=17#Matt.vii-p68.1
3634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=19#Matt.vii-p1.7
3635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=21#Matt.vii-p87.2
3636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=21#Matt.vii-p75.1
3637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=22#Matt.vii-p77.1
3638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=24#Matt.vii-p81.1
3639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=24#Mark.xi-p31.2
3640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Luke.xiii-p41.2
3641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Matt.vii-p91.1
3642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Matt.vii-p86.1
3643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Matt.xi-p31.2
3644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Matt.xxv-p69.4
3645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Mark.vi-p39.3
3646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Matt.vii-p1.8
3647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=26#Matt.vii-p93.1
3648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=26#Matt.xi-p85.4
3649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=27#Matt.vii-p103.1
3650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=29#John.vii-p17.5
3651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=30#Matt.vii-p100.1
3652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=30#Matt.vii-p102.3
3653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=31#Matt.vii-p86.2
3654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=31#Matt.xix-p15.5
3655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=32#Matt.vii-p104.1
3656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=33#Matt.vi-p24.3
3657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=33#Matt.vii-p106.1
3658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=34#Matt.vii-p109.1
3659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=34#Matt.vii-p48.3
3660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=34#Matt.vii-p86.3
3661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=1#Luke.xiv-p8.4
3662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=1#Matt.viii-p4.1
3663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=1#Matt.viii-p1.1
3664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=1#Luke.vii-p37.1
3665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=2#Matt.viii-p7.1
3666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=3#Matt.viii-p9.1
3667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=5#John.ix-p24.1
3668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=5#John.xiv-p48.4
3669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=5#Matt.viii-p10.1
3670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=5#Matt.viii-p11.1
3671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=6#Matt.viii-p12.1
3672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=6#Matt.xvi-p82.1
3673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=7#Matt.viii-p15.1
3674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=7#Matt.viii-p17.1
3675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=7#Luke.xii-p26.2
3676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=7#Matt.viii-p1.2
3677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=8#Matt.viii-p18.1
3678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=9#Matt.viii-p19.1
3679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=11#Matt.viii-p19.2
3680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=11#Matt.xxi-p24.3
3681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=12#Matt.viii-p24.1
3682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=12#Matt.viii-p1.3
3683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=13#Matt.viii-p27.1
3684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=14#Matt.ix-p37.3
3685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=15#John.xi-p6.6
3686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=15#Matt.viii-p42.1
3687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=15#Matt.viii-p1.4
3688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=16#Matt.viii-p45.3
3689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=19#Luke.xxiv-p25.3
3690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=19#Matt.viii-p48.1
3691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=21#Matt.viii-p55.1
3692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=21#Matt.viii-p59.1
3693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=21#Matt.xiii-p105.2
3694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=21#Luke.vii-p48.1
3695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=21#Matt.viii-p54.1
3696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=21#Matt.viii-p1.5
3697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=22#Matt.viii-p58.1
3698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=22#Matt.xiii-p60.3
3699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=22#Matt.xxvi-p24.6
3700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=23#Matt.viii-p59.2
3701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=23#Matt.xi-p87.2
3702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=24#Matt.viii-p60.1
3703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=28#Matt.vi-p6.2
3704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=28#Matt.viii-p1.6
3705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=28#Matt.viii-p74.1
3706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=1#Matt.ix-p1.1
3707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=1#Matt.ix-p4.1
3708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=1#Matt.x-p77.4
3709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=2#Mark.x-p22.2
3710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=2#Mark.ii-p56.1
3711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=3#Matt.ix-p8.1
3712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=3#John.vi-p18.1
3713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=5#Luke.viii-p3.1
3714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=5#Matt.ix-p1.2
3715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=6#Mark.iii-p6.1
3716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=7#Matt.ix-p25.1
3717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=7#Matt.ix-p31.1
3718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=8#Luke.viii-p8.2
3719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=8#Matt.ix-p25.2
3720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=8#John.v-p104.2
3721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=9#Matt.ix-p24.2
3722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=10#Mark.vii-p12.2
3723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=10#Matt.ix-p32.1
3724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=11#Matt.ix-p37.1
3725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=11#Matt.xxv-p109.5
3726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=11#Matt.iii-p7.1
3727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=12#Matt.ix-p38.1
3728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=12#Matt.xiv-p60.1
3729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=12#Matt.xxvi-p79.2
3730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=13#Luke.viii-p3.4
3731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=13#Matt.ix-p41.1
3732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=14#Matt.ix-p45.1
3733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=15#Matt.ix-p48.1
3734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=16#Matt.ix-p50.1
3735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=16#Matt.ix-p75.3
3736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=17#Matt.ix-p51.1
3737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=18#Matt.ix-p45.2
3738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=18#Matt.ix-p53.1
3739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=18#Matt.ix-p65.1
3740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=19#Matt.ix-p56.1
3741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=19#Matt.ix-p63.2
3742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=19#Matt.ix-p1.3
3743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=20#John.ii-p91.1
3744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=20#Matt.ix-p47.1
3745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=20#Matt.ix-p58.1
3746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=20#Matt.ix-p58.2
3747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=20#Matt.ix-p66.1
3748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=21#Matt.ix-p61.1
3749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=21#Matt.ix-p62.1
3750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=22#Matt.ix-p63.1
3751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=23#John.vii-p32.1
3752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=23#Mark.v-p41.1
3753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=23#Matt.ix-p1.4
3754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=24#Matt.xv-p67.1
3755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=24#Matt.ix-p67.1
3756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=25#Matt.ix-p69.1
3757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=26#Matt.ix-p71.1
3758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=26#Matt.xxvii-p124.2
3759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=27#Matt.xv-p90.3
3760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=27#Matt.ix-p73.1
3761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=28#Mark.vi-p1.3
3762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=28#Matt.ix-p1.5
3763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=29#John.iii-p16.1
3764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=29#Matt.ix-p80.1
3765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=29#Matt.x-p71.2
3766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=30#Matt.ix-p85.1
3767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=31#Matt.ix-p87.1
3768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=32#Matt.ix-p88.1
3769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=33#Matt.ix-p90.1
3770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=1#John.iii-p31.2
3771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=1#Matt.x-p5.1
3772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=1#Mark.iii-p1.4
3773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=2#Matt.v-p57.6
3774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=2#Matt.x-p1.6
3775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=2#Matt.x-p50.1
3776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=2#Matt.x-p51.2
3777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=2#Matt.xxvii-p75.3
3778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=2#Matt.x-p1.1
3779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=3#Luke.viii-p57.3
3780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=3#Matt.x-p8.1
3781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=3#Matt.x-p75.4
3782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=5#Matt.x-p11.1
3783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=6#Matt.x-p20.1
3784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=6#John.vi-p21.2
3785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=6#Matt.xxix-p63.5
3786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=7#Matt.x-p14.1
3787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=8#Matt.x-p15.1
3788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=9#Matt.x-p1.7
3789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=10#Matt.x-p21.1
3790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=10#Matt.xxvii-p45.2
3791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=11#Matt.x-p23.1
3792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=11#Matt.x-p35.1
3793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=11#Matt.x-p75.5
3794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=12#Matt.x-p24.1
3795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=12#Matt.xiv-p22.3
3796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=12#Matt.v-p89.1
3797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=13#Luke.xx-p13.2
3798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=13#Matt.viii-p59.3
3799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=13#Matt.x-p28.1
3800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=13#Matt.xiii-p16.3
3801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=14#Matt.x-p35.2
3802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=14#Matt.x-p75.6
3803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=14#Matt.x-p1.8
3804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=15#Matt.x-p38.1
3805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=15#Matt.vii-p64.1
3806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=15#Matt.xxvi-p30.1
3807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=16#Matt.x-p40.1
3808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=17#Matt.x-p40.2
3809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=18#John.viii-p79.1
3810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=18#Matt.x-p42.1
3811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=18#Matt.x-p43.1
3812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=18#Mark.vi-p1.3
3813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=18#Matt.x-p1.2
3814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=19#Matt.x-p46.1
3815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=20#Matt.x-p47.1
3816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=20#Matt.xv-p108.3
3817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=22#Matt.x-p49.1
3818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=23#Matt.x-p52.1
3819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=24#Matt.x-p53.1
3820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=25#Matt.x-p55.1
3821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=26#Matt.x-p57.1
3822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=27#Matt.x-p61.1
3823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=27#Matt.x-p1.3
3824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=27#Matt.x-p60.1
3825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=28#Matt.x-p67.2
3826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=29#Matt.x-p67.1
3827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=30#Matt.x-p64.1
3828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=30#Matt.x-p68.1
3829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=31#Matt.x-p69.1
3830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=32#Matt.x-p71.1
3831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=32#Matt.x-p1.4
3832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=33#Matt.x-p72.1
3833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=34#Matt.x-p75.1
3834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=35#John.xxii-p66.1
3835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=35#Matt.x-p1.5
3836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=35#Matt.x-p77.1
3837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=35#Matt.x-p1.9
3838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=36#Matt.x-p81.1
3839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=36#Matt.x-p82.1
3840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=38#Matt.x-p86.1
3841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Matt.xi-p1.1
3842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Matt.xi-p3.1
3843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Matt.xi-p7.1
3844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Matt.xviii-p56.2
3845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Matt.xii-p6.1
3846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Luke.xxii-p12.1
3847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Mark.vii-p15.1
3848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=2#Matt.xi-p1.2
3849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=3#Matt.xi-p17.1
3850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=5#Luke.x-p55.1
3851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=5#Matt.xvi-p75.1
3852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=5#Matt.xxiii-p22.2
3853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=5#John.v-p14.1
3854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=5#Matt.xi-p1.3
3855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=7#Matt.xi-p25.1
3856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=7#Matt.xii-p6.2
3857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=8#John.xv-p40.1
3858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=8#Matt.ix-p4.4
3859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=8#Matt.xi-p27.1
3860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=8#Matt.xi-p35.2
3861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=8#Matt.xviii-p56.2
3862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=9#Matt.xi-p35.1
3863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=9#Matt.xi-p31.1
3864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=10#Matt.xi-p32.1
3865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=11#Matt.xi-p37.2
3866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=11#Matt.xi-p33.1
3867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=13#Matt.xi-p37.1
3868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=14#John.x-p62.3
3869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=14#Matt.xvi-p68.1
3870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=14#Matt.xi-p40.1
3871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=14#Matt.xi-p43.5
3872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=15#Matt.xi-p43.1
3873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=15#Matt.xii-p61.2
3874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=16#Matt.xi-p49.1
3875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=16#Matt.xi-p66.1
3876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=16#Matt.xiii-p30.3
3877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=16#Matt.xi-p1.4
3878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=17#Luke.xxi-p37.1
3879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=17#John.xvii-p6.1
3880. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=17#Matt.xi-p59.1
3881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=17#Matt.xi-p68.1
3882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=17#Mark.xiv-p21.2
3883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=17#Matt.xi-p51.1
3884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=18#John.xix-p12.2
3885. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=18#Matt.xvii-p121.1
3886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=18#Matt.xi-p61.2
3887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=18#Matt.xi-p79.1
3888. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=19#Matt.xi-p69.1
3889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=19#John.xv-p53.3
3890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=20#Matt.xi-p80.3
3891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=20#Matt.xiv-p22.3
3892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=21#Matt.xi-p52.1
3893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=21#Matt.xi-p63.1
3894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=21#Matt.xi-p89.1
3895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=21#Matt.xxv-p52.1
3896. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=22#Matt.xi-p50.1
3897. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=22#Matt.xi-p62.1
3898. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=22#Matt.xi-p81.1
3899. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=22#Matt.xiv-p37.4
3900. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=22#Matt.xxv-p49.1
3901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=23#John.viii-p3.3
3902. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=23#Matt.iii-p30.1
3903. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=23#Matt.xi-p70.1
3904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=23#Matt.xi-p77.1
3905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=24#John.xvi-p55.3
3906. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=24#John.xiv-p51.2
3907. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=24#Matt.xi-p82.1
3908. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=25#Matt.xi-p53.1
3909. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=26#Matt.xi-p53.2
3910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=26#Matt.xi-p71.1
3911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=26#Matt.xi-p83.1
3912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=27#John.xix-p62.3
3913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=27#Matt.xxi-p41.1
3914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=27#Matt.xi-p75.1
3915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=27#Matt.xi-p83.2
3916. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=27#Matt.xxv-p82.3
3917. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=28#Matt.xi-p71.2
3918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=29#Matt.xi-p85.1
3919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=29#Matt.xi-p84.1
3920. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=30#Luke.xxii-p16.2
3921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=30#Matt.xi-p86.1
3922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=31#Matt.xi-p85.8
3923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=32#Matt.xxvi-p110.2
3924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=32#Matt.xi-p87.1
3925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=33#Mark.ix-p42.2
3926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=34#Matt.iii-p41.2
3927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=34#Matt.xi-p54.1
3928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=35#Luke.xiii-p71.4
3929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=35#Matt.xi-p56.1
3930. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=35#Matt.xi-p63.2
3931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=35#Matt.xi-p89.1
3932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=36#Matt.xi-p63.3
3933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=36#Matt.xi-p89.1
3934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=37#Matt.xiii-p106.1
3935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=37#Matt.xi-p88.1
3936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=39#Matt.xi-p91.1
3937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=40#Matt.xi-p92.1
3938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=42#Matt.xi-p95.1
3939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=42#John.v-p75.3
3940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=1#John.xxii-p66.1
3941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=1#Matt.xii-p1.1
3942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=2#Matt.xii-p1.2
3943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=2#Matt.xii-p7.1
3944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=2#Luke.viii-p24.1
3945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=4#Matt.v-p87.2
3946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=4#Matt.xii-p10.1
3947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=5#Luke.v-p40.1
3948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=5#Luke.viii-p14.1
3949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=5#Matt.ix-p4.5
3950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=5#Mark.ii-p59.3
3951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=6#Matt.xii-p14.1
3952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=7#Matt.xii-p43.3
3953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=7#Matt.xxviii-p83.1
3954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=7#Matt.xii-p1.3
3955. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=9#Matt.xii-p24.1
3956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=10#Matt.xii-p25.1
3957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=10#Mark.ii-p7.3
3958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=11#Luke.ii-p27.1
3959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=11#Matt.xii-p26.1
3960. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=12#Matt.xxiv-p39.2
3961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=12#Matt.xxviii-p29.2
3962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=13#Matt.xii-p32.1
3963. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=14#John.ii-p61.5
3964. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=14#Matt.xii-p33.1
3965. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=15#Matt.xii-p34.1
3966. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=16#Matt.xxi-p11.6
3967. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=16#Matt.xix-p15.3
3968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=16#Matt.xii-p36.1
3969. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=16#Matt.xii-p1.4
3970. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=17#John.iv-p28.2
3971. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=18#Matt.iv-p16.4
3972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=18#Matt.x-p33.1
3973. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=18#John.iii-p8.1
3974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=20#Luke.xi-p18.1
3975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=20#Matt.xix-p105.2
3976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=20#Matt.xii-p49.1
3977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=20#Matt.xii-p36.2
3978. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=21#John.ii-p103.3
3979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=21#Matt.xxii-p100.1
3980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=21#John.v-p33.2
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3982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=21#Matt.xvi-p69.1
3983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=21#Matt.xii-p52.1
3984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=22#Matt.xii-p55.1
3985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=23#Luke.viii-p4.3
3986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=23#Matt.xii-p56.1
3987. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=25#Matt.xii-p73.1
3988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=25#Matt.xii-p1.5
3989. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=25#Matt.xii-p64.1
3990. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=25#Matt.xiv-p12.6
3991. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=25#Luke.xi-p27.2
3992. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#John.ii-p7.7
3993. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#John.ii-p53.2
3994. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#John.ii-p53.5
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3998. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#John.xvi-p27.2
3999. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#John.xvii-p41.3
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4001. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#John.xviii-p52.1
4002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#Matt.xii-p75.1
4003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#Matt.xii-p79.11
4004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=27#Matt.xii-p1.6
4005. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=28#Matt.xii-p79.1
4006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=29#John.xiv-p48.1
4007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=29#Matt.vi-p23.1
4008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=29#Matt.xii-p81.1
4009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=29#Matt.xii-p85.1
4010. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=30#Matt.xii-p82.1
4011. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=1#Luke.vii-p3.1
4012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=1#Matt.xiv-p33.2
4013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=1#Matt.xiii-p1.1
4014. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=1#Mark.iii-p1.4
4015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=3#Matt.xiii-p12.1
4016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=5#Matt.xiii-p13.1
4017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=6#Matt.xiii-p15.1
4018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=7#Matt.xiii-p16.1
4019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=8#Matt.xiii-p17.1
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4022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=9#Matt.xiii-p18.1
4023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=9#Matt.xiv-p5.1
4024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=9#Mark.iv-p4.1
4025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=11#Matt.xiii-p22.1
4026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=13#Matt.xiii-p24.1
4027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=14#Matt.xiii-p27.1
4028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=14#Matt.xiv-p5.1
4029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=14#Matt.xiii-p1.2
4030. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=15#Matt.xiii-p28.1
4031. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=16#Matt.xiii-p30.1
4032. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=17#Matt.xiii-p31.1
4033. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=18#John.xvii-p32.2
4034. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=18#Matt.xiii-p32.1
4035. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=18#Matt.xiii-p31.3
4036. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=19#Matt.xiii-p42.1
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4039. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=21#Matt.xiii-p41.1
4040. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=22#Luke.xii-p33.1
4041. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=22#Matt.xiii-p47.1
4042. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=22#Matt.xiii-p1.3
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4044. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=23#Matt.xiii-p30.2
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4046. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=24#Matt.xiii-p81.1
4047. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=25#Matt.x-p75.2
4048. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=25#Matt.xiii-p69.1
4049. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=25#Matt.xiii-p71.2
4050. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=25#Matt.xiii-p56.1
4051. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=25#Matt.xiii-p54.1
4052. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=26#Matt.xiii-p58.1
4053. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=28#Matt.xiii-p61.1
4054. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=29#Matt.xiii-p62.1
4055. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=30#Matt.xiii-p63.1
4056. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=30#Mark.x-p33.3
4057. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=31#Matt.xvi-p63.1
4058. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=31#Matt.xiii-p66.1
4059. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=33#Matt.xiii-p72.1
4060. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=33#Matt.xiii-p71.1
4061. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=34#Matt.iv-p22.1
4062. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=34#Matt.xvi-p55.2
4063. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=34#Matt.xiii-p73.1
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4066. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=36#Matt.xvi-p36.2
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4069. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=38#Matt.xiii-p82.1
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4078. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=42#Matt.xiii-p91.1
4079. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=43#Matt.xiii-p92.1
4080. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=46#Matt.xiii-p1.5
4081. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=47#Matt.xiii-p98.1
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4086. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=50#Matt.xxix-p40.2
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4101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=13&scrV=7#Matt.xiv-p41.1
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4119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=13&scrV=18#Matt.xiv-p1.5
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4433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=3#Matt.vi-p83.2
4434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=3#Matt.xx-p9.1
4435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=3#Matt.xx-p1.2
4436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=5#Matt.xx-p13.1
4437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=6#Matt.xx-p14.1
4438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=7#Matt.vi-p83.1
4439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=7#Matt.xx-p16.1
4440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=9#Luke.xvii-p21.3
4441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=9#Matt.xx-p21.1
4442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=10#Matt.xx-p25.1
4443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=11#Matt.xx-p26.1
4444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=13#Matt.xx-p36.1
4445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=13#Matt.xxvii-p159.1
4446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=13#Matt.xx-p1.3
4447. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=14#Matt.xx-p40.1
4448. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=14#Matt.vi-p16.4
4449. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=15#Matt.xx-p42.1
4450. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=16#Matt.xx-p47.1
4451. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=16#Matt.xx-p1.4
4452. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=17#Matt.xx-p50.1
4453. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=18#Matt.xx-p55.1
4454. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=20#Luke.xi-p37.1
4455. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=20#Matt.xx-p44.1
4456. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=20#Matt.xx-p59.1
4457. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=20#Mark.xi-p21.1
4458. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=21#Luke.x-p61.1
4459. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=21#Luke.xx-p9.1
4460. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=21#Matt.xx-p64.1
4461. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=22#Matt.xx-p67.1
4462. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=22#Mark.xi-p21.1
4463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=23#Matt.xx-p75.2
4464. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=23#Matt.xx-p75.1
4465. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=23#Matt.xx-p73.1
4466. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=23#Matt.xx-p1.5
4467. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=24#Matt.xx-p75.3
4468. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=24#Matt.xx-p77.1
4469. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=25#Matt.xx-p78.1
4470. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=26#Matt.xx-p79.1
4471. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=26#Matt.xiv-p120.1
4472. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=27#John.xvii-p69.5
4473. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=27#Matt.xx-p80.1
4474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=28#Matt.xxi-p7.2
4475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=28#Matt.xx-p86.1
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4477. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=29#Matt.xiii-p106.2
4478. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=30#Matt.xx-p100.1
4479. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=30#Matt.xxi-p36.2
4480. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=1#Matt.xxi-p4.1
4481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=1#Matt.xxi-p9.1
4482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=1#Matt.xxi-p1.1
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4485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=3#Matt.xii-p46.1
4486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=4#Matt.xxi-p13.3
4487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=6#Matt.xxi-p11.2
4488. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=9#Matt.xxi-p24.1
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4491. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=14#Matt.xxi-p31.1
4492. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=15#Matt.vii-p78.4
4493. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=15#Matt.xxi-p32.1
4494. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=15#John.iv-p59.5
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4496. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=16#Matt.xiv-p31.2
4497. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=16#Matt.xxiii-p37.1
4498. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=17#Matt.xxi-p1.2
4499. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=18#Matt.xxi-p42.1
4500. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=19#John.xix-p86.3
4501. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=19#John.xix-p86.4
4502. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=19#John.xx-p5.5
4503. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=19#Matt.xix-p4.2
4504. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=20#Mark.xi-p43.1
4505. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=20#Matt.xxi-p48.1
4506. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=20#Matt.xxi-p47.1
4507. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=20#Matt.xxi-p1.3
4508. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=21#Luke.xxiv-p38.3
4509. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=21#Matt.xviii-p21.1
4510. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=21#Mark.xvi-p35.2
4511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=22#Luke.xiii-p68.3
4512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=22#Matt.xxi-p56.1
4513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=22#Matt.xxi-p52.1
4514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=23#John.xix-p33.2
4515. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=23#Matt.xxi-p61.1
4516. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=24#Matt.xxi-p64.1
4517. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=25#Matt.xxi-p68.1
4518. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=25#Matt.xxvii-p147.4
4519. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=26#Matt.xxi-p71.1
4520. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=28#Luke.xxiv-p45.4
4521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=28#Matt.xxi-p72.1
4522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=28#Matt.xxii-p1.1
4523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=29#Mark.xi-p54.1
4524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=29#Matt.xxi-p78.1
4525. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=29#Matt.xxi-p1.4
4526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=30#Luke.xix-p46.2
4527. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=31#Matt.ii-p5.3
4528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=31#Matt.xxi-p81.1
4529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=20&scrV=32#Matt.xxi-p87.1
4530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=1#Matt.xxii-p1.2
4531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=2#Matt.xxii-p7.1
4532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=4#Matt.xxii-p13.1
4533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=6#Matt.xxii-p19.1
4534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=9#Matt.xxii-p23.1
4535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=10#Matt.xxii-p27.1
4536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=11#Matt.xxii-p30.1
4537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=12#Matt.xxii-p34.1
4538. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=12#Matt.xxii-p1.3
4539. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=13#Matt.xxii-p37.1
4540. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=13#Matt.xxii-p66.1
4541. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=14#John.xiii-p101.1
4542. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=14#Matt.xxii-p40.1
4543. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=15#Matt.ii-p5.3
4544. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=15#Matt.xxii-p41.1
4545. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=16#Matt.xxii-p44.1
4546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=17#Matt.xxii-p48.1
4547. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=17#Matt.xxii-p1.4
4548. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=18#Matt.xxii-p51.1
4549. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=19#Luke.xiv-p14.1
4550. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=19#Matt.xxii-p54.1
4551. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=20#Matt.xxii-p58.1
4552. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=21#Matt.xxii-p59.1
4553. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=23#Matt.xxii-p64.2
4554. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=23#Matt.xxiii-p40.1
4555. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=23#Matt.xxii-p1.5
4556. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=24#Matt.xi-p66.2
4557. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=24#Matt.xxii-p71.1
4558. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=25#Matt.xxii-p135.1
4559. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=26#Matt.xxii-p137.1
4560. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=28#Matt.xxii-p82.3
4561. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=29#Matt.xxii-p1.6
4562. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=30#Matt.xvi-p16.2
4563. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=30#Matt.viii-p57.1
4564. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=30#Matt.xxii-p91.1
4565. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=31#Matt.xxii-p94.1
4566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=31#Matt.xii-p29.1
4567. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=31#Matt.xxii-p95.1
4568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=32#Luke.xvi-p3.2
4569. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=33#Mark.xiii-p3.1
4570. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=33#Matt.xxii-p1.7
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4572. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=35#John.v-p99.5
4573. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=37#Matt.v-p63.5
4574. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=38#Matt.xxii-p115.1
4575. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=39#Matt.xxii-p116.1
4576. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=39#Matt.xxviii-p88.2
4577. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=40#Matt.xxii-p117.1
4578. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=41#Matt.xxii-p128.1
4579. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=41#Matt.xxii-p135.2
4580. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=41#John.v-p99.5
4581. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=42#Matt.xxii-p123.1
4582. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=42#Matt.xxii-p131.1
4583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=43#Matt.iv-p26.4
4584. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=44#Matt.xxii-p131.2
4585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=21&scrV=46#Matt.xxiii-p3.2
4586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=1#Matt.xxiii-p3.1
4587. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=1#Matt.xxiii-p1.1
4588. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=3#Matt.xxiii-p14.1
4589. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=4#Matt.xxiii-p6.1
4590. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=4#Matt.xxiii-p12.2
4591. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=5#Matt.xxiii-p14.3
4592. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=7#Matt.xxiii-p17.1
4593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=7#Matt.xxiii-p22.1
4594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=8#Matt.xxiii-p21.1
4595. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=8#Matt.xxiii-p20.1
4596. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=10#Matt.xxiii-p23.1
4597. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=11#Matt.xxiii-p26.1
4598. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=11#Matt.xxiii-p1.2
4599. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=12#Matt.xxiii-p30.1
4600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=12#Matt.xxiii-p31.1
4601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=12#Matt.xxvii-p175.5
4602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=13#Matt.xxiii-p33.1
4603. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=13#Matt.xxvi-p79.2
4604. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=14#Matt.xxi-p38.1
4605. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=14#Matt.xxiii-p37.2
4606. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=15#Mark.xiii-p14.1
4607. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=15#Matt.xxiii-p1.3
4608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=16#Matt.xxiii-p47.1
4609. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=16#Matt.xxiii-p44.1
4610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=17#Matt.xxiii-p60.2
4611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=17#Matt.xi-p66.2
4612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=18#Matt.xxiii-p56.1
4613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=19#Matt.xxiii-p58.1
4614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=21#Matt.xxiii-p60.1
4615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=22#Matt.xxiii-p67.1
4616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=23#Matt.xxiii-p1.4
4617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=24#Matt.xxiii-p72.1
4618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=25#Matt.xxiii-p73.1
4619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=28#Matt.xxiii-p77.1
4620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=29#Matt.xxiii-p79.1
4621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=30#Matt.xxiii-p82.1
4622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=32#John.xxi-p51.1
4623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=32#Matt.xxiii-p87.1
4624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=32#Matt.xxviii-p148.1
4625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=33#Matt.xxiii-p94.2
4626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=34#Matt.xxiii-p94.1
4627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=34#Matt.xxiii-p97.1
4628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=34#Matt.xxiii-p1.5
4629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=37#Luke.xi-p36.2
4630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=37#Matt.xxiii-p102.1
4631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=39#Matt.xxiii-p108.1
4632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=40#Matt.viii-p26.1
4633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=40#Matt.xxiii-p111.1
4634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=41#Matt.xxiii-p113.1
4635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=41#Matt.xxiii-p1.6
4636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=42#John.x-p84.3
4637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=43#Matt.xxiii-p116.1
4638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=45#Matt.xxiii-p120.1
4639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=22&scrV=46#Matt.xxiii-p122.1
4640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=1#Matt.xxiv-p3.1
4641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=1#Luke.xii-p59.1
4642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=1#Luke.xxi-p35.3
4643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=1#Mark.xiii-p39.2
4644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=2#Matt.vi-p59.2
4645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=2#Matt.xxiv-p5.1
4646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=2#Matt.xxiv-p1.1
4647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=3#Matt.xxii-p93.1
4648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=3#Matt.xxiv-p6.1
4649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=3#Matt.xxiv-p8.1
4650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=4#Matt.xxiv-p12.1
4651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=4#Matt.xxiv-p9.1
4652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=4#Matt.xxiv-p1.2
4653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=5#Matt.xxiv-p14.1
4654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=6#John.iii-p26.2
4655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=6#Matt.xxiv-p19.1
4656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=7#Mark.xv-p62.1
4657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=8#Matt.xxiv-p22.1
4658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=8#Matt.xxiv-p25.1
4659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=8#Matt.xxiv-p24.1
4660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=9#Matt.xxiv-p27.1
4661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=10#Matt.xxiv-p25.1
4662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=11#Matt.xxiv-p29.1
4663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=12#Matt.xxiv-p30.1
4664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=13#Luke.xii-p74.2
4665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=13#Matt.vii-p16.3
4666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=13#Matt.xxiv-p37.1
4667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=13#Matt.xxiv-p1.3
4668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=14#Matt.vii-p22.1
4669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=14#Matt.vii-p31.2
4670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=14#Matt.xxiv-p40.1
4671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=15#John.viii-p40.3
4672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=15#Matt.xxiv-p44.1
4673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=16#Matt.xxiv-p47.1
4674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=16#Matt.xxiv-p61.2
4675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=17#Matt.xxiv-p52.1
4676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=18#Matt.xxiv-p72.3
4677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=20#Matt.xxiv-p54.1
4678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=23#Matt.iv-p22.1
4679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=23#Matt.xx-p57.1
4680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=23#Matt.x-p28.5
4681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=23#Matt.xxiii-p99.3
4682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=23#Matt.xxiv-p58.1
4683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=24#Matt.xxiv-p61.1
4684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=25#Luke.xii-p43.2
4685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=25#Matt.xxiv-p63.1
4686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=26#Matt.xxiv-p65.1
4687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=27#John.viii-p36.3
4688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=27#John.ix-p12.2
4689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=27#Matt.xxiv-p67.1
4690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=29#Matt.xvii-p44.1
4691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=29#Matt.xxiv-p68.4
4692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=29#Matt.xxviii-p148.4
4693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=29#Matt.xxiv-p71.1
4694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=29#Matt.xxiv-p70.1
4695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=30#Matt.xxiv-p73.1
4696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=30#Matt.xxiv-p77.5
4697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=31#Matt.vi-p41.3
4698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=31#Matt.xxiv-p74.1
4699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=32#Matt.xxiv-p79.1
4700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=33#Matt.xxiv-p80.1
4701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=34#Matt.xxiv-p1.4
4702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=35#Matt.xxviii-p148.2
4703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=35#Matt.xxiv-p93.1
4704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=36#Matt.xxiv-p94.2
4705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=37#John.xii-p75.2
4706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=37#Matt.xxiv-p96.1
4707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=37#Luke.xiv-p58.2
4708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=23&scrV=38#Matt.xxiv-p101.1
4709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=1#Matt.xxv-p1.1
4710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=1#Luke.xxii-p19.1
4711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=2#Matt.xxv-p9.1
4712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=3#Matt.xxv-p13.1
4713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=3#Mark.xiv-p33.1
4714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=4#Matt.xxv-p1.2
4715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=5#Matt.xxv-p26.1
4716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=5#Matt.xxv-p30.1
4717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=6#John.xiii-p8.2
4718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=6#Matt.xxv-p35.1
4719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=6#Matt.xxv-p61.1
4720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=7#Luke.xiii-p71.4
4721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=9#Matt.xxv-p46.1
4722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=9#Matt.xxv-p45.1
4723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=10#Matt.xxv-p50.1
4724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=11#Matt.xxv-p30.2
4725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=11#Matt.xxv-p25.1
4726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=12#Matt.xxv-p45.1
4727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=12#Matt.xxv-p53.1
4728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=13#Matt.xxv-p57.1
4729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=14#Matt.xxv-p58.1
4730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=15#Matt.xxv-p62.1
4731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=15#Matt.xxv-p63.1
4732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=15#Mark.xiv-p23.2
4733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=16#Matt.xxv-p65.1
4734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=17#Matt.xxv-p69.1
4735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=19#Luke.xxiv-p24.3
4736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=19#Matt.xxv-p71.1
4737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=20#Matt.xxv-p65.1
4738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=20#Matt.xxv-p72.1
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4753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=28#Matt.xxv-p85.1
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4761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=30#Matt.xxv-p106.1
4762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=31#John.xxi-p31.1
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4783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=40#Matt.xxv-p128.1
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4792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=44#Matt.xxv-p133.1
4793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=44#Matt.xxv-p137.1
4794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=44#Matt.xxv-p139.1
4795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=45#Matt.xv-p49.3
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4800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=48#Matt.xxv-p154.1
4801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=50#Matt.xxv-p139.2
4802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=50#Matt.xxv-p160.1
4803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=50#Matt.xxv-p159.1
4804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=51#Matt.xxiv-p11.2
4805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=24&scrV=51#Matt.xxv-p161.1
4806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=1#Matt.xxvi-p1.5
4807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=1#Luke.xx-p20.1
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4809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=3#Matt.xxvi-p14.1
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4811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=5#Matt.xxvi-p18.1
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4813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=6#Matt.xxvi-p21.1
4814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=7#Matt.xxvi-p22.1
4815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=8#Matt.xxvi-p76.9
4816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=8#Matt.xxvi-p23.1
4817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=10#Matt.viii-p34.3
4818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=11#Matt.xxvi-p33.1
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4820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=13#Matt.xxvi-p35.1
4821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=14#Matt.xxvi-p1.6
4822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=15#Matt.xix-p90.2
4823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=16#Matt.xxvi-p43.1
4824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=18#Matt.xxvi-p48.1
4825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=19#Matt.xxvi-p51.1
4826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=20#Matt.xxvi-p53.1
4827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=21#Matt.xxvi-p56.1
4828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=22#Matt.xxvi-p53.1
4829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=23#Matt.xxvi-p56.1
4830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=24#Matt.xxvi-p64.1
4831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=26#Matt.xxvi-p72.1
4832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=26#Matt.xxvi-p74.1
4833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=28#Matt.xxvi-p76.1
4834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=29#Matt.xxvi-p76.2
4835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=30#Matt.xxvi-p77.1
4836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=31#Matt.xiv-p72.1
4837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=31#Matt.xxvi-p82.1
4838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=31#Matt.xxvi-p1.7
4839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=32#Matt.xxiii-p28.1
4840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=32#Matt.xxvi-p88.1
4841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=32#Matt.iv-p34.6
4842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=33#Matt.xxvi-p89.7
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4845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=34#Matt.xxvi-p60.3
4846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=34#Matt.xxvi-p92.1
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4850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=35#Matt.xxvi-p101.1
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4852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=36#Matt.xxii-p19.3
4853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=37#Matt.xi-p94.1
4854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=25&scrV=37#Matt.xxvi-p108.1
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4860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=1#John.xix-p5.1
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4862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=1#Matt.xxvii-p3.1
4863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=1#Mark.xv-p1.9
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4865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=2#John.xiv-p3.4
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4867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=3#Matt.xxvii-p1.3
4868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=4#Matt.xxvii-p28.1
4869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=5#Matt.xxi-p41.2
4870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=6#Matt.xxvii-p9.1
4871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=6#Matt.xxvii-p1.4
4872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=7#Matt.xxvii-p45.2
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4877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=10#Matt.xxvii-p17.1
4878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=12#Matt.xxvii-p22.1
4879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=13#John.xii-p4.7
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4881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=14#Matt.xxvii-p1.5
4882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=15#Matt.xxvii-p27.1
4883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=16#Matt.xxvii-p33.1
4884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=17#Matt.xxvii-p36.1
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4886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=17#Matt.xxvii-p1.6
4887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=18#Matt.xxvii-p41.1
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4889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=20#Matt.xxvii-p45.1
4890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=21#Matt.xxvii-p47.1
4891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=22#Matt.xxvii-p48.1
4892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=23#Matt.xxvii-p53.1
4893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=25#Matt.xxvii-p54.1
4894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=26#Matt.xxvii-p64.1
4895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=26#Matt.xxvii-p1.7
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4901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=32#Mark.xvii-p13.1
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4904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=34#Matt.xxvii-p90.1
4905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=35#Matt.xxvii-p94.1
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4910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=40#Matt.xxvii-p120.1
4911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=41#Matt.xxvii-p125.1
4912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=42#Matt.xxvii-p117.1
4913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=43#Matt.xxvii-p127.1
4914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=44#John.xviii-p28.2
4915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=44#Matt.vii-p32.2
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4918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=45#Matt.xxvii-p127.3
4919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=47#Matt.xxvii-p1.9
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4921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=50#Matt.xxvii-p140.1
4922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=51#Matt.xxvii-p146.1
4923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=52#Matt.xxvii-p147.1
4924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=53#Matt.xxvii-p150.1
4925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=54#Matt.xxvii-p153.1
4926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=54#Matt.xxvii-p156.2
4927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=55#Luke.v-p46.2
4928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=55#Matt.xxvii-p154.1
4929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=56#John.xvii-p96.1
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4931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=56#Matt.xxvii-p157.1
4932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=57#Matt.xxvii-p1.10
4933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=58#Matt.xxvii-p166.1
4934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=59#Matt.xxvii-p29.1
4935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=60#Matt.xxvii-p172.3
4936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=60#John.iii-p51.2
4937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=61#Matt.xxvii-p174.1
4938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=62#Matt.xxvii-p175.1
4939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=63#Matt.xxvii-p175.2
4940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=63#Matt.xxviii-p155.2
4941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=64#John.vii-p106.5
4942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=64#John.xiii-p124.2
4943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=64#Matt.xxvii-p181.1
4944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=66#Matt.xxvii-p187.1
4945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=67#Matt.xxviii-p85.1
4946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=67#Matt.xxvii-p190.1
4947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=69#Matt.xxvii-p198.1
4948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=69#Matt.xxvii-p1.11
4949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=70#John.ix-p124.5
4950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=71#Matt.xxvii-p198.2
4951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=71#Matt.xxvii-p211.1
4952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=72#Matt.xxvii-p201.1
4953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=73#Matt.xxvii-p198.3
4954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=74#Matt.xxvii-p202.1
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4956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=26&scrV=75#Matt.xxvii-p206.1
4957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=1#Matt.xxviii-p1.1
4958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=3#Matt.xxviii-p1.2
4959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=4#Matt.xxviii-p13.1
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4961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=6#Matt.xxiv-p61.3
4962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=6#Matt.xxviii-p22.1
4963. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=9#Matt.xxviii-p29.1
4964. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=11#Matt.xxviii-p1.3
4965. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=12#Matt.xxviii-p37.1
4966. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=13#Matt.xxviii-p39.1
4967. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=15#John.xix-p103.2
4968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=15#Matt.xxviii-p42.1
4969. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=15#Matt.xxviii-p1.4
4970. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=16#Matt.xxviii-p43.1
4971. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=17#Matt.xxviii-p44.1
4972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=18#Matt.xxviii-p45.1
4973. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=19#Matt.xxviii-p46.1
4974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=20#Matt.xxviii-p49.1
4975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=21#Matt.xxviii-p50.1
4976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=22#Matt.xxviii-p51.1
4977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=24#Matt.xxviii-p56.1
4978. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=26#Matt.xxviii-p1.5
4979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=27#Matt.xxviii-p1.6
4980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=28#Matt.xxviii-p80.1
4981. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=29#Matt.xxviii-p82.1
4982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=31#Matt.xxviii-p1.7
4983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=32#Matt.xxviii-p89.1
4984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=34#John.xx-p70.5
4985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=34#Matt.xxviii-p96.1
4986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=34#Matt.xxviii-p1.8
4987. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=35#Matt.xxviii-p94.1
4988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=35#Matt.xxviii-p97.1
4989. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=36#Matt.xxviii-p98.1
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4991. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=38#Matt.xxviii-p100.1
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5001. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=47#Matt.xxviii-p117.3
5002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=47#Matt.xxviii-p125.1
5003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=48#Matt.xxviii-p127.1
5004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=49#Matt.xxviii-p128.1
5005. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=50#Matt.xxviii-p131.1
5006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=50#Matt.xxviii-p1.10
5007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=53#Matt.xxviii-p147.1
5008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=54#Matt.xxviii-p98.2
5009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=54#Matt.xxviii-p150.1
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5012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=56#Matt.xxviii-p175.1
5013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=57#Matt.xxviii-p1.11
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5015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=59#Matt.xxviii-p169.1
5016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=60#Matt.xxviii-p170.1
5017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=61#Matt.xxi-p49.2
5018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=62#Matt.xxviii-p176.1
5019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=65#Matt.xxviii-p183.1
5020. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=27&scrV=66#Matt.xxviii-p184.1
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5022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=1#Matt.xxix-p1.2
5023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=2#Matt.xxix-p17.3
5024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=2#Matt.xxix-p12.1
5025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=3#Matt.xxix-p16.1
5026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=4#Matt.xxix-p17.1
5027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=5#Matt.xxix-p19.1
5028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=5#Matt.xxix-p38.2
5029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=5#Matt.xxix-p18.1
5030. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=6#Matt.xxix-p20.1
5031. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=7#Matt.xxix-p24.1
5032. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=8#Matt.xxix-p30.1
5033. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=9#Luke.xxv-p37.2
5034. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=9#John.xxi-p44.1
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5036. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=9#Matt.xxix-p1.3
5037. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=9#Matt.xxix-p34.1
5038. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=28&scrV=10#Matt.xxix-p36.2
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5723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=10#Luke.ii-p19.1
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5729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=13#Luke.ii-p111.3
5730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=14#Luke.ii-p25.1
5731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=14#John.xvii-p63.2
5732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=15#Luke.ii-p79.4
5733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=15#Luke.iv-p3.1
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5735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=15#Matt.xxi-p17.1
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5737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=16#Luke.ii-p30.1
5738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=17#Luke.iv-p3.1
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5740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=17#John.ii-p84.5
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5743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=17#John.v-p87.3
5744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=18#Luke.ii-p38.1
5745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=19#Luke.ii-p40.1
5746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=19#Matt.xix-p42.1
5747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=20#Luke.ii-p41.1
5748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=20#Luke.ii-p41.2
5749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=20#Luke.ii-p111.2
5750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=21#Luke.ii-p43.1
5751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=22#Luke.ii-p41.4
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5755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=26#Luke.ii-p1.3
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5760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=29#Matt.xv-p74.2
5761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=30#Luke.ii-p59.1
5762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=31#Luke.ii-p60.1
5763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=31#Luke.iii-p33.1
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5765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=32#John.ii-p43.1
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5769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=33#Matt.xxvii-p183.3
5770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=34#Luke.ii-p65.1
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5773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=35#John.xi-p78.3
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5775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=35#Matt.xvii-p34.1
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5777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=36#Luke.ii-p73.1
5778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=37#Luke.ii-p69.3
5779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=38#Luke.ii-p70.1
5780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=39#Luke.ii-p74.1
5781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=39#Luke.ii-p1.4
5782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=40#Luke.ii-p77.1
5783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=41#Luke.ii-p79.1
5784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=42#Matt.ii-p32.4
5785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=43#Luke.ii-p83.1
5786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=43#Matt.ii-p30.1
5787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=43#Matt.iv-p39.3
5788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=44#Luke.ii-p84.1
5789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=45#Luke.ii-p75.1
5790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=45#Luke.ii-p85.1
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5792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=48#Luke.ii-p57.1
5793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=48#Luke.xii-p47.2
5794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=48#Luke.ii-p91.1
5795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=48#Luke.ii-p94.1
5796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=49#Luke.ii-p91.8
5797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=50#Luke.ii-p92.1
5798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=50#Luke.ii-p93.1
5799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=53#Luke.ii-p96.1
5800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=53#Matt.vi-p25.2
5801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=54#Luke.ii-p97.1
5802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=55#Luke.ii-p99.1
5803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=56#Luke.ii-p100.1
5804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=56#Matt.ii-p24.1
5805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=57#Luke.ii-p103.1
5806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=57#Luke.ii-p1.5
5807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=58#Luke.ii-p25.2
5808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=1&scrV=58#Luke.ii-p104.1
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5946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=3&scrV=23#Luke.iv-p49.3
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6085. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=12#Luke.vii-p1.2
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6100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=19#Luke.vii-p10.3
6101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=20#Luke.vii-p13.1
6102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=20#Luke.vii-p1.5
6103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=21#Luke.vii-p15.1
6104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=23#Luke.vii-p18.1
6105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=24#Luke.vii-p20.1
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6107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=24#Matt.vii-p72.1
6108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=24#Matt.xxi-p30.3
6109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=25#Luke.vii-p21.1
6110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=26#Luke.vii-p23.1
6111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=27#Luke.vii-p25.2
6112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=27#Luke.vii-p31.1
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6114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=30#Luke.vii-p27.1
6115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=30#Luke.vii-p29.2
6116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=30#Matt.xxvii-p138.2
6117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=31#Luke.vii-p26.1
6118. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=6&scrV=32#Luke.vii-p32.2
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6306. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=46#Luke.x-p1.8
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6310. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=49#Luke.x-p1.9
6311. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=50#Luke.x-p48.1
6312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=50#Matt.xiii-p63.2
6313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=51#Luke.x-p51.1
6314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=51#Matt.xviii-p33.1
6315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=51#Luke.x-p1.10
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6319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=54#Luke.x-p53.1
6320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=55#Luke.x-p56.1
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6322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=9&scrV=56#Luke.x-p58.1
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6335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=7#Luke.xi-p15.2
6336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=7#Luke.xi-p15.1
6337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=8#Luke.xi-p15.3
6338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=9#Luke.xi-p7.2
6339. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=10#Luke.xi-p16.1
6340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=11#Luke.xi-p16.3
6341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=12#Luke.xi-p16.5
6342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=14#Luke.xi-p16.6
6343. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=16#Luke.xi-p19.1
6344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=17#Luke.xi-p22.1
6345. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=17#Matt.xviii-p56.3
6346. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=17#Luke.xi-p1.2
6347. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=17#John.x-p1.1
6348. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=18#Luke.xi-p24.1
6349. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=19#Luke.xi-p22.2
6350. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=19#Luke.xi-p25.1
6351. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=19#Mark.i-p3.7
6352. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=20#Luke.xi-p26.1
6353. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=20#Luke.xi-p52.1
6354. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=20#Matt.vii-p76.6
6355. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=20#Matt.xi-p13.1
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6358. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=21#Luke.xi-p27.1
6359. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=22#Luke.xi-p29.1
6360. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=23#Luke.xi-p30.1
6361. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=25#Luke.xi-p33.1
6362. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=25#Mark.xi-p25.3
6363. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=25#Luke.xi-p1.3
6364. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=26#Luke.xi-p34.1
6365. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=27#Luke.xi-p35.1
6366. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=27#Matt.xxiii-p100.1
6367. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=28#Luke.xi-p36.1
6368. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=30#Luke.xi-p42.1
6369. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=32#Luke.xi-p43.2
6370. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=33#Luke.xi-p44.1
6371. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=33#John.ix-p147.2
6372. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=33#John.v-p93.3
6373. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=36#Luke.xi-p46.1
6374. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=38#Luke.xi-p21.2
6375. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=38#Luke.xi-p49.1
6376. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=38#John.xii-p36.2
6377. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=38#Luke.xi-p1.4
6378. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=39#John.xii-p62.3
6379. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=40#Luke.xi-p53.1
6380. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=40#Luke.xi-p56.1
6381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=40#John.xii-p58.2
6382. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=41#Luke.xi-p59.1
6383. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=10&scrV=42#Matt.vii-p106.2
6384. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=1#Luke.xii-p4.1
6385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=1#Luke.xii-p1.1
6386. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=2#Luke.xii-p38.1
6387. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=5#Luke.xii-p23.1
6388. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=9#Luke.xii-p26.1
6389. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=11#Luke.xii-p28.1
6390. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=11#Matt.vii-p41.5
6391. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=13#Luke.xii-p29.1
6392. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=13#Matt.iv-p33.2
6393. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=14#Luke.xii-p1.2
6394. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=15#Luke.xii-p35.1
6395. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=16#Luke.xii-p35.2
6396. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=17#Luke.xii-p36.1
6397. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=19#Luke.xii-p37.1
6398. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=21#John.xi-p44.3
6399. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=21#Luke.xii-p39.1
6400. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=23#Luke.xii-p41.2
6401. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=23#John.x-p44.2
6402. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=24#Luke.xii-p42.2
6403. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=26#Luke.xii-p44.1
6404. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=26#John.xiv-p69.2
6405. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=27#Luke.ii-p91.7
6406. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=27#Luke.xii-p47.1
6407. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=27#Luke.ii-p89.1
6408. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=27#Luke.xii-p1.3
6409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=28#Luke.xii-p48.1
6410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=28#Matt.viii-p62.2
6411. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=29#Luke.xii-p52.1
6412. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=29#Luke.xiii-p3.2
6413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=29#Luke.xii-p1.4
6414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=30#Luke.xii-p53.1
6415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=31#Luke.xii-p54.1
6416. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=32#Luke.xii-p54.2
6417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=33#Luke.xii-p56.1
6418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=34#Luke.xii-p57.1
6419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=34#Luke.xii-p57.3
6420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=34#Matt.vii-p78.7
6421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=35#Luke.xii-p57.4
6422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=36#Luke.xii-p57.2
6423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=37#Luke.xii-p60.1
6424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=37#Matt.xvii-p22.3
6425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=37#Luke.xii-p1.5
6426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=11&scrV=38#Luke.xii-p61.1
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6714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=16&scrV=30#Luke.xvii-p54.1
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6716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=1#Luke.xviii-p4.1
6717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=1#Luke.xviii-p1.1
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6722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=5#Luke.xviii-p9.1
6723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=5#Luke.xviii-p1.2
6724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=6#Luke.xviii-p9.3
6725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=7#Luke.xviii-p10.1
6726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=7#John.xiv-p28.3
6727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=7#Matt.xxi-p25.1
6728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=7#Luke.xviii-p1.3
6729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=10#Matt.xxvi-p78.1
6730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=17&scrV=11#Matt.xx-p4.1
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7038. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=22&scrV=71#Luke.xxiii-p67.1
7039. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=1#Luke.xxiv-p1.1
7040. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=2#Luke.xxiv-p5.1
7041. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=2#Matt.xxiii-p61.1
7042. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=2#Matt.xxviii-p35.1
7043. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=3#Luke.xxiv-p6.1
7044. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=3#Matt.xxviii-p39.2
7045. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=4#Luke.xxiv-p7.1
7046. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=5#Luke.xxiv-p8.1
7047. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=5#Matt.xxviii-p39.2
7048. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=6#Luke.xxiv-p9.1
7049. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=6#Luke.xxiv-p1.2
7050. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=8#Luke.xxiv-p9.4
7051. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=8#John.v-p105.3
7052. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=8#Mark.ix-p18.2
7053. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=10#Luke.xxiv-p9.5
7054. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=11#Luke.x-p8.1
7055. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=11#Luke.xxiv-p9.6
7056. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=11#John.xx-p7.1
7057. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=11#Mark.vii-p30.2
7058. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=12#Luke.xiv-p4.2
7059. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=12#Luke.xxiv-p9.7
7060. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=13#Luke.xxiv-p1.3
7061. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=14#Luke.xxiv-p12.1
7062. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=15#Luke.xxiv-p13.1
7063. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=16#Mark.xvi-p10.2
7064. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=17#Luke.xxiv-p14.1
7065. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=18#Luke.xxiv-p15.1
7066. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=19#Matt.xxviii-p43.2
7067. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=20#Luke.xxiv-p16.1
7068. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=22#Luke.xxiv-p17.1
7069. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=24#Luke.xxiv-p18.1
7070. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=25#Luke.xxiv-p18.4
7071. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=26#Luke.xxiv-p21.1
7072. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=26#Luke.xxiv-p1.4
7073. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=27#Luke.xxiv-p22.1
7074. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=28#Luke.xxiv-p22.2
7075. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=29#Matt.xxv-p71.2
7076. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=30#Luke.xxiv-p24.5
7077. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=31#Luke.xxiv-p25.1
7078. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=32#Luke.xxiv-p1.5
7079. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=34#Luke.xxiv-p30.1
7080. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=34#Luke.xxiv-p41.1
7081. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=36#Matt.xxviii-p151.1
7082. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=36#Luke.xxiv-p28.1
7083. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=38#Luke.xxiv-p28.2
7084. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=39#Luke.xxiv-p34.1
7085. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=39#Matt.xxviii-p114.1
7086. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=39#Luke.xxiv-p1.6
7087. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=40#Luke.xxiv-p37.1
7088. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=41#Luke.xxiv-p38.2
7089. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=42#Luke.xxiv-p38.1
7090. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=43#Luke.xxiv-p39.1
7091. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=44#Luke.xxiv-p1.7
7092. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=46#Luke.xxiv-p45.1
7093. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=47#Luke.xxiv-p47.1
7094. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=47#John.xvii-p31.3
7095. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=48#Luke.xxiv-p48.1
7096. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=49#Luke.xxiv-p49.1
7097. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=50#Luke.xxiv-p52.1
7098. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=50#Luke.xxiv-p1.8
7099. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=51#Luke.xxiv-p52.2
7100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=51#Matt.xxvii-p189.1
7101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=54#Luke.xxiv-p55.1
7102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=54#John.xx-p38.2
7103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=55#Luke.xxiv-p56.1
7104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=23&scrV=56#Luke.xxiv-p57.1
7105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=1#Luke.xxv-p4.1
7106. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=1#Luke.xxv-p4.3
7107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=1#Luke.xxv-p1.1
7108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=2#Luke.xxv-p5.1
7109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=4#Luke.xxv-p5.2
7110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=5#Luke.xxv-p6.1
7111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=6#Luke.xxv-p6.3
7112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=8#Luke.xxv-p7.1
7113. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=8#Luke.xxv-p1.2
7114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=9#Luke.xxv-p8.1
7115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=9#Luke.xxv-p11.4
7116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=9#John.xxi-p10.2
7117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=10#Luke.xxv-p4.4
7118. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=11#Luke.xxv-p8.2
7119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=12#Luke.xxv-p1.3
7120. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=12#Luke.xxv-p9.1
7121. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=12#John.xxi-p18.1
7122. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=13#Mark.xvii-p20.2
7123. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=13#Luke.xxv-p12.1
7124. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=13#Luke.xxv-p1.4
7125. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=14#Luke.xxv-p12.2
7126. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=15#Luke.xxv-p13.1
7127. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=16#Luke.xxv-p13.4
7128. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=16#John.xxi-p36.3
7129. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=16#Mark.xvii-p20.3
7130. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=17#Luke.xxv-p15.1
7131. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=19#Luke.xxv-p19.1
7132. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=19#Luke.xxv-p20.1
7133. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=20#Luke.xxv-p22.1
7134. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=21#Luke.xxv-p23.1
7135. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=22#Luke.xxv-p24.1
7136. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=24#Luke.xxv-p24.2
7137. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=25#Luke.xxv-p26.1
7138. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=25#John.iii-p57.1
7139. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=25#John.xiv-p58.3
7140. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=25#Matt.xvi-p53.1
7141. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=26#Luke.xxv-p27.1
7142. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=26#John.iv-p35.2
7143. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=26#Luke.x-p32.1
7144. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=27#Luke.xxv-p28.1
7145. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=27#Matt.xii-p32.2
7146. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=27#Mark.ii-p11.1
7147. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=27#Mark.v-p6.3
7148. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=28#Luke.xxv-p29.1
7149. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=30#John.xxii-p25.2
7150. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=30#Luke.xxv-p31.1
7151. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=30#Mark.xv-p31.5
7152. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=32#Luke.xxv-p34.1
7153. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=32#John.x-p86.3
7154. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=32#Matt.xiv-p54.2
7155. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=33#Luke.xxv-p35.1
7156. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=33#John.xxi-p55.2
7157. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=34#Luke.xxv-p11.2
7158. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=34#Luke.xxv-p35.2
7159. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=35#Luke.xxv-p35.5
7160. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=37#Luke.xxv-p38.1
7161. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=38#Luke.xxv-p40.1
7162. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=39#Luke.xxv-p1.5
7163. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=41#Luke.xxv-p44.1
7164. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=41#Matt.xxvii-p77.2
7165. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=42#Luke.xxv-p45.1
7166. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=42#John.xxii-p18.2
7167. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=44#Luke.xxv-p46.1
7168. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=44#John.xxi-p18.3
7169. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=45#Luke.xxv-p46.2
7170. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=45#John.iii-p56.3
7171. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=45#Mark.v-p6.3
7172. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=45#John.xiv-p42.1
7173. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=46#Luke.xxv-p49.1
7174. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=46#John.iv-p35.2
7175. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=47#Luke.xxv-p50.1
7176. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=48#Luke.xxv-p47.1
7177. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=48#John.xix-p9.1
7178. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=49#Luke.xxv-p53.1
7179. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=50#Luke.xxv-p1.6
7180. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=52#Luke.xxv-p57.1
7181. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=52#John.xvii-p48.1
7182. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Luke&scrCh=24&scrV=53#Luke.xxv-p57.2
7183. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=1#John.ii-p31.3
7184. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=1#John.ix-p172.4
7185. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=1#John.xxi-p88.1
7186. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=1#John.ii-p1.1
7187. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=2#John.ii-p7.1
7188. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=3#John.ii-p8.1
7189. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=3#John.ii-p49.7
7190. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=4#John.ii-p9.1
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7213. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=14#John.ii-p49.2
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7228. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=17#John.ii-p49.1
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7230. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=18#John.ii-p50.1
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7232. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=18#John.vii-p85.4
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7247. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=19#John.ii-p1.6
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7250. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=20#Matt.xii-p9.2
7251. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=20#Matt.xii-p21.2
7252. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=21#John.ii-p61.2
7253. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=21#Matt.xii-p33.3
7254. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=21#Matt.xxii-p73.2
7255. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=22#John.ii-p62.1
7256. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=23#Matt.iv-p12.1
7257. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=23#Matt.xii-p25.2
7258. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=25#John.ii-p67.1
7259. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=26#John.ii-p68.1
7260. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=27#Luke.ii-p82.2
7261. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=28#John.ii-p71.1
7262. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=28#John.xi-p88.1
7263. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=28#Matt.iv-p26.1
7264. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=28#Matt.v-p38.1
7265. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=29#John.ii-p75.1
7266. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=29#John.xx-p92.6
7267. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=29#Matt.v-p52.1
7268. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=29#Matt.xii-p9.4
7269. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=30#John.ii-p79.1
7270. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=31#Matt.iv-p43.2
7271. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=32#John.ii-p80.1
7272. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=33#John.ii-p82.1
7273. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=33#Matt.xii-p9.5
7274. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=33#Matt.iv-p49.2
7275. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=34#John.ii-p83.1
7276. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=34#Matt.xii-p9.3
7277. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=35#John.ii-p84.1
7278. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=35#John.iii-p10.1
7279. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=35#John.iii-p28.2
7280. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=37#John.ii-p87.1
7281. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=37#Matt.v-p73.2
7282. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=38#John.ii-p89.1
7283. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=38#John.ii-p1.7
7284. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=40#Luke.vi-p6.1
7285. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=40#Matt.v-p69.1
7286. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=41#Matt.x-p22.1
7287. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=42#John.ii-p98.1
7288. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=42#Matt.xvii-p64.1
7289. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=43#John.ii-p1.8
7290. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=44#John.ii-p103.2
7291. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=44#John.xii-p4.2
7292. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=45#John.ii-p106.1
7293. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=45#John.xv-p31.1
7294. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=45#Matt.x-p22.1
7295. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=45#John.xxii-p4.2
7296. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=46#John.ii-p107.1
7297. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=47#John.vii-p109.2
7298. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=47#John.iv-p46.4
7299. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=47#Matt.xxvi-p108.3
7300. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=48#Luke.xx-p6.3
7301. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=48#Matt.vii-p29.1
7302. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=48#Matt.xxvi-p108.5
7303. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=48#John.xvii-p92.4
7304. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=49#John.ii-p116.1
7305. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=49#John.x-p84.2
7306. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=50#John.ii-p117.1
7307. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=1&scrV=50#John.vii-p106.5
7308. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=1#John.iii-p1.2
7309. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=1#Mark.ii-p25.1
7310. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=2#Luke.vi-p6.2
7311. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=3#John.iii-p12.1
7312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=3#John.iii-p14.1
7313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=3#John.iii-p17.2
7314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=3#John.iii-p13.1
7315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=5#John.iii-p18.1
7316. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=6#John.iii-p22.1
7317. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=6#John.xiv-p24.1
7318. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=6#Matt.xvi-p7.1
7319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=7#John.iii-p23.1
7320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=7#Matt.xxiii-p8.1
7321. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=8#Luke.vii-p46.3
7322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=8#John.iii-p25.1
7323. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=9#John.iii-p27.1
7324. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=11#Luke.ii-p8.5
7325. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=11#Luke.v-p12.2
7326. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=11#John.ii-p123.4
7327. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=11#John.iii-p17.1
7328. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=11#John.iii-p28.1
7329. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=11#John.xv-p35.5
7330. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=11#John.v-p111.2
7331. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=12#John.iii-p1.3
7332. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=12#John.iii-p31.1
7333. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=12#Matt.v-p52.2
7334. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=12#Matt.xxii-p36.2
7335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=13#John.iii-p1.4
7336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=14#John.vii-p106.5
7337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=14#Matt.xxii-p34.2
7338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=14#John.iii-p35.1
7339. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=15#Matt.xxii-p36.1
7340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=16#Matt.xviii-p86.2
7341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=16#Mark.xii-p14.4
7342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=17#John.iii-p46.1
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7344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=2&scrV=18#John.iii-p1.5
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7384. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=7#John.iv-p21.4
7385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=8#John.iv-p22.8
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7401. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=14#John.xiii-p86.3
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7409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=17#John.iv-p40.1
7410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=18#John.iv-p41.1
7411. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=18#John.iv-p42.1
7412. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=19#Luke.ii-p132.3
7413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=19#John.ix-p41.4
7414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=19#John.xiii-p119.2
7415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=19#Matt.v-p59.2
7416. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=19#Matt.xiv-p19.4
7417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=19#Matt.xxv-p80.1
7418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=19#John.iv-p44.1
7419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=20#Matt.xii-p16.1
7420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=20#John.iv-p45.1
7421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=20#Mark.xv-p65.2
7422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=20#John.iv-p44.4
7423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=21#John.iv-p46.1
7424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=22#John.iv-p49.1
7425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=22#John.v-p3.1
7426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=22#John.iv-p1.2
7427. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=23#John.iv-p50.1
7428. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=24#John.iv-p54.1
7429. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=25#John.iv-p55.1
7430. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=26#John.iv-p55.2
7431. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=26#John.iv-p56.1
7432. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=26#John.iv-p60.2
7433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=26#John.iv-p69.1
7434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=27#John.ii-p79.3
7435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=27#Matt.xiv-p12.4
7436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=27#John.iv-p57.1
7437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=27#John.iv-p59.1
7438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=27#John.iv-p58.1
7439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=28#Matt.xii-p21.3
7440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=28#John.iv-p60.1
7441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=29#Luke.ii-p79.5
7442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=29#Matt.x-p39.5
7443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=29#Matt.xii-p7.3
7444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=29#John.iv-p61.1
7445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=30#Matt.xii-p16.1
7446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=30#Matt.xv-p1.1
7447. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=30#John.iv-p62.1
7448. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=31#Luke.vii-p46.4
7449. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=31#John.iv-p12.3
7450. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=31#John.iv-p64.1
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7452. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=32#John.iv-p68.1
7453. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=33#John.vii-p49.2
7454. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=33#John.iv-p69.3
7455. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=34#Luke.v-p37.1
7456. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=34#John.ix-p124.2
7457. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=34#Matt.xii-p9.6
7458. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=34#Matt.xiii-p38.4
7459. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=34#John.iv-p59.4
7460. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=34#John.iv-p70.1
7461. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=35#John.xviii-p17.3
7462. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=35#Matt.iv-p53.9
7463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=35#John.iv-p72.1
7464. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=3&scrV=36#John.iv-p74.1
7465. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=1#Matt.v-p62.2
7466. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=1#John.v-p3.3
7467. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=1#John.v-p1.2
7468. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=1#Matt.v-p52.4
7469. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=2#John.iv-p49.7
7470. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=2#John.v-p5.1
7471. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=3#Luke.vi-p6.3
7472. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=4#John.v-p15.1
7473. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=4#John.v-p1.3
7474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=6#John.xx-p69.1
7475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=7#John.v-p22.1
7476. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=7#John.v-p1.4
7477. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=9#Luke.x-p52.4
7478. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=9#John.v-p28.1
7479. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=10#John.v-p29.1
7480. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=11#John.v-p35.1
7481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=13#John.v-p40.1
7482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=14#John.viii-p61.2
7483. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=14#John.xviii-p20.1
7484. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=14#John.v-p42.1
7485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=15#John.v-p45.1
7486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=16#John.v-p47.1
7487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=16#John.v-p46.1
7488. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=19#John.x-p57.3
7489. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=19#John.v-p51.1
7490. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=19#John.v-p50.1
7491. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=20#Luke.x-p52.3
7492. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=21#Luke.xviii-p33.4
7493. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=21#John.v-p56.1
7494. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=21#John.v-p57.1
7495. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=22#John.v-p59.1
7496. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=23#John.v-p62.3
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7498. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=24#John.v-p62.4
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7522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=37#John.v-p89.1
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7529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=41#John.v-p95.2
7530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=41#John.v-p95.1
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7537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=4&scrV=46#John.v-p101.1
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7566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=13#John.x-p32.3
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7568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=14#Luke.vi-p23.3
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7583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=19#John.vi-p42.1
7584. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=19#John.vi-p43.1
7585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=19#Mark.xiv-p40.3
7586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=19#John.vi-p41.1
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7593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=22#Matt.xxv-p107.1
7594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=22#John.iv-p40.3
7595. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=22#John.vi-p60.1
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7597. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=22#John.vi-p59.1
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7600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=25#John.xii-p46.1
7601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=25#John.xii-p97.1
7602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=25#John.vi-p53.1
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7608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=27#Matt.xxv-p107.1
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7610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=27#John.vi-p47.2
7611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=27#John.vi-p59.1
7612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=27#John.vi-p60.2
7613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=28#John.vi-p51.2
7614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=28#John.vi-p52.1
7615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=29#Luke.xxi-p27.1
7616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=29#John.vi-p51.1
7617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=30#John.vi-p70.1
7618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=30#Matt.xxvii-p116.4
7619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=30#John.vi-p1.4
7620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=31#John.vi-p75.1
7621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=31#John.ix-p44.2
7622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=31#Matt.xvii-p80.3
7623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=32#John.vi-p77.1
7624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=33#John.vi-p80.1
7625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=34#John.vi-p83.1
7626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=34#Matt.xvii-p80.3
7627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=35#John.vi-p84.1
7628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=35#Matt.vi-p50.3
7629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=35#Matt.xii-p19.1
7630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=35#Mark.v-p13.3
7631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=36#John.vi-p87.1
7632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=36#John.xv-p35.5
7633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=36#Matt.v-p87.2
7634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=36#John.iv-p56.2
7635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=37#John.vi-p88.1
7636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=37#John.vi-p94.2
7637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=38#John.vi-p88.5
7638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=39#John.vi-p89.1
7639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=39#John.xvi-p67.2
7640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=39#Matt.xiv-p94.1
7641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=39#Matt.xxv-p64.1
7642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=40#John.vi-p93.1
7643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=40#Matt.xxiii-p14.2
7644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=41#John.iii-p6.3
7645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=41#John.vi-p93.2
7646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=41#John.vi-p97.1
7647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=42#John.vi-p94.1
7648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=43#John.vi-p95.1
7649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=44#John.vi-p96.1
7650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=45#John.vi-p100.1
7651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=45#John.vi-p102.2
7652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=45#Matt.xxvii-p174.10
7653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=46#John.x-p66.2
7654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=5&scrV=46#John.vi-p102.1
7655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=1#John.vii-p5.1
7656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=1#John.vii-p1.1
7657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=2#John.vii-p6.1
7658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=3#John.vii-p7.1
7659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=3#John.vii-p29.1
7660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=4#John.vii-p8.1
7661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=5#John.vii-p10.1
7662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=6#John.vii-p12.1
7663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=7#John.vii-p13.1
7664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=7#Matt.xi-p4.1
7665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=10#John.vii-p17.1
7666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=11#John.vii-p18.1
7667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=11#John.vii-p20.1
7668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=11#John.vii-p39.1
7669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=12#John.vii-p22.1
7670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=13#John.vii-p22.2
7671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=14#John.vii-p23.1
7672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=14#Matt.xvii-p49.1
7673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=14#Matt.xvii-p36.3
7674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=15#Luke.xxiv-p5.2
7675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=15#John.vii-p26.1
7676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=15#John.xix-p16.2
7677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=15#Matt.xv-p57.2
7678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=15#Matt.xv-p57.3
7679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=15#Matt.x-p68.3
7680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=15#John.vii-p1.2
7681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=16#John.vii-p31.1
7682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=17#John.vii-p34.1
7683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=17#John.xii-p84.1
7684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=19#John.iii-p22.5
7685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=19#John.vii-p33.1
7686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=20#John.vii-p33.3
7687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=22#John.vii-p1.3
7688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=23#John.vii-p37.1
7689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=25#John.vii-p41.1
7690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=26#John.iii-p32.1
7691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=26#John.vii-p44.1
7692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=26#John.vii-p1.4
7693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=27#John.vii-p45.1
7694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=27#John.xi-p78.2
7695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=28#John.vii-p52.2
7696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=28#John.vii-p1.5
7697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=28#John.vii-p52.1
7698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=29#John.vii-p52.8
7699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=29#John.vii-p71.1
7700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=30#John.vii-p52.3
7701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=30#John.vii-p54.1
7702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=30#John.vii-p1.6
7703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=31#John.vii-p56.1
7704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=32#John.vii-p61.1
7705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=32#John.vii-p62.5
7706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=32#John.vii-p62.14
7707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=32#John.viii-p33.2
7708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=32#John.xv-p23.4
7709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=32#John.v-p39.1
7710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=33#John.vii-p62.1
7711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=33#John.vii-p62.3
7712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=33#John.vii-p62.9
7713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=33#John.vii-p62.10
7714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=34#John.vii-p52.4
7715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=34#John.vii-p69.1
7716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=34#John.vii-p70.1
7717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=35#John.vii-p62.1
7718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=35#John.vii-p62.7
7719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=35#John.vii-p72.1
7720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=35#John.vii-p74.1
7721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=35#Matt.xxvii-p59.1
7722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=36#John.vii-p67.3
7723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=36#John.vii-p67.4
7724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=36#John.vii-p76.1
7725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=36#John.vii-p79.2
7726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=37#John.vii-p72.2
7727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=37#John.vii-p77.1
7728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=37#John.vii-p79.1
7729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=37#John.xviii-p37.1
7730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=37#Mark.iv-p20.2
7731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=38#John.vii-p64.1
7732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=38#John.vii-p66.1
7733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=38#Matt.xiii-p105.3
7734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=38#John.vii-p63.1
7735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=39#John.vii-p67.5
7736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=39#John.vii-p81.4
7737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=39#John.xviii-p37.1
7738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=39#John.xviii-p70.1
7739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=39#John.vii-p70.3
7740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=39#John.xviii-p24.4
7741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=39#Matt.xxvii-p116.3
7742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=40#John.vii-p67.1
7743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=40#John.vii-p98.2
7744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=40#John.xii-p51.1
7745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=41#John.vii-p70.2
7746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=41#John.vii-p52.5
7747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=41#John.vii-p70.4
7748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=42#John.vii-p106.3
7749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=43#John.vii-p86.2
7750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=44#John.vii-p75.6
7751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=44#John.vii-p86.1
7752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=44#John.vii-p86.3
7753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=44#John.vii-p110.2
7754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=44#John.xiii-p85.2
7755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=44#John.vii-p72.3
7756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=45#John.vii-p85.1
7757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=45#John.vii-p83.1
7758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=46#John.vii-p62.4
7759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=46#John.vii-p85.3
7760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=47#John.vii-p75.1
7761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=48#John.vii-p62.7
7762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=48#John.vii-p62.1
7763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=49#John.vii-p75.2
7764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=50#John.vii-p62.10
7765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p62.8
7766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p62.10
7767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p62.11
7768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p72.5
7769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p75.5
7770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p87.2
7771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p88.2
7772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=51#John.vii-p87.1
7773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=52#John.vii-p52.6
7774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=52#John.vii-p88.1
7775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=53#John.vii-p87.3
7776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=53#John.vii-p87.5
7777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=53#John.vii-p90.1
7778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=53#John.vii-p93.1
7779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=54#John.vii-p87.6
7780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=54#John.vii-p98.1
7781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=55#John.vii-p87.4
7782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=56#John.vii-p95.1
7783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=56#John.vii-p87.7
7784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=57#John.vii-p97.1
7785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=57#Matt.xxvii-p65.2
7786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=58#John.vii-p62.10
7787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=58#John.vii-p62.13
7788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=58#John.vii-p98.3
7789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=59#John.vii-p42.1
7790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=60#John.vii-p102.1
7791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=60#John.vii-p1.7
7792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=61#John.vii-p104.1
7793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=62#John.ii-p123.2
7794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=62#John.vii-p106.1
7795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=63#John.vii-p107.1
7796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=63#John.xii-p97.2
7797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=64#John.vii-p108.1
7798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=65#John.vii-p110.1
7799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=66#John.vii-p111.1
7800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=66#John.vii-p1.8
7801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=67#John.vii-p113.1
7802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=67#Matt.xxvii-p158.2
7803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=68#John.vii-p114.1
7804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=69#John.vii-p118.1
7805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=70#John.xiii-p108.1
7806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=70#John.xiv-p69.1
7807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=70#John.xvi-p29.1
7808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=6&scrV=70#John.vii-p119.1
7809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=0#John.ii-p13.1
7810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=1#John.viii-p1.1
7811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=1#John.viii-p3.1
7812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=1#John.x-p1.2
7813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=2#John.viii-p4.1
7814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=2#John.viii-p1.2
7815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=3#John.viii-p6.1
7816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=5#John.viii-p8.1
7817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=5#Matt.xiii-p98.2
7818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=5#John.v-p99.4
7819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=5#Mark.iv-p26.2
7820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=6#Matt.xxvii-p42.3
7821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=6#Matt.xi-p66.2
7822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=6#John.viii-p10.1
7823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=7#John.viii-p11.2
7824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=7#John.xiii-p105.2
7825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=8#John.viii-p12.1
7826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=9#John.viii-p13.1
7827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=10#Luke.xi-p21.1
7828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=11#John.viii-p16.1
7829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=11#John.viii-p15.1
7830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=12#John.viii-p17.1
7831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=13#John.viii-p17.4
7832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=14#John.viii-p19.1
7833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=14#John.viii-p1.3
7834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=15#John.viii-p22.1
7835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=16#John.viii-p24.1
7836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=16#John.xiii-p126.2
7837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=16#John.xv-p35.1
7838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=16#John.xv-p76.2
7839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=16#John.viii-p1.4
7840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=17#John.vi-p88.7
7841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=17#John.viii-p25.1
7842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=17#Matt.v-p63.6
7843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=17#Matt.xiii-p105.1
7844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=18#John.viii-p26.1
7845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=19#John.viii-p28.1
7846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=19#John.viii-p1.5
7847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=20#John.viii-p29.1
7848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=20#John.viii-p40.1
7849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=21#John.viii-p31.1
7850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=22#John.viii-p33.3
7851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=23#John.viii-p33.1
7852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=23#John.viii-p35.1
7853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=24#John.viii-p36.1
7854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=25#John.viii-p39.1
7855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=25#John.viii-p38.1
7856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=25#John.viii-p1.6
7857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=25#John.viii-p37.1
7858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=26#John.viii-p40.2
7859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=27#Luke.iii-p15.2
7860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=27#John.viii-p41.1
7861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=27#John.x-p66.4
7862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=28#John.viii-p42.1
7863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=30#John.viii-p45.1
7864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=30#John.v-p10.1
7865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=31#Luke.viii-p28.3
7866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=31#John.viii-p46.1
7867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=31#Matt.v-p87.3
7868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=32#John.viii-p48.1
7869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=32#John.viii-p72.1
7870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=32#John.viii-p47.1
7871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=33#John.viii-p49.1
7872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=34#John.xiv-p85.1
7873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=34#John.ix-p64.3
7874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=35#John.xiv-p96.1
7875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=37#John.viii-p1.7
7876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=37#John.viii-p54.1
7877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=38#John.viii-p61.1
7878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=38#John.v-p34.1
7879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=38#John.v-p44.1
7880. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=38#John.iv-p22.6
7881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=38#Matt.iv-p33.2
7882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=39#John.viii-p63.1
7883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=39#John.xvii-p23.2
7884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=39#John.xxi-p71.1
7885. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=40#John.viii-p1.8
7886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=41#John.viii-p68.1
7887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=42#Luke.iii-p8.3
7888. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=42#Matt.iii-p14.3
7889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=43#John.viii-p67.1
7890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=43#John.viii-p80.1
7891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=43#John.xi-p44.1
7892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=44#John.viii-p70.1
7893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=45#John.viii-p1.9
7894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=46#John.viii-p75.1
7895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=46#John.xix-p63.1
7896. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=46#John.xix-p67.2
7897. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=47#John.viii-p77.1
7898. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=48#John.xii-p112.1
7899. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=48#Matt.xxiv-p38.1
7900. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=49#Luke.viii-p37.2
7901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=49#John.vi-p91.1
7902. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=49#Matt.vi-p66.2
7903. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=49#Matt.xxii-p78.1
7904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=50#John.iv-p6.4
7905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=50#John.viii-p81.1
7906. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=50#John.viii-p83.1
7907. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=50#John.xx-p97.2
7908. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=50#John.viii-p1.10
7909. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=51#John.viii-p84.1
7910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=52#John.viii-p86.1
7911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=7&scrV=53#John.ix-p4.2
7912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=1#John.ix-p4.1
7913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=1#John.ix-p1.1
7914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=2#John.ix-p5.1
7915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=2#John.ix-p39.1
7916. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=3#John.ix-p10.1
7917. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=3#John.ix-p31.1
7918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=3#John.ix-p9.1
7919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=4#John.ix-p11.1
7920. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=5#John.ix-p14.1
7921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=6#John.ix-p15.1
7922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=7#John.ix-p18.1
7923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=8#John.ix-p27.1
7924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=9#John.ix-p28.1
7925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=9#John.xvii-p30.2
7926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=10#John.ix-p32.1
7927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=12#John.ix-p41.1
7928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=12#John.x-p17.2
7929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=12#Matt.vi-p47.4
7930. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=12#John.ix-p1.2
7931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=13#John.ix-p39.2
7932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=13#John.ix-p43.1
7933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=13#John.xi-p54.2
7934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=14#John.vi-p75.2
7935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=14#John.ix-p44.1
7936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=15#John.ix-p46.3
7937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=15#John.ix-p54.1
7938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=16#John.ix-p47.1
7939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=17#John.ix-p50.1
7940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=17#John.ix-p49.1
7941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=18#John.vi-p77.2
7942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=18#John.ix-p51.1
7943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=19#John.ix-p53.1
7944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=19#John.xv-p26.2
7945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=20#Matt.xxvii-p42.1
7946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=21#John.ix-p59.1
7947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=21#John.ix-p67.4
7948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=21#John.ix-p1.3
7949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=22#John.ix-p64.1
7950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=23#John.ix-p66.1
7951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=23#John.xviii-p81.2
7952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=24#John.ix-p62.1
7953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=24#John.ix-p67.1
7954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=24#John.ix-p71.2
7955. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=25#John.ix-p69.1
7956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=25#John.ix-p68.1
7957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=26#John.ix-p72.1
7958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=27#John.ix-p74.6
7959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=28#John.xiv-p58.3
7960. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=28#John.xv-p76.2
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8110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=10&scrV=14#John.xi-p28.1
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8116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=10&scrV=16#John.xi-p59.3
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8119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=10&scrV=17#John.xi-p38.1
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8140. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=10&scrV=28#Matt.xxv-p31.4
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8159. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=10&scrV=38#Matt.xvii-p80.4
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8182. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=9#John.xii-p15.1
8183. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=10#John.xii-p15.3
8184. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=11#John.xii-p17.1
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8189. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=14#John.xii-p24.2
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8191. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=16#John.xii-p25.1
8192. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=16#John.xxi-p76.1
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8195. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=18#John.xii-p30.1
8196. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=19#Luke.xi-p54.1
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8198. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=21#John.xii-p38.1
8199. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=22#Mark.ii-p57.2
8200. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=23#John.xii-p41.1
8201. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=24#John.xii-p42.1
8202. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=25#John.xii-p49.1
8203. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=25#John.xii-p45.1
8204. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=26#John.xii-p49.2
8205. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=26#Matt.xxv-p152.3
8206. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=27#John.xii-p52.1
8207. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=27#John.xii-p81.2
8208. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=28#John.xii-p58.1
8209. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=29#John.xii-p59.1
8210. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=30#John.xii-p60.1
8211. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=31#John.xii-p61.1
8212. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=32#John.xii-p62.1
8213. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=33#John.xii-p62.2
8214. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=33#John.xii-p65.1
8215. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=33#John.xii-p88.2
8216. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=33#Matt.xxvii-p102.2
8217. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=33#John.xii-p1.3
8218. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=34#John.xii-p70.1
8219. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=35#John.xii-p72.1
8220. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=36#John.xii-p73.1
8221. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=37#John.xii-p73.3
8222. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=38#John.xii-p75.1
8223. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=38#John.xii-p88.2
8224. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=38#Matt.xxviii-p174.1
8225. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=39#John.xii-p77.1
8226. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=40#John.xii-p81.1
8227. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=41#John.xii-p82.1
8228. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=41#John.xviii-p5.1
8229. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=42#John.iii-p25.3
8230. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=42#John.xii-p92.1
8231. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=44#Luke.xxiv-p53.1
8232. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=44#John.xii-p98.1
8233. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=45#John.xii-p24.4
8234. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=45#John.xii-p1.4
8235. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=46#John.xii-p104.1
8236. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=47#John.xi-p71.3
8237. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=47#John.xii-p106.1
8238. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=47#John.x-p35.2
8239. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=48#John.iii-p52.2
8240. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=48#John.xii-p109.1
8241. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=48#Matt.xxv-p59.3
8242. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=49#John.xii-p115.1
8243. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=49#John.xx-p28.1
8244. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=50#John.xix-p43.2
8245. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=50#John.xix-p102.2
8246. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=50#Matt.xxii-p115.3
8247. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=50#Mark.xv-p72.1
8248. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=51#John.ix-p123.6
8249. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=51#Mark.xvi-p21.2
8250. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=51#John.xii-p119.1
8251. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=51#Mark.xv-p79.2
8252. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=52#John.xi-p6.1
8253. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=52#John.xii-p125.1
8254. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=52#John.xviii-p98.1
8255. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=52#Matt.xiii-p64.1
8256. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=52#Matt.xxiii-p23.2
8257. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=52#Matt.xxv-p109.3
8258. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=53#John.xii-p128.1
8259. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=54#John.xii-p129.1
8260. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=55#John.xii-p133.1
8261. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=55#John.xiii-p31.1
8262. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=55#John.xii-p132.1
8263. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=56#John.xii-p134.1
8264. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=57#John.x-p32.2
8265. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=11&scrV=57#John.xii-p137.1
8266. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=1#John.xiii-p4.1
8267. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=1#John.xiii-p1.1
8268. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=2#John.xiii-p8.1
8269. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=3#John.xii-p4.6
8270. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=3#John.xiii-p8.3
8271. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=3#John.xiii-p9.1
8272. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=3#Matt.xxii-p3.2
8273. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=4#John.xiv-p12.3
8274. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=4#John.xiii-p12.1
8275. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=5#John.xiii-p14.1
8276. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=6#John.xiii-p15.1
8277. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=6#Matt.xxvii-p30.1
8278. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=7#John.xiii-p20.1
8279. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=8#John.xiii-p22.1
8280. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=9#John.xiii-p23.1
8281. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=10#John.xiii-p24.1
8282. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=12#John.xiii-p29.1
8283. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=12#John.xiii-p1.2
8284. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=13#John.xiii-p109.2
8285. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=14#John.xiii-p35.1
8286. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=15#John.xiii-p36.1
8287. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=16#John.xiii-p39.1
8288. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=17#John.xiii-p45.1
8289. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=17#Luke.xx-p37.3
8290. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=18#John.xiii-p46.1
8291. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=20#John.xiii-p50.1
8292. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=20#Matt.xvii-p75.1
8293. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=20#John.xiii-p1.3
8294. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=21#John.xiii-p51.1
8295. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=21#John.xiii-p62.2
8296. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=22#John.xiii-p51.2
8297. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=23#John.viii-p66.8
8298. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=23#John.xiii-p52.1
8299. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=23#John.xiii-p53.1
8300. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=23#John.xiii-p87.2
8301. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=23#John.xiii-p52.2
8302. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#Luke.xxv-p4.5
8303. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#John.ix-p77.2
8304. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#John.xi-p39.4
8305. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#John.xiii-p55.1
8306. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#John.xx-p101.1
8307. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#Matt.xxviii-p27.1
8308. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#Mark.v-p38.1
8309. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=24#Mark.xiii-p23.3
8310. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=25#John.xiii-p59.1
8311. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=25#John.xiii-p52.3
8312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=26#Luke.xiii-p58.4
8313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=26#John.iii-p10.2
8314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=26#John.xiii-p62.1
8315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=26#Matt.xx-p89.2
8316. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=26#Matt.xi-p5.1
8317. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=26#Matt.xii-p16.2
8318. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=26#Matt.xxvi-p8.1
8319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=27#John.xiii-p72.1
8320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=27#John.xviii-p13.2
8321. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=27#Matt.xxvii-p97.1
8322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=27#Matt.xxviii-p122.2
8323. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=27#John.xiii-p1.4
8324. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=29#John.xiii-p51.4
8325. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=29#John.xiii-p79.1
8326. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=30#John.xiii-p81.1
8327. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=31#John.vi-p62.7
8328. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=31#John.xiii-p83.1
8329. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=31#John.xv-p94.3
8330. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=31#Matt.xxvii-p104.3
8331. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=31#Matt.xxv-p102.3
8332. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=32#Luke.xxv-p4.5
8333. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=32#John.vi-p66.2
8334. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=32#John.xiii-p84.1
8335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=32#John.xix-p86.5
8336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=32#Matt.xxv-p85.2
8337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=32#John.iv-p35.3
8338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=33#John.xiii-p86.1
8339. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=34#John.xiii-p87.1
8340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=35#John.xvii-p48.2
8341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=35#John.xiii-p90.1
8342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=36#John.xiii-p96.1
8343. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=36#John.xiii-p116.1
8344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=37#John.xiii-p100.1
8345. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=37#John.xiii-p1.5
8346. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=38#John.xiii-p103.1
8347. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=39#Matt.xii-p70.1
8348. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=41#John.xiii-p110.1
8349. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=41#John.xviii-p114.2
8350. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=42#John.viii-p79.2
8351. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=42#Matt.xxii-p78.3
8352. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=42#John.xiii-p1.6
8353. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=44#John.xv-p76.2
8354. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=44#John.xiii-p118.1
8355. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=44#John.xiii-p1.7
8356. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=45#John.xiii-p118.2
8357. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=46#John.xiii-p119.1
8358. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=47#John.xiii-p120.1
8359. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=48#John.xiii-p122.1
8360. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=48#John.xxi-p72.3
8361. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=49#John.xiii-p126.1
8362. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=49#John.xiii-p125.1
8363. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=12&scrV=50#John.xiii-p127.1
8364. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.ii-p22.2
8365. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p3.3
8366. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p6.1
8367. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p18.1
8368. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p63.3
8369. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#Matt.xxvii-p42.1
8370. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p4.2
8371. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p5.1
8372. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p1.1
8373. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=1#John.xiv-p4.1
8374. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=2#John.xiv-p12.1
8375. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=2#John.xiv-p22.1
8376. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=3#John.xiv-p4.3
8377. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=3#John.xiv-p13.1
8378. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=4#Luke.xiii-p58.3
8379. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=5#John.xiv-p28.2
8380. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=6#John.xiv-p28.1
8381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=6#Matt.iv-p39.2
8382. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=6#John.xiv-p4.4
8383. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=6#John.xiv-p27.1
8384. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=7#John.xiv-p29.1
8385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=8#John.xiv-p32.1
8386. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=8#Matt.iv-p39.2
8387. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=9#John.xiv-p34.1
8388. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=9#Matt.iv-p46.3
8389. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=10#John.xiv-p38.1
8390. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=10#John.xiv-p55.1
8391. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=10#John.xiv-p39.1
8392. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=12#John.xiv-p22.2
8393. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=12#John.xiv-p41.1
8394. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=12#John.xiv-p4.5
8395. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=12#John.xiv-p40.1
8396. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=13#John.xiv-p44.1
8397. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=13#Matt.viii-p56.1
8398. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=14#John.xiv-p46.1
8399. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=15#John.xiv-p50.1
8400. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=16#John.xiv-p51.1
8401. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=16#Matt.xi-p82.2
8402. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=17#Matt.viii-p62.2
8403. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=18#John.vii-p119.5
8404. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=18#John.xi-p30.4
8405. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=18#John.xiv-p54.1
8406. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=18#John.xiv-p66.2
8407. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=18#John.xiv-p1.2
8408. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=19#John.xiv-p58.1
8409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=19#John.xv-p93.2
8410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=19#Matt.xxvii-p47.2
8411. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=20#John.xiv-p59.1
8412. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=20#John.xxi-p68.1
8413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=20#Matt.xiv-p7.1
8414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=21#John.xiv-p60.1
8415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=22#John.xv-p5.1
8416. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=23#John.ii-p87.3
8417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=23#John.xiv-p63.1
8418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=24#John.xiv-p64.1
8419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=24#John.xxii-p51.2
8420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=25#John.xiv-p65.1
8421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=26#John.xiv-p22.3
8422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=26#John.xiv-p25.1
8423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=27#John.xiv-p68.1
8424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=28#John.xiv-p72.1
8425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=29#John.xiv-p66.1
8426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=30#John.xiv-p3.1
8427. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=30#John.xiv-p57.2
8428. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=31#John.viii-p66.6
8429. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=31#John.xviii-p10.1
8430. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=31#John.xiv-p1.3
8431. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=31#John.xiv-p77.1
8432. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=32#John.xiv-p82.1
8433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=32#John.xviii-p29.1
8434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=32#Matt.xxi-p45.1
8435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=33#John.xiv-p83.1
8436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=33#John.xiv-p93.2
8437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=34#John.xii-p127.3
8438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=34#John.xiv-p87.1
8439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=34#John.xiv-p86.1
8440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=35#John.xiv-p89.1
8441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=36#John.xiv-p93.1
8442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=36#John.xiv-p94.1
8443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=36#John.xv-p11.2
8444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=36#John.xvii-p14.1
8445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=36#John.xix-p47.1
8446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=36#John.xxii-p47.1
8447. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=36#John.xiv-p1.4
8448. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=38#Luke.xi-p66.1
8449. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=13&scrV=38#John.xiv-p97.1
8450. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=0#Luke.ii-p10.1
8451. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=0#Matt.xii-p15.1
8452. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=1#John.vii-p52.9
8453. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=1#John.xii-p33.3
8454. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=1#John.xiii-p73.1
8455. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=1#John.xv-p1.1
8456. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=1#John.xv-p4.1
8457. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=1#John.xv-p20.2
8458. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=1#John.xv-p88.1
8459. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=2#John.ix-p98.6
8460. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=2#John.xv-p10.1
8461. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=2#Matt.xxvi-p1.2
8462. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=2#Matt.xxvi-p97.1
8463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=2#John.xv-p1.2
8464. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=2#John.xv-p9.1
8465. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=3#John.xv-p14.1
8466. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=4#John.xv-p1.3
8467. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=5#John.xii-p27.1
8468. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=5#John.xv-p18.1
8469. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=5#John.xvii-p14.2
8470. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=5#John.xxi-p76.1
8471. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=5#Matt.xvii-p47.3
8472. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=6#John.xi-p10.1
8473. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=6#John.xv-p21.1
8474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=6#John.xix-p99.1
8475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=6#Matt.iv-p54.2
8476. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=6#Matt.xii-p77.5
8477. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=6#Matt.xiii-p36.2
8478. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=6#John.xv-p20.1
8479. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=7#John.xv-p26.1
8480. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=7#John.xv-p32.1
8481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=8#John.xv-p27.1
8482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=8#Matt.xvii-p47.3
8483. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#John.ii-p53.3
8484. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#John.ix-p55.3
8485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#John.xv-p30.1
8486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#John.xv-p75.3
8487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#Matt.xvi-p52.1
8488. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#John.ix-p48.5
8489. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#John.xv-p27.2
8490. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=9#John.xv-p29.1
8491. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=10#John.xv-p33.1
8492. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=12#John.ii-p103.1
8493. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=12#John.xv-p38.1
8494. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=12#Matt.xxii-p59.2
8495. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=12#John.xv-p1.4
8496. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=13#John.xv-p46.1
8497. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=13#John.xvii-p75.2
8498. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=13#John.xv-p43.1
8499. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=14#John.xv-p46.2
8500. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=14#John.xv-p55.1
8501. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=15#John.xv-p50.1
8502. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=15#Matt.xxvi-p1.1
8503. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=15#John.xv-p1.5
8504. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=16#John.viii-p66.7
8505. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=16#John.xv-p81.2
8506. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=16#John.xvi-p66.1
8507. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=16#John.xvii-p23.1
8508. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=16#John.xv-p51.1
8509. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=16#John.xv-p57.1
8510. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=18#John.xv-p63.1
8511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=18#John.xv-p1.6
8512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=19#John.xv-p64.1
8513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=20#John.xv-p67.1
8514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=21#John.xv-p75.2
8515. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=21#Matt.xxvii-p42.4
8516. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=21#John.xv-p68.1
8517. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=22#John.xiv-p28.4
8518. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=22#John.xv-p72.1
8519. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=22#Matt.xvii-p47.3
8520. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=22#Matt.xiv-p24.3
8521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=22#Matt.xxv-p129.2
8522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=23#Luke.xi-p51.2
8523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=23#John.iv-p27.2
8524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=23#John.xv-p75.1
8525. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=23#John.xv-p73.1
8526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=24#John.xv-p74.1
8527. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=24#John.xv-p76.1
8528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=25#John.xv-p1.7
8529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=25#John.xv-p79.1
8530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=26#John.iii-p56.2
8531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=26#John.xv-p81.1
8532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=27#John.xv-p1.8
8533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=27#John.xv-p84.1
8534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=27#John.xxi-p60.1
8535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=28#John.xv-p1.9
8536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=29#John.xv-p93.1
8537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=29#Matt.xxvii-p47.2
8538. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=30#Luke.v-p27.3
8539. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=30#John.xv-p94.1
8540. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=30#Matt.xxvii-p104.2
8541. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=14&scrV=31#John.xv-p95.1
8542. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=1#Matt.x-p86.2
8543. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=1#John.xvi-p1.1
8544. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=1#John.xv-p94.2
8545. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=2#Luke.xiv-p23.3
8546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=2#John.xvi-p10.1
8547. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=3#John.xiv-p39.2
8548. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=3#John.xvi-p12.1
8549. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=3#Mark.ii-p58.2
8550. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=4#John.xvi-p15.1
8551. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=4#John.xvi-p16.1
8552. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=6#Luke.xiv-p19.2
8553. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=6#John.xvi-p17.1
8554. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=6#Matt.viii-p48.3
8555. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=7#John.xvi-p18.1
8556. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=8#John.xvi-p13.1
8557. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=8#Matt.xiv-p46.1
8558. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=8#Matt.xiv-p50.2
8559. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=8#Matt.xxvi-p78.3
8560. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=9#John.xvi-p21.1
8561. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=9#John.xvi-p33.1
8562. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=9#John.xvi-p1.2
8563. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=10#John.xvi-p21.2
8564. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=10#John.xvi-p37.1
8565. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=11#John.xvi-p34.1
8566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=11#John.xvii-p15.1
8567. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=12#John.xvi-p39.1
8568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=12#John.xvi-p39.2
8569. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=12#John.xvi-p39.3
8570. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=12#John.xvi-p39.4
8571. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=13#John.xiv-p88.1
8572. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=13#John.xvi-p25.1
8573. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=14#John.xvi-p38.1
8574. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=14#John.xvi-p26.1
8575. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=15#John.ii-p53.4
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8577. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=16#Luke.x-p66.2
8578. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=16#John.xvi-p28.1
8579. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=17#John.xvi-p39.1
8580. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=17#John.xvi-p39.3
8581. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=17#John.xvi-p39.5
8582. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=18#John.xvi-p44.2
8583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=18#John.xvi-p55.1
8584. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=18#Matt.xviii-p49.2
8585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=18#John.xvi-p1.3
8586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=19#John.viii-p11.3
8587. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=19#John.xvi-p44.1
8588. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=19#John.xvi-p50.1
8589. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=20#John.xvi-p48.1
8590. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=20#John.xvi-p55.2
8591. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=20#Matt.xi-p82.3
8592. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=21#John.xvi-p52.1
8593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=21#John.xvi-p53.1
8594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=22#John.xvi-p58.1
8595. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=23#John.xvi-p61.1
8596. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=24#John.xvi-p59.1
8597. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=24#John.xvi-p61.2
8598. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=25#John.xvi-p60.1
8599. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=25#Matt.xi-p50.2
8600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=26#John.xv-p54.1
8601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=26#John.xvi-p63.1
8602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=26#John.xvi-p64.1
8603. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=26#John.xvi-p1.4
8604. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=27#John.xvi-p63.2
8605. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=27#John.xvi-p68.1
8606. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=15&scrV=27#John.xvii-p7.1
8607. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=1#John.xvii-p4.1
8608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=1#John.xvii-p1.2
8609. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=2#Luke.xxiv-p32.2
8610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=2#John.xi-p73.3
8611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=2#John.xvii-p5.1
8612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=2#Matt.xi-p60.2
8613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=2#Matt.xxiv-p92.1
8614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=3#John.xvii-p8.1
8615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=4#John.xv-p93.2
8616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=4#John.xvii-p10.1
8617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=5#John.xvii-p12.1
8618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=6#Matt.x-p39.4
8619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=7#John.xvii-p19.1
8620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=7#John.xvii-p27.1
8621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=7#Matt.xxix-p75.2
8622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=7#John.ix-p77.6
8623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=7#John.xvii-p1.3
8624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=8#John.xvii-p26.1
8625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=8#Matt.xii-p79.10
8626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=9#John.xvii-p30.1
8627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=10#John.xvii-p23.2
8628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=10#John.xvii-p31.1
8629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=11#John.xiii-p83.3
8630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=11#John.xvii-p32.1
8631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=12#John.xvii-p34.1
8632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=12#Matt.x-p40.4
8633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=14#John.xviii-p53.1
8634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=14#Matt.xxvi-p93.1
8635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=14#John.xvii-p41.1
8636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=16#John.xvii-p44.1
8637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=16#Matt.xxvii-p75.5
8638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=16#John.xvii-p1.4
8639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=17#Matt.xvi-p49.2
8640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=17#John.xvii-p49.1
8641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=19#John.xvii-p51.1
8642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=20#Mark.xvii-p18.2
8643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=20#John.xvii-p52.1
8644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=21#John.xvii-p61.1
8645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=21#John.xviii-p13.3
8646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=21#John.xvii-p53.1
8647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=22#Luke.xxiv-p24.1
8648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=22#John.xvii-p64.1
8649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=22#John.xxi-p63.1
8650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=23#John.xvii-p69.1
8651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=23#John.xvii-p75.1
8652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=23#John.xvii-p1.5
8653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=24#John.xvii-p76.1
8654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=25#John.xvii-p70.1
8655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=26#John.xvii-p79.1
8656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=27#John.xvii-p86.2
8657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=27#John.xvii-p91.1
8658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=28#John.ii-p21.2
8659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=28#John.ix-p45.1
8660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=28#John.xvii-p85.1
8661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=28#John.xvii-p1.6
8662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=28#John.xvii-p84.1
8663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=29#John.xvii-p88.1
8664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=30#John.xxii-p38.2
8665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=31#John.xvii-p94.1
8666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=33#John.xvii-p1.7
8667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=33#John.xvii-p98.1
8668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=16&scrV=33#Matt.xv-p86.4
8669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#John.xii-p85.1
8670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#John.xviii-p1.1
8671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#John.xviii-p3.1
8672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#John.xviii-p9.1
8673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#John.xviii-p28.1
8674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#Matt.xxvii-p101.2
8675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#Mark.xv-p53.2
8676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#John.xviii-p8.4
8677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#John.xviii-p1.2
8678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#Luke.xxiv-p31.2
8679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=1#Mark.xv-p45.1
8680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#John.vi-p69.2
8681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#John.vii-p117.1
8682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#John.xi-p62.2
8683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#John.xiii-p127.3
8684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#John.xviii-p112.1
8685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#Matt.xxi-p62.2
8686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#Matt.x-p12.2
8687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#Matt.xii-p76.2
8688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#Matt.xxix-p63.3
8689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=2#John.xviii-p15.1
8690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=3#John.xviii-p22.1
8691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=4#John.ii-p32.2
8692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=4#John.xx-p73.8
8693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=4#Luke.x-p23.2
8694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=4#John.xviii-p8.5
8695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=4#John.xviii-p25.1
8696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=5#John.ii-p7.3
8697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=5#John.ix-p45.2
8698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=5#John.xii-p89.1
8699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=5#John.xiv-p82.2
8700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=5#John.xviii-p27.1
8701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=6#John.xviii-p33.1
8702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=6#John.xviii-p35.1
8703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=6#John.xviii-p40.1
8704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=6#John.xviii-p43.1
8705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=6#Mark.iv-p20.1
8706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=6#John.xviii-p1.3
8707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=7#John.xviii-p38.1
8708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=7#John.xviii-p43.2
8709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=8#John.xviii-p33.1
8710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=8#John.xviii-p40.2
8711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=8#John.xviii-p43.3
8712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=8#John.xviii-p48.1
8713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=9#John.xviii-p32.1
8714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=9#John.xviii-p35.2
8715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=9#John.xviii-p50.1
8716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.ii-p21.3
8717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.viii-p50.1
8718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p1.6
8719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p61.1
8720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p72.1
8721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p97.2
8722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p97.4
8723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p102.1
8724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xx-p73.6
8725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#Matt.xxvii-p76.1
8726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p1.4
8727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=11#John.xviii-p56.1
8728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=12#John.xviii-p68.1
8729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=12#John.xix-p26.1
8730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=13#John.xviii-p75.1
8731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=14#John.xviii-p78.1
8732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=15#John.xviii-p61.1
8733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=16#John.xviii-p81.1
8734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=17#John.xvi-p12.2
8735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=17#John.xviii-p84.1
8736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=17#Matt.xiv-p85.3
8737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=17#Mark.ii-p58.2
8738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=17#John.xviii-p1.5
8739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=18#John.xviii-p90.1
8740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=19#John.ii-p76.5
8741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=19#John.xviii-p93.1
8742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=19#Mark.ii-p16.1
8743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=20#John.xviii-p33.2
8744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=20#John.xviii-p96.1
8745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=20#John.xviii-p1.6
8746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.vii-p97.3
8747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xi-p30.6
8748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xiv-p63.6
8749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xviii-p32.2
8750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xviii-p72.2
8751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xviii-p97.1
8752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xviii-p97.5
8753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xviii-p97.6
8754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xviii-p104.1
8755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#Matt.xxviii-p141.2
8756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.vii-p95.2
8757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=21#John.xviii-p102.1
8758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=22#John.xviii-p97.3
8759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=22#John.xviii-p97.7
8760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=22#John.xviii-p103.1
8761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=23#John.xviii-p97.8
8762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=23#John.xviii-p100.2
8763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=23#John.xviii-p104.2
8764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=23#John.xviii-p128.2
8765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=24#Luke.xxiv-p41.3
8766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=24#John.xiii-p67.1
8767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=24#John.xv-p14.4
8768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=24#John.xviii-p110.1
8769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=24#Matt.xxvi-p30.2
8770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=24#John.xviii-p1.7
8771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=25#Luke.xix-p10.2
8772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=25#John.xviii-p7.1
8773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=25#John.xviii-p118.1
8774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=26#John.xviii-p123.1
8775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=17&scrV=26#John.xix-p96.5
8776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=1#John.xix-p4.1
8777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=1#John.xix-p1.1
8778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=3#John.xix-p11.1
8779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=4#John.xix-p16.1
8780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=4#Matt.xvii-p90.1
8781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=4#John.xix-p14.1
8782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=5#John.xix-p17.1
8783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=6#John.xix-p18.1
8784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=6#Mark.vii-p67.5
8785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=7#John.xix-p22.1
8786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=7#John.xix-p21.1
8787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=8#Matt.xxvii-p144.2
8788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=8#Matt.xxvii-p158.1
8789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=8#Mark.xv-p70.1
8790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=9#John.xviii-p69.1
8791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=10#Matt.xxvii-p145.1
8792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=10#John.xix-p27.1
8793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=11#John.xix-p32.1
8794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=11#Matt.xxi-p57.4
8795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=11#Matt.xxi-p58.1
8796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=13#John.xix-p40.1
8797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=13#John.xix-p42.1
8798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=13#John.xix-p1.2
8799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=14#John.xix-p43.1
8800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=14#John.xix-p58.1
8801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=15#John.xix-p46.1
8802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=15#John.xix-p45.1
8803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=17#John.xix-p49.1
8804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=18#John.xix-p52.1
8805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=19#John.xix-p56.1
8806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=19#John.xix-p55.1
8807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=20#Luke.viii-p4.2
8808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=20#John.ix-p137.2
8809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=20#John.xi-p68.1
8810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=20#Matt.xi-p75.3
8811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=20#Matt.xxv-p82.2
8812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=20#John.xix-p60.1
8813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=22#John.xix-p64.1
8814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=23#John.xix-p68.1
8815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=24#John.xix-p41.1
8816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=25#John.xix-p70.1
8817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=25#John.xix-p69.1
8818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=26#John.xix-p74.1
8819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=28#Matt.xxiv-p61.4
8820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=28#John.xix-p1.3
8821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=29#John.xix-p79.1
8822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=30#John.xix-p81.1
8823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=30#John.xix-p85.1
8824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=30#Matt.xi-p61.1
8825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=31#John.xix-p82.1
8826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=31#Matt.xxiii-p43.1
8827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=32#John.xix-p86.1
8828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=33#John.xix-p87.1
8829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=34#John.xix-p91.1
8830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=34#John.xix-p92.2
8831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=35#John.xix-p92.1
8832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=35#Matt.xxvii-p135.1
8833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=36#Luke.xviii-p24.1
8834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=36#John.xix-p93.1
8835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=37#John.xix-p96.1
8836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=38#John.xix-p97.1
8837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=38#John.xix-p102.1
8838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=38#John.xx-p11.2
8839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=38#John.xix-p100.1
8840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=39#John.xix-p103.1
8841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=40#John.xix-p104.1
8842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=18&scrV=40#Matt.xxviii-p43.2
8843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=1#John.xx-p5.1
8844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=2#John.xx-p6.1
8845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=4#John.xx-p11.1
8846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=4#John.xx-p10.1
8847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=5#John.xx-p12.1
8848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=6#John.xx-p13.1
8849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=7#John.xx-p16.1
8850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=7#Matt.xxviii-p39.2
8851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=8#John.xx-p18.1
8852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=9#John.xx-p19.1
8853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=10#John.xx-p23.1
8854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=11#John.iv-p12.3
8855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=11#John.xx-p24.1
8856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=11#John.xx-p30.2
8857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=11#Matt.xxviii-p16.2
8858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=12#John.xx-p30.1
8859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=12#John.xx-p32.2
8860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=13#John.xx-p33.1
8861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=13#John.xx-p32.1
8862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=14#John.xx-p38.1
8863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=14#Matt.xxii-p14.6
8864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=14#Mark.xvi-p17.2
8865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=16#John.xx-p45.1
8866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=17#John.xx-p48.1
8867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=18#John.xx-p50.1
8868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=19#John.xx-p55.1
8869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=20#John.xx-p56.1
8870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=21#John.xx-p57.1
8871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=21#Matt.xxviii-p99.2
8872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=23#John.xx-p61.1
8873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=25#John.xx-p63.1
8874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=26#Matt.xxviii-p157.1
8875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=28#John.xx-p68.1
8876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=28#John.xx-p67.1
8877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=29#John.xx-p71.1
8878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=19&scrV=30#John.xx-p72.1
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8938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=21#Matt.xi-p11.3
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8941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=22#John.xxi-p69.1
8942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=23#John.xxi-p72.1
8943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=24#John.xxi-p74.1
8944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=25#John.xii-p27.1
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8946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=26#Matt.xxix-p8.2
8947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=26#John.xxi-p1.5
8948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=27#John.xxi-p84.1
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8950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=28#John.xxi-p86.1
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8961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=31#John.xxi-p97.1
8962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=20&scrV=31#Mark.ix-p28.1
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8968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=3#John.xxii-p5.1
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8972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=5#Matt.vii-p105.2
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8974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=6#John.xxii-p21.2
8975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=7#John.xxii-p21.4
8976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=7#Matt.xv-p91.3
8977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=7#John.xxii-p13.1
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8979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=10#John.xxii-p19.1
8980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=11#John.xxii-p21.1
8981. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=13#John.xxii-p25.1
8982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=14#John.xxii-p26.1
8983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=15#John.xxii-p39.3
8984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=15#John.xxii-p29.1
8985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=15#John.xxii-p1.2
8986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=15#John.xxii-p63.2
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8988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=17#John.xiv-p96.4
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9002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=24#John.xxii-p63.1
9003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=24#John.xxii-p1.4
9004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=24#John.xxii-p62.1
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9006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=25#Matt.i-p3.5
9007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=24&scrV=15#John.v-p110.2
9008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=30&scrV=0#Luke.viii-p23.1
9009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=30&scrV=0#Mark.ii-p41.1
9010. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=42&scrV=0#Mark.xi-p38.1
9011. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=61&scrV=0#Luke.ii-p101.1
9012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=1#John.i-p2.3
9013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=1#Matt.v-p87.5
9014. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=1#John.vi-p1.1
9015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=3#John.xviii-p125.1
9016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=3#John.xxi-p54.1
9017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=3#John.xxi-p96.3
9018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=3#Matt.xi-p5.6
9019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=3#Matt.xi-p75.4
9020. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=3#Matt.xvii-p72.1
9021. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=4#John.viii-p66.9
9022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=4#John.xv-p52.1
9023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=5#Matt.iv-p33.1
9024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=5#Matt.iv-p43.1
9025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=5#John.v-p5.4
9026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=6#John.xvii-p69.7
9027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=7#Matt.xxv-p20.1
9028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=8#Luke.xx-p20.2
9029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Acts&scrCh=1&scrV=8#John.xv-p42.1
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9635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=14&scrV=22#Matt.xxviii-p60.1
9636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=1#John.xiv-p88.3
9637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=1#John.xxi-p84.4
9638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=2#Matt.xxi-p71.4
9639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=3#John.iii-p46.6
9640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=3#John.vi-p66.3
9641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=3#John.xiv-p88.3
9642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=3#Matt.xvii-p97.1
9643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=3#Matt.xii-p45.2
9644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=8#John.xviii-p92.3
9645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=8#John.xix-p96.6
9646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=8#Matt.xvi-p80.2
9647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=8#Matt.xi-p24.2
9648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=9#John.xvi-p13.2
9649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=16#John.xvi-p13.2
9650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=16#Mark.x-p42.5
9651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=18#Luke.xx-p24.4
9652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=19#Matt.xiv-p87.2
9653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=15&scrV=31#Matt.xxiv-p91.2
9654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=16&scrV=18#John.vii-p27.1
9655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=16&scrV=18#John.xi-p53.1
9656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=16&scrV=18#Matt.viii-p43.6
9657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=16&scrV=18#Matt.viii-p44.3
9658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=16&scrV=20#Matt.xvi-p94.1
9659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=16&scrV=25#Matt.xiv-p52.4
9660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rom&scrCh=16&scrV=25#John.v-p89.5
9661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=6#John.ii-p17.2
9662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=13#John.v-p5.3
9663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=17#John.v-p5.2
9664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=20#Matt.ix-p56.2
9665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=21#Matt.xii-p68.1
9666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=23#Matt.xxvii-p84.2
9667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=23#Matt.xii-p47.4
9668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=24#John.xiv-p81.1
9669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=25#Matt.xii-p47.9
9670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=26#John.viii-p46.3
9671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=26#Matt.xv-p5.2
9672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=26#Matt.xxii-p20.1
9673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=26#Luke.ii-p95.2
9674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=26#John.xi-p87.1
9675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=27#John.xiii-p30.1
9676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=27#Matt.xii-p72.1
9677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=28#Matt.xxii-p20.1
9678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=30#John.xviii-p47.1
9679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=30#John.xx-p87.2
9680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=30#Matt.xiv-p99.1
9681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=1&scrV=31#Matt.xii-p72.1
9682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=1#John.ii-p17.2
9683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=2#Luke.xi-p28.3
9684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=2#Matt.xii-p47.5
9685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=2#Mark.xvii-p9.2
9686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=4#Luke.xi-p28.3
9687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=4#John.xvii-p89.1
9688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=5#John.v-p95.7
9689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=6#Matt.xii-p69.4
9690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=7#Matt.xiv-p52.4
9691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#Luke.xiii-p66.4
9692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#Luke.xxiv-p32.1
9693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#John.xv-p60.2
9694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#John.xv-p94.4
9695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#John.xvi-p53.3
9696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#John.xx-p22.2
9697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#Matt.xvii-p80.5
9698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#Matt.xviii-p49.1
9699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#Matt.xii-p69.4
9700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#Matt.xv-p5.1
9701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#Matt.xxii-p115.2
9702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=8#John.iv-p31.8
9703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=9#Luke.xxi-p28.1
9704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=10#Matt.xii-p69.4
9705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=10#John.xvii-p40.2
9706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=10#John.iv-p70.3
9707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=12#John.xv-p60.1
9708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=12#John.xix-p94.5
9709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=13#John.xxii-p61.2
9710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=14#John.iv-p13.1
9711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=14#John.ix-p140.1
9712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=14#Matt.xi-p59.4
9713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=14#Matt.xxiii-p77.2
9714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=2&scrV=14#John.vii-p107.2
9715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=2#Matt.x-p40.3
9716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=5#John.iv-p58.2
9717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=6#Matt.iv-p31.2
9718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=7#John.xxii-p21.3
9719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=9#John.xvi-p7.1
9720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=9#Matt.x-p86.4
9721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=9#Matt.xiv-p30.2
9722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=11#Matt.viii-p68.1
9723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=11#Matt.xvii-p66.2
9724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=12#Matt.xiv-p74.3
9725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=13#Matt.iv-p34.5
9726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=13#Matt.viii-p71.1
9727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=16#Matt.xxiv-p56.1
9728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=18#John.x-p20.4
9729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=19#Matt.xxii-p74.1
9730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=3&scrV=22#Matt.xix-p41.1
9731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=1#Matt.xvii-p73.2
9732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=2#Matt.xxv-p145.1
9733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=3#Luke.xiii-p28.1
9734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=4#Mark.xi-p27.3
9735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=5#Matt.xi-p83.5
9736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=7#Matt.xvii-p55.1
9737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=8#Luke.vii-p21.5
9738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=9#Luke.xxii-p12.4
9739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=9#Matt.xi-p83.4
9740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=9#Matt.xxv-p47.2
9741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=9#Matt.xxviii-p78.1
9742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=11#Luke.vi-p39.2
9743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=11#Luke.x-p65.2
9744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=11#Matt.xxv-p47.2
9745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=13#Luke.xxii-p12.4
9746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=13#Matt.xi-p50.3
9747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=13#Matt.xxiii-p16.2
9748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=14#Matt.xxiv-p27.4
9749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=15#Matt.xxiv-p27.3
9750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=4&scrV=20#Matt.viii-p53.1
9751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=1#Matt.xvii-p79.1
9752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=2#John.xiv-p48.5
9753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=2#Matt.xix-p66.1
9754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=4#Matt.xix-p73.1
9755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=4#Matt.xvii-p71.5
9756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=4#Matt.xix-p76.1
9757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=7#Luke.xxiii-p12.2
9758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=7#John.ii-p76.3
9759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=7#John.xx-p92.5
9760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=7#Matt.xxvii-p57.1
9761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=8#Matt.xxiii-p7.2
9762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=10#Matt.xxvi-p89.2
9763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=10#John.v-p15.2
9764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=5&scrV=12#Matt.xix-p56.1
9765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=1#Matt.xix-p53.1
9766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=2#Luke.xxiii-p26.3
9767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=4#John.xiii-p18.1
9768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=11#Luke.vi-p22.2
9769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=11#John.iv-p22.4
9770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=11#John.xx-p87.1
9771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=11#Matt.xxii-p90.1
9772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=11#Matt.xxiii-p24.4
9773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=11#John.iv-p13.2
9774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=12#Matt.xvi-p7.2
9775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=13#John.xxii-p11.2
9776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=17#John.xvi-p26.3
9777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=17#John.xviii-p99.1
9778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=6&scrV=19#Matt.xxiv-p56.1
9779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=1#Matt.xx-p27.1
9780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=5#Matt.vii-p64.6
9781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=14#Matt.xxiv-p53.6
9782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=15#Matt.x-p3.1
9783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=16#Luke.xiii-p71.2
9784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=28#Matt.xxiv-p13.2
9785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=32#Matt.xx-p27.2
9786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=37#Matt.xx-p32.1
9787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=7&scrV=39#John.iii-p9.1
9788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=6#John.xxi-p88.2
9789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=6#John.vi-p49.3
9790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=8#Matt.xvi-p54.2
9791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=9#Matt.xxii-p8.1
9792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=10#Matt.xix-p22.1
9793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=11#Matt.xix-p43.3
9794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=12#Matt.xix-p50.1
9795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=8&scrV=13#Matt.xviii-p88.2
9796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=2#Matt.xxii-p99.1
9797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=7#John.xi-p5.4
9798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=9#Matt.xxii-p10.1
9799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=9#Matt.xxiii-p32.1
9800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=9#Matt.xiii-p22.2
9801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=12#Matt.xxiv-p13.2
9802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=13#John.xviii-p88.3
9803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=13#Matt.xi-p32.2
9804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=16#Matt.xii-p4.1
9805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=19#Matt.xxi-p71.5
9806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=19#Matt.xxiv-p29.2
9807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=21#Matt.xx-p54.1
9808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=22#John.xiv-p50.6
9809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=22#Matt.xii-p43.1
9810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=9&scrV=25#Matt.v-p11.1
9811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=2#Luke.xiii-p68.4
9812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=2#Matt.iv-p18.4
9813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=3#John.vii-p62.15
9814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=3#John.vii-p75.3
9815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=3#John.xiv-p57.1
9816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=4#John.xx-p87.3
9817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=4#Matt.xxviii-p146.7
9818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=9#Matt.xvii-p8.1
9819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=9#John.iv-p35.6
9820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=11#Matt.xxiii-p21.2
9821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=12#John.xiv-p97.2
9822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=12#Matt.xxvii-p95.1
9823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=13#Matt.v-p45.2
9824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=13#Matt.xi-p81.5
9825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=20#Luke.v-p18.2
9826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=20#Matt.v-p41.2
9827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=24#John.x-p45.2
9828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=24#John.xiv-p48.3
9829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=10&scrV=31#Matt.xv-p48.3
9830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=3#John.vi-p62.5
9831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=18#Luke.xiii-p70.2
9832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=19#Matt.xix-p27.1
9833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=23#Matt.xv-p49.2
9834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=23#Matt.xx-p20.1
9835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=23#Matt.xxvii-p58.1
9836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=32#John.xx-p5.10
9837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=11&scrV=32#John.iv-p41.2
9838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=3#Matt.xxi-p84.1
9839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=3#Matt.xxiii-p117.2
9840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=3#Mark.vi-p11.3
9841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=4#John.xviii-p103.2
9842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=4#John.iv-p70.5
9843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=6#Matt.xii-p43.2
9844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=7#Luke.xx-p20.3
9845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=11#John.iv-p22.13
9846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=11#Matt.xii-p43.4
9847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=12&scrV=23#John.x-p44.3
9848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=13&scrV=1#John.xiv-p89.3
9849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=13&scrV=1#Matt.viii-p58.2
9850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=13&scrV=2#Mark.xii-p19.6
9851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=13&scrV=5#Mark.xv-p26.2
9852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=13&scrV=12#John.xvii-p73.2
9853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=16#Luke.xii-p7.2
9854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=16#Matt.vii-p58.1
9855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=20#Matt.xix-p15.1
9856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=20#Matt.xix-p15.6
9857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=22#Mark.xvii-p28.2
9858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=22#Luke.xiii-p13.3
9859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=22#John.xv-p41.3
9860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=22#John.v-p105.5
9861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=24#John.xvii-p28.1
9862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=24#John.v-p52.1
9863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=27#John.v-p69.1
9864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=14&scrV=35#John.v-p47.2
9865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=3#Matt.xxiii-p81.5
9866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=3#Luke.xxv-p49.3
9867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=5#Luke.xxv-p11.3
9868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=5#Luke.xxv-p35.3
9869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=5#John.xxi-p96.2
9870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=6#Matt.xxix-p58.2
9871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=8#Matt.xxi-p71.6
9872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=10#Luke.xx-p24.3
9873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=10#Mark.xi-p37.2
9874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=12#Matt.xxiii-p79.2
9875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=14#Matt.xvii-p67.1
9876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=17#John.xxi-p3.1
9877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=18#Matt.x-p53.6
9878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=22#Matt.xx-p40.2
9879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=24#Matt.xxv-p102.2
9880. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=28#Matt.xxv-p102.2
9881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=32#Matt.xi-p59.2
9882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=34#John.ix-p163.2
9883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=42#Matt.xxiii-p84.4
9884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=47#Matt.ii-p32.3
9885. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=47#John.iv-p31.2
9886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=49#John.ii-p48.13
9887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=50#Mark.xiii-p24.2
9888. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=51#Matt.xiv-p12.2
9889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=52#John.xii-p99.1
9890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=15&scrV=52#Matt.xxv-p108.3
9891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=16&scrV=2#Matt.xxix-p8.2
9892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=16&scrV=2#Mark.xiii-p46.2
9893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Cor&scrCh=16&scrV=22#John.ix-p123.3
9894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=5#Matt.vi-p39.3
9895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=5#Matt.xviii-p33.2
9896. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=5#Matt.xii-p84.4
9897. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=12#Matt.viii-p72.1
9898. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=12#John.iv-p46.3
9899. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=12#John.iv-p46.7
9900. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=12#Mark.ix-p36.4
9901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=20#John.xv-p23.6
9902. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=22#John.vii-p49.3
9903. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=23#Matt.vi-p89.3
9904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=1&scrV=24#Matt.xxi-p70.2
9905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=6#Matt.xix-p69.1
9906. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=6#Matt.xix-p73.2
9907. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=7#Luke.xviii-p7.1
9908. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=10#Matt.xix-p69.2
9909. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=14#Luke.xiv-p39.7
9910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=14#John.xvii-p66.3
9911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=14#Matt.vi-p44.4
9912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=14#Matt.xiv-p87.2
9913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=2&scrV=16#Matt.xii-p61.1
9914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=5#John.xvi-p16.2
9915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=5#John.iv-p66.1
9916. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=6#Matt.xii-p27.5
9917. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=7#Matt.vi-p5.1
9918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=7#Matt.xiv-p25.3
9919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=8#John.xvii-p72.2
9920. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=10#John.ii-p48.8
9921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=10#Matt.xxv-p103.1
9922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=13#John.ii-p11.2
9923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=13#Matt.xxviii-p140.1
9924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=17#John.ix-p90.2
9925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=18#Luke.x-p29.3
9926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=18#John.ii-p48.9
9927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=18#John.ii-p48.11
9928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=3&scrV=18#Matt.xiv-p88.4
9929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=4#John.ix-p141.1
9930. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=4#John.xiii-p83.6
9931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=4#John.xv-p32.2
9932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=4#Matt.v-p41.2
9933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=6#John.vi-p68.1
9934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=6#John.x-p86.2
9935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=6#John.xiii-p118.3
9936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=6#John.xiv-p81.1
9937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=6#Matt.xii-p77.4
9938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=6#Matt.xxv-p83.1
9939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=7#Matt.xxix-p29.2
9940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=9#Matt.xvii-p70.3
9941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=15#John.xviii-p21.1
9942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=15#Matt.xxvi-p99.2
9943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=16#Matt.xi-p81.6
9944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=17#Matt.xii-p84.1
9945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=4&scrV=18#Matt.vii-p80.1
9946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=1#Luke.xvii-p10.2
9947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=1#John.xviii-p13.4
9948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=3#Matt.xxvi-p22.4
9949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=4#John.xxii-p43.2
9950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=5#John.xviii-p86.1
9951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=5#Matt.xxvi-p31.1
9952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=7#Matt.xviii-p35.1
9953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=11#Matt.xxiii-p12.1
9954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=13#John.xxii-p35.1
9955. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=16#John.xvii-p45.2
9956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=16#John.xxi-p44.2
9957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=16#Matt.xxix-p20.2
9958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=19#Matt.xviii-p32.2
9959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=20#Matt.vi-p73.1
9960. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=20#Matt.xxiii-p12.1
9961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=5&scrV=21#John.ii-p31.9
9962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=1#Matt.xii-p44.3
9963. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=1#Matt.xxiii-p12.4
9964. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=2#John.ii-p91.2
9965. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=2#John.v-p61.1
9966. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=8#Matt.xxviii-p51.2
9967. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=10#John.xvii-p56.1
9968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=10#John.xvii-p101.1
9969. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=6&scrV=15#John.ix-p125.3
9970. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=7&scrV=10#Matt.xxviii-p21.4
9971. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=7&scrV=11#John.xxii-p38.4
9972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=7&scrV=11#Matt.vi-p65.2
9973. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=8&scrV=2#Matt.vii-p78.1
9974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=8&scrV=2#Mark.xiii-p49.5
9975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=8&scrV=9#Luke.x-p65.1
9976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=8&scrV=9#Matt.xviii-p90.1
9977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=8&scrV=9#Matt.ix-p59.4
9978. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=8&scrV=18#Luke.i-p2.4
9979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=9&scrV=7#Luke.xxv-p4.2
9980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=9&scrV=7#Matt.vii-p78.6
9981. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=9&scrV=10#Matt.xv-p50.1
9982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=9&scrV=10#Mark.v-p11.5
9983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=9&scrV=11#Matt.vii-p78.1
9984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=9&scrV=13#Matt.vii-p78.1
9985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=9&scrV=13#Matt.xxvi-p106.1
9986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=10&scrV=3#Matt.xxvii-p147.2
9987. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=10&scrV=8#John.iii-p40.1
9988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=10&scrV=18#Luke.xvii-p19.1
9989. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=1#Mark.viii-p17.6
9990. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=2#Matt.xxvi-p7.5
9991. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=13#Matt.xxiv-p3.4
9992. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=13#Matt.viii-p43.3
9993. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=13#Matt.xiv-p65.2
9994. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=19#Mark.viii-p17.6
9995. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=20#Matt.vi-p110.1
9996. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=23#John.xx-p5.9
9997. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=23#Matt.xxv-p47.1
9998. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=24#Matt.xi-p60.1
9999. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=26#Luke.xxiii-p35.2
10000. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=28#Matt.vii-p86.5
10001. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=11&scrV=29#Matt.xxvii-p49.1
10002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=4#John.iv-p68.2
10003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=6#John.ii-p69.1
10004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=7#John.xvi-p45.1
10005. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=7#John.xx-p9.1
10006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=7#Mark.xv-p56.4
10007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=7#Matt.xvi-p94.1
10008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=9#John.xii-p9.3
10009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=10#John.xvi-p45.1
10010. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=14#John.xxii-p26.2
10011. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=14#Matt.v-p74.2
10012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=12&scrV=16#Matt.v-p74.2
10013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=13&scrV=3#John.iv-p61.3
10014. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=13&scrV=4#John.ii-p31.4
10015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=13&scrV=4#Matt.xxv-p107.8
10016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=13&scrV=4#Matt.xxviii-p108.2
10017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=13&scrV=7#John.xviii-p66.1
10018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Cor&scrCh=13&scrV=14#Matt.xxix-p69.1
10019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=8#Matt.v-p63.2
10020. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=8#John.vii-p85.2
10021. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=10#Luke.xiii-p8.2
10022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=15#Luke.x-p68.4
10023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=15#Matt.x-p20.3
10024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=16#John.xxi-p41.3
10025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=16#Matt.xi-p5.2
10026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=17#Mark.ii-p21.2
10027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=1&scrV=24#Luke.xvi-p13.1
10028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=2&scrV=2#John.iv-p6.3
10029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=2&scrV=9#Matt.xvii-p65.5
10030. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=2&scrV=12#Mark.iii-p16.2
10031. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=2&scrV=20#John.xii-p48.1
10032. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=2&scrV=20#Matt.xv-p86.2
10033. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=3#John.v-p62.2
10034. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=3#Matt.xxviii-p157.2
10035. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=4#Luke.xv-p39.3
10036. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=8#John.ii-p48.7
10037. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=10#Matt.xxvi-p114.1
10038. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=13#John.xix-p86.6
10039. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=14#John.viii-p33.5
10040. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=14#Matt.ix-p37.13
10041. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=17#John.viii-p33.4
10042. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=23#Matt.ix-p4.8
10043. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=3&scrV=26#John.ii-p27.1
10044. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=1#Matt.xxvi-p100.1
10045. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=2#Matt.xix-p15.7
10046. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=4#Luke.iii-p30.1
10047. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=4#John.ii-p29.2
10048. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=4#Matt.ii-p32.2
10049. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=4#Matt.xviii-p83.1
10050. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=4#Matt.vi-p56.1
10051. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=6#John.xvi-p65.1
10052. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=6#Matt.vii-p41.2
10053. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=6#Mark.xv-p53.5
10054. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=9#John.ii-p115.3
10055. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=9#John.iv-p12.1
10056. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=9#John.x-p6.2
10057. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=9#John.xi-p30.2
10058. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=9#Matt.xx-p41.2
10059. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=9#John.vi-p29.3
10060. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=15#John.xvi-p25.2
10061. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=19#Matt.xix-p62.2
10062. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=20#Matt.xii-p40.1
10063. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=21#John.vi-p101.1
10064. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=24#John.ix-p98.2
10065. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=25#Matt.x-p39.2
10066. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=27#John.xxii-p12.4
10067. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=4&scrV=31#Matt.x-p39.2
10068. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=3#Luke.iii-p32.4
10069. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=6#John.xvii-p81.1
10070. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=7#Matt.xiv-p37.5
10071. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=8#Matt.viii-p51.1
10072. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=11#Matt.xiv-p40.3
10073. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=14#Matt.xx-p56.1
10074. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=15#Matt.xiii-p57.1
10075. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=17#Matt.xxvii-p126.2
10076. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=24#Matt.xix-p33.1
10077. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=5&scrV=24#Matt.xxvii-p126.2
10078. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=1#John.xiv-p48.6
10079. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=1#Matt.viii-p10.3
10080. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=1#Matt.xxvii-p89.1
10081. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=1#Mark.xv-p42.2
10082. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=4#John.xii-p15.2
10083. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=4#John.iv-p46.7
10084. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=7#Matt.xxiii-p51.2
10085. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=7#Matt.xiv-p71.7
10086. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=14#Matt.xv-p86.5
10087. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=14#Matt.xii-p47.6
10088. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Gal&scrCh=6&scrV=16#Matt.xx-p90.2
10089. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=3#John.vii-p62.12
10090. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=3#Matt.xxvi-p93.2
10091. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=4#Matt.xiii-p34.2
10092. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=4#Matt.xxvi-p99.1
10093. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=5#John.xii-p126.5
10094. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=5#Matt.vii-p41.2
10095. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=6#John.ii-p48.2
10096. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=6#John.ix-p123.4
10097. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=6#John.xvi-p23.1
10098. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=6#Matt.xiii-p36.1
10099. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=7#Matt.xxvii-p75.1
10100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=10#John.vii-p81.2
10101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=10#John.xii-p127.1
10102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=10#John.xviii-p98.1
10103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=10#Matt.xiii-p64.1
10104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=11#John.vi-p62.4
10105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=13#John.xxi-p71.2
10106. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=17#John.xiii-p42.1
10107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=19#Matt.xx-p79.3
10108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=19#Mark.xiii-p23.5
10109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=20#Matt.xxiii-p118.2
10110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=20#Matt.xxix-p63.9
10111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=21#Matt.ix-p75.1
10112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=1&scrV=23#John.ii-p45.6
10113. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=1#John.vi-p51.4
10114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=2#Luke.v-p17.3
10115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=2#John.ix-p125.2
10116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=2#John.xiv-p69.3
10117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=2#Matt.xi-p57.2
10118. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=2#Matt.xiv-p61.1
10119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=5#John.xiii-p8.7
10120. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=5#John.xxi-p50.1
10121. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=5#Matt.xv-p86.1
10122. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=6#John.vii-p7.2
10123. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=6#Matt.xxiii-p84.1
10124. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=8#Matt.xiv-p120.4
10125. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=14#John.xv-p85.1
10126. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=14#John.xx-p73.3
10127. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=14#Matt.xxviii-p141.1
10128. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=15#John.xviii-p102.2
10129. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=16#Matt.xxi-p44.4
10130. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=2&scrV=20#Matt.xvii-p65.1
10131. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=3#Matt.xxi-p6.1
10132. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=6#John.xviii-p102.3
10133. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=8#John.ii-p48.4
10134. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=8#Matt.xxiii-p22.3
10135. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=9#John.ii-p7.5
10136. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=9#John.ii-p54.1
10137. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=9#Matt.xiv-p52.3
10138. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=11#John.ii-p53.6
10139. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=14#Matt.vii-p21.2
10140. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=15#Matt.xxi-p10.1
10141. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=15#Matt.xxv-p143.1
10142. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=18#John.xv-p70.2
10143. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=20#Matt.vii-p35.3
10144. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=20#Matt.xxvi-p108.4
10145. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=3&scrV=20#Mark.xi-p44.1
10146. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=1#Matt.xxiii-p29.1
10147. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=3#John.xi-p34.1
10148. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=6#Matt.xxiv-p28.2
10149. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=8#John.ii-p45.5
10150. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=8#John.xv-p42.2
10151. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=8#John.xviii-p36.2
10152. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=8#John.xviii-p92.6
10153. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=8#Matt.xvii-p71.3
10154. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=8#Matt.xxvi-p41.1
10155. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=9#John.vii-p106.4
10156. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=11#John.xviii-p36.2
10157. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=11#Matt.i-p3.4
10158. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=11#Matt.x-p86.8
10159. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=11#Matt.xi-p11.1
10160. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=11#Matt.xxix-p64.4
10161. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=11#Matt.xxix-p73.1
10162. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=12#John.xiii-p83.6
10163. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=13#Luke.iii-p61.2
10164. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=13#John.xviii-p100.2
10165. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=13#Matt.xxi-p62.1
10166. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=14#Matt.xix-p15.2
10167. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=14#Matt.xii-p21.1
10168. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=16#Luke.iii-p61.2
10169. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=18#Matt.xvi-p27.1
10170. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=20#Matt.xii-p85.3
10171. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=21#John.xvii-p41.2
10172. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=28#John.vii-p11.2
10173. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=28#John.xiv-p72.3
10174. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=28#Matt.xvi-p116.3
10175. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=28#Mark.xiii-p49.4
10176. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=4&scrV=30#Matt.xxiv-p56.2
10177. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=2#John.xiv-p88.3
10178. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=4#Matt.xiii-p78.2
10179. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=8#John.x-p60.3
10180. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=8#John.xiii-p96.2
10181. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=8#Matt.vi-p47.2
10182. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=13#John.iv-p45.5
10183. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=14#John.xii-p97.4
10184. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=14#Mark.vi-p35.1
10185. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=18#Luke.ii-p29.1
10186. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=21#Matt.xxi-p71.2
10187. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=25#John.xiv-p88.3
10188. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=25#John.xviii-p93.5
10189. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=30#John.xx-p86.1
10190. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=5&scrV=32#John.xx-p86.1
10191. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=6&scrV=5#Matt.xxvi-p105.1
10192. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=6&scrV=12#Luke.xi-p24.2
10193. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=6&scrV=12#Mark.vi-p12.1
10194. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=6&scrV=15#Luke.xvi-p51.2
10195. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=6&scrV=16#Matt.xxvii-p92.1
10196. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=6&scrV=17#Matt.v-p20.2
10197. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Eph&scrCh=50&scrV=6#Matt.iv-p54.1
10198. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=6#Matt.xv-p109.1
10199. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=12#Matt.xv-p38.2
10200. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=12#Matt.xiv-p40.5
10201. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=12#John.v-p11.1
10202. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=12#Matt.xxv-p60.2
10203. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=18#Matt.xxiii-p97.2
10204. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=18#John.iv-p56.3
10205. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=18#Mark.x-p33.2
10206. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=20#John.xxii-p46.2
10207. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=21#Luke.iii-p45.6
10208. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=23#Luke.xxiv-p41.4
10209. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=23#John.xv-p14.4
10210. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=23#John.xviii-p114.1
10211. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=24#Mark.x-p9.3
10212. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=27#Matt.xxiii-p29.2
10213. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=29#Matt.xvii-p54.1
10214. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=1&scrV=29#Matt.xxi-p57.7
10215. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=1#John.xiv-p88.3
10216. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=6#Matt.xviii-p10.4
10217. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=6#John.vi-p40.1
10218. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=7#John.viii-p36.4
10219. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=7#Matt.xviii-p10.3
10220. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=7#Matt.xviii-p83.3
10221. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=7#Matt.xvii-p107.1
10222. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=8#John.vi-p65.1
10223. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=8#John.ix-p160.1
10224. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=9#Matt.xxiii-p118.2
10225. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=10#John.xii-p62.4
10226. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=11#John.vi-p66.4
10227. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=15#Matt.vi-p47.3
10228. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=15#Matt.xxvi-p9.1
10229. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=17#John.xii-p118.2
10230. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=17#John.xvi-p25.4
10231. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=17#John.xviii-p93.4
10232. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=17#Matt.xxi-p75.2
10233. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=17#Matt.xi-p52.3
10234. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=17#Mark.xvi-p30.6
10235. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=20#Matt.vii-p86.5
10236. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=2&scrV=21#John.ii-p43.3
10237. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=1#John.ii-p84.4
10238. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=1#John.xviii-p76.1
10239. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=1#Matt.v-p63.7
10240. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=1#Matt.xiv-p27.5
10241. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=2#Matt.xvi-p81.5
10242. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=2#Matt.xxiv-p3.3
10243. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=3#John.v-p62.5
10244. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=5#John.iv-p15.2
10245. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=6#Matt.xx-p60.1
10246. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=7#Matt.vii-p83.1
10247. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=12#John.ii-p106.3
10248. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=12#John.x-p6.3
10249. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=12#Matt.xx-p41.1
10250. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=12#Matt.vi-p124.2
10251. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=18#Matt.v-p63.7
10252. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=18#Matt.viii-p50.2
10253. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=19#Matt.vii-p83.2
10254. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=20#Matt.xxv-p91.1
10255. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=20#Matt.xxix-p20.4
10256. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=3&scrV=21#Mark.xiii-p23.6
10257. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=4&scrV=4#John.xvi-p35.2
10258. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=4&scrV=4#John.xviii-p76.1
10259. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=4&scrV=5#John.xv-p14.2
10260. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=4&scrV=5#John.xv-p91.1
10261. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=4&scrV=8#Matt.vi-p51.1
10262. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phil&scrCh=4&scrV=12#Matt.vi-p16.2
10263. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=5#Matt.xiv-p29.3
10264. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=6#John.iv-p44.2
10265. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=6#Mark.xiii-p10.1
10266. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=6#Matt.xxv-p59.4
10267. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=12#Matt.xii-p66.1
10268. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=12#Matt.xxv-p135.2
10269. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=13#Matt.iv-p53.5
10270. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=15#Matt.iv-p53.1
10271. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=17#John.ii-p44.3
10272. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=17#John.vi-p62.6
10273. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=18#John.ix-p71.1
10274. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=19#John.xvii-p41.4
10275. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=19#Matt.xiv-p92.1
10276. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=19#John.vi-p49.3
10277. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=20#John.vii-p81.3
10278. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=20#Matt.xxviii-p74.1
10279. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=24#Matt.xxv-p46.2
10280. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=26#Matt.xiv-p52.4
10281. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=1&scrV=27#John.xviii-p128.1
10282. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=2#John.xvii-p72.3
10283. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=3#Matt.xiv-p92.2
10284. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=7#Matt.xvii-p79.1
10285. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=9#John.xv-p35.3
10286. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=11#Luke.iii-p34.2
10287. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=15#Matt.ix-p75.2
10288. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=15#Matt.xviii-p62.3
10289. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=15#Matt.xxviii-p21.3
10290. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=15#Mark.xvi-p21.3
10291. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=17#John.iii-p54.2
10292. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=18#John.xiv-p32.3
10293. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=18#Matt.xxi-p49.1
10294. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=2&scrV=23#John.xiv-p32.3
10295. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=1#John.xiii-p65.1
10296. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=1#Matt.xxix-p20.4
10297. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=2#Matt.vii-p75.2
10298. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=3#Matt.xiv-p77.5
10299. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=4#John.vii-p97.5
10300. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=4#Matt.xx-p89.3
10301. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=12#Matt.vi-p26.3
10302. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=14#Luke.vii-p35.3
10303. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=3&scrV=17#Matt.xxvi-p105.2
10304. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=4&scrV=6#Matt.vi-p45.1
10305. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=4&scrV=10#Mark.i-p3.2
10306. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=4&scrV=11#Luke.iii-p33.3
10307. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=4&scrV=14#Luke.i-p2.3
10308. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Col&scrCh=4&scrV=18#John.xxi-p94.1
10309. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=2#John.viii-p46.2
10310. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=7#Luke.xvi-p58.1
10311. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=13#Matt.iv-p12.2
10312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=13#Matt.xviii-p45.3
10313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=13#Matt.xvii-p75.1
10314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=15#Matt.xvi-p44.1
10315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=15#Matt.xxii-p129.6
10316. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=15#Mark.xiv-p23.1
10317. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=15#Luke.xii-p73.2
10318. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=15#Luke.xx-p28.2
10319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=15#Matt.xiii-p95.2
10320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=16#Matt.xxiii-p17.2
10321. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=16#Matt.xxiv-p79.7
10322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=19#Luke.xvi-p53.3
10323. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=2&scrV=19#John.v-p88.7
10324. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=3&scrV=3#John.xiii-p76.1
10325. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=3&scrV=9#Luke.xvi-p53.2
10326. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=3&scrV=10#Matt.xiv-p80.2
10327. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=13#Luke.viii-p20.3
10328. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=13#Matt.iii-p46.1
10329. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=13#John.xv-p91.2
10330. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=14#John.xii-p20.1
10331. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=14#Matt.x-p53.5
10332. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=16#Matt.xxi-p22.2
10333. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=16#Matt.xxv-p108.3
10334. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=16#Matt.xxvi-p86.1
10335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=16#John.vi-p55.1
10336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=17#John.xv-p14.4
10337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=4&scrV=17#Mark.xiv-p36.2
10338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=3#John.xvii-p62.3
10339. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=3#Matt.xxv-p123.1
10340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=5#John.xiii-p96.3
10341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=6#Matt.xxv-p134.2
10342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=21#Matt.viii-p45.1
10343. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=21#Matt.xiv-p37.2
10344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=23#John.xiv-p36.1
10345. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=23#John.xviii-p85.1
10346. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Thess&scrCh=5&scrV=23#John.xix-p26.2
10347. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=1&scrV=6#Luke.xvii-p49.1
10348. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=1&scrV=6#John.x-p89.1
10349. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=1&scrV=8#John.vi-p63.3
10350. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=1&scrV=8#John.ix-p163.4
10351. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=1&scrV=9#Matt.xi-p74.1
10352. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=1&scrV=10#John.ii-p123.3
10353. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=1&scrV=10#Matt.xii-p47.8
10354. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=1#John.xv-p14.3
10355. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=1#Matt.ix-p37.12
10356. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=1#Matt.xxv-p90.1
10357. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=1#John.xiv-p58.2
10358. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=2#Matt.xxv-p117.2
10359. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=3#John.xviii-p71.1
10360. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=3#Matt.xxv-p21.1
10361. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=4#John.xi-p12.4
10362. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=7#Mark.xiv-p31.2
10363. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=8#John.xix-p20.3
10364. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=9#Matt.xxv-p28.3
10365. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=10#John.vi-p95.3
10366. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=2&scrV=11#Matt.xix-p30.2
10367. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=3&scrV=8#John.v-p25.1
10368. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Thess&scrCh=3&scrV=12#John.vii-p46.1
10369. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=1#Matt.viii-p68.2
10370. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=5#Matt.vi-p29.2
10371. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=5#Matt.xxiii-p111.3
10372. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=12#John.xvi-p30.1
10373. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=12#Matt.xxv-p145.4
10374. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=13#Luke.xxiii-p30.1
10375. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=13#Matt.x-p19.3
10376. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=13#Matt.xiii-p67.2
10377. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=13#John.x-p29.1
10378. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=15#John.xvii-p86.1
10379. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=15#Matt.x-p29.2
10380. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=15#John.iv-p32.2
10381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=16#Matt.xxii-p90.2
10382. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=19#Matt.viii-p51.3
10383. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=1&scrV=20#Matt.xvii-p79.1
10384. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=1#John.xviii-p32.4
10385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=4#John.xviii-p32.4
10386. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=4#John.xviii-p105.1
10387. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=4#John.v-p83.2
10388. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=5#John.xxi-p88.2
10389. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=8#Luke.xviii-p33.4
10390. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=8#Matt.vi-p69.3
10391. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=8#Matt.vii-p61.1
10392. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=8#John.v-p57.2
10393. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=9#Luke.ix-p7.2
10394. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=2&scrV=14#Matt.xxix-p26.1
10395. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=2#Matt.viii-p11.2
10396. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=6#Luke.xi-p24.4
10397. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=7#Matt.viii-p11.2
10398. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=9#Matt.viii-p51.3
10399. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=10#Matt.xi-p4.2
10400. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=13#Luke.xx-p24.8
10401. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=16#Mark.xvii-p31.1
10402. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=16#Luke.ii-p67.3
10403. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=16#Luke.x-p51.2
10404. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=16#John.viii-p66.3
10405. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=16#John.xvii-p31.4
10406. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=16#John.xvii-p85.2
10407. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=3&scrV=16#Mark.v-p32.2
10408. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=1#John.xvii-p40.6
10409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=1#John.xiv-p58.2
10410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=4#Matt.xv-p48.1
10411. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=4#John.vii-p19.1
10412. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=4#Mark.xv-p31.1
10413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=8#Matt.vii-p108.1
10414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=16#Matt.iv-p40.3
10415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=16#Matt.xxv-p148.2
10416. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=4&scrV=16#John.v-p88.4
10417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=5&scrV=3#Matt.xvi-p15.1
10418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=5&scrV=4#Luke.xiv-p31.2
10419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=5&scrV=10#John.xiv-p25.2
10420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=5&scrV=10#John.xiv-p47.1
10421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=5&scrV=13#Matt.xxvi-p73.3
10422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=5&scrV=22#Matt.xi-p4.3
10423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=1#Matt.xii-p81.2
10424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=5#John.iii-p38.3
10425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=5#Matt.vii-p81.3
10426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=5#Matt.xxii-p35.1
10427. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=9#Matt.xxviii-p21.1
10428. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=10#John.iii-p38.3
10429. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=11#Luke.xiii-p40.1
10430. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=13#John.xix-p96.2
10431. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=13#John.ix-p164.3
10432. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=14#John.ix-p153.2
10433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=14#John.xvi-p37.3
10434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=14#Matt.xxv-p148.2
10435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=16#John.ii-p51.1
10436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=16#Matt.xviii-p11.2
10437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=17#Luke.xvii-p10.3
10438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=18#Luke.xiii-p37.5
10439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=19#Luke.vii-p50.1
10440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=19#Matt.viii-p65.1
10441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=19#Matt.xxvi-p16.1
10442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=20#Matt.xii-p68.2
10443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Tim&scrCh=6&scrV=20#Matt.xxvi-p41.2
10444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=1&scrV=12#John.vii-p66.4
10445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=1&scrV=12#John.ix-p164.2
10446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=1&scrV=12#John.xi-p30.5
10447. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=1&scrV=12#John.xviii-p63.1
10448. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=1&scrV=14#Matt.xxv-p145.2
10449. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=1&scrV=14#Matt.xxvi-p41.2
10450. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=1&scrV=18#Matt.vi-p27.7
10451. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=2#Matt.xi-p5.3
10452. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=4#Luke.x-p68.3
10453. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=4#Luke.xiii-p18.4
10454. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=9#Matt.xv-p7.2
10455. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=12#Matt.xvii-p120.1
10456. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=15#Luke.xiii-p63.1
10457. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=18#John.vi-p53.2
10458. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=18#Mark.xiv-p31.3
10459. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=19#John.ii-p115.2
10460. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=19#John.xi-p61.1
10461. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=19#John.xiv-p39.4
10462. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=19#John.xiv-p56.1
10463. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=24#Matt.xxvi-p38.1
10464. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=25#John.xiii-p91.2
10465. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=2&scrV=25#Matt.xiv-p70.2
10466. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=3#John.vii-p119.2
10467. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=6#Matt.xxv-p79.1
10468. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=7#John.xix-p98.1
10469. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=7#Matt.xvi-p52.1
10470. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=12#John.xvi-p48.2
10471. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=13#Matt.x-p75.3
10472. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=15#Matt.xxi-p17.2
10473. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=3&scrV=16#Matt.xiv-p108.2
10474. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=6#John.xviii-p93.4
10475. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=6#Matt.xi-p52.3
10476. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=6#Matt.xxv-p138.3
10477. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=6#Matt.xvii-p121.2
10478. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=7#John.xx-p73.7
10479. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=7#Matt.viii-p72.1
10480. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=8#Matt.xxvi-p60.1
10481. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=10#Matt.xxvii-p31.1
10482. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=11#Luke.i-p2.6
10483. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=11#Mark.i-p3.3
10484. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=16#Matt.xxviii-p159.2
10485. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=16#Mark.xv-p67.3
10486. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=17#John.xix-p26.2
10487. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Tim&scrCh=4&scrV=21#Matt.xxv-p72.2
10488. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=1&scrV=1#Matt.vi-p7.10
10489. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=1&scrV=2#Matt.xxi-p53.1
10490. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=1&scrV=7#Matt.xvii-p73.2
10491. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=1&scrV=15#Matt.xvi-p35.2
10492. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=1&scrV=15#Matt.xvi-p64.2
10493. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=1&scrV=15#Matt.xxiv-p53.5
10494. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=2&scrV=11#John.ii-p49.4
10495. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=2&scrV=11#John.xvii-p86.1
10496. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=2&scrV=14#Matt.ii-p35.1
10497. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=3&scrV=2#Matt.vi-p22.2
10498. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=3&scrV=3#Matt.xxii-p95.2
10499. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=3&scrV=5#John.iv-p19.3
10500. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=3&scrV=5#John.iv-p22.3
10501. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=3&scrV=5#Matt.xxix-p68.2
10502. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Titus&scrCh=3&scrV=10#Matt.xix-p64.2
10503. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phlm&scrCh=1&scrV=8#Matt.xi-p36.2
10504. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phlm&scrCh=1&scrV=10#Matt.xxiv-p27.3
10505. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phlm&scrCh=1&scrV=11#Luke.xvi-p53.1
10506. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Phlm&scrCh=1&scrV=24#Mark.i-p3.4
10507. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=1#Matt.xviii-p15.2
10508. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=1#Matt.xii-p32.3
10509. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=2#John.ii-p4.5
10510. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=2#John.ii-p8.4
10511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=3#John.ii-p7.2
10512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=3#John.xiii-p118.4
10513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=3#John.xviii-p28.5
10514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=3#Matt.iv-p53.1
10515. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=3#John.vi-p37.4
10516. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=5#John.ii-p36.2
10517. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=6#Luke.iii-p20.1
10518. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=6#John.xxi-p28.1
10519. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=6#Matt.xxvii-p152.4
10520. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=8#Luke.v-p21.2
10521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=9#Matt.xiii-p38.3
10522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=14#Matt.xix-p41.2
10523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=14#Matt.xxv-p108.2
10524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=1&scrV=14#Matt.xxvii-p152.4
10525. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=1#Luke.ix-p17.2
10526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=2#Matt.xxix-p29.1
10527. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=3#John.xiii-p124.1
10528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=3#Matt.v-p51.1
10529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=3#Matt.xvi-p77.5
10530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=3#Matt.xi-p75.2
10531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=4#Mark.xvii-p31.3
10532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=4#John.vi-p87.3
10533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=5#John.xxi-p19.4
10534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=5#Matt.xii-p60.2
10535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=8#Mark.xii-p5.3
10536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=9#Mark.xv-p48.1
10537. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=10#Luke.xxv-p49.2
10538. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=10#John.ix-p123.7
10539. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=10#John.xiii-p57.1
10540. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=10#John.xviii-p115.2
10541. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=10#Matt.iv-p44.1
10542. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=10#Matt.ix-p37.4
10543. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=10#Mark.xv-p32.7
10544. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=11#John.xxi-p49.1
10545. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=11#Matt.xxvi-p110.1
10546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=11#John.xii-p127.2
10547. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=13#John.vii-p66.4
10548. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=13#John.xiii-p57.1
10549. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=13#John.xviii-p39.1
10550. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=13#Matt.xii-p47.1
10551. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=14#John.ii-p31.1
10552. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=14#John.vii-p90.2
10553. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=14#John.xv-p94.6
10554. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=14#Matt.vi-p73.4
10555. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=16#Luke.iii-p32.5
10556. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=16#Matt.ix-p83.1
10557. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=17#John.xiv-p31.1
10558. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=2&scrV=18#Matt.v-p10.1
10559. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=1#John.xviii-p92.2
10560. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=1#Matt.xi-p11.2
10561. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=2#Matt.xxv-p145.3
10562. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=4#John.ii-p8.5
10563. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=5#John.iii-p45.1
10564. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=5#John.vii-p59.1
10565. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=6#Matt.xviii-p86.3
10566. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=13#John.xix-p76.1
10567. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=14#Luke.xi-p66.2
10568. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=14#John.xiv-p33.2
10569. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=3&scrV=16#Matt.xxiii-p21.2
10570. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=1#Matt.xxi-p38.7
10571. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=1#Matt.xix-p16.1
10572. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=1#Matt.xiv-p95.1
10573. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=2#John.vii-p109.1
10574. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=2#John.v-p89.5
10575. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=3#Matt.xx-p53.3
10576. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=8#Matt.ii-p34.1
10577. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=9#Matt.xii-p80.5
10578. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#John.ii-p4.2
10579. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#John.ix-p30.2
10580. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#Matt.vi-p44.2
10581. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#Matt.xiv-p86.1
10582. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#John.ii-p114.2
10583. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#John.iii-p63.3
10584. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#John.vii-p104.3
10585. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#John.xvii-p92.1
10586. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=12#Matt.x-p10.1
10587. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=13#John.v-p78.1
10588. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=15#Matt.v-p10.1
10589. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=15#Matt.xxvii-p115.2
10590. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=16#Matt.xxi-p83.1
10591. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=4&scrV=16#Matt.xxviii-p142.4
10592. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=1#Matt.xxvii-p115.1
10593. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=1#Mark.xvi-p25.1
10594. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=2#Luke.xi-p43.1
10595. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=2#John.xvii-p93.2
10596. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=2#Matt.xvi-p48.2
10597. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=2#Matt.xiii-p44.3
10598. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=4#John.iv-p59.3
10599. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=4#John.ix-p158.3
10600. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=5#Luke.xiii-p18.3
10601. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#Luke.xxiii-p41.2
10602. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#John.xii-p75.3
10603. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#John.xviii-p8.2
10604. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#Matt.xv-p92.1
10605. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#Matt.xxvii-p111.1
10606. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#Matt.xxvii-p112.2
10607. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#Matt.xxvii-p118.3
10608. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#Matt.xxviii-p113.4
10609. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=7#Mark.xv-p48.2
10610. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=8#Matt.xiii-p33.2
10611. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=8#John.ix-p164.5
10612. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=9#Matt.xx-p49.2
10613. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=12#Matt.x-p40.3
10614. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=5&scrV=12#Matt.xvi-p52.1
10615. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=1#John.i-p2.4
10616. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=1#Matt.xvii-p84.1
10617. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=2#Matt.xii-p55.2
10618. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=2#Matt.xxv-p124.1
10619. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=4#Matt.xx-p77.2
10620. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=4#Luke.xv-p43.3
10621. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=4#John.vii-p111.3
10622. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=4#Matt.xxv-p31.2
10623. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=5#Matt.xiv-p37.3
10624. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=7#Luke.xiv-p23.2
10625. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=8#Matt.xiv-p43.2
10626. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=9#John.vii-p113.4
10627. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=10#Luke.vii-p39.2
10628. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=10#John.xiv-p48.3
10629. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=12#Matt.xxvii-p23.2
10630. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=16#Matt.vi-p91.1
10631. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=17#Matt.xxv-p11.1
10632. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=18#John.ix-p50.5
10633. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=6&scrV=20#Matt.xxviii-p142.4
10634. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=7&scrV=7#Matt.xxiv-p53.1
10635. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=7&scrV=8#Luke.xxv-p6.2
10636. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=7&scrV=25#John.xviii-p77.2
10637. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=7&scrV=26#Matt.iv-p44.1
10638. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=7&scrV=27#Luke.xiii-p68.6
10639. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=8&scrV=1#John.xviii-p28.3
10640. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=8&scrV=1#Matt.vii-p42.2
10641. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=8&scrV=1#Matt.xxiii-p118.1
10642. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=8&scrV=2#John.xv-p23.5
10643. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=8&scrV=11#John.xvii-p69.2
10644. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=8&scrV=13#John.xiv-p87.4
10645. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=8&scrV=13#John.xxii-p59.1
10646. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=1#John.v-p60.2
10647. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=3#John.v-p62.1
10648. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=6#Matt.xv-p100.2
10649. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=7#Matt.xxviii-p142.1
10650. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=9#John.iii-p54.2
10651. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=10#Matt.iv-p18.5
10652. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=10#Matt.vi-p7.9
10653. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=10#Matt.vi-p56.2
10654. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=10#Matt.xx-p87.1
10655. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=10#Matt.xx-p23.1
10656. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=10#John.v-p60.2
10657. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=10#Mark.viii-p12.1
10658. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=12#John.xv-p23.2
10659. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=12#John.xviii-p93.2
10660. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=13#Matt.xvi-p64.3
10661. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=14#Luke.xxiv-p45.5
10662. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=15#Luke.xxiv-p40.1
10663. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=15#Matt.xxviii-p136.1
10664. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=16#Mark.xv-p32.5
10665. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=16#Matt.i-p2.2
10666. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=19#Matt.xxvii-p72.1
10667. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=22#Matt.xxvii-p75.2
10668. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=22#Mark.xvi-p11.1
10669. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=24#John.xv-p23.3
10670. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=24#John.v-p62.1
10671. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=26#John.ii-p77.1
10672. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=9&scrV=26#John.xx-p73.5
10673. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=1#John.viii-p59.1
10674. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=5#John.vii-p81.5
10675. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=5#Matt.ii-p32.1
10676. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=7#Matt.xiii-p33.1
10677. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=9#Luke.xxiv-p45.6
10678. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=10#John.xi-p42.1
10679. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=10#John.xviii-p115.1
10680. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=13#John.xviii-p29.3
10681. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=19#John.ii-p123.5
10682. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=19#Matt.xxviii-p142.3
10683. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=20#John.xv-p24.1
10684. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=22#John.v-p62.9
10685. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=25#John.xxi-p58.1
10686. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=25#Matt.v-p63.9
10687. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=25#John.vi-p4.2
10688. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=31#Matt.xxvi-p115.1
10689. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=33#Matt.xxviii-p78.1
10690. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=34#Matt.vi-p16.3
10691. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=10&scrV=34#Matt.xi-p81.6
10692. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=1#John.xxi-p94.1
10693. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=6#Matt.vii-p14.2
10694. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=6#Mark.xv-p9.2
10695. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=7#Matt.xxv-p70.1
10696. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=8#John.xiv-p30.1
10697. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=8#Matt.iii-p34.2
10698. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=13#John.ix-p169.1
10699. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=16#Matt.xxiii-p92.1
10700. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=22#John.xx-p92.7
10701. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=27#John.ii-p51.2
10702. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=32#John.xxii-p65.2
10703. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=35#Matt.vi-p35.1
10704. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=36#Matt.vi-p36.3
10705. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=38#John.xviii-p59.2
10706. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=38#Matt.xxv-p68.2
10707. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=39#Mark.xv-p9.2
10708. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=11&scrV=40#Matt.xiv-p25.2
10709. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=1#Mark.xi-p58.2
10710. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=2#Matt.xiv-p119.1
10711. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=2#Matt.xxvi-p62.1
10712. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=2#Matt.xxvii-p152.1
10713. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=5#Matt.x-p7.1
10714. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=5#Matt.xxii-p86.2
10715. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=9#Matt.xxiv-p27.2
10716. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=13#Matt.iv-p13.3
10717. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=14#Matt.vii-p107.1
10718. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=15#Matt.xiv-p95.2
10719. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=18#John.ii-p49.3
10720. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=18#Matt.vi-p5.1
10721. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=18#Matt.xvii-p7.2
10722. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=18#Matt.xviii-p28.3
10723. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=18#Matt.xiv-p25.3
10724. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=22#Matt.xxiii-p84.2
10725. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=24#Luke.xxv-p42.2
10726. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=24#Matt.xxvii-p175.7
10727. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=24#Mark.xv-p32.4
10728. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=26#Mark.iv-p23.1
10729. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=27#Matt.xxv-p39.1
10730. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=12&scrV=28#John.v-p62.7
10731. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=7#Matt.xviii-p40.3
10732. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=8#John.ix-p172.6
10733. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=8#John.xx-p103.2
10734. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=8#Matt.xv-p34.1
10735. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=8#Matt.xi-p26.1
10736. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=8#Matt.xxviii-p149.1
10737. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=10#Matt.xxiv-p53.2
10738. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=12#John.xx-p49.1
10739. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=12#Matt.xxii-p116.3
10740. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=12#Matt.xxviii-p88.1
10741. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=13#John.xii-p60.2
10742. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=13#John.xix-p6.2
10743. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=13#John.xx-p12.3
10744. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=13#Matt.xxviii-p89.3
10745. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=13#John.ii-p32.5
10746. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=17#Luke.xv-p28.2
10747. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=17#Matt.v-p74.1
10748. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=17#Matt.xxv-p143.2
10749. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=17#Mark.vii-p44.2
10750. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=20#John.xi-p14.3
10751. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Heb&scrCh=13&scrV=20#Matt.xv-p34.1
10752. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=1#John.xvi-p26.7
10753. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=5#Matt.vii-p78.1
10754. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=10#Matt.vii-p101.2
10755. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=14#Matt.v-p9.1
10756. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=14#Matt.xv-p27.1
10757. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=15#John.xii-p128.2
10758. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=15#Matt.vi-p78.2
10759. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=15#Matt.xvi-p60.1
10760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=15#Matt.xiii-p76.1
10761. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=17#Matt.xx-p51.1
10762. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=17#Matt.xxiv-p28.1
10763. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=17#John.iv-p59.2
10764. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=22#Matt.viii-p63.2
10765. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=22#Mark.v-p12.1
10766. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=24#Matt.viii-p63.2
10767. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=26#Matt.xvi-p29.1
10768. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=26#Matt.xiii-p79.2
10769. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=27#Matt.vii-p6.3
10770. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=1&scrV=27#Matt.vii-p78.3
10771. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=5#Luke.vii-p14.1
10772. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=5#Luke.xiii-p37.4
10773. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=8#Matt.xx-p56.2
10774. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=12#John.xxi-p72.3
10775. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=13#Matt.xix-p109.2
10776. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=15#John.vii-p11.1
10777. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=15#Matt.vi-p26.5
10778. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=15#Matt.xxvi-p104.1
10779. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=16#Luke.xi-p44.2
10780. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=16#Matt.ix-p28.1
10781. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=19#Matt.ix-p84.4
10782. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=2&scrV=21#John.ix-p113.4
10783. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=3&scrV=1#Matt.viii-p5.1
10784. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=3&scrV=1#Matt.viii-p6.2
10785. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=3&scrV=1#Matt.xxiv-p26.3
10786. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=3&scrV=13#Matt.vi-p50.4
10787. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=3&scrV=13#Matt.xxvi-p55.1
10788. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=3&scrV=15#Matt.viii-p51.2
10789. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=1#Matt.xvi-p59.2
10790. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=1#Matt.xxv-p67.1
10791. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=3#John.xv-p31.3
10792. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=3#Matt.xxi-p50.1
10793. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=4#Matt.vii-p83.5
10794. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=4#Matt.xx-p77.4
10795. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=6#John.ii-p48.10
10796. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=6#Matt.xii-p70.3
10797. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=9#Luke.xxiv-p24.2
10798. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=11#Matt.viii-p5.2
10799. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=13#Matt.vii-p83.4
10800. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=13#Matt.xii-p46.2
10801. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=13#Matt.xxv-p138.4
10802. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=4&scrV=13#Luke.xiii-p26.4
10803. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=1#Matt.xxv-p125.3
10804. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=2#Matt.vii-p73.3
10805. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=3#Matt.xi-p42.3
10806. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=3#Matt.xxvi-p49.1
10807. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=3#Matt.xxviii-p12.2
10808. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=3#Mark.x-p42.9
10809. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=4#Matt.x-p86.7
10810. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=4#John.v-p88.3
10811. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=5#Matt.xxiii-p7.4
10812. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=5#Matt.xxv-p125.3
10813. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=6#Matt.xxvii-p154.3
10814. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=8#John.xv-p14.2
10815. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=10#Matt.vi-p41.2
10816. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=12#Matt.vi-p89.1
10817. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=13#Matt.x-p39.6
10818. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=14#Mark.xvii-p28.4
10819. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=14#Mark.vii-p23.2
10820. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=16#Matt.xix-p73.4
10821. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=17#Luke.iv-p48.4
10822. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=19#Matt.xix-p61.1
10823. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=5&scrV=20#Matt.x-p28.4
10824. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jas&scrCh=38&scrV=0#Mark.vi-p25.1
10825. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=1#John.xvi-p26.6
10826. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=2#John.iv-p19.2
10827. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=5#John.xviii-p69.2
10828. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=5#Matt.xv-p91.1
10829. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=5#Matt.xx-p79.4
10830. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=5#Matt.xvii-p70.4
10831. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=6#John.xv-p93.3
10832. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=6#Matt.xvi-p75.2
10833. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=7#Matt.xxvi-p57.1
10834. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=9#Matt.xxv-p57.3
10835. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=10#Luke.ii-p8.9
10836. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=10#John.ix-p167.2
10837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=10#Luke.ii-p123.2
10838. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=10#Luke.iv-p35.1
10839. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=11#Luke.x-p32.1
10840. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=11#Luke.xix-p43.1
10841. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=11#Luke.xxv-p27.2
10842. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=11#John.vi-p91.2
10843. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=11#John.xii-p124.1
10844. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=11#Matt.xvii-p89.1
10845. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=12#John.v-p89.5
10846. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=13#Matt.iv-p15.3
10847. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=15#John.xviii-p63.2
10848. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=15#Matt.vi-p124.3
10849. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=18#Matt.xxi-p74.2
10850. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=22#John.xiv-p87.2
10851. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=23#John.ii-p28.2
10852. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=23#John.ii-p28.4
10853. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=23#John.xviii-p87.1
10854. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=23#Matt.xiv-p29.2
10855. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=24#Matt.vii-p97.1
10856. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=24#Matt.xxv-p114.3
10857. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=1&scrV=25#Matt.xii-p32.5
10858. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=1#John.xviii-p87.2
10859. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=1#Mark.vi-p39.1
10860. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=2#Matt.xix-p15.4
10861. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=4#John.xx-p5.6
10862. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=4#Matt.xi-p59.8
10863. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=5#Matt.iv-p54.3
10864. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=5#Matt.xvii-p61.3
10865. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=5#Matt.xxiv-p53.4
10866. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=6#Matt.xvii-p66.2
10867. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=7#Luke.xii-p47.3
10868. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=7#Luke.iii-p52.2
10869. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=7#Matt.xxii-p132.1
10870. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=8#Matt.xii-p14.3
10871. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=15#Mark.xii-p27.1
10872. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=16#Matt.xviii-p83.8
10873. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=21#Matt.xii-p85.2
10874. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=23#Matt.xxviii-p38.1
10875. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=23#Mark.xv-p77.3
10876. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=24#John.xx-p48.3
10877. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=24#Matt.ix-p51.3
10878. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=25#John.xi-p14.5
10879. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=2&scrV=25#Matt.xi-p24.6
10880. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=4#Mark.xvi-p12.1
10881. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=6#John.ix-p113.3
10882. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=6#Matt.xxix-p19.2
10883. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=7#John.v-p47.3
10884. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=9#Matt.vi-p118.1
10885. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=15#Matt.x-p23.2
10886. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=15#Matt.xxii-p71.2
10887. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=18#John.ii-p7.6
10888. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=18#John.ii-p31.6
10889. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=19#Matt.xxv-p126.2
10890. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=20#Matt.viii-p36.1
10891. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=3&scrV=22#John.xviii-p17.1
10892. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=1#Luke.xxiii-p35.3
10893. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=2#Matt.vii-p46.2
10894. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=5#Matt.xxvi-p51.3
10895. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=9#Luke.x-p13.1
10896. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=10#Luke.xx-p20.4
10897. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=10#John.ii-p48.5
10898. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=10#Matt.xxvi-p40.1
10899. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=11#John.xviii-p14.1
10900. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=11#Matt.vi-p52.1
10901. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=14#John.xvi-p52.2
10902. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=15#Matt.xv-p13.5
10903. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=17#Luke.xxii-p11.1
10904. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=4&scrV=19#John.xviii-p63.1
10905. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=2#John.xxii-p39.5
10906. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=3#Matt.xxi-p70.1
10907. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=4#Luke.xiii-p49.3
10908. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=4#John.xi-p14.4
10909. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=5#Matt.xxi-p71.2
10910. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=7#Matt.vii-p105.3
10911. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=8#Matt.xviii-p55.2
10912. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Pet&scrCh=5&scrV=13#Mark.i-p3.5
10913. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=3#John.xviii-p24.2
10914. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=3#Matt.viii-p37.1
10915. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=4#John.ii-p36.1
10916. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=5#Matt.xx-p53.2
10917. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=10#John.vii-p80.1
10918. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=10#Matt.xxi-p38.3
10919. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=11#Matt.xx-p53.2
10920. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=12#Matt.xvii-p64.2
10921. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#John.ii-p83.4
10922. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#John.xvi-p70.1
10923. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#John.xxii-p64.3
10924. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#Matt.xviii-p3.1
10925. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#Matt.xviii-p10.2
10926. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#John.ii-p36.3
10927. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#Matt.xviii-p44.2
10928. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=16#Mark.x-p6.2
10929. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=17#Luke.iv-p46.1
10930. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=17#Matt.xviii-p30.3
10931. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=17#Matt.xviii-p24.1
10932. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=18#Luke.x-p33.2
10933. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=19#Matt.iii-p21.4
10934. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=1&scrV=20#Matt.xvi-p21.2
10935. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=4#Matt.vi-p73.5
10936. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=4#Matt.ix-p84.2
10937. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=4#Matt.xxvi-p79.1
10938. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=10#Matt.xi-p9.2
10939. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=14#Matt.vi-p78.6
10940. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=14#Matt.xvi-p61.1
10941. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=14#Mark.viii-p17.4
10942. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=20#Luke.xii-p43.1
10943. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=2&scrV=20#Matt.xxvi-p24.1
10944. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=3#Matt.xxv-p124.2
10945. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=4#Luke.xix-p15.3
10946. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=5#Matt.xiv-p19.4
10947. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=6#Matt.xxv-p124.3
10948. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=8#Matt.xxv-p96.2
10949. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=8#John.xvii-p46.2
10950. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=9#John.xviii-p105.1
10951. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=9#Matt.xxvi-p51.2
10952. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=10#Luke.xxii-p24.4
10953. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=10#Matt.xxv-p114.2
10954. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=10#Matt.xxv-p99.2
10955. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=11#Matt.xxv-p135.1
10956. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=12#Luke.xxii-p24.4
10957. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=14#John.xiv-p11.2
10958. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=14#Matt.xxv-p135.1
10959. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=14#Matt.xxvi-p22.2
10960. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=16#Matt.v-p32.1
10961. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Pet&scrCh=3&scrV=16#Matt.xxvii-p174.6
10962. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#Luke.ii-p8.2
10963. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#John.ii-p4.1
10964. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#John.ii-p35.1
10965. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#John.ii-p84.2
10966. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#John.x-p60.2
10967. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#John.xvi-p70.1
10968. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#John.xxii-p64.2
10969. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=1#Mark.x-p7.1
10970. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=3#John.xvi-p70.1
10971. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=3#John.xviii-p100.1
10972. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=4#John.xvi-p36.2
10973. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=5#Matt.xviii-p11.1
10974. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=7#Matt.xvi-p64.3
10975. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=1&scrV=9#Matt.iv-p18.2
10976. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=1#John.xv-p53.1
10977. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=1#John.xvii-p31.2
10978. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=1#John.xvii-p79.2
10979. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=1#John.xiii-p83.2
10980. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=2#John.ii-p77.3
10981. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=2#Matt.xxvii-p74.4
10982. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=2#John.iv-p39.5
10983. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=3#John.ix-p164.6
10984. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=3#John.xv-p26.4
10985. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=3#John.xviii-p127.1
10986. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=6#John.xiv-p50.5
10987. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=7#John.xiv-p87.3
10988. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=13#John.ix-p55.2
10989. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=13#John.xv-p26.3
10990. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=14#John.xiv-p89.2
10991. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=15#Matt.vii-p83.5
10992. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=15#Matt.xx-p77.4
10993. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=19#Luke.ix-p25.4
10994. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=19#John.vii-p109.3
10995. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=19#John.xviii-p71.2
10996. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=19#Matt.xxv-p51.1
10997. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=21#John.ix-p130.1
10998. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=27#John.xvii-p40.1
10999. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=2&scrV=28#Matt.xxvi-p55.4
11000. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=1#John.ii-p27.2
11001. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=1#Luke.ii-p62.2
11002. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=2#Luke.xxi-p28.3
11003. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=2#Matt.xiv-p77.2
11004. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=9#John.ii-p28.5
11005. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=12#John.vii-p119.3
11006. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=12#John.ix-p129.2
11007. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=13#John.xvi-p44.3
11008. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=13#Matt.vi-p35.2
11009. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=15#Matt.xvi-p59.1
11010. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=16#John.xii-p118.2
11011. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=16#John.xvi-p25.3
11012. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=16#John.xix-p24.1
11013. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=16#Matt.xxi-p75.1
11014. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=17#Matt.vi-p26.5
11015. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=17#Matt.xxvi-p104.1
11016. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=19#John.xix-p96.10
11017. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=20#John.ix-p73.1
11018. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=20#Matt.xxvii-p174.11
11019. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=23#John.x-p84.4
11020. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=23#John.xiv-p87.2
11021. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=23#Matt.xx-p54.2
11022. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=23#Matt.xiii-p41.5
11023. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=24#John.vii-p95.2
11024. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=3&scrV=24#John.xv-p67.2
11025. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=4&scrV=1#Matt.viii-p45.2
11026. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=4&scrV=6#John.ix-p141.1
11027. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=4&scrV=10#John.iv-p39.3
11028. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=4&scrV=13#John.vii-p95.3
11029. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=4&scrV=17#John.xiv-p50.4
11030. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=4&scrV=19#John.xi-p30.1
11031. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=4&scrV=20#Matt.xxiii-p108.2
11032. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=1#John.ii-p28.5
11033. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=1#John.ix-p123.2
11034. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=4#John.xvii-p102.2
11035. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=4#Matt.xv-p86.3
11036. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=6#John.xx-p85.2
11037. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=7#John.ii-p4.1
11038. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=7#John.ix-p51.2
11039. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=7#John.xvii-p40.3
11040. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=7#John.xvi-p67.1
11041. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=8#John.xx-p85.2
11042. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=9#John.ii-p17.5
11043. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=9#John.vi-p87.2
11044. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=9#John.v-p95.7
11045. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=9#John.ix-p51.2
11046. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=10#John.viii-p61.5
11047. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=11#John.vi-p91.3
11048. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=11#John.xiii-p127.2
11049. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=11#John.xvii-p86.1
11050. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=11#John.xxi-p99.1
11051. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=11#Matt.xxv-p58.2
11052. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=14#John.xii-p92.2
11053. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1John&scrCh=5&scrV=20#John.xviii-p24.3
11054. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2John&scrCh=1&scrV=8#Luke.xv-p39.2
11055. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=3John&scrCh=1&scrV=5#John.iv-p46.2
11056. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=3John&scrCh=1&scrV=9#Matt.xxiv-p20.1
11057. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=7#Matt.xi-p43.2
11058. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=7#Matt.xii-p60.1
11059. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=8#John.ix-p46.2
11060. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=10#John.ix-p46.2
11061. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=12#John.xvi-p17.5
11062. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=14#Matt.ix-p37.5
11063. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=14#Matt.xxv-p96.1
11064. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=15#John.vi-p63.2
11065. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=15#Matt.vi-p36.2
11066. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Jude&scrCh=1&scrV=15#Matt.xxvi-p123.1
11067. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=1#John.xvii-p41.5
11068. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=1#John.xvii-p41.6
11069. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=1#Matt.xv-p49.1
11070. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=1#Matt.xxv-p112.3
11071. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=1#Mark.xiv-p40.4
11072. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=4#Matt.xv-p49.1
11073. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=5#John.ii-p78.1
11074. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=5#John.xiv-p26.1
11075. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=7#John.xx-p93.4
11076. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=7#Matt.xxiv-p105.1
11077. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=7#Matt.xxv-p91.2
11078. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=7#Matt.xxv-p106.2
11079. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=7#Matt.xxv-p107.3
11080. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=8#John.ix-p71.1
11081. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=8#John.ix-p71.4
11082. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=8#John.ix-p172.3
11083. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=8#Matt.xxix-p75.1
11084. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=9#Matt.xxi-p61.3
11085. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=9#Matt.xv-p96.2
11086. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=9#Matt.xiv-p40.2
11087. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=9#Matt.xxv-p157.2
11088. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=10#Matt.xxix-p8.1
11089. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=10#Mark.iii-p30.2
11090. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=15#John.iv-p35.1
11091. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=17#Matt.xviii-p39.1
11092. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=18#John.vi-p48.4
11093. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=1&scrV=18#Mark.xvii-p9.3
11094. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=1#Matt.xix-p77.2
11095. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=1#Matt.xxiii-p27.1
11096. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=2#Matt.viii-p41.1
11097. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=2#Matt.xvi-p109.1
11098. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=2#Matt.xxv-p55.1
11099. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=4#Luke.iii-p69.1
11100. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=4#Matt.xxii-p129.5
11101. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=7#Luke.xxiv-p41.2
11102. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=9#Luke.xiii-p37.3
11103. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=9#Matt.vii-p105.1
11104. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=10#Mark.xv-p37.2
11105. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=13#Mark.ix-p6.3
11106. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=17#John.ii-p100.1
11107. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=23#John.vi-p94.4
11108. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=23#John.xvii-p92.2
11109. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=23#Matt.xxiii-p51.1
11110. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=23#Mark.iii-p8.2
11111. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=24#Mark.xv-p54.3
11112. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=25#Matt.xxv-p148.1
11113. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=26#Luke.xx-p24.9
11114. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=26#Matt.xxvi-p96.1
11115. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=2&scrV=26#Matt.xxi-p7.3
11116. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=1#Luke.xii-p44.2
11117. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=7#John.vi-p48.5
11118. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=8#Matt.xxvi-p76.7
11119. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=10#John.xviii-p80.2
11120. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=10#Matt.xiv-p40.1
11121. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=10#Matt.xxiii-p69.1
11122. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=10#Mark.xv-p37.3
11123. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=11#Mark.xv-p54.4
11124. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=12#Matt.xxvi-p32.1
11125. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=14#John.ii-p121.1
11126. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=14#John.ix-p71.1
11127. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=14#John.ix-p74.2
11128. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=14#John.vii-p44.2
11129. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=17#Luke.vii-p21.4
11130. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=17#Luke.xix-p47.2
11131. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=17#Matt.vi-p16.5
11132. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=17#Matt.x-p27.1
11133. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=17#Matt.xxi-p91.1
11134. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=17#Matt.xxiv-p65.3
11135. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=18#John.x-p20.2
11136. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=18#John.xx-p61.2
11137. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=18#Matt.xxviii-p80.3
11138. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=18#Mark.ix-p25.2
11139. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=19#Matt.xxi-p47.2
11140. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=20#Luke.xxiii-p12.4
11141. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=20#Luke.xxv-p30.1
11142. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=20#John.xiii-p8.5
11143. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=20#Matt.viii-p15.4
11144. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=20#Matt.xxvii-p42.4
11145. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=20#Matt.xxv-p57.3
11146. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=21#Luke.xiii-p49.4
11147. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=21#Luke.xxiii-p26.2
11148. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=21#John.xiv-p82.3
11149. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=21#Matt.ix-p37.15
11150. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=21#Matt.xiv-p77.4
11151. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=3&scrV=21#Matt.xxvi-p60.2
11152. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=4&scrV=1#Matt.xviii-p8.1
11153. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=4&scrV=1#Matt.xxviii-p142.5
11154. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=4&scrV=3#Matt.xviii-p24.2
11155. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=4&scrV=4#John.xv-p11.1
11156. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=4&scrV=5#Matt.iv-p33.4
11157. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=4&scrV=8#Matt.xix-p42.1
11158. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=4&scrV=8#Mark.vii-p45.2
11159. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=6#Mark.xvii-p9.4
11160. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=6#Luke.xxv-p42.1
11161. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=6#John.xxi-p62.1
11162. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=9#John.ii-p53.1
11163. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=9#John.ii-p90.1
11164. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=9#John.xviii-p51.1
11165. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=11#Luke.iii-p25.3
11166. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=5&scrV=13#John.xviii-p28.4
11167. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=2#John.xiii-p34.5
11168. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=2#John.xvii-p102.1
11169. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=2#Matt.xiii-p44.4
11170. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=2#Matt.xxv-p84.2
11171. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=3#Mark.i-p2.2
11172. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=4#Matt.xi-p55.1
11173. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=5#Matt.xxv-p42.1
11174. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=7#Matt.xxv-p43.1
11175. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=11#Matt.xiv-p71.2
11176. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=12#Matt.xxv-p44.2
11177. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=15#Matt.xxv-p44.3
11178. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=16#Luke.xxiv-p24.7
11179. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=16#Matt.xxvi-p21.4
11180. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=16#Matt.xxviii-p146.1
11181. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=6&scrV=16#Matt.vi-p73.2
11182. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=2#Matt.xxv-p84.1
11183. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=5#Matt.v-p31.4
11184. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=9#John.xii-p126.6
11185. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=9#Matt.ix-p37.6
11186. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=9#Matt.xxiii-p24.1
11187. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=9#Matt.xxv-p109.4
11188. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=9#John.xiii-p32.1
11189. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=9#Mark.xv-p32.8
11190. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=10#John.xiii-p34.1
11191. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=10#Mark.xii-p7.2
11192. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=11#Matt.v-p31.4
11193. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=12#Mark.x-p21.1
11194. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=15#Luke.xxii-p33.3
11195. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=7&scrV=16#Matt.xvi-p111.1
11196. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=8&scrV=1#Luke.ii-p19.3
11197. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=8&scrV=1#Matt.xviii-p7.2
11198. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=8&scrV=3#Luke.ii-p19.3
11199. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=8&scrV=4#Luke.ii-p19.3
11200. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=8&scrV=13#Matt.xxiv-p34.1
11201. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=9&scrV=7#Matt.viii-p43.5
11202. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=9&scrV=12#Matt.xxiv-p34.1
11203. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=10&scrV=1#Matt.xxv-p107.5
11204. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=10&scrV=2#Matt.xv-p71.4
11205. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=10&scrV=3#John.xiii-p79.2
11206. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=10&scrV=9#Matt.xxviii-p10.2
11207. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=2#Luke.xiv-p48.2
11208. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=2#Luke.iv-p48.7
11209. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=7#Matt.v-p53.2
11210. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=7#Matt.xi-p79.3
11211. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=7#Matt.xx-p4.2
11212. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=8#Matt.xxviii-p164.1
11213. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#John.viii-p11.4
11214. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#John.viii-p45.2
11215. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#John.xvii-p55.2
11216. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#Matt.xv-p31.3
11217. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#Matt.xi-p50.5
11218. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#Matt.xi-p55.3
11219. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#Matt.xxiv-p72.5
11220. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=10#Mark.vii-p28.1
11221. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=11#Matt.xi-p52.2
11222. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=12#Matt.xxv-p44.3
11223. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=11&scrV=19#Matt.xxv-p44.3
11224. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=1#Matt.xx-p90.6
11225. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=1#Matt.xi-p12.2
11226. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=1#Matt.xxv-p82.1
11227. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=2#John.xvii-p63.5
11228. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=4#Matt.iii-p29.4
11229. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=6#John.ix-p175.7
11230. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=6#Matt.xxv-p82.1
11231. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=7#John.xi-p65.3
11232. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=7#Matt.xxvi-p118.1
11233. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=8#John.xiii-p83.8
11234. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=9#Matt.xvii-p69.2
11235. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=9#Matt.v-p48.1
11236. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=11#John.xiii-p61.1
11237. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=11#Mark.xv-p64.2
11238. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=13#John.xi-p84.2
11239. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=14#Luke.iv-p48.6
11240. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=14#John.xxi-p58.2
11241. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=14#Matt.xvii-p70.2
11242. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=16#Matt.iii-p30.2
11243. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=12&scrV=17#John.iv-p69.5
11244. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=1#John.xix-p94.1
11245. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=3#Matt.xi-p62.3
11246. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=3#Matt.xxv-p30.3
11247. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=8#John.ix-p172.5
11248. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=10#Matt.viii-p7.3
11249. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=10#Matt.xxvii-p149.2
11250. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=11#John.xix-p94.1
11251. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=13&scrV=11#Matt.viii-p43.4
11252. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=2#Matt.iv-p12.3
11253. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=3#Luke.iii-p25.2
11254. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=4#Luke.x-p63.2
11255. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=4#John.iii-p1.1
11256. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=4#John.xviii-p51.2
11257. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=4#Matt.ii-p35.2
11258. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=4#Matt.xvii-p104.1
11259. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=4#Matt.xx-p6.1
11260. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=4#Matt.xxvi-p7.4
11261. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=6#John.ii-p20.2
11262. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=6#John.iv-p35.4
11263. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=6#Matt.v-p63.3
11264. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=7#John.vi-p13.1
11265. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=10#Luke.xiii-p12.2
11266. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=10#Luke.xvii-p41.1
11267. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=10#Matt.xxvi-p86.5
11268. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=13#Matt.xxv-p151.1
11269. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=13#Matt.xxvi-p55.2
11270. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=14#Matt.xxv-p107.7
11271. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=15#Matt.xiv-p71.3
11272. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=15#John.v-p87.5
11273. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=14&scrV=15#Matt.xxiv-p79.4
11274. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=15&scrV=2#Matt.xv-p86.7
11275. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=15&scrV=3#Luke.xiv-p24.1
11276. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=16&scrV=10#Luke.xvii-p51.1
11277. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=16&scrV=13#Matt.xi-p9.1
11278. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=16&scrV=17#Matt.xxv-p44.3
11279. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=17&scrV=1#Matt.xix-p30.3
11280. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=17&scrV=5#Matt.xv-p18.1
11281. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=17&scrV=6#Matt.xix-p30.3
11282. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=18&scrV=2#Mark.vi-p14.2
11283. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=18&scrV=4#Matt.iv-p34.4
11284. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=18&scrV=6#Matt.viii-p7.3
11285. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=18&scrV=7#Matt.xxv-p123.3
11286. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=7#Matt.xxiii-p8.2
11287. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=7#Matt.xxvi-p6.3
11288. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=8#Matt.xxiii-p29.3
11289. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=9#Matt.xxvi-p6.3
11290. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=9#Mark.ii-p4.2
11291. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=10#Luke.v-p17.2
11292. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=10#Matt.xxv-p157.1
11293. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=11#John.vi-p62.8
11294. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=13#John.ii-p4.1
11295. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=17#Matt.xxiii-p8.2
11296. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=17#Matt.xxv-p89.2
11297. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=18#Matt.xxiii-p8.2
11298. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=21#John.xix-p20.3
11299. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=21#Matt.xi-p55.1
11300. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=19&scrV=21#Matt.xviii-p62.2
11301. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=20&scrV=4#Matt.xvii-p114.1
11302. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=20&scrV=4#Matt.xv-p22.1
11303. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=20&scrV=4#Matt.xxviii-p148.3
11304. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=20&scrV=6#Matt.xx-p88.2
11305. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=20&scrV=12#Matt.xiv-p71.4
11306. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=2#Matt.xxviii-p149.2
11307. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=3#John.xxi-p51.2
11308. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=4#John.xvii-p63.7
11309. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=4#Matt.xxiii-p83.3
11310. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=5#Mark.ii-p4.2
11311. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=6#John.ix-p71.1
11312. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=9#Matt.xxiii-p5.2
11313. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=12#Matt.xi-p12.3
11314. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=14#Matt.xvii-p65.2
11315. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=14#Matt.xi-p12.3
11316. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=23#John.xviii-p114.3
11317. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=21&scrV=24#Matt.ix-p37.7
11318. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=1#John.viii-p62.7
11319. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=2#John.xix-p94.2
11320. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=5#Matt.xxv-p104.1
11321. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=6#John.ix-p156.1
11322. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=6#Mark.ii-p4.2
11323. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=9#Luke.v-p17.2
11324. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=11#Matt.xvi-p44.3
11325. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=14#John.ix-p63.1
11326. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=15#Matt.xvi-p47.1
11327. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=16#Luke.xxi-p34.5
11328. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=16#Matt.iii-p21.2
11329. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=16#Matt.xiii-p3.2
11330. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=16#Matt.xxiii-p122.2
11331. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=16#Matt.xxix-p9.3
11332. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=17#John.vii-p67.2
11333. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=17#Matt.xxiii-p12.3
11334. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=18#John.xxii-p54.1
11335. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=19#Matt.xiii-p3.2
11336. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=20#Matt.xxvi-p1.4
11337. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=20#John.iv-p69.4
11338. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Rev&scrCh=22&scrV=20#Matt.xxix-p79.1
11339. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Wis&scrCh=16&scrV=20#John.vii-p62.16
11340. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=1Macc&scrCh=1&scrV=54#Matt.xxv-p63.2
11341. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Macc&scrCh=1&scrV=18#John.xi-p49.2
11342. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=2Macc&scrCh=7&scrV=9#Matt.xvii-p41.2
11343. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Sir&scrCh=2&scrV=1#Matt.v-p5.1
11344. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=0#Matt.ii-p1.3
11345. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=1#Matt.ii-p1.4
11346. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=1&scrV=18#Matt.ii-p20.2
11347. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=0#Matt.iii-p1.6
11348. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=1#Matt.iii-p1.7
11349. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=9#Matt.iii-p18.1
11350. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=13#Matt.iii-p25.2
11351. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=16#Matt.iii-p37.4
11352. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=2&scrV=19#Matt.iii-p47.1
11353. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=0#Matt.iv-p1.12
11354. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=1#Matt.iv-p1.13
11355. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=7#Matt.iv-p18.6
11356. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=3&scrV=13#Matt.iv-p34.8
11357. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=0#Matt.v-p1.6
11358. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=1#Matt.v-p1.7
11359. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=12#Matt.v-p49.1
11360. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=18#Matt.v-p63.10
11361. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=4&scrV=23#Matt.v-p78.1
11362. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=0#Matt.vi-p1.11
11363. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=1#Matt.vi-p1.12
11364. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=3#Matt.vi-p7.11
11365. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=13#Matt.vi-p41.4
11366. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=17#Matt.vi-p52.2
11367. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=21#Matt.vi-p59.3
11368. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=27#Matt.vi-p73.6
11369. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=33#Matt.vi-p84.2
11370. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=38#Matt.vi-p100.1
11371. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=5&scrV=43#Matt.vi-p113.3
11372. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=0#Matt.vii-p1.9
11373. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=1#Matt.vii-p1.10
11374. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=5#Matt.vii-p14.4
11375. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=9#Matt.vii-p35.6
11376. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=16#Matt.vii-p61.2
11377. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=19#Matt.vii-p68.5
11378. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=6&scrV=25#Matt.vii-p83.6
11379. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=0#Matt.viii-p1.7
11380. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=1#Matt.viii-p1.8
11381. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=7#Matt.viii-p12.8
11382. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=12#Matt.viii-p21.4
11383. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=15#Matt.viii-p38.2
11384. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=7&scrV=21#Matt.viii-p51.4
11385. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=0#Matt.ix-p1.6
11386. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=1#Matt.ix-p1.7
11387. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=5#Matt.ix-p15.1
11388. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=14#Matt.ix-p43.1
11389. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=18#Matt.ix-p51.4
11390. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=23#Matt.ix-p63.8
11391. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=8&scrV=28#Matt.ix-p73.7
11392. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=0#Matt.x-p1.10
11393. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=1#Matt.x-p1.11
11394. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=9#Matt.x-p15.2
11395. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=14#Matt.x-p29.3
11396. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=18#Matt.x-p40.7
11397. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=27#Matt.x-p57.3
11398. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=9&scrV=35#Matt.x-p75.7
11399. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=0#Matt.xi-p1.5
11400. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=1#Matt.xi-p1.6
11401. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=5#Matt.xi-p19.1
11402. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=10&scrV=16#Matt.xi-p43.7
11403. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=0#Matt.xii-p1.7
11404. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=1#Matt.xii-p1.8
11405. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=7#Matt.xii-p14.4
11406. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=16#Matt.xii-p34.2
11407. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=11&scrV=25#Matt.xii-p61.3
11408. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=0#Matt.xiii-p1.6
11409. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=1#Matt.xiii-p1.7
11410. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=14#Matt.xiii-p24.3
11411. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=22#Matt.xiii-p44.6
11412. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=38#Matt.xiii-p79.5
11413. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=12&scrV=46#Matt.xiii-p95.3
11414. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=13&scrV=0#Matt.xiv-p1.15
11415. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=13&scrV=1#Matt.xiv-p1.16
11416. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=13&scrV=24#Matt.xiv-p50.3
11417. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=13&scrV=44#Matt.xiv-p88.5
11418. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=13&scrV=53#Matt.xiv-p108.4
11419. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=14&scrV=0#Matt.xv-p1.7
11420. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=14&scrV=1#Matt.xv-p1.8
11421. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=14&scrV=13#Matt.xv-p35.1
11422. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=14&scrV=22#Matt.xv-p54.1
11423. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=14&scrV=34#Matt.xv-p100.3
11424. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=15&scrV=0#Matt.xvi-p1.6
11425. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=15&scrV=1#Matt.xvi-p1.7
11426. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=15&scrV=10#Matt.xvi-p30.1
11427. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=15&scrV=21#Matt.xvi-p65.2
11428. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=15&scrV=29#Matt.xvi-p95.1
11429. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=16&scrV=0#Matt.xvii-p1.5
11430. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=16&scrV=1#Matt.xvii-p1.6
11431. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=16&scrV=5#Matt.xvii-p17.1
11432. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=16&scrV=13#Matt.xvii-p29.2
11433. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=16&scrV=21#Matt.xvii-p80.7
11434. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=16&scrV=24#Matt.xvii-p100.1
11435. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=17&scrV=0#Matt.xviii-p1.5
11436. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=17&scrV=1#Matt.xviii-p1.6
11437. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=17&scrV=14#Matt.xviii-p50.2
11438. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=17&scrV=22#Matt.xviii-p70.2
11439. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=17&scrV=24#Matt.xviii-p77.2
11440. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=18&scrV=0#Matt.xix-p1.7
11441. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=18&scrV=1#Matt.xix-p1.8
11442. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=18&scrV=7#Matt.xix-p23.3
11443. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=18&scrV=15#Matt.xix-p47.7
11444. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=18&scrV=21#Matt.xix-p78.1
11445. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=0#Matt.xx-p1.6
11446. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=1#Matt.xx-p1.7
11447. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=3#Matt.xx-p6.2
11448. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Matt&scrCh=19&scrV=13#Matt.xx-p33.1
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11511. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=2&scrV=1#Mark.iii-p1.6
11512. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=2&scrV=13#Mark.iii-p9.2
11513. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=2&scrV=18#Mark.iii-p16.5
11514. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=3&scrV=0#Mark.iv-p1.6
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11521. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=4&scrV=21#Mark.v-p21.2
11522. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=4&scrV=35#Mark.v-p39.4
11523. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=5&scrV=0#Mark.vi-p1.4
11524. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=5&scrV=1#Mark.vi-p1.5
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11526. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=5&scrV=35#Mark.vi-p24.5
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11528. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=6&scrV=1#Mark.vii-p1.7
11529. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=6&scrV=7#Mark.vii-p13.1
11530. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=6&scrV=14#Mark.vii-p23.3
11531. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=6&scrV=30#Mark.vii-p41.2
11532. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=6&scrV=45#Mark.vii-p56.1
11533. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=7&scrV=0#Mark.viii-p1.5
11534. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=7&scrV=1#Mark.viii-p1.6
11535. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=7&scrV=24#Mark.viii-p17.8
11536. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=7&scrV=31#Mark.viii-p24.4
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11546. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=Mark&scrCh=9&scrV=41#Mark.x-p33.4
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11760. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=8&scrV=31#John.ix-p81.5
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11837. file:///ccel/h/henry/mhc5/cache/mhc5.html3?scrBook=John&scrCh=21&scrV=20#John.xxii-p47.2
11838. file:///ccel/h/henry/mhc5/cache/mhc5.html3#ii-Page_iii
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